Finance Case Study

INSTRUCTOR: Mr. Konstantinos Kanellopoulos, MSc (L. S. E. ), M. B. A. COURSE: MBA-680-50-SUIII12 Corporate Financial Theory SEMESTER: Summer Session III Case Study The Many Different Kinds of Debt (solutions) Konstantinos Kanellopoulos 22nd August 2012 CASE STUDY ON The many different kinds of debt It was one of Morse’s most puzzling cases. That morning Rupert Thorndike, the autocratic CEO of Thorndike Oil, was found dead in a pool of blood on his bedroom floor. He had been shot through the head, but the door and windows were bolted on the inside and there was no sign of the murder weapon. Morse looked in vain for clues in Thorndike’s office.He had to take another tack. He decided to investigate the financial circumstances surrounding Thorndike’s demise. The company’s capital structure was as follows: †¢ 5% debentures: $250 million face value. The bonds matured in 10 years and offered a yield of 12%. †¢ Stock: 30 million shares, which closed at $ 9 a share the day before the murder. Yesterday Thorndike had flatly rejected an offer by T. Spoone Dickens to buy all of the common stock for $10 a share. With Thorndike out of the way, it appeared that Dickens’s offer would be accepted, mush to the profit of Thorndike Oil’s other shareholders[1].Thorndike’s two nieces, Doris and Patsy, and his nephew John all had substantial investments in Thorndike Oil and had bitterly disagreed with Thorndike’s dismissal of Dickens’s offer. Their stakes are shown in the following table: | |5% Debentures (Face Value) |Shares of Stock | |Doris |$4 million |1. 2 million | |John |0 |0. | |Patsy |0 |1. 5 | All debt issued by Thorndike Oil would be paid off at face value if Dickens’s offer went through. Morse kept coming back to the problem of motive. Which niece or nephew, he wondered stood to gain most by eliminating Thorndike and allowing Dickens’s offer to succeed? Help Morse solve the case. Which of Thorndike’s relatives stood to gain most from his death? Solutions THE SHOCKING DEMISE OF MR. THORNDIKEMinicase solution, Chapter 25 Principles of Corporate Finance, 9th Edition R. A. Brealey, S. C. Myers and F. Allen After the corpse was removed, police inspectors came to dust the bedroom for fingerprints. Morse knew they would find nothing. He walked down the marble staircase of Rupert Thorndike’s mansion and into the paneled library. He sat at a table in front of the fireplace, scarcely noticing the painting over it, Monet’s portrait of the legendary John D. Thorndike at Giverny. He turned on his laptop computer. Thorndike Oil had three classes of securities outstanding: $250 million of ebentures (face value), 30 million shares, and an issue of subordinated convertible notes. Morse had to calculate the change in the value of each security now that Thorndike was gone, and given the now near-certain acquisition of Thorndike Oil by T. Spoone Dickens. Table 1 reports Morse’s results. The notes summarize his reasoning. With Table 1 in hand, it was easy to calculate the increases in value due to the murder and resulting acquisition. Debt increased by 39. 5% of face value. Common stock increased by $1. 00 per share, and each convertible note increased from 103. 5% to 110% of face value (from $1039. 50 to $1100 per bond). Morse summed the gains to Doris, John and Patsy (see Table 2). Then he reached for his cell phone and dialed Chief Inspector Spillane. Thorndike Oil Table 1 Values of Thorndike Oil Securities Before and After the Murder | |Before |After | |Debt |$151. 25 million, |$250 million | | |60. % of face value |100% of face value | |Equity |$270 million, |$300 million, | | |$9 per share |$10 per share | |Convertible notes |103. 95% of |110% of | | |face value |face value |Notes 1. Debt, before: PV at 12% of the 5% coupon for 10 years, plus repayment of face value (100%) at year 10, is 60. 5% of the $250 million face value, or $151. 25 million. Debt, after: essentially risk-free. The debt will be repaid in short order and should trade very close to face value. The gain in market value is 1 – . 605 = . 395, or 39. 5% of face value. 2. Shares: Share price increases from $9. 00 to $10. 00. 3. Convertible notes: Conversion value before is 110 shares at $9 per share = $990 per $1,000 note. The bonds were trading at 5% over conversion value, or 1. 05? 90 = $1,039. 50. Note holders will convert prior to the takeover, receiving 110? 10 = $1,100. (If they don’t convert, they get only $1,000. ) In other words, the notes increase by 110 – 103. 95 = 6. 05% of face value. Thorndike Oil Table 2 Who Gained Most? (Figures in millions) | |Doris |John |Patsy | | | | | | |Debt |$1. 8 |0 |0 | | |(. 395? 4) | | | | | | | | |Stock |$1. 2 |$0. 5 |$1. | | |(1. 00 ? 1. 2) |(1. 00 ? .5) |(1. 00 ? 1. 5) | | | | | | |Convertible notes |0 |$0. 3025 |$0. 1815 | | | |(. 0605 ? 5) |(. 0605 ? ) | | |___________ |___ ________ |_________ | |Total |$2. 78 |$0. 8025 |$1. 6815 | ———————– [1] Rupert Thorndike’s shares would go to a charitable foundation formed to advance the study of financial engineering and its crucial role in world peace and progress. The managers of the foundation’s endowment were not expected to oppose the takeover. Finance Case Study INSTRUCTOR: Mr. Konstantinos Kanellopoulos, MSc (L. S. E. ), M. B. A. COURSE: MBA-680-50-SUIII12 Corporate Financial Theory SEMESTER: Summer Session III Case Study The Many Different Kinds of Debt (solutions) Konstantinos Kanellopoulos 22nd August 2012 CASE STUDY ON The many different kinds of debt It was one of Morse’s most puzzling cases. That morning Rupert Thorndike, the autocratic CEO of Thorndike Oil, was found dead in a pool of blood on his bedroom floor. He had been shot through the head, but the door and windows were bolted on the inside and there was no sign of the murder weapon. Morse looked in vain for clues in Thorndike’s office.He had to take another tack. He decided to investigate the financial circumstances surrounding Thorndike’s demise. The company’s capital structure was as follows: †¢ 5% debentures: $250 million face value. The bonds matured in 10 years and offered a yield of 12%. †¢ Stock: 30 million shares, which closed at $ 9 a share the day before the murder. Yesterday Thorndike had flatly rejected an offer by T. Spoone Dickens to buy all of the common stock for $10 a share. With Thorndike out of the way, it appeared that Dickens’s offer would be accepted, mush to the profit of Thorndike Oil’s other shareholders[1].Thorndike’s two nieces, Doris and Patsy, and his nephew John all had substantial investments in Thorndike Oil and had bitterly disagreed with Thorndike’s dismissal of Dickens’s offer. Their stakes are shown in the following table: | |5% Debentures (Face Value) |Shares of Stock | |Doris |$4 million |1. 2 million | |John |0 |0. | |Patsy |0 |1. 5 | All debt issued by Thorndike Oil would be paid off at face value if Dickens’s offer went through. Morse kept coming back to the problem of motive. Which niece or nephew, he wondered stood to gain most by eliminating Thorndike and allowing Dickens’s offer to succeed? Help Morse solve the case. Which of Thorndike’s relatives stood to gain most from his death? Solutions THE SHOCKING DEMISE OF MR. THORNDIKEMinicase solution, Chapter 25 Principles of Corporate Finance, 9th Edition R. A. Brealey, S. C. Myers and F. Allen After the corpse was removed, police inspectors came to dust the bedroom for fingerprints. Morse knew they would find nothing. He walked down the marble staircase of Rupert Thorndike’s mansion and into the paneled library. He sat at a table in front of the fireplace, scarcely noticing the painting over it, Monet’s portrait of the legendary John D. Thorndike at Giverny. He turned on his laptop computer. Thorndike Oil had three classes of securities outstanding: $250 million of ebentures (face value), 30 million shares, and an issue of subordinated convertible notes. Morse had to calculate the change in the value of each security now that Thorndike was gone, and given the now near-certain acquisition of Thorndike Oil by T. Spoone Dickens. Table 1 reports Morse’s results. The notes summarize his reasoning. With Table 1 in hand, it was easy to calculate the increases in value due to the murder and resulting acquisition. Debt increased by 39. 5% of face value. Common stock increased by $1. 00 per share, and each convertible note increased from 103. 5% to 110% of face value (from $1039. 50 to $1100 per bond). Morse summed the gains to Doris, John and Patsy (see Table 2). Then he reached for his cell phone and dialed Chief Inspector Spillane. Thorndike Oil Table 1 Values of Thorndike Oil Securities Before and After the Murder | |Before |After | |Debt |$151. 25 million, |$250 million | | |60. % of face value |100% of face value | |Equity |$270 million, |$300 million, | | |$9 per share |$10 per share | |Convertible notes |103. 95% of |110% of | | |face value |face value |Notes 1. Debt, before: PV at 12% of the 5% coupon for 10 years, plus repayment of face value (100%) at year 10, is 60. 5% of the $250 million face value, or $151. 25 million. Debt, after: essentially risk-free. The debt will be repaid in short order and should trade very close to face value. The gain in market value is 1 – . 605 = . 395, or 39. 5% of face value. 2. Shares: Share price increases from $9. 00 to $10. 00. 3. Convertible notes: Conversion value before is 110 shares at $9 per share = $990 per $1,000 note. The bonds were trading at 5% over conversion value, or 1. 05? 90 = $1,039. 50. Note holders will convert prior to the takeover, receiving 110? 10 = $1,100. (If they don’t convert, they get only $1,000. ) In other words, the notes increase by 110 – 103. 95 = 6. 05% of face value. Thorndike Oil Table 2 Who Gained Most? (Figures in millions) | |Doris |John |Patsy | | | | | | |Debt |$1. 8 |0 |0 | | |(. 395? 4) | | | | | | | | |Stock |$1. 2 |$0. 5 |$1. | | |(1. 00 ? 1. 2) |(1. 00 ? .5) |(1. 00 ? 1. 5) | | | | | | |Convertible notes |0 |$0. 3025 |$0. 1815 | | | |(. 0605 ? 5) |(. 0605 ? ) | | |___________ |___ ________ |_________ | |Total |$2. 78 |$0. 8025 |$1. 6815 | ———————– [1] Rupert Thorndike’s shares would go to a charitable foundation formed to advance the study of financial engineering and its crucial role in world peace and progress. The managers of the foundation’s endowment were not expected to oppose the takeover.

The Movie Django

Gary L. Willis AFRS 55T (T&[email  protected]:30) Dr. T. Hasan Johnson 02. 23. 13 Extra Credit The Movie â€Å"Django Unchained† The objective of this paper is to review some of the results of the discussion-panel’s analysis of certain aspects of this movie that relate to the Hip-Hop culture. On Thursday, February 21, 2013, I attended a panel discussion hosted by the Africana Studies Department of Fresno State University. It was conducted at the African American Museum, Fresno California. Its purpose was to evaluate this movie’s effect on us (basically Black-Americans), by analyzing elements of this movie.This movie presents Black masculinity and femininity during the 1860s slavery era of America using characters that portray slaves as childish and stupid (the Betina or D'Artagnan), violent (the Mandingo or Django), hypersexual (Sheba) and cowardly (all the black male slaves). These slavery created representations of Black masculinity (the Buck) and femininity (the Jezebel/Mulattoe) are relevant to Hip-Hop because they are the predominate characters being proffered as entertainment in the overwhelming majority of Hip-Hop videos.The stereotypical persona of â€Å"The Buck† in the videos is the Gangsta/Thug and â€Å"The Jezebel/Mulattoe† is the Bitch/Ho— both are slavery created stereotypes. The Jezebel/Mulatto (Bitch/Ho) The Buck (Gangsta/Thug) Another aspect of this movie relevant to Hip-hop culture is the word â€Å"nigger†, used incessantly in the movie, just as, its morphed version, â€Å"Nigga† is used incessantly by Hip-Hoppers, in conversation and in their videos.Since language is one of the seven essential element of all cultures, the usage of the word â€Å"nigger† was discussed by the panel and audience and as a result of this discussion, we agreed that—without the use of the word â€Å"nigger†, â€Å"Django Unchained† would not be authentic; because, in this movie, â€Å"nigger† is a descriptive term, used to describe property, e. g. a slave or slaves—with no malice intended. Here are two examples, horse or horses and house or houses—ergo, nigger or niggers.The only character that uses â€Å"nigger† other than as a description of property is Stephen (the â€Å"Uncle Tom† played by Samuel L. Jackson). He used the word â€Å"nigger† to degrade his fellow black slaves. As with the movies use of â€Å"nigger†, the same can be said about Hip-Hop videos, they would lose its authenticity without the use of the word â€Å"Nigga† because â€Å"Nigga† in Hip-hop is a descriptive turn, but unlike â€Å"nigger† it versatility. For example, it can be used describe a relationship and its meaning changes depending on who is saying it and to whom.For example, in the movie when a Slave-master says â€Å"My nigger†, it does not have the same meaning as a Gangsta/thug or Jezebel/Mulatto e in a Hip-Hop video saying, â€Å"My Nigga†. The Slave-masters are describing their property, while the Hip-Hoppers are describing their relationships. During the audience participation portion of this discussion, a young black- man in the audience (Christopher Jackson) described how much the movie upset him.He also shared with us, the extent to which it made him realize how horrible slavery was; and how much suffering his ancestors had to endure; so that he can enjoy the civil rights he has today. He said, â€Å"Now I truly appreciate my ancestors and men like Martin and Malcolm, who made the ultimate sacrifice so that I can enjoy the freedom I have today. † Personal Reflections If the motives for making â€Å"Django Unchained† are to make us aware of how much our ancestors suffered under the yoke of slavery and to make us cherish our freedom; then, Christopher Jackson’s words are a testament to this movie’s success in both endeavors!In conclusio n—I, along with many participants in this discussion, enjoyed â€Å"Django Unchained† and hope that there will be more movies made that expose the horrors of slavery, and that, also promote positive images of black men and women. ——————————————– [ 1 ]. This paper was submitted as extra credit for AFRS 27, 55T and 144 [ 2 ]. Heretofore, us, we, and our refers to Black-Americans [ 3 ]. Donald Bogle, Toms, Coons, Mulattoes, Mammies & Bucks

The Importance of Maqasid Al-Shariah in Islamic Finance – a Short Essay by Nadifa Abdulhalim Mohamed

The Global University of Islamic Finance CERTIFIED ISLAMIC FINANCE PROFESSIONAL (CIFP) Part One SHARIAH ASPECTS OF BUSINESS AND FINANCE Assignment Topic The importance of Maqasid al-Shariah in Islamic Finance June 2012 Semester Lecturers: Dr. Yong Bao Wang Dr. Ahcene Lahsasna Student Name: Nadifa Abdulhalim Mohamed Student ID: 1200331 Abstract Maqasid Al-Shariah is one of the very important aspects in Islamic jurisprudence. Maqasid Al-Shariah is taking a crucial position in Ijtihad in order to process a valid examination of the text and provide intact interpretation to achieve the Islamic ruling.The aim behind that is to comprehend the Shariah in all aspects. The primary objective of Maqasid al-Shariah is the realization of benefit to the people, connecting their affairs both in this world and hereafter. It generally held that the Shariah in all of its parts aims at securing a benefit for the people or protecting them against corruption and evil. The aim of this paper is to elaborate the importance Maqasid al-Shariah in Islamic finance. The study found that Maqasid al-Shariah is the most important Shariah aspect in Islamic finance because protection of wealth is one of the five major elements of Maqasid l-Shariah. Objectives of the research: ____________________________________________ †¢ Definition of Maqasid Al-Shariah. †¢ Identification of the importance of Maqasid Al-Shariah in Islamic finance. †¢ Classification of Maqasid Al-Shariah Key terms of the research: 1. Qur’an 2. Sunnah 3. Maqasid Al-Shariah 4. Islamic finance 5. Islamic law 6. Fiqh 7. Usulfiqh TABLE OF CONTENTS TOPIC PAGE NUMBER [pic] 1. Abstract†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦. 1 2. Objectives of the research†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã ¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦.. 3. Introduction†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦4 1. 1 History and background†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦.. 4 2. Identification of Maqasid Al-Shariah†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦8 3. Definition of Maqasid Al-Shariah†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦11 4. Objectives of Maqasid Al-Shariah†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦ 13 5. Classi fication of Maqasid Shariah†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦.. 15 5. Essential (Al-daruriyat)†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦. 16 6. Complementary (Al-hajiyat)†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦.. †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦19 7. Embellishments (Al-Tahsiniyat)†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦19 8.Maqasid Al-Shariah in Islamic Finance†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦19 9. Advantages of Shariah compliance†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦ †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦.. 24 10. Conclusion†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦25 11. References†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦. 26 1. Introduction The linguistic meaning of the word Maqasid is as follows: Maqasid is the plural of the word Maqsad and comes from the verbal root qa-sa-da which has several meanings, some of which are: ‘to intend,’ ‘to take a middle course’ and ‘to walk towards. ’ From this root comes the noun, Qasd which means ‘a goal,’ ‘an aim,’ or ‘an aspiration. The second part of the title is the word Shari’ah, which is a noun meaning ‘a path to a water hole,â€℠¢ and in its more common usage, ‘the law of God as revealed to Muhammad. ’ Together, the term Maqasid al-Shari’ah carries the meaning, based on its constituent parts, of the ‘goals and objectives which are the reason for the legislation of the rules of Islam’ or more simply, ‘The Objectives of Islamic Law’ The Maqasid theory is based on an inductive reading of the Quran in order to identify the higher objectives, intent, and purpose of the divine laws, which are intended to preserve human interests in both this world and the next. This theory asserts that no commandment of God is intended to cause harm for its own sake, although some actions may require struggle and hardship. All legal rulings are intended to achieve ‘balance' and ‘moderation' by steering Muslims toward a middle course between various types of extremes. Also it gives consideration for outcomes or consequences. He explains that part of the objective-oriented approach is considering the outcomes of actions, in accordance with the Sunnah of the Prophet who would consider outcomes and consequences before passing judgment or taking action. 1. History and background As a theme of the  Shari’ah in  its own right, the  maqasid  did not receive much attention in the early stages of the development of Islamic legal thought and, as such, they represent rather a later addition to the juristic legacy of the  madhahib. Even to this day many a reputable textbook on Usul al-Fiqh  does not mention  maqasid al-Shari’ah  in their usual coverage of familiar topics. This is partly due perhaps to the nature of the subject, which is largely concerned with the philosophy of the law, its outlook and objective, rather than the specific formulations of its text.Although the maqasid  as a distinctive theme of the  Shari’ah  are obviously relevant to  ijtihad,  they have not been treated as such in the conventional expositions of the theory of ijtihad. Islamic legal thought is, broadly speaking, preoccupied with concerns over conformity to the letter of the divine text, and the legal theory of  Usul al-Fiqh  has advanced that purpose to a large extent. This literalist orientation of the juristic thought was generally more pronounced in the approach of the tendency – the traditionist – the  Ahl al-Hadith  Ã¢â‚¬â€œ than that of the Rationalists – the  Ahl al-Ray.The literalists thus tended to view the  Shari’ah  as a set of rules, commands and prohibit ions that were addressed to the competent individual  mukallaf  and all that the latter was expected to conform to its directives. The precedent of the leading Companions indicated, on the other hand, that they saw the  Shari’ah  both as a set of rules and a value system in which the specific rules were seen as tangible manifestations of the overriding values. The textualist tradition of the first three centuries did not take much interest in  maqasid al-Shari’ah  and it was not until the time of al-Ghazali (d. 05/1111) and then al-Shatibi (d. 790/1388) that significant developments were made in the formulation of the theory of  maqasid. The basic outlook that was advocated by the theory of the  maqasid  was not denied by the leading schools, yet the  maqasid  remained on the fringes of the mainstream juristic thought that was manifested in the various themes and doctrines of  Usul al-Fiqh. Except for the  Zahiris  who maintained that the  maqasid  are only known when they are identified and declared by the clear text, the majority of  Ã¢â‚¬Ëœulama’  did not confine the  maqasid  to the clear text alone.For they perceived and understood the  Shari’ah  to be rational, goal-oriented and its rules generally founded on identifiable causes. A mere conformity to rules that went against the purpose and outlook of the  Shari’ah  was. , therefore, generally considered unacceptable. A totally different approach to the  maqasid was  taken by the Batiniyyah who held, contrary to the Zahiris, that the essence and objective of the  nusus  were always to be found, not in the explicit words of the text, but in its hidden meaning (i. . batin),  hence their name, the Batiniyyah. There were also differences of orientation among the leading  madhahib  toward the  maqasid:  some were more open to it than others, but elaboration into the goals and objectives of the  Shari’a h  was generally not encouraged. This rather unspoken attitude contrasted with the fact that the Qur’an itself exhibits considerable awareness of the underlying purposes and objectives of its laws and often expounds the causes and rationale on which they are founded.The general reticence of the  Ã¢â‚¬Ëœulama’  in respect of the identification of the  maqasid  might have partly been due to the elements of projection and prognostication that such an exercise was likely to involve. Who can tell, for sure, for example, that this or that is the purpose and overriding objective of the Lawgiver, without engaging in a degree of speculation, unless of course, the text itself declared it so. But then to confine the scope of the  maqasid  only to the clear declaration of the texts was also not enough, as I shall presently elaborate. It was not until the early fourth century that the term  Ã¢â‚¬Ëœmaqasid’  was used in. he juristic writings of Abu ‘Ab d Allah al-Tirmidhi al-Hakim (d. 320/932) and recurrent references to it appeared in the works of lmam al-Haramayn al-Juwayni (d. 478/1085) who was probably the first to classify themaqasid al-Shari’ah  into the three categories of essential, complementary and desirable (daruriyyat, hajiyyat, tahsiniyyat)which has gained general acceptance ever since. Juwayni’s ideas were then developed further by his pupil, Abu Hamid al-Ghazali who wrote at length on public interest (maslahah)and ratiocination (ta’lil)in his works,  Shifa’ al-Ghalil  and  al-Mustasfa.Ghazali was generally critical of  maslahah  as a proof but validated it if it promoted the  maqasid of  the  Shari’ah. As  for the  maqasid  themselves, Ghazali wrote categorically that the  Shari’ah  pursued five objectives, namely those of faith, life, intellect, lineage and property which were to be protected as a matter of absolute priority. A number of prominen t writers continued to contribute to the  maqasid,  not all of them consistently perhaps, yet important to the development of ideas. Sayf al-Din al-Amidi (d. 31/1233) identified the  maqasid  as criteria of preference  al-tarjih  among conflicting analogies and elaborated on an internal order of priorities among the various classes  of maqasid. Amidi also confined the essential  maqasid  to only five. The Maliki jurist, Shihab al-Din al-Qarafi (d. 684/1285) added a sixth to the existing list, namely the protection of honour (al-‘ird)and this was endorsed by Taj al-Din ‘Abd al-Wahhab ibn al-Subki (d. 771/1370) and later by Muhammad ibn ‘Ali al-Shawkani (d. 1250/1834).The list of five essential values was evidently based on a reading of the relevant parts of the Qur’an and the  Sunnah  on the prescribed penalties (hudud). The value that each of these penalties sought to vindicate and defend was consequently identified as an essential valu e. The latest addition (i. e. al-‘ird) was initially thought to have been covered under lineage (al-nasl,  also  al-nasab),  but the proponents of this addition relied on the fact that the  Shari’ah  had enacted a separate  hadd punishment for slanderous accusation (al-qadhf),  which justified the addition. ‘Izz al-Din ‘Abd al-Salam al-Sulami’s (d. 60/1262) renowned work, Qawa’id al-Ahkam,  was in his own characterisation a work on  Ã¢â‚¬Ëœmaqasid al-ahkam’  and addressed the various aspects of the  maqasid  especially in relationship to  Ã¢â‚¬Ëœillah  (effective cause) and  maslahah  (public  interest) in greater detail. Thus he wrote at the outset of his work that â€Å"the greatest of all the objectives of the Qur’an is to facilitate benefits (masalih) and the means that secure them and that the realisation of benefit also included the prevention of evil. † Sulami added that all the obli gations of the  Shari’ah  (al-takalif) were predicated on securing benefits for the people in this world and the next.For God Most High is Himself in no need of benefit nor is He in need of the obedience of His servants. He is above all this and cannot be harmed by the disobedience of transgressors, nor benefit from the obedience of the righteous. The  Shari’ah is,  in other words, concerned, from the beginning to the end, with the benefits of God’s creatures. Taqi al-Din ibn Taymiyyah (d. 728/1328) was probably the first scholar to depart from the notion of confining the  maqasid  to a specific number and added, to the existing list of the  maqasid,  such things as fulfilment of contracts, preservation of the ties of kinship, honouring the rights of ne’s neighbour, in so far as the affairs of this world are concerned, and the love of God, sincerity, trustworthiness, and moral purity, in relationship to the hereafter. Ibn Taymiyyah thus re vised the scope of the  maqasid  from a designated and specified list into an open-ended list of values, and his approach is now generally accepted by contemporary commentators, including Ahmad al-Raysuni, Yusuf al-Qardawi and others. Qardawi has further extended the list of the  maqasid  to include social welfare and support (al-takaful),  freedom, human dignity and human fraternity, among the higher objectives and  Maqasid of the Shari’ah.These are undoubtedly upheld by both the detailed and the general weight of evidence in the Qur’an and the Sunnah. 2. Identification of Maqasid As already indicated the  Ã¢â‚¬Ëœulama’  have differed in their approach to the identification of the  maqasid. The first approach to be noted is the textualist approach, which confines the identification of the  maqasid  to the clear text, commands and prohibitions, which are the carriers of the  maqasid. The maqasid,  according to this view, have no separat e existence outside this framework.Provided that a command is explicit and normative it conveys the objective  maqsud  of the Lawgiver in the affirmative sense. Prohibitions are indicative of the  maqasid  in the negative sense in that the purpose of a prohibitive injunction is to suppress and avert the evil that the text in question has contemplated. This is generally accepted, but there are certain tendencies within this general framework. While the Zahiris tend to confine the  maqasid  to the obvious text, the majority of jurists takes into consideration both the text and the underlying  Ã¢â‚¬Ëœillah  and rationale of the text.The chief exponent of the  maqasid,  Shatibi, has spoken affirmatively of the need to observe and respect the explicit injunctions, but then he added that adherence to the obvious text should not be so rigid as to alienate the rationale and purpose of the text from its words and sentences. Rigidity of this kind, Shatibi added, was itself contrary to the objective (maqsud)of the Lawgiver, just as would be the case with regard to neglecting the clear tent itself.When the text, whether a command or a prohibition, is read in conjunction with its objective and rationale, this is a firm approach, one which bears greater harmony with the intention of the Lawgiver. Shatibi elaborated that the  maqasid  that are known from a comprehensive reading of the text are of two types, primary (asliyyah)and secondary (tab’iyyah). The former are the essential  maqasid  or  daruriyyat  which the  mukallaf  must observe and protect regardless of personal predilections, whereas the supplementary  maqasid -hajiyyat- are  those which leave the mukallaf with some flexibility and choiceA comprehensive reading of the textual injunctions of the  Shari’ah  has given rise to such questions as to whether the means to a  wajib  or  haram should also be seen as a part of the objective that is pursued by t hat injunction; whether the means to a command, in other words, is also an integral part of that command. Another question raised is whether avoiding the opposite of a command is integral to the goal and objective that is sought by that command.The general response given to these questions is that the supplementary aspects of commands and prohibitions are an integral part of their objectives, although disagreements have emerged over details. There is a general agreement that the opposite of a command amounts to a prohibition in the event where that opposite can be clearly identified. Most of the injunctions of the  Shari’ah  are easily understood, and their objectives as well as their opposites can be known and ascertained from the reading of the clear text. It is thus noted that whatever might be necessary for the carrying out of a command or a  wajib is  also a part of that  wajib.Shatibi has similarly concluded that whatever is complementary to the  maqasid   and in the service thereof is also a part of the  maqasid. The question then arises regarding the silence of the Lawgiver in respect of a certain conduct in situations especially where a general reading of the relevant evidence sheds light on the value of that conduct. The question may be put as follows: We know that the  maqasid  are known from clear injunctions, but can they also be known from a general reading of the  nusus  by way of induction?This is where Shatibi has given an original response. Induction (istiqra’) to Shatibi is one of the most important methods of identifying the  maqasid  of the  Shari’ah. There may be various textual references to a subject, none of which may be in the nature of a decisive injunction. Yet their collective weight is such that it leaves little doubt as to the meaning that is obtained from them. A decisive conclusion may, in other words, be arrived at from a plurality of speculative expressions. Shatibi illustrates this by saying that nowhere in the Qur’an is there a specific declaration to the effect that the  Shari’ah  has been enacted for the benefit of the people. Yet this is a definitive conclusion which is drawn from the collective reading of a variety of textual proclamations. Shatibi then adds that the benefits (masalih) are to be understood in their broadest sense which is inclusive of ail benefits pertaining to this world and the hereafter, those of the individual and the community, material, moral and spiritual, and those which pertain to the present as well as the interests of the future generations.This broad meaning of benefits also includes prevention and elimination of harm. These benefits cannot always be verified and ascertained by human reason alone without the aid and guidance of divine revelation. The typical classification of the  maqasid  into the three categories of essential,-complementary and desirable, and the conclusion that the Lawgiver has intended to protect these are based, once again, on induction-as there is no specific declaration on them in the textual sources.On a similar note, the ruling of the  Shari’ah  that the validity of an act of devotion (‘ibadah) can not be established by means of  ijtihad is  an inductive conclusion which is drawn from the detailed evidence on the subject, as there is no specific injunction in the sources to that effect. These conclusions are, in the meantime, of great overall importance; they are not open to doubt, nor is their credibility a matter of speculative reasoning.It is also the same inductive method which has led the  Ã¢â‚¬Ëœulama’  to the conclusion that the protection of the five values of faith, life, intellect, property and lineage is of primary importance to the  Shari’ah – there  being no textual ruling to specify any category or number of values in that order. Shatibi’s inductive method is not confined to the identification of objectives and values but also extends to commands and prohibitions, which may either be obtained from the clear text, or from a collective reading of a number of textual proclamations that may occur in a variety of contexts.Shatibi then goes a step further to say that the inductive conclusions and positions that are so established are the general premises and overriding objectives of the  Shari’ah  and thus have a higher order of importance than specific rules. It thus becomes evident that induction is the principal method of reasoning and proof to which Shatibi resorted in his theory of the  maqasid  and it is also in this regard that he has made an original contribution to this theme.Shatibi’s approach to induction is reminiscent of the knowledge that is acquired of the personality and character of an individual that is based on sustained association with that individual and observation of his conduct over a period of time. This kind of knowledge is broad and holistic, as it is enriched with insight, and likely to be more reliable when compared to the knowledge that might be based only on the observation of specific, isolated incidents in the daily activities of the individual concerned. 3. Definition of Maqasid al-ShariahThe term is a possessive construction, known in Arabic grammar as an Idafa, by which the meaning, â€Å"The Maqasid of the Shari’ah† is conveyed. We shall look at the first component in this construct first. The linguistic meaning of the word Maqasid is as follows: Maqasid is the plural of the word Maqsad and comes from the verbal root qa-sa-da which has several meanings, some of which are: ‘to intend,’ ‘to take a middle course’ and ‘to walk towards. ’ From this root comes the noun, Qasd which means ‘a goal,’ ‘an aim,’ or ‘an aspiration. The second part of the title is the word Shari’ah, which is a noun meaning ‘a path to a water hole,’ and in its more common usage, ‘the law of God as revealed to Muhammad. ’ Together, the term Maqasid al-Shari’ah carries the meaning, based on its constituent parts, of the ‘goals and objectives which are the reason for the legislation of the rules of Islam’ or more simply, ‘The Objectives of Islamic Law’. Technically, many definitions have been given, particularly, by contemporary scholars.Al Imam Al Shatibi who is the founder of Maqasid al-Shariah in Islamic jurisprudence did not provide a definition for this Islamic discipline. There are two other major definitions of Maqasid al-Shariah provided by two other scholars who came after Al Shatibi. They were behind the development of Maqasid al-Shariah in Islamic jurisprudence. These two definitions are provided by Ibn Ashur defined Maqasid al-Shariah base on two aspects: 1: The general aspect which is the purpose and wisdom behind th e enactment of all or most of the Shari’ah ruling.This definition is more related to the general objective of Shariah and those overall principles that guide the enactment of Islamic law in their totality. 2: The second definition of Maqasid al-Shariah is very specific. It is related to specific objective to those objectives that are designed to achieve specific benefits to people in their daily activities, such as the importance validation of contracts. Alal al-Fasi defined Maqasid Shariah as the end sought behind the enactment of each of the ruling of Shariah and the secret involved.This definition covers the public Maqasid (ama) and the private Maqasid (khasa). The definition focus on the end sought behind the enactment of each of the rulings of Islamic law, and the secret of these rulings. The secret of the Islamic rulings means the goals intended by Allah in the law. Maqasid al-Shariah aims to protect the interest of mankind and prevent the evil from them, and also reali ze the public benefit for the society and encourage virtues and avoid vices.Al-Raysuni (2006) stated that â€Å"al Maqasid are the purposes which the Law was established to fulfill for the benefit of humankind†. Therefore the Law is not an end in itself; it serves to attain an objective, a purpose which is the Maslahah (benefit). The word benefit in this context means the achievement of profit or the prevention of harm. Ibn Ashur (2006) maintained that: â€Å"This (the knowledge of Maqasid al-Shariah), in fact, ensures the continuity of the rules of the Islamic Shariah throughout the ages and generations following the age of Revelation until the end of the world. It is important to notice that, even though, Maqasid al-Shariah was not known as a discipline in the early generations of Muslims, the scholars were aware of the danger of neglecting the spirit of the law and only sticking to its literal form. The knowledge of the higher objectives of Shariah is to help preserve the essence of the Islamic law. Maqasid Al-Shari’ah is the objectives and the rationale of the Shari’ah .A comprehensive and careful examination of the Shari’ah rulings entails an understanding that Shari’ah aims at protecting and preserving public interests (Maslahah ) in all aspects of life. Many Shari’ah texts state clearly the reasoning behind certain Shari’ah rulings, suggesting that every ruling in Shari`ah comes with a purpose, which is to benefit the Mukallaf. In-depth comprehension of the objectives of Shari`ah is important for analogical deduction and other human reasoning and its methodology.Indeed, Maqasid al-Shari’ah allows flexibility, dynamism and creativity in social policy, According to Imam Al-Ghazali definition â€Å"The objective of the Shari’ah is to promote the well-being of all mankind, which lies â€Å"in safeguarding their faith (din) , their human self (nafs), their intellect (‘aql), their posteri ty (nasl) and their wealth (mal). Whatever ensures the safeguard of these five serves public interest and is desirable†. 4. Objectives of Shariah (Maqasid Al-Shariah) Maqasid al-Shariah is the objectives and the rationale of the Shariah.A comprehensive and careful examination of the Shariah rulings entails an understanding that Shariah aims at protecting and preserving public interests (maslahah) in all aspects and segments of life. Many Shariah texts state clearly the reasoning behind certain Shariah rulings, suggesting that every ruling in Shariah comes with a purpose, which is to benefit the mukallaf (accountable person), for example, when Quran prescribes Qisas (retaliation), it speaks of the rationale of it, that applying retaliation prevents further killing as Allaah says in Qoran â€Å"There is life for you in Qisas† Surah Baqarah Ayah No 179.Similarly when Quran prohibits wine it says that wine is the works of devil as it causes quarrel and instills hatred and e nmity among Muslims, Allaah said in Qoran â€Å"The devil only wants to excite enmity and hatred between you in intoxicants and gambling and hinder you from remembrance of Allah and from prayer†, Surah Ma’idah Ayah No. 91. In depth comprehension of the objectives of Shariah is important for analogical deduction and other human reasoning and its methodology (Kamali, 1999). Indeed, Maqasid al-Shar ’ah allows flexibility, dynamism and creativity in social policy.According to Imam Al-Ghazali â€Å"The objective of the Shariah is to promote the well-being of all mankind, which lies in safeguarding their faith (Din), their human self (Nafs), their intellect (‘Aql), their posterity (Nasl) and their wealth (mal). Whatever ensures the safeguard of these five serves public interest and is desirable. † Al-Shatibi approves al-Ghazali’s list and sequence, thereby indicating that they are the most preferable in terms of their harmony with the essence of Sh ariah.Generally, Shariah is predicated on benefits of the individual and that of the community, and its laws are designed so as to protect these benefits, and facilitate improvement and perfection of human lives’ conditions on earth. This perfection corresponds to the purposes of the Hereafter. In other words, each of the worldly purposes (preservation of faith, life, posterity, intellect and wealth) is meant to serve the single religious purpose of the Hereafter. The uppermost objectives of Shariah rest within the concept of compassion and guidance, that seeks to establish justice, eliminate prejudice and alleviate hardship.It promotes cooperation and mutual supports within the family and society at large. This is manifested in the realization of maslahah (public interest) which the Islamic scholars have generally considered to be the all-pervasive value and objective of the Shariah and is to all intents and purposes synonymous with compassion. Maslahah sometimes connotes th e same meaning as Maqasid and the scholars have used the two terms almost interchangeably. To further shed light on our discussion of the objectives f Shariah, especially with regard to their application in the preservation of public interest, the following section elaborates on the principles of Maslahah, serving as an important tool to uphold Shariah. 4. 1Maslahah Maslahah is one of the juristic devices that have always been used in Islamic legal theory to promote public benefit and prevent social evils or corruption. The plural of the Arabic word maslahah is ‘Masalih’ which means welfare, interest or benefit. Literally, Maslahah is defined as seeking the benefit and repelling harm. The words maslahah and manfa`ah are treated as synonyms.Manfa`ah (benefit or utility), however, is not technical meaning of maslahah. What Muslim jurists mean by maslahah is the seeking of benefit and the repelling of harm as directed by the Lawgiver or Shariah. 4. 2Other General Objective s of Shariah Through studies of the Qoran and Sunnah will reveal that apart from the above objectives of Shariah, there are several other general objectives of Shariah these objectives include: 4. 2. 1Educating the Individual (Tahdhib al-fard) One of the primary objectives of the Shariah is to educate the individuals.Shariah seeks to educate the individual and inspire them with faith and instill in them the qualities of being trustworthy and righteous, Islam aims to achieve its social goals through reforming the individual All the different aspects of IBADAH involve both mental and physical training, it leads to inner perfection. All punishments mentioned in the shariah was done because the main objective was not only to penalize the person as such, but it is to discipline the criminal and the whole of society to teach them and to prevent such crimes from being committed by others. This is the reason why Qoran has ordered that punishment for those ho commit some crimes must be execu ted in public so as to create awareness to the society of the implication in committing such crime. 4. 2. 2Upholding of Justice (AL-ADL) Upholding the principle of justice or ADL is another objective of Shariah. It is to establish a balance by the way of fulfilling rights and obligations and by eliminating excess and disparity in all spheres of life. Allah has sent scriptures and messengers in order to establish JUSTICE among people, the Qoranic message of justice is objective, and is not tainted by considering of racial, tribal, national, or religious sentiments.In dealing with friends of foes, Muslims and non-muslims, Islam orders all must be treated with justice. 5. Classification of Maqasid al-Shariah Two general categories of maqasid al-shariah were recognised: the Purposes of the Allaah the lawgiver, maqasid al-shari’ah, and the Purposes of the human, maqasid al mukallaf. In an ideal situation the purposes of the law-giver conform to the purposes of the human. Humans do not always know what is in their best interest because of personal whims, hiwa al nafs. The good may appear bad and vice versa. Humans may see immediate benefit while ignoring long-term harm.The Purposes of the Lawgiver are divided into two types: primary and secondary. The primary purposes of the lawgiver, maqasid al-sharia ibtidaa’an, are the most important and are a basis for the secondary purposes. The secondary purposes can be described in three types: the purpose of law as understanding, maqasid al-shariat li al ifhaam; law as injuctions and obligations, maqasid al-shariat li al-takliif; and the law as implementation, maqasid al-shariah li al-imtithaal. This classification shows that the law is not only commands but also has secondary rules that help understand and execute the commands of the primary rules.The primary purposes of Maqasid al-Shariah are divided in to three levels of priority according to its inner strength and all the Islamic legal ruling refers to real ize one of the categories namely:- 1) The necessities or essentials (Daruriyyat). 2) The needs (Hajiyyat). 3) The complementary (Tahsiniyyat). Each of the three have complements, mukammilaat. Each of these three can be divided into private and public purposes. Each of them can also be described in three categories: right of Allah, haqq al-llaah; rights of the human, haqq al-‘abd; rights of the community, and rights of the state, haqq al-sultan.Wants are not mentioned at all in this scheme because they are based on hiwa al-nafs. 5. 1The Essentials (Al-Daruriyyat) The essentials are the matters on which the religion and worldly affairs of the people depend upon, their neglect will lead disruption and disorder and also evil ending and must be protected whether by the individuals, or the government authorities, the essentials can be further divided into the protection of the five fundamental values (Al-Daruriyyat Al-Khamsah).These essential five values are:- ? Protection of Religi on (Al-Din) ? Protection of Life (Nafs) ? Protection of Dignity (Ird) ? Protection of Intellect/Mind (Al-Aql) ? Protection of Property (Al-Mal) 5. 1. 1Protection of Religion (AL-DIN) Al-Din is the most important value that must be protected by the Muslims, protection of al-din at a personal is achieved through the observance of the IBAADAAT, such as five praying, fasting, paying Zakah and performing hajj.Also the protection of Al-Din at wider scope involves defending Islamic faith particularly if it is attacked by the enemy of Islam. The process of protecting can be done through various means such as writings, in speeches and other practical means. If the situation demands waging of war with the enemy of Islam, then it should be done for the sake of protecting. Islam from being destroyed by others Allah S. W. T has enacted the law of JIHAD and commanded the Muslims to defend their faith. 5. 1. Protection of Life (AL-NAFS) Life is essential and valuable to everyone, and it must be pr otected in all circumstances and in this respect, between the life of the rich and poor, between the leader and subordinates, Muslims and non-muslims. Protecting everyone’s life is equally important and obligatory to each and every individual and society, the Shariah has enacted severe punishment for those who kill each other, the punishment for those who kill an innocent human being is the death penalty in Islam.In the punishment of the murderer, even though one life is killed because of the crime, this will lead to saving many more lives as the punishment will deter other from committing such crime, saving one’s life is required and it should be done at the expense of other lives, but if the saving of this live might lead to losing of another life then it should be done as the principle of Shariah states â€Å"a particular harm shall not be removed by inflicting another harm†. . 1. 3Protection of Dignity (AL-IRD) Islam is very concerned about the dignity of a person and emphasizes the importance of protecting dignity. Protection of dignity includes the protection of individual rights to privacy and not exposing or accusing others of misbehaviors. It means ensuring that the relationship between men and women is done in a respectful and responsible way; Islam has enacted a number of guidelines in order to protect the dignity of mankindIslam prohibits its followers committing adultery or other immoral behaviors; any accusation toward a crime, a proof must be confirmed. Otherwise the punishment will be imposed for false accusations. Islam also regulates the relationship between men and women in order to protect their dignity; also Islam disallows the manipulation of women or making women sexual objects and commercial objects by portraying them as an attraction for purchasing such commercial products.Islam tells followers to cover their â€Å"AURAH† and is one of the ways to protecting their dignity. 5. 1. 4Protection of the Intellect/ Mind (AL-AQL) Al-Aql or the intellect is a great gift from Allah S. W. T to mankind; it is one of the human capacities that differ from animals. Allah has ordered protecting this gift by utilizing the mind for the benefit of all and not for any kind of evil, on the other hand Islam gives freedom to express their views, and it must conform that views with the moral and ethical values provided in the Qoran and Sunnah.Protection of the mind requires safeguarding it from anything that might harm the ability and function of the brain, this includes consumption of liquor or similar substance that will disturb the function of the brain, a punishment will be imposed for those who consume liquor. These are made in order to prevent the spread of such habits that could damage the mind and the brain. 5. 1. 5The Protection of Property (AL-MAL) Acquiring property is one of the necessities of mankind. Islam encourages its followers to acquire wealth through Halal borders.Islam has ordered that no one should transgress and acquire the property of others without a legitimate reason and without proper contract, and there will be severe punishment in the Day of Judgment against those who acquire the properties of others unlawfully. Acquiring the property of others illegitimately can be done through, when engaging usury (Riba), cheating in transactions, breaking the trust in matters related to property, stealing the property of others and other similar means. . 2The Complementary (Al-Hajiyyat) There are many examples of Al-Hajiyyat such as the dispensations or legal excuses (Rukhsah), travelers are allowed to combine and shorten their five obligatory prayers and also break their fast in Ramadan month. A sick person is allowed to pray in a sitting or sleeping position and break his fast in Ramadan, also the basic permissibility regarding the enjoyment of victuals and hunting also fall under this category. 5. 3The Embellishments (Al-Tahsiniyyat)The embellishments refer to interests whose realization lead to the improvement and attainment of that which is desirable. The observance of cleanliness in personal appearance and in IBADAH, moral virtues, avoiding extravagance and measures that are designed to prevent proliferation of false claims of false claims in the courts, all these fall under this category. The disappearance of al-tahsiniyyat may not interrupt the normal life but it might lead to the lack of comfort in life. 6. Maqasid Al-Shariah in Islamic FinanceThe objectives of the Shariah in financial transactions refer to the overall goals and meaning that the Shariah aims at achieving from its rulings related to financial activities and transactions. Looking deeply and constantly into several texts of the divine book and the Sunnah of prophet Mohamed (PBUH) on financial activities. It can be stated that the Shariah has observed specific objectives in the enactment of financial laws and principles, these objectives include:- 1. The Objective of Continuity of the Circulation of WealthThis objective refers of preserving the transactional nature of the financial dealing so as to enable large sectors of population to become a part of the monetary cycle of wealth and to avoid the concentration of wealth in a few hands. It is underlined in several verses and Hadiths which call for giving Zakah, the generous donation and spending for the sake of Allah and to refrain from hoarding and monopolizing the wealth. This can be strengthened by several ruling and commands including those contractual transfers of money and other financial transactions like Mudarabah, Musharakah, Muzara’ah and e. . c. this will protect the entire society against crimes and greediness of opportunities, and also surely and definitely bring prosperity and happiness to the whole society. 6. 2The Objective of Continuity of the Investment of Wealth When societies develop, also economic activities and transactions develop. A society develops their finances to the bene fit and prosperity of their members, this is done when wealth must be invested and should be available in many hands for its investment and increment.In support of this objective, there are several verses in the Qoran and Hadiths of prophet (PBUH) which address the issue of necessity and obligation of the continuity of the investment of wealth as they call upon all Muslims to earn, strive and continue to extend themselves to the corners of the earth in search of the bounty of Allaah S. W. T. 6. 3The Objective of Achieving Comprehensive Communal Prosperity This objective is directed at fulfilling the basic material needs of all members of society by achieving personal satisfaction and social tranquility and security.The achievement of this objective will also rid society of negative social attributes such us stratification of the population into privileged and non-privileged classes. The verses and Hadith that call upon Muslims to pay Zakah and cooperate and also help each other in b usiness transactions, upholds all the objective of achievement of prosperity in society. 6. 4The Objective of Validation of Financial Ownership This objective aims the lawful authentication of the rights of lawful financial ownership.Numerous verses and Hadiths verify the right of lawful ownership and spending and they serve the purpose of safeguarding Islamic economic activity. Earlier objectives of Shariah discussions was based on reading and looking deeply into verses on trade, expenditure, investment and consumption, this objective is governed by permissiveness (Halal) of such activities like sales and purchases, cooperate business undertakings, farming activities, financial activities and other pertained activities like forgiving minor uncertainties and binding contracts by witnesses. . 5Protection of the wealth in Islamic Business Transactions Preservation of wealth in finance and business transactions is one of the primary Maqasids in Shariah. The verses from the Qoran and al so Sunnah have very strong statements indicating very clearly the importance of wealth whether for individuals or for the community and the society at large. The right to own and earn, Shariah gives the right to the Muslim community to own and earn, thus creating wealth, Muslims can acquire wealth through owning (Tamaluk) or earning (Takasub).Owning (Tamaluk) consists of possessing anything from which they can gain satisfy their needs, whether from their produce or their substitutes, on the other hand Earning (Takasub) consists of exerting one’s self to gain its own needs whether by physical labor or by mutual consent with others. 6. 6Transparency in Wealth and Finance Transparency is very objective in Shariah for business and finance, this objective seeks to rid Islamic finance from misuse and squander and to prevent disputes, arguments and grudges among the community on financial matters.Islamic law requires security in some business transactions, the main purpose of transp arency is to avoid dispute among people in daily business activities as much as possible. In this respect transparency in finance is applied, especially if it is related to the subject matter of the contract which must be known to both parties including specification, quality and quantity. Such business activities which clearly understood make the contracting parties more comfortable to conclude the deal and execute the business transactions with mutual consent and understanding. . 7Development and Investment of Wealth in Business Transactions The Shariah is very concerned about the development of economic and finance. In supporting this objective the Qoran and Sunnah urge Muslims to look at this aspect respectively. The development of wealth and investment in finance is an obligation not an option, because it contributes to the growth of wealth and protection of property of the society. Shariah considers money as a potential capital rather than a capital, meaning that money becomes capital only when it is invested in a business.Thus the investments and development of wealth will enhance the financial status of members of the society respectively. 6. 8Prevent Harm and Hardship in Wealth and Finance Maqasid al-Shariah tries to achieve command prosperity in the society as a whole, if this is achieved every member of society will be satisfied and safe, as a result from that, all harm and hardship will be either removed from the society or minimized in the finance and business transactions.It is understood that preventing harm in finance comes from putting in to practice most of the objectives of the Shariah in business finance, because those objectives are the key factors. 6. 9Ensure Justice in the Circulation of Wealth in Business Transactions Justice is a prime in human life in all aspects; it is also a vital objective due to its implication in the business community and social activities as well. However justice in terms of wealth starts from earning wealth an d possessing property by right, without any harm.In order to implement justice the Shariah has imposed some rules and regulations and has prohibited all elements that may lead to injustice in business such as bribery, fraud and deception, gambling, uncertainty, Riba and so on. To ensure the establishment of justice in all aspects of business and finance, meanwhile shariah encourages all types of business activities which create justice and benefits the business community and social life as well. 6. 10Objective of Individual Economic ActivitiesThe question of why to produce or why to get involved in economic activities in the first place, is that Shari'ah wants individuals to look after their welfare. Shatibi has used the maslahah (welfare-benefit) to describe this objective of Shari'ah. Human beings have been required by Shari'ah to seek maslahah. Economic activities of production, consumption and exchange that involve maslahah (welfare) as defined by Shari'ah have to be pursued as a religious duty to earn one's betterment not only in this world but in the world hereafter.Also all such activities that have maslahah for human beings are called needs. These needs have to be fulfilled. â€Å"Fulfilling needs† rather than â€Å"satisfying wants† is the objective of economic activities, and the pursuit of this objective is a religious duty. Man is, therefore, obligated to solve his economic problems. The approach that unlimited wants relative to scarce resources defines the economic problem of man may be explaining the economic behavior of a capitalistic society, but it certainly fails to explain the behavior of several traditional societies of the world.The members of traditional societies do not feel motivated to maximize the satisfaction of their wants with the resources available with them, because they find their needs adequately fulfilled and they do not feel obliged to look for the satisfaction of wants beyond their needs defined by themselves or by their environment. All development strategies thus fail to bring development in such societies because of the lack of motivation to earn more or to expand resources at one's disposal. Islamic economic theory, on the other hand, is on more sound footing.It defines economic problem in the light of the objective that Islam assigns to human activities. The fulfillment of this objective is made a religious duty. Islam, thus, becomes a force of economic development even for such traditional societies that are not motivated by the materialistic approach, to maximize the satisfaction of wants. The economic problem of human beings is, therefore, to â€Å"fulfill needs† with the available resources which most of the time may turn out to be scarce relative to needs.The inconsistency that was pointed out in the concept of â€Å"satisfying human wants† is not present in the concept of â€Å"fulfilling human needs†. If the resource constraint is relaxed, the human needs can be fulfilled as they are objectively defined. 7. Advantages of Shariah Compliance in Islamic Finance Current literature proclaims that Islamic financial system differs significantly from conventional system, not only in the ways it functions, but above all the values which guide its whole operation and outlook.The values which are prevailed within the ambit of Shariah, are expressed not only in the minutiae of its transactions but in the breadth of its role in realizing the Maqasid al-Shariah (objectives of Shariah). Indeed, Maqasid al-Shariah reflects the holistic view of Islam which has to be looked at as a whole not in parts as Islam is a complete and integrated code of life and its goal encompasses the whole life, individual and society; in this world and the hereafter (Dusuki ; Abozaid, 2007).Hence, a deep understanding of Maqasid al-Shariah entails intense commitment of every individuals and organizations to justice, brotherhood and social welfare. This will inevitably le ad to a society whereby every member will cooperate with each other and even compete constructively, as success in life is to obtain the ultimate happiness (falah). Thus mere maximization of profits cannot, therefore, be sufficient goal of a Muslim society.Maximization of output must be accompanied by efforts directed to ensure spiritual health at the inner core of human consciousness and justice and fair play at all levels of human interaction. Only development of this kind would be in conformity with the Maqasid al-Shariah. Despite progress in the improvements and introduction of an enabling Islamic capital market environment through various Shariah-compliant product innovations like sukuk, some structure which attempt to achieve the same economic outcome like conventional bond distort the Maqasid al-Shariah.This distortion stems from the restricted view of understanding Shariah, by only focusing on the legal forms of a contract rather than the substance especially when structurin g a financial product. The overemphasis on form over substance lead to potential abuse of Shariah principles in justifying certain contracts which in fact contradictory to the Shariah text and ultimately undermining the higher objectives of Shariah. Conclusion The methodology of interpreting the Quran integrates three approaches: Maqasid, contextualization, and social science research.The maqasid- oriented approach promotes a focus on the higher objectives intent, and purpose of the text. Contextualization offers insight as to the both the historical and contemporary circumstances relevant to the text, while social science research provides an understanding of the contemporary conditions and realities that enables the interpretation and application of the text to be directed towards achieving the higher objectives. The purposes of Islamic Law are not all equally evident. Some are clear to the general public, like basic ethical principles and the essential necessities of life.Others, however, require a trained jurists’ eye, because they are more subtle, and require deeper investigation to discern. This is where juristic reasoning really needs to be exercised. This is where the jurist qualified to engage in juristic reasoning – the mujtahid – comes into play, someone who can understand the sacred texts in conjunction with the broad purposes of Islamic Law and then apply this knowledge to the actual circumstances of the outside world in order to come up with an appropriate legal ruling.Our present need is all the more acute due to the paucity of understanding that Muslims have regarding what Islam wants for Muslim society and for the people – the protection of their liberties, the effective management of their affairs, the cultivation of virtue among them, the prohibition of vice, the development of their resources, the advancement of their capabilities, and the inculcation of the value of being a productive member of society.Todayâ₠¬â„¢s Muslims are in need of all of these things, people who often know a lot of Islamic legal rulings but know very little about the purposes behind them. I also propose to add economic development and strengthening of Research and Development in technology and science to the structure of  Maqasid al-Shariah as they are crucially important in determining the standing of the ummah in the world community. Lastly Maqasid al-Shariah remains open to further enhancement which will depend, to some extent, on the priorities of every age.We should understand that Maqasid Al-Shariah is an important discipline which can play a crucial role in economics, finance and business transactions nowadays. It is time to go forward with full implementation of Maqasid Al-Shariah in finance, business and economic activities to achieve the noble adjectives of the Shariah. These objectives give value to finance, banking, trade and all business transactions. We believe that the implementation of Maqasid Al -Shariah will enhance the performance of finance and trade, and establish justice in the business community and society at large.Furthermore, the achievement of Shariah objectives in business transactions creates happiness and satisfaction, and fulfills the needs of society in terms of wealth. Islam allows all financial activities and transactions leading to the actualization to its noble objectives. Furthermore, investment is considered as an obligation upon all Muslims. This means Muslims have to make use of the wealth in their hands in order to make it grow and gain more profit and benefits. Wealth which is not invested as hoarded.Although the underlined main principles are closely linked to the main objectives of the Shariah in financial activities and transactions, one cannot deny that there are other subsidiary principles, such as prohibition of making money from money, or prohibition of Najash and certain types of sales.References: 1. Dr. Ahcene Lahsasna (2011). Shariah Aspec ts of Business and Finance: INCEIF CIFP. Part 1, January Semester, 2012: Kuala Lumpur: International Centre for Education in Islamic Finance. . Dr. Ahcene Lahsasna (2011). Shariah Aspects of Business and Finance: INCEIF CIFP. Part 1, January Semester, 2012: Online Class Lectures. Kuala Lumpur: International Centre for Education in Islamic Finance. 3. Dr. Asyraf Wajdi Dusuki. â€Å"Challenges of realizing Maqasid Al-Shariah in Islamic Capital Market† 4. Dr. Mohammad Hashim Kamali. â€Å"Maqasid Al-Shariah: The objectives of Islamic law† ———————– The Global University of Islamic Finance

Willa Seldon case study Assignment Example | Topics and Well Written Essays - 3500 words

Willa Seldon case study - Assignment Example During her initial few months as the executive director, Seldon had to deliberately and at a fast pace roll out several initiatives in order to ensure that Tides Center could become a customer-centric organization that was capable of delivering an exceptional form of fiscal sponsorship services along with steady organizational growth. There were many features in the leadership style of Willa Seldon that she exhibited while her tenure at Tides Centre (A). They incorporated the modern and a few traditional methods of leadership. These are explained below: a. Changing the organization’s mission and goals- it sometimes becomes necessary to modify or completely change the mission statement of an organization. This may be required to keep pace with the competitors or align with the customers’ needs. Changes also become necessary when there are similar companies coming up in the same industry which can threat an organization to shut itself down. So in order to avoid such situa tions it is necessary to change the missions and goals for the organization concerned (Chew, Cheng & Lazarevic, 2006, p.63). From the given case study we can see that there were many places where Tides Centre needed immediate changes. Seldon had endured to utilize her strength to re-module the missions that were expected by the founder of the organization Drummond Pike. According to her version, Tides Centre was in need for an extensive modification in its cultures, its management, its operational approaches, perceptions, and its business related orientation. The entity had to change to a corporate identity instead of its non-profit orientation. This had compelled Seldon to impose time restrictions on many of the new projects. Timely changes often help to refocus on organizations and implementing new operational trends which could help to add several competitive advantages. Also mentioned in the case study is the fact that there were many companies which had collaborated with the fi nancial aid industry and so it became imperative for Seldon to bring in changes in the hospital’s organizational goals so as to keep in pace with the growing changes. b. Working closely with the entire staff - Seldon had made it a point that every single member in the organization would have to contribute for the prospective changes to be made. A leader should always incorporate his/her fellow mates in the organization’s growth programs since it would require equal contributions in order to realize its goals. As a leader, Seldon had assembled a general meeting inviting the entire workforce in Tides in order to discuss the various organizational missions and the visionary prospects. The move was carried out to include the entire workforce into her prospected changes. Critically, Seldon compelled every employee or worker to think of himself as a change agent who had to play an important role to save Tides. This was done to create a sense of belonging in the employees. A leader should always aim at bringing the entire workforce of an organization together before it executes its planned changes. This would then curb the probable chances of resistance and any conservativeness that are evident among the staff member. Seldon was also working closely with several of the colleagues irrespective of their job ranks and implementing new strategic linkages between the organizational departments (Grant, 2005, p.469). Promoting interdepartmental relationships is an important feature that needs to be followed going by the changing markets conditions and the corporate demands. This was done by Seldon when she introduced interactions between the HR department and the finance offices to ensure that the employee related matters received immediate attention. This would also ensure the recruitment,

Educational Investigation (a primary school situated in the diverse Essay

Educational Investigation (a primary school situated in the diverse and central part of Hackney) - Essay Example It is a primary school so the students enter in the early years and then study till year 6. There are staff members who nurture and teach the students in a friendly and cooperative manner keeping a healthy and positive atmosphere in the school. The aim of the school is to enable children to become happy, confident, and creative learners and citizens who respect the diversity of the community and develop a friendly and understanding personality towards others. This is one of the most important aspects of an educational institution in a multicultural society that the students are taught the value and importance of a diversified culture (May, 2005, p. 42). It is serving as one of those educational institutions in Britain that meet the needs of the diversified society and welcomes all types of students. A school curriculum is the set of planned activities and objectives that the school prepares at the beginning of every academic year to ensure that the teachers, parents, and students know their progress and their anticipated learning outcomes (White, 2004, p. 16). This school has designed the curriculum which supports the progress and attainment of the student’s speaking and listening skills, reading and writing skills, mathematics skills, and develops a rich model which encompasses science, arts, computers, humanities, physical exercise, wellbeing, and citizenship.

Balance in the Administration of Justice and Security Integrative Research Paper

Balance in the Administration of Justice and Security Integrative - Research Paper Example In essence, due to the dire situation in the organization of justice a lot of stigma is exerted on criminals and they are separated from ordinary inhabitants thus denying them their fundamental rights. Additionally, criminals are exposed to cruel conditions and given very barbaric penalties like capital punishment. However, the progression of evenhandedness and protection has brought good tidings for offenders and general residents in the sense that it provides for a tight balancing act linking justice and security. Such a concept guarantees the equal rights of all in society and creates a viable ambience for the achievement of justice. Much of the development of security and justice occurred in the course of the 21st century mostly due to the novel technology along with regulations enabling nations to create fresh types of retributions in the process of advancing justice. The outcomes of this evolution are evident as more liberties have been included in constitutions with the endeav or of establishing balance. The ratification of constitution by the authority has been engineered by the need to offer justice along with security to its citizens. A number of parameters pertain to the legal atmosphere where constitution as well as justice thrives. These parameters comprise of authority, punitive measures, mutual understanding in addition to fairness. Moreover, there are matters that pertain to the liberties of citizens along with security and the sustenance of order (Barreneche, 2006). They comprise of intrusion with liberties of as enshrined in the law. Dynamics like mass media along with technology have facilitated the delivery of security and justice to the nation. There has been an unprecedented evolution of fairness with safety in the 21st century facilitated by the establishment of novel policies to boost security in the country along with the guarantee of justice. As a result, majority of the nations have enacted legislations that conceptualize the manner in which matters of crime are dealt with. Such stipulations have been central in the quest for impartiality in addition to safety in the nation making it possible to establish a balance between the two primary parameters. Therefore, the evolution of security along with justice has been good news not only to the criminal justice system but also to the twin dynamics of security and justice which occupy a central position in the vast criminal justice system. Subsequently, surveillance has been beefed up to address activities of crime in several nations. A perfect example is the ratification of an anti terror act by America to assist in thwarting instances of crime. The primary intention of the legislation is the guarantee of security to the country’s citizens (Kelly et al, 2004). Among the many dynamics of the law include the guarantee of safety via security measures at airports and boundaries and seizure among others. The central pillar is the noninterference with the rights and liberties of citizens in the process of maintaining security. Therefore, the process of providing security and guaranteeing order should not in any way compromise the liberties and freedoms of citizens. As a result, even offenders have their rights which must not be denied. Law enforcement officers and other security agents are supposed to esteem the liberties of citizens as exemplified in the constitution. Every operation and activity must be guided by the law. However,

Discuss the military strategy of the North from 1861 to the end of Essay

Discuss the military strategy of the North from 1861 to the end of 1862. How successful was this strategy - Essay Example Even though this strategy led to numerous casualties, it was instrumental in grounding the Southern forces. The North strategy was good to an extent that it diminished any possibility of foreign intervention, particularly from the Great Britain (Bradford, 2010). Finally, it is important to look at how successful the North strategy was. To a greater extent, historians and military strategists agree that the strategy applied by the North from 1861 to the end of 1862 was successful. Martin (2003) argues that this view is informed by the outcomes of the strategy. It is considered successful because it made the Southerners to lose morale because they were constantly exhausting their efforts by being prepared to fight without actually doing so. This strategy saw the North destroying vital transportation routes of the Southerners, a strategy that was effective in ensuring that they won the war (Bradford,

Public Relations Theory and Practice Essay Example | Topics and Well Written Essays - 1250 words

Public Relations Theory and Practice - Essay Example Since the study of organizations is to a large extend theoretical in nature, it is inevitable that we consider the nature and function of theory. Public relations as an example of a theory play a key role in establishing how individuals in an organization communicate and relate to one another (Middleton, Kent & Chamberlin, Bill. 1994p.36). Public relations can be learnt in the context of real-world happenings for example through analysis of events that are happening and discussing them. It can also be learnt through consideration of stories that have been successful and also discussion of unethical practices. Leaning of public relations helps one to develop very good interpersonal relations and hence be able to grow very well in careers such as information and management. Press secretaries, communication specialists and information officers are the specialists of public relations of the government (Middleton, Kent & Chamberlin, Bill. 1994P.205). Their work is to provide the government with the information about the activities of its agencies as well as officials. For example a specialist in the public affairs or a specialist in communication seeks to provide information to the public on travel advisories. Public relations theory and practice has a process which involves four steps and it has a very critical role in ensuring that mass media messages are produced in plenty. Research is a very important tool in an attempt to know the programmes and as well as actions of public relations (Pinsdorf, Marion, 1986P.76). One must know the ethical, moral and legal considerations of public relations as well as understanding the opinions that the public has, bearing in mind the difference between persuasion and propaganda. The British perceive this practice of the EU of having few children due to use of family planning methods negatively over the age of 50s. In Britain, there is a coordinated and a more centralized way of implementing progressive retirements, something which the British over 50s have a negative attitude to. In the EU decentralized and sectoral agreements are used to implement progressive retirements, something which the British over 50s perceive negatively. Britain is very strong economically and has much job opportunities, as opposed to EU. Therefore, it has a negative attitude to enhancement of public relations since this means that the EU institutions will be benefiting from its' resources. Britain is very stable economically as opposed to the EU and EU institutions and hence promoting public relations among the British over 50s and the Europeans will mean that the British will be out-sourcing its' fund to the Europeans and the European institutions. This makes the British over 50s to have a negative attitude over the development of public relations between them and the Europeans. In addition, Britain enjoys a very strong defense system which the British over 50s don't like it to be shared with other countries and institutions outside for example the European and the European institutions. This is also a reason as to why the British over

Geography. Have the various types of aid helped Indonesia recover Essay

Geography. Have the various types of aid helped Indonesia recover after the tsunami and what are the issues that still hinder sustainable developments - Essay Example This is mainly because countries who give bilateral aid want to get something in return for their help in the long-run. Additionally, in order to give the reader a clearer and better understanding of the various types of aid Indonesia has received from countries and organisations such as Germany or the World Bank. Included are Case Studies such as a Case Study from a chemical firm called BASF. The allocation of funds in each sector can be clearly identified through a table. It can record the data of how much each country donated; the cooperativeness between countries can clearly be deduced. While causing great damage to the country and its infrastructure, it can be argued, from an economic point of view, of course, that the tsunami also had some positive effects on the development of Indonesia because through the various types of aid whether it is financial aid or aid donated for their education. Indonesia has a better perspective of becoming sustainably developed now that the catastrophe occurred. Being that the aid could be put to good use for making the environment a better place to live. Later in the essay there will be highlights on the economic point of view. This extended essay deals with the Tsunami that happened in December 24, 2004 and affected the whole South Asian Region with destruction and misery. The essay focuses on Indonesia’s recovery from this natural disaster. After reading the essay, these questions can be answered: Have the various types of aid helped Indonesia recover after the tsunami and did the Tsunami cause major problems for Indonesia or help it to reach sustainable development? In this context, primarily the ‘industrial countries’ would be the main focus. The tsunami catastrophe happened on December 26, 2004, and can be regarded as one of the most devastating and deadliest natural events in world history. The recorded casualties were

Life as a Master Cosmetologist Essay Example for Free

Life as a Master Cosmetologist Essay What is a master cosmetologist? A master cosmetologist is an individual that has knowledge and skills in the field of cosmetology through advanced education. Cosmetology is defined as the art and science of beautifying and improving skin, hair, and nails. (Houghton Mifflin, 2009) In order to obtain the title master cosmetologist certain requirements must be met. A master cosmetologist may provide beauty services, massages and scalp treatments, apply make- up, style wigs, perform some hair removal and provide nail and skin care services. Life as a Master Cosmetologist A master cosmetologist has several advantages. One advantage from working as a master cosmetologist is the option to work on skin, hair, or nails. Many choose to work in a specific field after they are licensed. Job titles reported for a master cosmetologist are; hair stylist, hairstylist, hair dresser, hairdresser, barber stylist, manager stylist, platform artist, celebrity stylist, make-up artist and nail technician. A state issued license is required to practice cosmetology, although educational requirements to receive such license vary depending on state. Georgia State Board of Cosmetology first requires an individual to receive 1500 credit hours from an accredited cosmetology school. Coursework is taught by licensed professional instructors and consist of lectures and labs covering bacteriology, sterilization, customer service and business. † (Master cosmetologist, 2011) Additional coursework includes anatomy, physiology and chemistry. Secondly, the individual must submit an application to state board for an examination date. You must past a written and practical exam with a score of 70 or above. Following, an application for initial licensure along with a money order must be submitted. The fees vary by state between $30 and $50. A Master Cosmetologist License should be renewed every two years before March 31. Some states may allow a license holder to apply for reciprocity in another state. Reciprocity may be extended to licensees from other states or countries that have similar training and licensing requirements. The state of Georgia does not reciprocate with Florida, Hawaii, New York or California. There is an endless list of job descriptions associated with a master cosmetologist. A job description is defined as a document that outlines all duties and responsibilities of a particular position in a salon. The following entries are examples of such job descriptions. *Develop new styles and techniques. *Demonstrate and sell hair care products and cosmetics. *Operate cash registers to receive payments from patrons. *Shampoo, rinse, and condition scalp, hair or hairpieces. *Update and maintain customer information records, such as beauty services provided. *Bleach, color or tint hair using temporary, demi-permanent, semi-permanent, or permanent hair color. * Schedule client appointments. *Analyze patrons’ hair and other physical features to determine and recommend beauty treatments or suggest hairstyles. Cut, trim, and shape hair or hairpieces based on customers’ instructions, hair type and facial features. *Keep work stations clean and sanitize all tools, implements, and equipment. The skills of a master cosmetologist are limitless. Providing personal assistance, emotional support, and other personal care has proven to be the most valuable. Others include but are not limite d to; performing for or working directly with the public, thinking creatively, updating and using relevant knowledge, active listening, time management, judgment and decision making, critical thinking and management of financial resources. Being aware of others’ reactions and understanding why they react the way they do is an important skill known as social perceptiveness. (E-Best resumes, 2011) Employment Most employers require a person to have a high school diploma or GED and cosmetology license. â€Å"Candidates must have a professional presentation and strong customer service skills. † (Cosmetologist career profile, 2011) Employers may ask that a salon stylist also provide an employment portfolio and resume. A portfolio is a collection of photos and documents that reflect your skills, accomplishments, and abilities in your field. A resume can be described as a written summary of a person’s education and work experience. By law, a master cosmetologist must display his or her credentials at his or her station, and clients may ask to see a license in areas where the license need not be displayed by law. A lengthy career in cosmetology may cause physical damages to the body. These damages would be considered disadvantages of working as a master cosmetologist. One disadvantage would be carpal tunnel syndrome. Carpal tunnel syndrome is caused by pressure on the median nerve- the nerve in the wrist that supplies feeling and movement to parts of the hand. It can lead to numbness, tingling, weakness or muscle damage in the hands or fingers. Varicose veins are swollen twisted and sometimes painful veins that have filled with an abnormal collection of blood and would be considered another disadvantage of this profession. Moreover, lower back pain is triggered by a combination of overuse, muscle strain, and injury to the muscles, ligaments, bones and discs, making the back more prone to injury and re-injury. Low back pain can lead to overall imbalance in the spinal structure. Occupational Outlook The market seems favorable in years to come for cosmetologists. Cosmetology could be one of the few recession proof careers; things would have to get pretty bad for most people to prompt taking haircuts and hairstyling out of their budgets. â€Å"In fact, as stress and anxiety about the economy rise, so does business at salons, where clients can find relaxation and relief in the midst of the turmoil. †(Cosmetology career trends, 2011) According to SimplyHired. com, as of 2010, the average salary for a master cosmetologist is $31,000 per year. Income may vary due to customers’ tipping habits, services provided, experience of the cosmetologist, and whether he or she works on commission. The demand for cosmetologist is expected to grow by 20% between 2008 and 2018. Opportunities should remain plentiful, especially for new graduates seeking entry-level positions. Finally, to be successful you must take ownership of your education. Not surprisingly, employment will be greater for those with professional experience and those licensed to provide a broad range of services. A demand for specialized hair services has increased in recent years. This trend will continue, leading to a favorable occupational outlook for cosmetologists.

Ahmedabad: History, Culture and Growth

Ahmedabad: History, Culture and Growth Ahmedabad is the largest city in the state of Gujarat. It is located in western India on the banks of the River Sabarmati. The city has been under different rulers since its creation and thus had a rich history. The city has been a former capital of Gujarat and has been the home to most important leaders of India like Mahatma Gandhi and Sardar Patel during the Indian independence movement. Ahmedabad is also the cultural and economical centre of Gujarat and the seventh largest city of India. (Wikipedia) Origin of Name Although fondly called Amdavad by the locals here, there is a very interesting legend associated with the city of Ahmedabad. Towards the beginning of the fifteenth century, the state of Gujarat was ruled by the Muslim Muzaffarid dynasty. Legend has it that once when the Sultan, Ahmed Shah was standing on the banks of river Sabarmati and he noticed a tiny hare chasing a strong ferocious dog. He kept pondering over it. He approached his spiritual advisor and asked for an explanation. The wise man said that, it was the uniqueness of the land that cultivated such rare qualities in people. After having heard this, the Sultan got so impressed that he decided to set his capital in that same location and called it Ahmedabad after himself. Early History Archaeological evidence also points to the occupation of the site from a much earlier period than that of Sultan Ahmed Shah. It was known in ancient times as Ashapalli or Ashaval. In the eleventh century the Solanki King Karandev I, ruler of Anhilwara (modern Patan), waged a war against the Bhil king of Ashaval. After his victory he established a city called Karnavati on the banks Sabarmati at the site of modern Ahmedabad. Solanki rule lasted until the thirteenth century, when Gujarat came under the control of the Vaghela dynasty of Dwarka. (Wikipedia) Muzaffarid Dynasty On founding the city in 1411, Ahmed Shah invited merchants and traders to the new city, which became a prosperous commercial, trading and industrial city, with textiles as its most important products. Wealthy Hindu and Jain merchants made up the commercial class dominating the community, eventually as the oldest and most established families, while Muslims were the skilled weavers working for them and (until Maratha rule) the government officials ultimately ruling them. (Joshi, 2004). Ahmed Shah built some of the still existing monuments that are spread across the city. JAMA MASJID, TEEN DARWAZA It is the largest mosque in Ahmedabad and stands in the heart of the city. Made by using yellow sandstones in 1423 AD, the architecture of this mosque is a blend of Hindu and Muslim styling. This edifice was built using items rescued from the demolished Hindu and Jain temples. Supported by 260 pillars, the Jama Masjid of Ahmedabad consists of 15 domes. There are different entrances to the mosque. Near the eastern entrance, stands the tomb of the Sultan Ahmed Shah, which houses the graveyard of three great rulers, namely Ahmed Shah I, his son, Mohammed Shah and his grandson, Qutub-Ud-Din Ahmed Shah II. The strong structure of this mosque has been able to withstand the pressure exerted by heat and rough weather. TEEN DARWAZA Teen Darwaza is an architectural marvel, the beauty of which is surely going to leave you awestruck. Consisting of gorgeous arched gates, Teen Darwaza is one of the longest as well as the oldest gateways of the Ahmedabad city. It was established in the year 1411 A.D. by Sultan Ahmed Shah, who founded the city of Ahmedabad. Lying adjacent to the famous Bhadra fort, Teen Darwaza has been intricately carved. Initially, it served as an entrance to Royal Square at Bhadra Fort. The great Mughal emperor Jahangir used to come here along with his beloved wife Noorjahan, to take a look at the procession that started from this grand gateway and went nonstop till Jama Masjid. The walls and pillars of Teen Darwaza are beautifully designed. Teen Darwaza of Ahmedabad, India is truly an epitome of the fine Islamic architecture. The windows of this fabulous monument are semi circular and adorned using mesh work. The central window depicts the tree of life. Five palm trees are shown that are covered with snakes. This portrayal also serves as the symbol of the Gujarat Government. This regal citadel is one of the most sought after tourist destinations in Ahmedabad. (http://www.ahmedabad.org.uk/monuments/teen-darwaza.html) BADSHAHS TOMB, MANEKCHOWK In the middle of the busy street market and the popular food bazaar of Manekchowk, sleeps Sultan Ahmed Shah at the Badshah no Hajiro. The tomb( Badshah-no Hajiro) of Ahmed Shah; the founder of the city, situated just outside the east gate of the Jama Masjid, is square in shape with porticos on each side and has perforated stone windows. Women are not allowed into the central chamber. Opposite the Hajiro, across the main road is the Rani-no Hajiro where the queens of subsequent Sultans were buried. (http://www.chhotikarbala.org/siteseeingplace.htm) Descendants of royal musicians still play the shehnai here. Around this monument is the citys traditional block prints bazaar. Sultanate Rule After Ahmed Shahs reign, Gujarat was conquered by the Sultanate of Delhi at the end of the thirteenth century. In 1487 Mahmud Begada, the grandson of Ahmed Shah, fortified the city with an outer city wall six miles in circumference and consisting of 12 gates, 189 bastions and over 6,000 battlements to protect it from outside invaders. The last Sultan of Ahmedabad was Muzaffar II. (Wikipedia) Even the Sultans built impressive structure and contributed to the culture of the place. Since, Ahmed Shah had already taken the initiative of making Ahmedabad a prosperous city, groups of skilled artisans, merchants etc. were formed. Social institutions to safeguard various economic interests included the mahajans, guilds of merchants, and panches, guilds for artisans. The leader of the community, who came from the Jain business elites, was known as the nagarsheth, who would resolve disputes between mahajans and individuals and who interceded with royal officials. Under the nagarsheth, the city remained free from interference from the state or other powers. (Joshi, 2004) The society in itself was multi-cultural ranging from a strong Jain group to Hindus and Muslims. SIDI SYED MOSQUE, LAL DARWAZA Located near Lal Darwaza in Ahmedabad, the mosque of Sidi Sayed is one of the most prominent mosques in the Ahmedabad city. Constructed in the year 1573, the mosque was established by Sidi Sayed, a slave of Sultan Ahmed Shah. Sidi Sayed mosque in Ahmedabad, India consists of ten semi circular windows, the appeal of which is accentuated by the splendid mesh covering them, which is more popularly known as Jali. AZAM KHAN-MUAZZAM KHAN KA ROZA According to experts, the Azam Khan-Muazzam Khan ka Roza is also known to be one of the earliest massive brick mausoleums of Ahmedabad, like Darya Khan Ghummat in Shahibaug and is known to be built around 1457. This is more or less the only structure of its type in Ahmedabad and often compared to Mughal architecture with its double corridors, which are often compared to Humayuns tomb. ROZA, SARKHEJ Lying at a stretch of 8 kms on the south western side of Ahmedabad, Sarkhej Roza was the home of the spiritual leader of Sultan Ahmed Shah named Ahmed Kattu Gang Baksh, who was a Muslim religious leader. It contains a cluster of monuments, the origin of which can be dated back to the times of Mughal rule in Ahmedabad. (http://www.ahmedabad.org.uk/monuments/sarkhej-roza.html) KANKARIA LAKE A circular lake built in 1451 by Sultan Qutub-ud-Din. In the centre of the lake is an island garden with a summer palace known as Nagina Wadi. It has a very beautiful Musical Fountain show (although the music isnt too good, the lights and fountain are worth a trip). The lake is a popular recreation centre surrounded by parks, Bal Vatika an aquarium, a boat club, a natural history museum and a zoo. Mughal Rule After the power of the Delhi Sultans faded, Gujarat was conquered by the Mughal emperor Akbar in 1573. During the Mughal reign, Ahmedabad became one of the empires thriving centres of trade, especially in textiles, which were exported as far as Europe. Jehangir, son of Akbar, visited Ahmedabad in 1617 but did not like it and called it Gardabad, the city of dust. Shahjahan spent the prime of his life in the city, and also built the Moti Shahi Mahal in Shahibaug. (Joshi, 2004) For centuries, the city existed without depending on feudal lords or patronage from a single court. An efficient system of lending, banking, credit and accounting developed, and Ahmedabad financiers developed a sophisticated banking network across the country. They were influential in the Mughal Court and loaned money to the ruling classes through the 16th and 17th centuries. (Joshi, 2004) The people of the city prospered and they were quite self-sufficient by all means. Because of this economic strength of the city, when the British came to Ahmedabad, there was no particular involvement from their side towards the social fabric and they just kept themselves to administering the region. SHAHIBAUG PALACE Shahibaug Palace was built during the reign of Mughal Emperor Shah Jahan, who as prince Khurram spent the early years of his marriage in Ahmedabad as victory of Gujarat. SHAKING MINARETS, SARANGPUR At the Sidi Bashir mosque, if you shake one minaret, the other also shakes. Scientists say, the acid in the atmosphere dissolves the feldspar in the sandstone, creating space which shakes the minarets. Feudal lord Malik Sarang built this mosque. More commonly known as Jhulta Minar. A classic example of superb craftsmanship, Jhulta Minar is actually a part of the mosque Siddi Bashir. Maratha Rule In the year 1753, the rule of Mughals came to an end and the city came under the rule of Maratha generals Raghunath Rao and Damaji Gaekwad. The power struggle between them eventually led to the destruction of the city. British Rule The city was taken over by the British East India Company in the year 1818. The year 1824 led to the setting up of a military cantonment. A major development took place in the year 1864, when railway line was laid that connected Ahmedabad with Bombay. These developments brought Ahmedabad in the map of leading centers of trade and manufacturing. The textile Industry flourished and Ahmedabad was soon referred to as the Manchester of the East. It is interesting to note that inspite of their reign in the region, one does not find too many of remenants of colonialism. SWAMINARAYAN TEMPLE, KALUPUR The British gave land to the Swaminarayan sect to build a temple in 1800. The 12 pillars of this colourful temple disguise carvings of the first war of independence of 1857. HATHISINGH TEMPLE, SHAHIBAUG Sheth Hathisingh, Ahmedabads nagarsheth (city head) in 19th century planned this temple in 1840. His wife Harkuvar Shethani got it completed after his death. It combines Solanki, Islamic and Jain styles. An impressive white structure, the Jain temple built of white marble and elaborately carved is dedicated to Dharmanath the 15th Jina or Jain Apostle. Similar to all Jain temples, this temple to is rich in intricate carvings displaying, among other things, musicians. MAGANBHAIS HAVELI, KHADIA This was the home of famous mill owner Ambalal Sarabhais grandfather, Maganbhai Karamchand. This wood-carved 19th century haveli used to have Belgian chandeliers and German glass artifacts. Maganbhai had no son so he adopted his daughters son Sarabhai. GANDHI ASHRAM, SABARMATI Mahatma Gandhis nephew Maganlal Gandhi built this Satyagraha Ashram in 1917. The memorial and library were built by famous architect Charles Correa. Gandhis Dandi March to protest against British salt laws in 1930 began here. Post Independence The post independence period saw the declaration of Ahmedabad as a provincial town of Bombay. On the 1st of May in the year 1960, Ahmedabad became the capital city of Gujarat. SCIENCE CITY Located off the Sarkhej Gandhinagar Highway, Science City is an ambitious initiative of the government of Gujarat to trigger an inquiry of science in the mind of a common citizen with the aid of entertainment and experiential knowledge. Covering an area of more than 107 hectares, the idea is to create imaginative exhibits, virtual reality activity corners, and live demonstrations in an easily understandable manner. Currently the 3D Imax theater, musical dancing fountain, energy park and simulation rides interest visitors. It is hoped that as this place develops, the investment helps to create awareness and sensitivity to better care for our ecology and people through the appropriate use of science and technology. HUSSAIN-DOSHIS GUFFA A quiet refuge in the midst of this bustling city, which is surrounded by trees, art and fantasy, than a visit to this underground cave gallery will do you good. Also popularly known as Amdavad ni Gufa on Kasturbhai Lalbhai campus. It is a creative union of two of Indias most imaginative minds, the celebrated architect B. V. Doshi and painter M F Hussain. It is a lively whimsical fusion of modern art and natural design with undulating interconnected domes inlaid with mosaic tiles. This space also houses an art gallery by the same name and becomes a nourishing hub of creative exchange. Although the above mentioned is just a capsule of the history of the city, it gives one an idea of the various factors that influence the culture of Ahmedabad. During our talks with the people of the SCR, we figured out that the history of the city was very much alive. Some of the structures near the Teen Darwaza area of the old city are still used for living and business purposes. The Teen Darwaza area is pretty much the heart of the city with its bazaar of yore still very much alive even today. A lot of these monuments have spawned areas with shops and small stalls to buy almost anything and everything these days. The Sunday Jhumri on the banks of River Sabarmati is another feature of historical relevance A bazaar that happens once a week on a holiday where tradesmen get together and sell their wares. The co-existance of this with the latest shopping malls amongst other things is what makes Ahmedabad unique. People are very proud of their heritage and lineage. One will find the old existing side by side the new. The influence of History on the culture of the city from business to behaviour (like taking ownership), food (like the Bhatiyaar galli meat markets) to traditional clothing (like at law garden) and so on can clearly be seen. It is a fascinating and vibrant city with an even more interesting sub-culture. Change Drivers Nothing endures but change. (Heraclitus) The culture of the city of Ahmedabad has also grown with times and a lot of changes have happened over the years as well. During our research and interaction with people, we found that although certain aspects continue to remain the same, some others have resulted in a change or have influenced change in some way or the other. There have been changes in the past 2 decades since liberalization. Some of them are as follows : Mall culture Increased standard of education Higher standard of living Growing middle-class Entrepreneurial success Media exposure and awareness NRI factor Infrastructure development Progressive governance etc. The above mentioned factors have changed a lot of things from empowering woman to changing of consumption pattern which will be discussed in detail further in the report. Current trends There have been plenty of changes in the city for the past couple of decades. With the advent of mall culture, higher education institutes and better infrastructure, Ahmedabad has caught up with the pace of modernisation and forged its way ahead to become one of the most important cities of India. With globalisation, Ahmedabad has also taken steps to keep up with global standards. The Science city, ISRO and educational institutes like IIM-A, NID, CEPT and the likes have firmly placed Ahmedabad as not just a destination for culture but for quality higher education as well. Developments in the field of education and IT have been taking place on one hand and one the other infrastructure developments like construction of better roads, highways and the government initiatives to make Ahmedabad a city with a high standard of living have all ushered in a new era. Even with a lot of urban culture and western culture coming in, Amdavadis are still very much rooted to their culture and heritage. They have conveniently adopted the new without losing essence of their true identity and what makes them different.