Subsidize University Fees For Low Income Group Essay Example for Free

Subsidize University Fees For Low Income Group Essay INTRODUCTION: Globally, there is increasing demand for higher education, especially from the youth population of developing countries, as it is viewed as an important pathway for greater social mobility (Devesh, 2008). According to the World Trade Organization (WTO 2010), private returns from higher education are high for both developed and developing countries. In developing countries, the wage differential between a secondary school leaver and a university graduate is estimated to be as high as 200%. Besides the wage premium, rapidly changing technology in a globalized world is also demanding new and changing competencies that require life-long learning skills, for which mature students often have to go back to college for re-training and re-skilling. Malaysia is one of the most subsidized nations in the world. Its total subsidy of RM74 billion in 2009 is equivalent to RM12,900 per household or 4.6 per cent of GDP even higher than Indonesia (2.7 per cent) Philippines (0.2 per cent). Out of the numbers, RM 30.8 billion goes to Primary, secondary, higher education and scholarships. Higher education in Malaysia is divided into 2 sectors; public and non-public sector, there are about 20 universities and 6 university colleges (the term â€Å"university college† is used to for those tertiary level education institutions that are able to confer their own degrees but have not achieved university status). In the non-public sector there are 559 institutions of varying types including: universities and university colleges and foreign university branch campuses. The term â€Å"non-public† refers to the broad category of institutions not funded by the state. A division between private and for-profit institutions exists within this category, but is not entirely clear. Outside of these categories are polytechnics (24) and community colleges (37), which will not be dealt with this profile. The Higher Education Department within the Ministry of Education, co-ordinates and monitors the activities of public and private universities and colleges. Because of government’s large investments in higher education, issues of government involvement and university autonomy arise. Currently, students  are assigned to specific universities based on their cumulative grade point averages, faculty members are essentially civil servants with highly fixed salaries, and vice chancellors and deans are appointed by the state. Malaysian public higher education students must pay tuition and other fees and cover their living costs (though accommodations on campus are subsidized by the government). Solid financing is the backbone of a well-functioning higher education system. The decision to attend tertiary education has monetary and non-monetary variables. In Malaysia the cost of tertiary education (tuition fees) and associated living costs affect how much a cash constraint can discourage otherwise talented students from enrolling and completing higher education. Currently many kinds of subsidies exist such as government owned and operated school (public and private universities state colleges), subsidized loans, grants and scholarships. THE â€Å"PROS† TOWARDS GOVERNMENT SUBSIDY: Why does government need to intervene in the market for education? That is, doesn’t the market produce the â€Å"right† amount of education? If the market outcome is not right, what is the best way to intervene? To answer these questions, we first need to consider the basic model of education. In the economic model of education, every person in society has a certain amount of brain power, skill, knowledge, understanding, and the like. All those factors other than our â€Å"unskilled† labor allow us to produce output. We can think of all these factors as one, the composite factors which is human capital. It is very useful to think of human capital as analogous to physical capital. Durable: continues to have value over time, can decrease over time due to â€Å"depreciation† and can increase due to â€Å"investments†. Acquiring education is like making a physical investment, improves the quantity and/or quality of the human capital. The purpose is to increase productivity and that’s for sure. Hence, there are a few drawbacks if the Malaysian government didn’t subsidized university education tuition fees. Family income determines whether the student can afford the costs of the university or college. First issue related to monetary variables and non-monetary variables will lead to a drop line of a higher education access. This has made many young talents and bright students fail to enter university and are a loss to future generation. This is due to: †¢Cost benefits barrier – the barrier arises when the group decides that the cost of attending university is greater than its expected return to the education investment. †¢Cash constraints barrier – occurs when the students who have decided that the returns to education outweigh the costs still cannot put together the resources to obtain entry to universities. †¢Debt aversion barrier – arises when an individual refuses to use the funds at his or her disposal because part of the funds might be loans, which at some point will have to be repaid. †¢Parental education, race and ethnicity, gender and geographical location – all play a role in the college decision-making process. Of course there are many reasons why government should step in. Subsidy indirectly can reduce crime. Of course crime is clearly an externality in this context. The actions of others affect us and they are not negatively compensated. If we look at current situation there is an extremely strong relationship between crime and education. Well at least for three reasons: †¢Pure human capital motive – education related to income, and people with higher income have less incentive to commit crime. †¢Direct schooling effect – classes makes students smarter so realize that crime doesn’t pay at all. †¢Opportunity cost of time – students are busy at faculty so actually in other words have less time to commit crime. Escalating expenditure for public higher education has ked the government to adopt a cost-sharing system in which students and parents shoulder and increasing share of the costs. The MARA financial aid scheme was converted in January 1998 to a 100% loan scheme except for loans given out under the Excellent Student Scheme. The National Higher Education Fund Corporation (PTPTN) was established for the purpose of offering subsidized loans to help students meet the costs of enrolling a local higher education institution.  It is also designed to ensure that there would be loans available for Malays to afford both public and private higher education so that the targeted ethnic composition of enrolment in higher education is maintained. THE DEBATE TOWARDS GOVERNMENT SUBSIDY: When the government is in the business of handing out money, interest groups lobby to get it, or advocate receiving more than they are already getting. So, it is with spending on higher education. Over the long run, the funding for those areas has increased dramatically. Taxpayers should be skeptical of the current reasons for subsidizing universities further. There are few arguments are dubious for five main reasons stated below in regards with government subsidy related to university fees. It can be elaborate and debate as the following: There is no link between higher education subsidies and economic growth, and none between universities or college degrees and job creation. Malaysia has spent a much higher proportion of personal income on federal and state government to support for higher education. States with a higher proportion of university and college graduates do not necessarily grow by adding more college degrees. For now, the country is currently experiencing a rather worrying unemployment especially among young graduates. Excess of the graduates is unable to meet domestic open vacancy in any sector since most of them are experiencing the freezing phase of job vacancy. Thus its shows there are no linkage at all between higher education qualifications with job vacancies. Indirectly it could not keep the countrys economy. More subsidies equals to more waste. The number of academicians, staff, administrators and service staff at all 20 universities and 6 university colleges increased at a faster rate than full-time equivalent students over the same time period. At the same time, the compensation for the average employees increased too for sure. Colleges set tuition rates relative to supply and demand, but the government subsidies distort this process and inflate the cost. That’s why private universities such as Sunway International College and Lim Kok Wing University which receive no government funding, do a much better job at keeping down the cost of tuition. At the present time the federal government already spends billions of dollars subsidizing universities, whether it is money for Lecturer’s salaries, buildings, or the millions of dollars provided for research. The cost of classes and tuition picks up only small portion of the tab. Aside from that, there are many people who do not deserve or would not make the best of the education provided. Scholarships and government grants are available for people who have worked hard and earned the opportunity, but to hand it over to everyone for free are insane. When comparing earning power between college graduates and non-graduates, correlation is not causation, and the actual cost of universities or collage matters. Proponents of more funding for higher education almost always cite the same statistic as their main point: Overall, universities and college graduates tend to make more money in their lifetime than those without a degree. But this assumes that the degree caused the higher earnings, rather than the fact that those who complete college are already more likely to be financially successful whether they attend university or not. The common figure cited is that a college degree is worth MYR1 million over the lifetime of a worker. Besides ignoring the point above, this is a poor exercise in statistics. The number is arrived at by taking the difference between the average pay of a university and college graduate and the average pay of a non-universities and college graduate and multiplying it over a 40-year career. First, that only tells us what the average is today, not what the actual future earnings are. Second, this assumes that all universities and college degrees have the same value. For example, it assumes that a Bachelor of Arts in art history is the same as a Bachelor of Science in quantum physics. Most significantly, it ignores many important factors: taxes, the real salary data of today’s graduates, the opportunity cost of going to college (how much someone would earn during those years in school), the fact that large proportions of student’s starts school and do not finish, and, most  importantly, student loan debt. Keep in mind that government may be funding someone’s desire to paint or be involved in the arts which do not advance society enough to justify the cost. Perhaps if everyone were taking physics, biology, or computer sciences in order to contribute in a meaningful way post grad it would be a different story. Also the amount of people in college is at the highest it’s ever been. In fact a BA or BS degree is essentially required now for low level jobs and a Masters or Doctorate is needed to advance up the ladder. Ensuring that everyone has university or college schooling would not enhance the labor market – it would dilute a university degree. The assumption among many is that every career should require a higher education. This belief leads to subsidies for subjects with little practicality in the workforce and areas where a student may be better off doing an apprenticeship or working for four years than attending more school. Pushing for everyone to go to universities or college does not automatically make those students university-ready; it lowers the overall standards of higher education. This has led to a high dropout rate, more repeated classes for those in school and an explosion of marginal subjects in which many degree-holders are forced to work outside that field because of a lack of demand. In short, incentivizing degrees students do not ever use. Higher education may be the next bubble to burst. Much like the housing bubble, higher education is fueled by government subsidies, publicly-backed loans and incentives that say everyone should be doing something. Lately tuition costs have risen steeply well above inflation while colleges compete to expand into areas outside of their main purpose and taking on more debt to do so. At the same time, competition from other sectors, like online education, offer cheaper alternatives to the bread-and-butter of university academia. It is important for citizens to be educated, both to learn a job and to better be able to respond to a changing marketplace. But there is a difference between education and schooling. Spending more money to send  people to get a specific number of degrees at a specific institution is different from education. Education comes in the form of apprenticeships, trade schools and time on the job learning. And education is something you can’t force on someone else. Just putting someone in college does make force them to learn anything. Education is a personal matter, and more subsidies will only influence a persons decision to learn or not to learn at the barest of margins. Higher education can build new skills, enhance old ones and show prospective employers that students are able to put in the time to earn a degree. But the value of a degree varies — by the institution, the cost, the time and the subject. From an individual’s perspective, private universities and colleges may be worth the cost. But for a growing number, it’s not. And government subsidies, where political incentives trump market realities, only worsen that problem CONCLUSION: Education issues remain an important priority in developing countries. Because resources are limited and ensuring adequate allocation is a struggle for many countries including Malaysia itself. The delivery of educational services has become a challenge. Malaysia, like other countries in Southeast Asia, faces similar challenges in ensuring the allocation of appropriate funding for efficient and equitable educational services in order to promote access to quality education for all social groups. While Malaysia faces many challenges amid rapid global chances, we can draw on a number of strengths and unique advantages as we take purposeful policy actions to move forward. Education is not preparation for life; education is a life by itself. From the job market to tertiary education, from UPSR to A-Levels, Education in Malaysia focuses on bringing us the latest news and analysis on our nation’s best bet on the future. The future earnings of the individual typically constitute an adequate return on the gross investment in obtaining higher education. Moreover, providing  subsidy university and college education to all is a rather inefficient way to serve the interest of poor students since a large proportion of students who acquire higher education come from relatively well-off families. Raising demand for higher education and the need to produce a critical mass of highly educated and skilled workers for a knowledge economy has led to the massification of Malaysian higher education. However, escalating higher public education expenditure led the government to adopt a cost sharing system where students and parents shoulder and increasing share of the cost for acquiring a higher education.

Fight Club - Conformity vs Rebellion Essay -- Fight Club David Fincher

Fight Club - Conformity vs Rebellion The conflict between conformity and rebellion has always been a struggle in our society. Fight Club is a movie that depicts just that. The movie portrays the polarity between traditionalism and an anti-social revolt. It is the story of man who is subconsciously fed up with the materialism and monotony of everyday life and thereafter creates a new persona inside his mind to contrast and counteract his repetitive lifestyle.   Ã‚  Ã‚  Ã‚  Ã‚  The main character is actually unnamed, but sometimes is referred to as Jack, which comes from a medical book he reads in the Tyler’s house perhaps. He is the normal, everyday, worker bee that carries on his overly boring life day in and day out because he is the typical conformist that society tells us to be. Jack is the everyday common workingman to which the audience can sympathize with and relate to. His character portrays the struggles and longevity of the American dream. He is constantly rating his life and his lifestyle by his furniture. The designer furniture that he orders out of mail catalogues defines his personality and self worth. This is due to the fact that he is constantly trying to improve and complete his lifestyle by buying certain pieces of furniture to create a modern but still simple and traditional household. His house is beyond perfection but yet he still tries to further its flawlessness, which relates to his dream of the typical Am erican. But as he constantly tries to improve himself with his furniture and work habits to define his personality, he actually fails miserably and does quite the opposite. When Jack buys his furniture he destroys every attempt that he has made to improve himself. He only falls deeper into the hole that he digs himself. Every piece of furniture that he buys, he loses another part of his identity. Jack’s conformity follows him to work as he becomes a doormat. His socialization is confined to the limits of his cubicle with the only exception being when he is on business trips. During flights he develops relationships with the passengers around him. This is not done out of a real honesty for a conversation, but out of a need to fill a void, a loneliness, a lack of self-worth. His life is full of â€Å"single serving friends†, car crashes, and wishes of an eventful death because the monotony of his life gives him strict boundaries to live by. His... ...rkingman, as Tyler is the man everyone wants to be. Fight Club shows a man that everyone wants to be but can’t because of laws and in most cases common courtesy. The movie states that there is basically a Tyler in all of us, wanting and waiting to come out. None of us will let him out though because we don’t have the courage, or maybe stupidity to do it, although Jack does. For a while in the movie Jack did get everything he wanted. He had no care in the world and couldn’t have felt better about himself as a whole. Not until later does the final message come in, without any control there is chaos. When Tyler ran rampant and did what he pleased things began to get out of hand. For instance his final act of defiance towards society was the blowing up of credit card companies in order to erase the debt record so that everyone’s debt would go back to zero. This is only to create total chaos and embody Tyler’s world without rules. Tyler sums up the m ovie in his own terms, â€Å"You are not your job. You are not how much you have in the bank. You are not the contents of your wallet. You are not your khakis. You are not a beautiful and unique snowflake. The things you own end up owning you.†

Ethics in Islam

International Journal of Academic Research in Business and Social Sciences March 2012, Vol. 2, No. 3 ISSN: 2222-6990 Islamic Perception of Business Ethics and the Impact of Secular Thoughts on Islamic Business Ethics Muhammad Hashim Lecturer Government College of Management Science, Peshawar, KPK-Pakistan Abstract The purpose of this paper is to exhibit the business ethics perception in Islam and to unveil the western secular values and thoughts regarding ethics. We have presented the various repeatedly verses from Holy Quran and teachings of the Prophet.But unfortunately the western dominancy on our systems with great extent effaced our core Islamic values, beliefs and idea regarding business and trade. The dominancy of their organism has occupied a vital rule in all the major activities in our system and we are constrained to follow. Especially Muslims are striving for much profit and they are ignoring the ethical standard of the business, what Islam prohibits and what permits they don’t care. Being Muslims we have to follow the rules and regulation for business dealings which stated by Islamic jurisprudence the business will sustain its image and will be able to survive.Keywords Business ethics, Islam, Perception, Western thoughts, Quran, Ahadith, Islamic jurisprudence. 1. Introduction: In today’s modern business each business enterprise is fettered to follow the ethical perspective of the business language because no business activity can be best managed and organized without knowing sound Islamic business ethics especially for Muslims. Because the holy Quran says â€Å" Allah has made business legitimate for you† If a person knows about the wide range of issues which are confederated with all the function of marketing so then he/she can best manage the overall business with splendid ways.If we talk about ethics a clear picture comes to our mind about the behavioral aspect of the business person or mangers that how he is going to deal c ustomer in best and suitable manner. If the sentiment of ethics is prevail in the 98 www. hrmars. com/journals International Journal of Academic Research in Business and Social Sciences March 2012, Vol. 2, No. 3 ISSN: 2222-6990 mind of entrepreneur then surely he can never deceive the customer at all. Imprudent behavior in this regard may damage or collapse the overall business goodwill and reputation.The tradition of prophet (May peace be upon him) states â€Å"The Muslims are bound by their provisions or stipulations† ( Abu Daud, Hadith No:3120) about infielder and hypocrite who break down the promise the tradition of Holy prophet states thus â€Å" the hypocrite is not a promise person if he makes promise he breaks it and if he makes compact, he act traitorously† (Bukhari,1 hadith No: 32) In country like ours we must follow the Islamic jurisprudence regarding business dealing and the way of conducting daily and routine business transactions. In this behalf we can fo llow the instructions and orders of Holy Quran and Ahadith2 of our prophet (sws).It is the great bounty of Fiege who revealed the Holy Quran for the direction of human beings with clear revelations over prophet Muhammad (sws) who is the incarnation for all human beings a concise lessons and glade tidings for those who believe on day of resurrection/dooms day, warning and wrath for those who belie all the clear sign or verses. It is unethical if some one makes stratagems or plots in daily routine business transaction with their customers using abuse language and showing despise then he is casting his self into darkness and plunge into astray.The great triumph and avert self from seditious or humiliation is to plain business dealings and good behavior with customers. Ancient people of prophet shuaib (A. S) were famous for unethical dealings and wrong measuring and weighing of goods. They were considering adulteration, feigning and dishonesty in business transaction their triumph and r ejoice but they could not know the plot of oft-forgiver, and hence calamity seize them form where they did not know about. In the holy Quran Allah says† And to Madyan people we sent their brother shu’aib.He said: O my people, Worship Allah, you have no other ilah (god) but Him, and give not short measure or weight. I see you in prosperity and verily I fear for you the torment of a day encompassing† (surah Hud, part 12, verse no 84) â€Å"And O my people, Give full measure and weight in justice and reduce not the things that are due to the people, and do not commit mischief in the land, causing corruption. (Hud, part 12, verse,85. ) â€Å"That which is left by Allan for you (after giving the right of the people) is better for you, if you are believers.And I am not a guardian over you† (Hud, part 12, 86) 1 Book name of the Ahadith 2 Sunnah of the Holy prophet Muhammad( May Peace Be upon Him) 99 www. hrmars. com/journals International Journal of Academic Rese arch in Business and Social Sciences March 2012, Vol. 2, No. 3 ISSN: 2222-6990 Further Quran says â€Å"He said: â€Å"O my people, Tell me if I have clear evidence from my lord and He has given me a good sustenance from Himself (shall I corrupt it by mixing it with the unlawfully earned money). I wish not, in contradiction to you, to do that which I forbid you.I only desire reform to the best of my power. And my guidance can not come except form Allah, in Him I trust and unto Him I repent. (Verse no, 88). Further the people of Madyan said, Quran tells us â€Å"They said: O shu’aib, we do not understand much of what you say, and we see you weak among us. Were it not for your family, we should certainly have stoned you and you are not powerful against us. †(Verse no: 92, part 12. ) On other place of the Holy Quran, Allah says, â€Å"the dwellers of Al-Aikah (place name near Madyan3) belied the Messengers. (Surah 26, part 19, verse no: 175)4 â€Å"Give full measure a nd cause no loss to others† And weigh with the true and straight balance. † (Verse no: 181,182) â€Å"And defraud not people by reducing their things, nor do evil, making corruption and mischief in the land. † Then we can see what was the requite for such a transgress nation, they could not outstripped the Quran says â€Å"And when our Commandment came, we saved Shu’aib and those who believed with him by a Mercy from Us. And As-Saihah (torment awful cry) seized the wrong doers, and they lay (dead), prostrate in their homes. (Verse no: 94, part 12. ) It is clear form the above verses that how the people of Madyan were defrauding the people in things, and they were considering short measure and weights to the people accomplishment in their business. This is a single parable a thousand of exemplary events in this regard may prove about outcast people and nations. About lawful business transaction we can see the saying of our Holy prophet (saww) 3 Nation of th e prophet Shu’aib( A. S) 4 Quran( the last revealed book) 100 www. hrmars. com/journalsInternational Journal of Academic Research in Business and Social Sciences March 2012, Vol. 2, No. 3 ISSN: 2222-6990 Islam encourages candor and reliability in business transaction. The Holy prophet saidThe honest merchant/business man on the day of resurrection will be rewarded with prophets, pious, virtuous and martyr people†. (Tarmidhi, hadith No: 1130). Now we briefly converse the term ethics, business, business ethics, and the reason why Muslims have failed to follow the instruction of the Holy Quran and sayings of the Holy prophet (saww) in business dealings. . Literature review 2. 1 Ethics the word ethic is derived from the Greek word â€Å"ethos† means custom and usage. A study what ever is right and good for humans. ( VU,2011)5. Ethics a set of moral principles which enable a person to distinguish between things which one is good and which one is bad. The term ethics i s often use as morality, morality in actions is very important constituent no behavior can be positive with out good and resonance base of ethics. Ethics also sustain behavior and it leads good attitude. Dr Sabahuddin Azmi). â€Å"We may define ethics as normative science of the conduct of human being living in societiesa science which judge this conduct to be right or wrong, to be good or bad. Or in some similar way. William Lillie (1971). Basically the word ethics if we see it in Islamic perspective means to see what is good and bad socially as well as morally because ethics is something which play important role for making and developing an sound and pious society. (syed abul A’ala Mawdodi,1994)6To be ethical it is required to have clear good judgment and responsibilities. The ethics can be covered from education, a person can get and train ethically by learning, but there is no need of some special education for ethics a person can learn form his surrounding and environm ent. To solve difficult situation and face different problem requires ethical understanding, a good human interaction needs a good and sound base of ethics, if a business want to be called an ethical accepted business, so it requires to take such action which are ethically accepted.Most people think that business has nothing to do with ethics but it business ignored the ethical standard will loose its image and not be able to survive. (Muhammad Tufail, 2009) 5 Virtual university Lahore Pakistan. 6 The great Islamic scholar and writer of 21st century 101 www. hrmars. com/journals International Journal of Academic Research in Business and Social Sciences March 2012, Vol. 2, No. 3 ISSN: 2222-6990 2. 2 Business Business can be defined any activity which is done for the purpose of earning profit but legitimate activity is called business.Illegal or unlawful activities not reckon in the limit of the business. In literary sense, the term business means the state of being busy; it includes all those activity which are related with production, distribution and selling of goods and services with the core object of earning profit. According L. H. Haney,† it is a human activity directed towards providing or acquiring wealth through buying and selling. † According to Urwick and Hunt they describes â€Å" business s an enterprise which makes, distributes or provides any article or services which the other members of the community need and are able and welling to pay for it. † According to R. N. Owen â€Å"It includes all the commercial and industrial activities which provide goods and services to people with the objective to earn profit. † (Saeed Nasir, 1995) 2. 3 Business ethics So for carrying all these bustles business ethics an important component to formulate particular ethical standard in the framework of commerce and then applied.So business ethics is a device use in exchange transactions to accomplish the obligations. We have seen in the de finition of the business and have already define ethics what does it mean, no it is clear that business includes all production and distribution activities relating goods and services, now we have to follow all that business morality which comes under business ethics and which Quran and saying of the prophet tell us that how we should do our dealings and what norm we should kept in mind before dealings.But we are cent percent failed to follow the ordained of fiege and the saying of the Holy prophet, because we debates on business ethics and business morality but when time comes then we ignore the verses of the Holy Quran and the action of the apostle. Being a Muslim we must see and study the Quran and sunnah,7 as we know being a Muslim that the western secular ethical values are relatively useful in this world but it is respite, and the Islamic code of ethics are much constructive not in this world but also hereafter. In this paper our core debate is to see business ethics in the ra diance of Islamic perception.But unfortunately the western dominancy on our systems with great extent effaced our core Islamic values, beliefs and idea regarding business and trade. The dominancy of their 7 Saying and actions of the holy prophet Muhammad(sws) 102 www. hrmars. com/journals International Journal of Academic Research in Business and Social Sciences March 2012, Vol. 2, No. 3 ISSN: 2222-6990 organism has occupied a vital rule in all the major activities in our system and we are constrained to follow. We discuss it briefly. 2. 4 Different isms of secularism and the west approachWest people have the habit of labeling every fruitful growth in the world to themselves. They think that they are playing a major role in the development of the world, about the rules regulation, regarding business and trade, human rights, justice, social and economic development, for example they says that the human right concept was first emerge in Britain, which was drawn up six hundred years af ter form the advent of Islam, (syed abul A’ala Mawdodi,) Lack of curiosity of our young generation is also due to the different isms which have gotten different shapes in the west.For rememorizing the lesson of Islamic ideas to our young generation require a sound and complete set of Islamic core values so It can be hoped to restand or rebuilt the mind of our young people to follow the instruction and set of laws of Islam not only in their daily and routine dealings but also in their entire life.May be there are not many people who have affected from the western sciences and arts but many secular isms which they have presented in shape of agnosticism, or atheism, logical empiricism, realism, atomism, logical positivism, existentialism, evolutionism, naturalism, empiricism, phonomenalism8, pragmatism9, behaviorism and humanism etc with great extent have embedded in present political, traditional, sciences and arts and social sciences and perceptibly these isms are lacking peop le from Islamic faiths and believes.So the reason is that we are for away from Islamic philosophy and need to know form Islamic perspective each and every subject. (Ahmad Hussain Kamal, 2002). Our whole education system is based on western thoughts; the institutions in which you people are studying are the remnants of the west, so how it can be hoped from the young generation to survive in such situation† (syed abul A’ala Mawdodi, 1966) 2. 5Effect of secular thoughts on modern studies 8 The doctrine that human knowledge is confined to or founded on the realities or appearances presented to the senses. 9 An approach that assesses the truth of meaning of theories or beliefs in terms of the success of their practical application. 103 www. hrmars. com/journals International Journal of Academic Research in Business and Social Sciences March 2012, Vol. 2, No. 3 ISSN: 2222-6990The foundation of all modern studies have been laid down on secular thoughts, for example if we talk about medical, engineering, geology, sociology, business trade and commerce etc we are compelled to follow that thoughts which have been emerged in our life, consequently we have kept faraway from Islamic approach to study all these modern sciences. These secular thoughts are clearly moving in our bloods and causing less keenness to Islamic jurisprudence. (Dr. Ahmad Hussain , 2002). 2. 6 Theories of the secular thinkers and philosophersNiccolo Machiavelli and martin Luther two rebel minded philosophers with great extent has damage the mind of the people, similarly sir Thomas more social philosopher, with his book â€Å"utopia†, Tommaso Companella Italian philosopher and theologian, in his book â€Å"city of the sun†, with the advent of eighteen century two more rebel minded philosopher appeared, Renato Russo and Voltaire, Renato Russo published his first article in 1750 and second one in 1753 in the name of â€Å" the beginning of inequality in humans† Russo wro te his third book on the name of â€Å" social contract† in 1763.Russo was the rebel minded philosopher who was completely changed the mind of the people. Karl Marx and Angels, the founder of socialism, bolshevism, Marxism, and communism, the Britain Bradley, Green, Boozing, and Hume, German Immanuel Kant, Goethe, Friedrich Hegel, all of these were affected from thoughts and ideas of Russo. From Russo thoughts and ideas most of philosophers have presented their theories and ideas. The thoughts and ideas of Russo were rebel one, and with great extent that ideas and thoughts dented the mind of other people, and the effect of which we can see on Muslims society and traditions.The ideas of different thinkers grown, and the time came when the concept of mercantilism, capitalism and socialism born. He was the Adam smith who presented the theory of capitalism in his book â€Å"wealth of nation. † Two hundred year old concept of mercantilism which grew in 16th century, and spr ead in wide areas of sub-continents, America, south Africa and south Asia and the remote parts of the Indonesia and Australia which had effected the economic and social system now become changed in capitalism.Obviously these secular systems had drowned people into marsh. And the Adam smith just not stopped but he introduced a new theory of â€Å"freetraddism† and soon the world whole system of business dealing such as, agriculture, industry, and mineral productions came under this theory and system. Then we see john Keynes theory of saving and investing his theory was also created confusion, and wrote down a book â€Å"the general theory of employment, interest and money† in which he presented a new theory regarding economics in 1936. fter that we see a new step in the mid of 19th century which was taken by Karl Marx, by written a detailed and well grounded book in the name of â€Å"Capital† which paved the way to socialism. ( Kamal Hussain, 2002). 2. 7 104 Impa cts of secular views www. hrmars. com/journals International Journal of Academic Research in Business and Social Sciences March 2012, Vol. 2, No. 3 ISSN: 2222-6990Now the nations who’s societies are built on the basis of these secular thoughts and views, the element of poison must exist there they will considered those things utilitarian for their business and trade, for their economy and society which Islam have prohibited for example, they will not discriminate between legitimate and unlawful resources on acquiring property, they will induce people towards interest, saving, making unfair earning, bribery, theft, hocus-pocus and fraud, making funds, less inclination to alms, free use of wine, alcohol, intoxicant, gambling, flesh of swine, dead animal etc. hey western people just makes rules, plans for business ethics and they implement those which are useful for them. ( Abul A’ala Mawdodi, 1959) The most important thing which western theologians have permitted to use in business dealing is interest. But Islam says it is prohibited either it is in any shape or kinds the receiving and giving of Riba (interest) is unlawful dealing and the money which the person earn form it is haram10. About the origin of interest it is commonly said that it is created from those secular theories which have presented by different western philosophers in different age and time.The wealthier people considered it a easily source for making surplus money, to get the surplus money secured these wealthier people made a search for persons who could guarantee safe return of money as and when called. (Dr. Habib-ur-Rehaman, 2003) 2. 8 What Islam says about business ethics Now our core discussion on business ethics its perception in Islam, in first pages we have tried to show that what west thinks about business ethics, they says it is business morality and morality increase the profit of business concern irrespective of considering lawful and unlawful activities or dealings. We have to see first what Islam is. 2. 8. 1 Meaning of Islam The world Islam is Arabic world and its origin from SLM11 (silm) means submission, surrender, obedience, to yield, or to give one’s self up. Thus Aslama alone means â€Å"he committed himself to the will of God† salm means peace. And silm which also means â€Å"the religion of Islam. † 10 Illegitimate, unlawful 11 Islam 105 www. hrmars. com/journals International Journal of Academic Research in Business and Social Sciences March 2012, Vol. 2, No. 3 ISSN: 2222-6990Islam in law basically of two kinds a) a simple confession with the tongue b) the other that along with confession, there is belief in the heart and fulfillment in practice, and resignation to God. The other meaning of Islam is peace, if one submission and obedience to Allah, that one can achieve real peace of body and of mind and which bring a real peace to society at large. (Khurshid Ahmad, 1999). In one Hadith in which the Prophet (SWS) rep ly on the asking of Jibrael (Gabriel (AS) narrated by Abu Hurairah, Jibrael asked, what is Islam?Allah Messenger (sws) replied, â€Å"To worship Allah alone and none else, to perform prayer (As-Salat), to give Zakat and to observe Saum (fast) during the month of Ramadan† (M. Taqi-ud-DinAl-Hilali, 1998) So Islam is the religion of Muslims. As in the holy Quran Allah says â€Å"This day, I have perfected your religion for you, completed my favor upon you, and have chosen for you Islam as religion† (surah 5, part 6, verse no 3). Now if some one seeks another religion for himself, so Allah says â€Å"And whoever seeks a religion other than Islam.It will never be accepted of him, and in the Hereafter he will be the on e of the losers†. (Surah 3, part 3, verse no 85. ) Quran says â€Å"O you believe enter perfectly into Islam and follow not the footsteps of Satan† (s2, p2 v208) The holy prophet said â€Å"Ad- Din (Islam) is the name of sincerity and will-wishi ng†. (Muslim). We can also study from the holy Quran to know what is exact meaning of Islam for this purpose these verses shows what islam is? S, 20, p16, verses, 13 to16. S 21, p1, v24.S, no 3 v no 19, s no 3 v no 85, s, no 4 v 89, s no 6 v 125, s no 12 v 101, s no 39 v 22, s no 61 v 7,s no 66 v 5. The study of tafsir of Abul A’ala Mawdodi â€Å"tafhim-ul-quran 3rd† and Tafsir of Syed Qutab Shaheed â€Å"fe zalalil quran†12 may be fruitful to fully understand the concept of Islam 2. 8. 2 Need of the prophets (messengers) To every nations Allah sent Messengers to invite them to the right path and to the worship of Allah alone, bring them out from the darkness of polytheism into the light of monotheism. All the prophets sermonized about monotheism (Tauhid) i. e. belief in the oneness of Allah.In several places in Nobel Quran tell us about this fact, Noah(Nuh) sent to his people, Hud sent to his people Ad, Salih sent to his people Thamud, Shu’aib sent to his people Madyan, Lut(lot) sent to his people Sodom, and Muhammad(sws) sent to his nation and for all mankind and jinn. The purpose of sending all these prophets to people is just to preach about Tauhid, to 12 Commentary of the holy book Quran 106 www. hrmars. com/journals International Journal of Academic Research in Business and Social Sciences March 2012, Vol. 2, No. 3 ISSN: 2222-6990 worship Allah and none has the right to be worshipped but Allah.And to worship Allah means to obey Him and to do all that things which He has ordained, and to abstain from all those things which He has forbidden. But the place of Prophet Muhammad (May peace be upon him) among the entire prophet is different, because Muhammad (May peace be upon him) sent for all mankind and jinn. As in noble Quran Allah says â€Å"say O Muhammad (sws): O mankind: verily, I am sent to you all as messenger of Allah† (surah no 7, verse, 158) and in another place Allah says â€Å"And whatsoever the Messenger (Muhammad (sws) gives you, take it and whatsoever he forbids you, abstain from it. (Surah no 59, verse no 7) And also Allah says â€Å"Say (O Muhammad (sws) to mankind) ‘if you love Allah then follow me (accept Islamic monotheism, follow the Quran and Sunnah (legal ways of the prophet (sws), Allah will love you and forgive you of your sins. †(S. no, 3, v, no 31). (M. Muhsim khan, . M. T. Al-Hilali, 1999). Narrated by Abdullah Ben Amr ben Al-As, the prophet Muhammad (sws) said: Allah did not send a prophet but gratified him to lead his people to the best way which is known to him, and warn and abstain them against the worst which is known to him. (Shaikh Abdul Aziz bin Abdullah bin Baz, 1999).Now we have seen from the above what Islam is and why Allah sent Messengers, if we give more Verses and Ahadith our subject will require more time and space which we can not continue here. Now here we shall see what the business ethics concept in Islam what are those business moral ity which Islam permits and which prohibits. 2. 8. 3 Business ethics in Islam The most emphasis which is given in Islam on the ethical character of some one, if we study the holy Quran and Ahadith, we shall find a discernible verses and the saying of the holy prophet Muhammad (sws) on ethical norms and moral codes.Islam emphasized to follow these ethical norms not only in personal and family life but also to follow in business dealings and transactions. Islam is a complete way of life. It provides guidance for all activities either these are individual, social, material and moral, legal and cultural, economic and political and national or international. Islam invites the man to enter the fold of Islam without any vacillation and to follow Allah guidance in all fields of life. (Khurshid Ahmad, 1999) The Quran verses and teaching of prophet tell us about the wide range of ethical norms to be followed i. . in our social contract, contract with family, in equality of the sexes, contract with individual, dealings regarding neighbors, friend, relatives, in business transactions, public 107 www. hrmars. com/journals International Journal of Academic Research in Business and Social Sciences March 2012, Vol. 2, No. 3 ISSN: 2222-6990 and private life, chastity of women, security of the life and property, justice, protection of honor, ethics with non-combatants, combatants, sanctity of the property, dead body, and rules regarding the declaration of war. (Abul A’ala Mawdodi, 1999).In one hadith in which prophet Muhammad (sws) says â€Å"I have been sent for the purpose of good morals† In the noble Quran Allah says† ye have indeed in the messenger of Allah an excellent exemplar† (surah no 33, verse no 21. ) â€Å"The holy prophet said â€Å"the best among you is one whose character is best† (agreed). The holy prophet said â€Å"A person devoid of kindness is devoid of any good† (Muslim). Holy Prophet said, A time will come upon peop le when they will not differentiate what they earned is legitimate or unlawful† (Bukhari, 1941. ) In another place the tradition of Prophet (P. B. O. H) states, â€Å"To say a good word is just a charity† (agreed).And said â€Å"Every good deed is charity† (Bukhari) The prophet (SAWS) said â€Å"he who deceives is not of us† other place the prophet said â€Å"the honest merchant will be rewarded on the day of judgment with prophets, pious people and martyrs† (Tirmidhi, 1130. ) Honesty in business not mean that the seller always swear by the name of Allah for his transaction if he does so he doing wrong (Ahmad 14982) The prophet reported to have said â€Å"one who has no pros of trust he does not faith and one who he does not fulfill his promise he has no Din (religion). (Tafhimul-Quran, 1994)13 â€Å"He who deceives us is not of us† (Muslim). Be expeditious in doing goods. †(Muslim). † †(Mulana Sardar Ali khan, 2004). In sh ort Islam is given too much importance on morality and ethics. 13 Commentary of the Holy book Quran. 108 www. hrmars. com/journals International Journal of Academic Research in Business and Social Sciences March 2012, Vol. 2, No. 3 ISSN: 2222-6990 3. Ideology14 of Islamic business ethics Here we shall discuss shortly about those beliefs and philosophy which Islam authorizes in business dealing and which comes under the scope of business ethics. 1. Trust 2. Legitimate resources on acquiring property. 3. Order to expenditure 4.Zakat 5. Parsimony (thriftiness) or economic order. 6. Lawful earning 7. Honesty in business dealings. 8. Bounty and humanity in business contacts. 9. Satisfying all business obligations. 10. Reasonable handling of staff. 11. Mutual esteem. 12. Clear business transactions. 13. Purchasing, and buying justly. 3. 1 Trust Trust should be the first belief for every Muslim, because the faith on Tuhaid (monotheism) is the basic steps for all dealings and actions. There are three aspects of Islamic monotheism. Oneness of the lordship of Allah, to believe that there is no Lord except Almighty Allah, He is alone the reator, sustainer, planner of the universe and all that exist. Oneness of the worship of Allah, to believe that none has the right to be worshiped but Alone Allah. Oneness of the names and qualities of Allah, we must not qualify Allah except With what He or His Messenger has named or qualify him† (M. Muhsim khan, M. T. Al-Hilali, 1999). Allah says in the noble Quran â€Å"And subjected to you all that is in the heavens and all that is in the earth, it is all as a favor and kindness from Him. Verily, in it are signs for a people who think deeply† (surah 45, part 25, verse no, 13. â€Å"Such is Allah, your lord, none has the right to be worshiped but He, the Creator of all things, so worship Him(Alone), and He is the Trustee, disposer, of affairs, Guardian over all things,†( 14 Basic principles for business ethics in Is lam 109 www. hrmars. com/journals International Journal of Academic Research in Business and Social Sciences March 2012, Vol. 2, No. 3 ISSN: 2222-6990 surah 6, part,7, verse no 102. ) and other place Allah the Almighty says â€Å" Verily We have sent down the Book o you ( O Muhammad(sws) in truth: so worship Allah( Alone) by doing religious deeds sincerely for Allah’s sake only. (Surah 39, part 23, verse no 02. ) Similarly in several other places in the noble Quran we can see about the lesson of monotheism such as in surah no 01, verse no 05, part 01, surah no 02,part no 01, verse no 138, surah no 03,part 03, verse no 30,surah no 07, part 07, verse no 29, surah no 13,part 13, verse no36, surah no 16,part 14, verse no 120, surah no 22, part 17, verse no 31, surah no 24, part no18, verse no 55, surah no 29, part 20, verse no 17, surah no 30, part no 21, verse no 28, surah no 40, part no 24, verse no 14. 3. 2Legitimate resources on acquiring property The second main thing which Islam allow to his followers is rightful source of wealth and property, if some one earning so they must discriminate between lawful and unlawful source of income, this discrimination is based on such criteria that if one person earning and the other person suffering loss so Islam does not permit such kind of earning and transaction, Islam only allow those transaction in which both the parties have the benefit and their free consent. Because Islam wants impartiality between dealings. Mawdodi, 1974) As Allah Almighty says in His noble Quran â€Å"O you believe, Eat not up your property among yourselves unjustly except it be a trade amongst you, by mutual consent, and do not kill yourselves,. Surely, Allah is Most Merciful to you. † (Surah 04, part 05, verse no, 29. ) â€Å"And whoever commits that through aggression and injustice, we shall cast him into the fire, and that is easy for Allah. †(Surah 04, part 05, verse no, 30. ) â€Å"And in their properties there was t he right of the beggar who asks and the poor who does not ask others† (surah 51, part 26, verse no 19. Similarly on other places on the noble Quran we can study about the property such as, surah 2, p. 2, v. 188, surah 3,p. 4,v. 186, surah no 4, p. 4 v. 5 and 7, surah no,59,p. 28,v. 7and9, surah no 70,p. 29,v. 25. 3. 3 Order to expenditure The basic teaching of Islam tells us about spending and not collection of money, but here the purpose of spending is not that a man must spent on his or her luxury and spam works but the main point is when a person saved more than from his needs so then it is obligatory to spent that excess amount or money on the way of Allah (sake of).So Islamic concept here is totally different than other secular concepts, here Islam says if one spend for the sake of Allah, his wealth increase, and there will be blessing on his property and wealth and Allah will give 110 www. hrmars. com/journals International Journal of Academic Research in Business and So cial Sciences March 2012, Vol. 2, No. 3 ISSN: 2222-6990 him recompense. We can find a several verses in the Holy Quran in which Allah ordained to spend for His sake and He will requite for. Allah says in the Quran â€Å"And they ask you about what they ought to spend.Say: â€Å"that which is beyond your needs. † (Surah 2, p2, v 219. ) â€Å"Satan threatens you with poverty and orders you to commit Fahsha (evil deeds); whereas Allah promises you forgiveness from Himself and Bounty, and Allah is All Sufficient for His creatures needs, All Knower. †(Surah 2, p2, v 268. ) â€Å"And whatever you spend in good, it will be repaid to you in full, and you shall not be wronged. † (Surah 2, p2, v 272. ) â€Å"Allah will destroy Riba (interest) and will give increase for Sadaqat (charity, alms), and Allah likes not the disbeliever, sinners. (Surah 2, p2, v 276. ) Similarly in surah no 02, p2 v. 280, surah no 02, p2 v. 264, 265, surah no 02, p2 v. 271, surah no 02, p2 v. 2 67, surah no 02, p2 v. 264, surah no 30, p21 v. 39, surah no 35, p22 v. 29, 30, surah no 51, p2 6v. 19, surah no 04, p05 v. 36. Quran also teaches us about to spend for the sake of Allah. 3. 4 Zakat: Islam prohibits earning only for self and not caring the poor people in the society. Islam prevents the concentration of wealth in few hands but ensures the distribution among the poor people in a prescribed rate.Zakat15 will be collected from all those who are involved or engaged any productive business activity or having excess money or holding assets for a period of not less than one year. Islam ensures the best of social security and bring Cooperation with the rest of the community members. (Habib Ur ehman, 2003. ) Because zakat purifies the wealth and bring prosperity in a state and efface the concept of socialism and capitalism in which wealth comes under the control of one hand.In various places in the noble Quran Allah Almighty says â€Å"take Saddaqa from their wealth in order to purify them† (surah 09, verse no 103, part no 10). And other place Allah says â€Å" As – Sadaqat are only for poor Al Masakin, and those employed to collect and to attract the hearts of those who have been inclined, and to free the captives, and for those in debt, and for Allah’s cause. (Surah 09, verse no 60 part no 10). In surah Baqara Almighty orders â€Å"Establish worship and pay the poor due (give zakat), (verse no 43. â€Å"Perform As-Salat and give zakat (poor due) and that is the 15 A contribution from wealth in the way of Allah. 111 www. hrmars. com/journals International Journal of Academic Research in Business and Social Sciences March 2012, Vol. 2, No. 3 ISSN: 2222-6990 right religion. †(Surah 98, verse no 05, part no 30. ) We can also find several verses in the Holy Quran in which Allah have cleared about the ZAKAT, for example we can see the following verses in the noble book.In surah no 73, part no 29, verse no 20, surah no 58 , part no 28 , verse no 13 , surah no 41 , part no 24 , verse no 07 , surah no 33, part no 22, verse no 33 , surah no 31 , part no 21, verse no 04 , surah no 27, part no 19 verse no03,no surah no 24 , part no 18 , verse no 37 , surah no 23 , part no 18 verse no 04, surah no 22 , part no 17, verse no 41, surah no 21 , part no 17 verse no 72 , surah no 19 , part no 16 verse no 31, surah no 09 , part no 10 verse no 05 , surah no 05 , part no 06 verse no 12, surah no 04, part no 05 verse no 77, surah no 02 , part no 01 verse no 43. The main object of zakat and charity is to help those people who do not beg of people at all. In one hadith narrated by Abu Hurairah: the prophet said seven people will be shaded by Allah under shade on the day of resurrection among them one will be he who practices Charity so secretly that his left hand does not know what his right hand has given†. (M. Muhsim khan, M. T. Al-Hilali, 1999). 3. 5 Parsimony (thriftiness) or economic order Islam also prohibits Mu slim from spending spam and not like a prodigal person. Islam orders to every Muslim to spend according to their needs and they must keep up the concept of parsimony.Those who are extravagant, spendthrifts and niggard persons are not like in Islam. This lesson of Islam tell us about if one person who having sufficient money and spending more than form his need may be a chance to becomes poor and nor permits any person who do act of niggardly or become a meager and do not spend to fulfill his needs but like those who go between these two way. Islam has also closed all the doors of extravagance and made clear rules and regulation for all the things which breaks down the equal distribution of wealth.Islam proscribes all those activities which brings and creates spiritual and moral problems. Allah Almighty says in his book â€Å"And those who, when they spend, are neither extravagant nor niggardly but hold a medium (way) between those. † (Surah no 25, part no 19, verse no 67. ) I n other place Allah says â€Å"verily, the spendthrifts are brothers of the Shayatin (devils) and the Satan is ever ungrateful to his Lord†. ( surah no 17, part no 15 verse no 27. ) so we can find several other interpretations of Fiege in different verses of the Holy Quran.Such as Surah no 07, part no 08, verse no 31, Surah no 17 , part no 15 , verse no 26 and 27, Surah no25 , part no 19 , verse no 67 , Surah no 04 , part no 04 verse no 06 , Surah no 06 , part no 08 , verse no 141. 3. 6 Lawful earnings Islam emphasis on legitimate and Halal earning. There is no compliance in Islam for those business men who conduct their business dealings through unlawful and unligitemate 112 www. hrmars. com/journals International Journal of Academic Research in Business and Social Sciences March 2012, Vol. 2, No. 3 ISSN: 2222-6990 means and earns profit.Islam permits only for legitimate business as Quran tells us, â€Å"O you who believe: Eat not up your property among yourselves unjustly except it may be trade among you by mutual consent† (part no 5, surah no 4 verse no 29. ) In surah Al-Baqarah ALLAH says â€Å"These are they who have purchased error for guidance, so their commerce was profitless. And they were not guided†(S. 2,P. 1,V. 16. ) we can also study Ahadith in which Prophet has clearly mentioned the importance of legitimate earning, one day some one asked from Holy Prophet about best sort of gains, Prophet said, a gain which a man work with his hands, and all legitimate activities. Ahmad, 1576. ) Every Muslim business men should aware from all lawful means of business and dealings. Because once Holy Prophet said, A time will come upon people when they will not differentiate what they earned is legitimate or unlawful† (Bukhari, 1941. ) Islam forbids tyrannical dealing such as Riba (interest) and condemns it, Holy Quran says â€Å"Allah has permitted trading and forbidden Riba† (s. 2 p. 3 v. 275. ) the prophet said â€Å"may Allah send down His curse all the persons who uses, pays, witnesses and write down the Riba† (Ahmad. 24), Almighty ALLAH says, â€Å"eat up not one another’s property unjustly (stealing, robbing, deceiving etc. ) and nor give bribery to the rulers† (s. 2. p, 2 v. 188. ) so we can see from the above verses and Hadith that how Islam strictly forbids unlawful dealings and business. 3. 7 Honesty in business dealings Honesty in business dealing is also move up in Islam. There should be clear dealing between seller and buyer. If seller sells his goods or things on fake basis then he will be guilty for that. Islam condemns all fraudulent business dealings.The prophet (SAWS) in several Ahadith also prohibited his followers from doing such practices. The seller and buyer must be honest in dealings there would be no other motive which make a transaction fraudulent and in which both become guilty. Allah almighty says in His book â€Å"woe to those who give less in measure and w eight (ALMutaffifin). Those who, when they have to receive by measure from men, demand full measure. And when they have to give by measure to other men give less than due. Do they not think that they will be resurrected, on a great day† (s no, 83. p no, 30. 1-6. ) In surah Nisa verse no 29, Quran says† o you believe, eat not up your property among yourselves dishonestly except it be trade amongst you, by mutual consent†. The prophet (SAWS) said â€Å"he who deceives is not of us† other place the prophet said â€Å"the honest merchant will be rewarded on the day of judgment with prophets, pious people and martyrs† (Tirmidhi, 1130. ) Honesty in business not mean that the seller always swear by the name of Allah for his transaction if he does so he doing wrong (Ahmad 14982). so we can find a lot to verses and Ahadith of the prophet.Some of the verses of the holy Quran may also emphasis on honesty such as. S. n0 02, 113 www. hrmars. com/journals Internati onal Journal of Academic Research in Business and Social Sciences March 2012, Vol. 2, No. 3 ISSN: 2222-6990 p. 01 verse no 42, s. no 03, p 03, verse no71, s. 103, p, 30, v03, s, 33, p21, v, 08,s,04,p,05,v,107. ,s, 08,p,09,v2, . ,s, 08,p,10,v58, s,22,p1,v38. 3. 8 Bounty and humanity in business contacts Islam emphasis that one should be soft and flexible in business transaction. The dealing between buyer and seller should be on humanity basis.Both the parties either they will creditors or debtors should free to demand his money back. Islam is strictly prohibited from hard words and harsh language in business dealing. The Allah messenger said â€Å"may mercy be on him who is soft and decent in his dealing with others† several verses from the holy Quran shows that hard words and language must not be used while dealing or talking with others Allah says in His book â€Å"And be moderate in your walking and lowering your voices†(s, 31 p, 21, v 19. ) the prophet said â€Å"g ive him the best thing the best amongst you† (Muslim 3002). 3. 9Satisfying (fulfilling) all business obligations Islam strictly emphasis on fulfilling all promise because in one Ahadith prophet has reported to said: one who not fulfills his promise is a trait of hypocrite† by fulfilling promise and contact is an important thing for traders because no one can be trustworthy if he is not fulfilling his deeds. In other place the prophet said â€Å"Muslims are bound by their stipulations† if we study the holy Quran we can find a several verses which tell us about fulfilling promises surah 5 Allah Almighty says† O you who believe fulfill your obligations†( p. ,v1) we can also study about fulfilling of promise from the holy book such as in surah 53, part 27, v 37, s 68, part 29 v,39, s,21 p 17 v09, s 39 part 24 v 74, and s 48, part 26 v 10. All the things between the parties either seller or buyer must be cleared and fulfilled and not lead to any dispute and discrepancy. 3. 10 Reasonable treatment of staff. /workers Prophet (SAWS) said† the wages of the workers must be paid before the sweat dries upon his body† (Majah 2434).And other place said† I will be opponent to those persons on the day of resurrection who does not give him his due to a person who have finished work for him† Islam also teach us to give your brother as you self eat, drink as u self drink wear as u self wear and think as u self think for your self and family. This is the responsibility of the employer that he should provide all the basic things that is give him fair wages, provide him good working condition, and treat him ethically.This way Islam encourages and builds up the guts of love. 114 www. hrmars. com/journals International Journal of Academic Research in Business and Social Sciences March 2012, Vol. 2, No. 3 ISSN: 2222-6990 3. 11 Mutual respect/ esteem Give respect to others in business dealing is the dominant principle of Islam. Bus inesses that base on selfishly earning and producing and not caring the society are considered illegal. Islam also emphasis on mutual respect in dealings.In holy Quran Allah says â€Å"By no means shall you attain piety unless you spend of that which you love and whatever of goods you spend Allah knows it well† (s 3, p 4 v92) in several places in the holy Quran it is mentioned that Allah loves kindness and deal with people with kindness. In surah 03 verse no 119 and surah no 05 verse no 54 discussed about love with people. So kindness and mutual respect in business dealing is the leading principal of Islam. 3. 12 Clear business transaction and purchasing and selling justly Business an should be bound for clear business transaction. The buying and selling activities should be on mutual consent and not under coercion. Islam strictly prohibits such dealings in which both the parties are not clear. Even Quran tell us every Muslim business man if he is on dealing with other person so he must write down that agreement and must be cleared to both the parties. As the holy prophet is reported to have said â€Å"sale is not that which is done with out mutual consent sale is a sale which involve only mutual consent† (majah, 2176).Allah says in his book â€Å"O you who believe: Eat not up your property among yourselves unjustly except it may be trade among you by mutual consent† (part no 5, surah no 4 verse no 29. ). â€Å"And whoever commits that through aggression and injustice, we shall cast him into the fire, and that is easy for Allah. †(Surah 04, part 05, verse no, 30. ). 4. Prohibit and illegal affairs in business transaction There are also some dealings in business which Islam considered unethical and illegal contacts and transactions. The seller must not adopt such matters which do not come under the scope of Islamic business ethics.These matters now days are very common in practice in business society. They may include. Earning from H aram (illegal activities) such as selling and buying of win, alcohol, drugs. i) ii) iii) iv) 115 Doing fraud in business dealings, Often swearing by seller for selling his products, or Showing things which are not in reality, window dressing of the products, etc. and those transactions in which parties make promise and not make it to fulfill. Hoarding to make high profit, speculative activities, and www. hrmars. com/journals International Journal of Academic Research in Business and Social Sciences March 2012, Vol. , No. 3 ISSN: 2222-6990 v) vi) vii) viii) ix) x) xi) xii) xiii) Interest in which Quran strictly forbidden. Fixation of prices, Flesh of the Haram animals, Weapon which cause human destructions, Intoxicants, flesh of pig, Storing of foodstuff for future time and then sell out with the expectation to earn some profit, Fraudulent business practices for selling the products in market, Black marketing, dealings in bad condition goods and stolen goods, cheating in business dea lings, giving short measures Transactions which involve uncertainty. . Recommendation Now what is important to do especially by Muslim as well as by non-Muslim, we have exposed briefly the basic of business ethics in previous pages. Allah says â€Å"This day, I have perfected your religion for you, completed my favor upon you, and have chosen for you Islam as religion† (surah 5, part 6, verse no 3). This religion (Islam) the old name is Din, not new. It is almost 4000 years old name which was the Din (religion) of Harat Ibrahim (A.S) who was the spiritual leader and 3/4th of the world accept the power of spiritual seniority, not only Muslims but also Jews, Christians, pagans, Zoroastrian, were agreed on his spiritual supremacy. ( Tafhimul-quran 1994) and Allah says in His book â€Å" He has chosen you and has not laid upon you in religion any hardship: it is the religion of your father Ibrahim( Abraham). It is He (Allah) who has named you Muslim both before and in this Quran † (surah 22, part 17, verse 78).Now if it is cleared that Islam not a new religion it is old one and the religion of Ibrahim. So then no doubt that Muslim and non- Muslim both should follow the rules of this religion which is Islam in their lives either these are social activities, religious activities or business dealings or worship now they are bound to follow Islamic monotheism. In the Holy Quran Allah says â€Å"he commands them for Islamic monotheism and all that Islam ordained, and forbids them form all disbelief, polytheism of all kinds that Islam has forbidden.He allows them lawful things i. e. Goods, foods deeds, and beliefs and prohibits them as unlawful things i. e. deeds, beliefs, dealings. †(Surah, 7 parts 9 verse 157). Generally for every Muslim business man we suggest these following dominant points to remember and adopt. ? Both seller and buyer must accept the supremacy of Almighty Allah, they should accept HIS sovereignty, love Him and follow whatever H E order and abstain from, in all dealings if its relate business dealing or any other moral conduct in social life www. rmars. com/journals 116 International Journal of Academic Research in Business and Social Sciences March 2012, Vol. 2, No. 3 ISSN: 2222-6990 ? Business dealing should be pure, the trader must be cleared with other party, especially the seller in dealings must out all the things clear, he should be honest and when promised then must fulfill. Dealings should be faired not fake. Softness must be kept in mind by traders or sellers while dealings, because gentleness is the basic thing for all dealings.Do not make the basis of dealings on bribery or corruption, interest, fraud, lie, etc The seller and buyer should also put aside their dealings from all illegitimate sources such as, gambling, black marketing, speculation, stock reserve or hoarding of food, fixation of pricing and all illicit items from which Islam is prohibited. ? ? ? 5. Conclusion In today modern busines s world business ethics have their own dominant role in business society. We accept that the secular business morality is utilitarian and supposed to be relative and may give benefit to the society nd both to seller and buyer as well, but the Islamic perception on business ethics not only useful and relative but also base on humanity and work for long time. Muslims especially adopt those practices which benefit to mankind and review all the business activities which are unlawful and also harm for society and for his/her own organization. This way we can say the business world will be prosperous and will survive for long time. 117 www. hrmars. com/journals International Journal of Academic Research in Business and Social Sciences March 2012, Vol. 2, No. 3 ISSN: 2222-6990 7.References Dr. Ahmad Hussain Kamal, (2002). Nizam-e-Ma’Ishyat Aur Islam, (Muslim economic system) Urdu version, 1st edition, Taib Publishers Lahore Pakistan. P. 6-10 Dr. Habib-ur-Rehman, (2003). Islamic Fina ncial Instruments, 1st edition, Publisher Sardar khan welfare trust, Peshawar Cantt Pakistan. Dr. Mohammad Shafi (2000). Business and commerce in the Quran, First written for Dar al Islam Teachers’ Institute Alumni News Letter, spring. Dr. Muhammad Din, (2003). Islami Nizami Hayat, 1st edition, Urdu version, Publisher Taj Kutab Khana Peshawar Pakistan. Dr. Sabahuddin Azmi, (2010).An Islamic Approach to Business Ethics, Lecturer, College of Islamic Banking, World Al-Lootah University, Dubai. Dr. Anwar Iqbal Qurishi, (1946). Islam and the theory of Interest, Sheikh M. Ashraf Lahore. Dr. M. Najatullah Sadiqi,(1981). Ghair Sood Bankari, 4th edition, Islamic Publications E. Shah Alam market Lahore Pakistan. Dr. Muhammad Muhsim khan, Dr. Muhammad Taqi-ud-Din. Al-Hilali, (1999). The Nobel Quran, English Translation of the meanings and commentary, Ministry of Islamic Affairs, Endowments, Da’wa and Guidance King Fahad complex Madinah Munawwarah, Kingdom of Saudi Arabia.Ibn-e-ka thir. 2008. Tafsir Ibn-e- kathir, edition 3rd. Joseph W. Weiss (2008). Business ethics: A stakeholders and issue management approach. Edition 5th, South-Western College Publication. Khurshid Ahmad, (1999). Family Life in Islam, 2nd edition, Publication section Da’wa Academy International Islamic University Islamabad Pakistan. Khurshid Ahmad, (1999). Islam Basic Principles and Characteristics, 2nd edition, Publication section Da’wa Academy International Islamic University Islamabad Pakistan. 118 www. hrmars. com/journalsInternational Journal of Academic Research in Business and Social Sciences March 2012, Vol. 2, No. 3 ISSN: 2222-6990 M. Tufail and M. Irfan, (2009). Business ethics: Myth and Current Approaches, Abasyn university journal of social sciences, Volume 2, No 1. M. Fazlurehman,(1967). Tejarati Sood, department of Islamic study Muslim university Aligarh. Moulana Sardar Ali Khan, (2004). Forty Hadith Studies, 2nd edition, (English version), Publisher Hira printi ng press, Muhala Jangy Peshawar Pakistan. Moulana Shafi Muhammad. (1960).Masla-e- Sood, Publisher Edara-e- Ma’arif-e- Karachi. O. C. Ferrell. (2006). Business Ethics: Ethical Decision Making & Cases, 7th edition, SouthWestern College Publication. Richard T. De George, History of Business ethics, Markkula Center for Applied Ethics Santa Clara University Zahid, (2011). Search Quran, retrieved www. Honestzahid. blog. com Sheikh Abdul Aziz bin Abdullah bin Baz, (1999). Indispensable Implication of Sunna and Caution against Innovation, 1st edition, Ministry of Islamic Affairs, Endowments, Da’wa and Guidance Riyadh, Kingdom of Saudi Arabia.Syed Abul A’ala Mawdoodi (1953). Islam’s moral perspective 5th edition, Islamic Publications E. Shah Alam market Lahore Pakistan. Syed Abul A’ala Mawdoodi, (1959). Islam and the modern economic theories, 7th edition (Urdu version), Islamic publications Lahore Pakistan. Syed Abul A’ala Mawdoodi, (1991). Islam and the Ignorant, 25th edition, (Urdu version), Islamic Publications E. Shah Alam market Lahore Pakistan. Syed Abul A’ala Mawdoodi, (1994) Tafheem-ul-Quran, Irfan afzal printing press Lahore. Syed Abul A’ala Mawdoodi, (1998). Human Rights in Islam, 2nd dition, Publication section Da’wa Academy International Islamic University Islamabad Pakistan. Syed Abul A’ala Mawdoodi, (2000). INTEREST, 23rd edition, (Urdu version), Islamic Publications E. Shah Alam market Lahore Pakistan. 119 www. hrmars. com/journals International Journal of Academic Research in Business and Social Sciences March 2012, Vol. 2, No. 3 ISSN: 2222-6990 William Lillie, (1971). An introduction to ethics, 3rd edition, printed and bound by The Chaucer Press Ltd, Bungay, and Suffolk. P,2-4 120 www. hrmars. com/journals

Marc Lepine and the Montreal Massacre - 1931 Words

On December 6th, 1989, the Ecole Polytechnique engineering school in Montreal would – unbeknownst to everyone in the building – become the backdrop for one of the worst mass murder incidents in Canadian history. 14 women were shot and killed at the hands of a shooter named Marc Lepine, and 13 others were gravely wounded in the process (Maser, 1987). No outright reason was apparent other than the letters left on his suicide note, but it marked a troubled life that began from his troubled childhood. Factors that may have led up to this incident needs to be examined in further detail, using a psychological explanation and a criminological theory. This paper will use the social learning theory to analyze the behaviours that led up to this†¦show more content†¦Eventually, he ended his rampage in a third floor lecture hall where he shot and wounded several more people before ending his own life. Suicide notes found on him revealed that his motives were based on his h atred for feminists, stating that they have â€Å"ruined his life†. It also revealed a hit list containing 15 public figures, probably found through news media sources, but stated that he was unable to act upon it. Instead, all his victims turned out to be strangers that were unfortunate enough to be caught in the killing spree (Maser, 1987). Family Background Details about Marc Lepine and his life began to surface after the initial incident, uncovering an unpleasant childhood and a broken home. Born with the name of Gamil Gharbi, he had an Algerian father and a mother of French descent. The father was a relatively successful businessman that did most of his work overseas; the mother, Monique, was a nurse with a good family background (Weston Aubrey, 1990). The family was well off due to their career success, but what looked like a perfect marriage on paper was horrific for the mother and the children behind closed doors. Described as â€Å"a very brutal man who did not seem to have any control of his emotions† (MacDonell et al., 1989, para. 3), Marc’s father treated his wife like a servant and often physically abused her for the most minor nuances. The kids were subject to similar treatment and the mom was forbidden to comfortShow MoreRelatedMarc Lepine – Psychology Perspective2052 Words   |  9 PagesMARC LEPINE à ¢â‚¬â€œ PSYCHOLOGY PERSPECTIVE ABSTRACT Marc Lepine, a 25 year old boy entered the corridors of Montreals École Polytechnique University and started separating boys and girls. He then opened fire and killed 14 girls (The Montreal Massacre – Gunman massacres 14 women, 1989). 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