Vol 3, No.1 (Special Issue), 2015 - Center for Research on ... · Scrutinize Financial Proficiency and Profitability Spotlight of Beximco ... business styles arise due to differences

Vol 3, No.1 (Special Issue), 2015

Table of Contents

Articles

Special Issue Editor’s Note

01. Decision Making Style in Islam : A Study of Superiority of Shura (Participative

Management) and Examples from Early Era of Islam 05-22

— Prof. Dr. Md Golam Mohiuddin

— Md. Mokhter Ahmed

— Mohammad Muzahidul Islam

02. E- Surveillance Vis-À-Vis Privacy Rights: An Analysis of Western and the Shari’ah

Perspectives 23-48

— Md. Zubair Kasem Khan

— Dr. Md. Abdul Jalil

03. Exploring Factors for Improving Career Fair Experience for Management Students 49-58

— Dr. Asha Alexande

— Dr. Ghadah Al Saleh

04. Exploring the Factors Affecting Purchase Intention of Halal Certified Foods

in Turkey: A PLS-Path Modeling Study 59-76

— İnci Varinli

— Ekrem Erdem

— Mutlu Yüksel Avcılar

05. Financial Practices Among Muslim Informal Sector Operators at Aliero Onion

Market and Their Shari’ah Compatibility 77-84

— Ibrahim Hussaini Aliero

06. Concepts of Social Justce: An Islamic Perspective 85-104

— Shakeel Ahmad Sofi

— Dr. Fayaz Ahmad Nika

07. A Framework to Compare Historical and Modern Islamic Spiritual Tourism: Study

of Algerian and Malaysian Tourism 105-118

— Farooq Haq

08. Scrutinize Financial Proficiency and Profitability Spotlight of Beximco

Pharmaceutical Ltd. In Bangladesh 119-138

— Kazi Farzana Shumi

09. Islamic Management: Some Special Features 139-152

Bmjvgx eë ’vcbv: KwZcq we‡kl êwkó¨

— Dr. Mohammad Shafiul Alam Bhuiyan

Editor’s Note

There are different business, banking, finance and management philosophies and principles established by

the respective specialists in different ages. The classification of management and styles of businesses are

overlapping and homogenous with slight differences. It is observed that the variation of management and

business styles arise due to differences in the types of organization, national culture, personality of the

managers and business environment. Although it has been inherent in all human endeavors throughout

history, its significance surfaced only fairly recently when task and activities in all aspects of production,

resource allocation, distribution and marketing increased in complexity and sophistication. Throughout

history various school of management have succeeded one another in attracting the attention of the world’s

management readers. In this journal, we will try to shed some light on a relatively obscure management

and business school that far outperformed more than its contemporaries, and left indelible marks on the

minds of innumerable researchers, leaders, businessmen, students, researchers and managers that followed.

The success of early Muslims was achieved so rapidly yet many of consequences are lasting until today.

This historically unique success induced Michale Hert to consider Prophet Muhammad (SAW) as the best

influential man in human history.

Some readers might ask what Islamic management means and what distinguishes this perspective from

what is found in current management literature. Is there a deficiency in current management principles and

what further knowledge can be offered by trying to study Islamic management? In essence, the distinction

of the Islamic perspective is that, unlike the common concepts of management, it encompasses the

dimensions of belief in Allah in the hereafter. These added dimensions have innumerable ramifications on

the actions and interaction of individuals, organizations and societies.

This journal is based on the belief that the teaching of Islam provides perfect guidelines and instruction for

the success of mankind especially for the Muslim Manager, Businessmen and other practitioners. In other

words, the teaching of Islam represents a perfect plan that, if implemented, will certainly lead to success in

this world and in the hereafter. Considering the teaching of Islam as a plan, we have attempted to deduce

some distinctive managerial, business and banking-finance lessons from them. This means that we have

attempted to derive some specialized concepts and guides from the way the Islamic teachings are

structured and integrated. The major source of management knowledge is the direct teachings of Islam

which are included in the Quran and in the tradition of Prophet Muhammad (SAW). Other sources of

knowledge include the leadership style of Prophet Muhammad (SAW) and his successors, the writings of

Muslim as well as non-Muslim scholars who, through their intellectual and field work, have been able to

understand a lot of governing rules of a human behavior that Allah (SWT) asked us to study and reflect

upon.Alhamdulillah, whenever I was awarded Ph.D degree on Islamic Management (and Its Present

Applications in Bangladesh) first time I felt strong encouragement to produce some thing regular basis on

the mentioned discipline. In this regard I am grateful to Professor Dr Musharaf Hossain, my honorable

supervisor, Professor Dr M. Ataur Rahman, Chairman of Management Studies Department, Dhaka

University, Prof. Dr Khaliq Ahmed, Dean, Faculty of Economics and Management Sciences, Professor Dr.

Abu Bakr Rafique, Vice Chancellor, International Islamic University, Chittagong, Bangladesh,

ProfessorDr Abu Bakar Hamid, Former Head, Marketing Department, University Technology Malaysia

and Professor A.J. M. Nuruddin Chowdury, Former Vice chancellor, Chittagong University, Bangladesh.

In fine we are grateful to IISTE and its Chief Editor, Dr. Alexander Decker for his generous conception

about Islam and patiently support to our initiatives.

Guest Editor: Professor Dr. Md Golam Mohiuddin, Executive Director: Center for Research on

Islamic Management and Business, (CRIMB), Permanent Staff: Department of Management, Islamic

University, Kushtia, Bangladesh. Former Staff: Faculty of Management and Human Resource

Development, University Technology Malaysia, (UTM), Johor Bahru, Malaysia.

E-mail: [email protected], [email protected], 01856644994, 01778835511

EJBM-Special Issue : Islamic Management and Business www.iiste.org

ISSN 2222-1905 (Paper) ISSN 2222-2839 (Online)


Co-Published with Center for Research on Islamic Management and Business [Reg.No: S-8626 (647)]

http:www.crimbbd.org

5

Decision Making Style in Islam: A Study of Superiority of

Shura (Participative Management) and Examples from

Early Era of Islam

Prof. Dr. Md Golam Mohiuddin

Department of Management, Islamic University Kushtia, Bangladesh

Email: [email protected]

&

Md. Mokhter Ahmed Associate Professor, CENURC

International Islamic University Chittagong (Dhaka Camphs)

[email protected] &

Mohammad Muzahidul Islam Assistant Professor of Department of Management Studies, Patuakhali Science and

Technology University, Bangladesh. [email protected]

Abstract:

Shura or Consultative Management is as a toll to arrive at a consensus on management

decision of great importance to the community or organization rather than on routine daily

decision of the organization. The holy prophet Mohammad (saw) and his immediate

successors ran the administration of the polity with the aid and advice of men having acumen

in matters religious, social, economic and political. The consultation must be trustworthy.

But if the matters relates to the mundane affairs of the believers for which counsel is sought,

then the consultant should be wise enough to give a sound opinion. Modern management

thinkers and practitioners can find many lessons about decision making from the events of the

golden era of Islam. It is expected that present study will indicate the fact that the Shura or

consultative management is a toll which ensure not only the better management, but also

ensure the peace, cooperation, coexistence and progress of the organization as well as

positive impacts to the society. It is concluded that decision making style of consultative

management in Islam produces much shared value for all aspect which is bigger challenging

in conventional management practices.

Key Words: Management, Consultation, Decision, Divine, Shura.

1. Introduction, General conception about Shura or Consultative management

Shura is an Arabic word which exactly means “consultation”. The term Shura is a noun

which is taken from the Arabic work “shawara”. In Arabic, the word Shura literally means

the process by which honey is extracted from the hive. Firstly, we shall discuss Management






6

by Shura or consultative management as a toll to arrive at a consensus on management

decision of great importance to the community or organization rather than on routine daily

decision of the organization. In matters of administration within society, it means a

continuous dialogue between the participants-- the ruled and the ruler, manager with

employer--until a consensus emerges.1

To understand the exact meaning of Shura, it is essential to know Shara, Yusharu and

Mushawrah which means to show things. Yusharuhu means he consulted him, he sought his

opinion of an advice; He discussed with him in an order to find out his opinion. Mushawarah

means, a good counsel or consultations. Shura means, mutual consultation.

In discussing decision making, it is customary to focus on a decision-making process or the

decision itself. Focusing for a moment on the decision itself, it is useful to note the variety of

definitions for the term decision. One definition, for example, avers that “to make a decision

means to make a judgment regarding what one ought to do in a certain situation after having

deliberated on some alternative course of action”2. In a classic work on the science of

management decision making, Herbert A. Simon treats it as a process synonymous with the

whole process of management. In his words: “Decision making comprises three principal

phases: finding occasions for making a decision; finding possible courses of action; and

choosing among courses of action” .

Another definition views a decision as only one step in an intellectual process of

differentiating among relevant alternatives. The decision itself is the point of selection and

commitment when the decision maker chooses the preferred purpose, the most reasonable

task statement, or the best course of action 3.

It is an effective process, but complicated. The limits on the exercise of power have been set

by divine law and consultation is mandatory. The primary task of the public authorities is to

encourage unity in action by extending the application of the principle of consultation to as

many aspects of the community’s life as possible. In management Shura or mutual

consultation plays an important role as a process of decision making, thus proving a restraint

on management power and authority. Shura or consultation to be clearly understood has two

restrictions. First, consultation is not applicable to any problem or issues for which there is a

clear precise injunction in the Holy Quran and Sunnah (prophet’s traditions), both of which

are recognized as the primary source of public and private law (Shari’ah).4 Second, Shura or

consultation is a process and procedure in decision-making. If a problem or an issue is

brought up for consultation, the opinion or end result reached by the participants cannot and

should not contradict a clear and concise injunction of Islamic law which appears in either the

Quran or Sunnah (Traditions of Prophet Muhammad). Such a difference in the viewpoint or

result renders consultation to be null and void.

The legal framework of participation in Islam can be derived from the following Quranic

verses, “Those who answer to the command of their Lord and establish regular prayer and






7

conduct their affairs by mutual consultations; who spend out what we bestow on them for

sustenance” (Surah Al-Shura 42: 38)5. The above verse of the Quran is the basis for

participatory decision-making on which every person charged with the affairs of the

community or the organisation ought to adhere to. It is very clear from this verse that Islam

does not support autocracy or absolutism and that a leader is accountable not only to Allah

SWT but also to the people he purports to serve. In other words, people participation is a

prerequisite and obligatory upon a leader or manager who conducts the business or

administration of a company or organisation in accordance with the principles of Shura. The

scope and extent of the applicability of the Shura is very broad and covers all aspects of life

(Al-Atari, 1999)6.

Obviously matters brought before consultation are always of a delicate and important nature

requiring deliberation to reach decisions on them. As far the daily management matters which

occupy the executive and administrative branches of a state, due to their nature and the need

for quick decision, cannot be brought before consultative body except when they are related

to important issues or to problems which affect the entire personnel in these branches.7

The institution of Shura does play a crucial role in the political and social progress of well

organized societies. The principle of Shura was not the continuation of tribal institutions

before Islam, which had undergone definite modification by adapting moral principles as

mentioned in the Quran. Shura obliges the group or people to get involved in decision-

making as a process of ensuring transparency, accountability, collective responsibility,

tolerance and unity of purpose. Shura signifies the acknowledgement of the will of the people

and challenges the ability and integrity of the administrator or manager and his wiliness to

accommodate divergent views. This principle makes it clear that whatever it takes to make a

decision by way of Shura, the leader has to accept it and put the trust in Allah for the ultimate

results. Moreover, it is divinely directed and fully applied in the operation during the time of

the Holy Prophet (PBUH) and Khalifah ar-Rasyidin.

According to Al Mawardi8 the characteristics of the members of the Shura according to Islam

are as follows:

(1) Imam (belief) (2) Ability to Ijtihad (research) (3) Knowledge of Shari’ah (4)

Trustworthiness (5) Justice (6) Adultness (7) Contemporary knowledge (8) Reliable man of

believer.

As for the daily, routine administrative matters mutual consultation would take simpler

approach. Consensus which is not majority by definition would be reached here not by

majority vote but by how the decision arrived as per Islamic laws.9 If, for example, there is

majority favoring the serving of alcohol at organization’s social gatherings and parties the

decision will be null and void since it contradicts the basic Islam law banning on the drinking

on the alcoholic beverages.10

Many examples of this nature could be cited.






8

2. Methodology and Objectives of the Study

The study is mainly based on secondary data. The major sources of data were the Holy

Quran, Sunnah and Islamic management literature, Journals and different related research

study. Some academicians and experts in theology faculty have also been consulted. The

main objective of the study in to discuss the divine thinking regarding consultative

management which is specified the Arabic term Shura. The specific objectives are as follow:

1. To discuss to history of consultative management in the life of Prophet Mohammad (saw)

and his disciples (RA);

2. To present the divine documents in favor of Decision making style of Consultative

Management;

3. To specify the characteristics and managerial advantages of Consultative Decision

Making Approach;

4. To prove the superiority of Shura based decision making style (Consultative

Management) than conventional perspectives.

1. The Theory and Practice of Shura Under the Prophet (saw)

As stated earlier, Shura (consultation) occupied such a paramount significance in the early

Islamic Polity that the Prophet was asked by Allah to consult believers in matters relating to

state and government.11

The Qur’anic verses relating to Shura have differently been

interpreted by the classical commentators. Some have expressed the view that the Prophet

was directed to consult his companions in matters relating to war and peace in order to win

over their loyalty and secure their willing cooperation. Commentators have made consultation

a basis of the Shri’ah and an obligation imposed by Allah. Thus according to this stream of

thought the deposition of a ruler is an obligation of the believer if he does not consult

believers in the affairs of state and government. The most significant of the views put forward

in this respect is that the Prophet was advised by Allah to consult believers in all the matters

where there were no specific injunctions in the Qur’an so that the generations after his demise

should follow his precepts in the affairs of the state and government.12

The basic aim of injunctions regarding Shura (consultation) was an eventual and permanent

establishment of the institutionalization of the concept of consultation in Islamic Polity. This

contention is supported by a tradition from the Prophet on the authority of Hadrat Ali (RA). It

has been transmitted that the Prophet was asked as to what they (believers) should do after his

demise in matters where they had no clear cut guidance of the Qur’an and Sunna of the

Prophet? To this query the Prophet of Islam is reported to have replied that they should

resolve their matters through mutual counsel, the condition being that the consultants must be

men of piety and should have sound opinion. According to another tradition recorded by Ibn






9

Kathir the Prophet was asked as to what the word ‘azm’in the Qur’anic verse III: 159 meant?

To this the Prophet is reported to have said:

“Consulting men of sound opinion and resolving the matter in the light

of the same.” 13

The Qur’anic verse “Obey Allah and obey His Rasul and those in authority from amongst

you. If then you create dispute over a matter, refer it to Allah and His Rasul”14

also implies

that besides the book of Allah and the Sunnah of His Rasul there must always exist in the

Muslim ‘Umma men of sound opinion (ulu’l amr) possessing acumen in the religious,

economic, social and political affairs of the state and government to derive rules from the

Qur’an and Sunnah (traditions) of His Prophet. This body of persons was present around the

Prophet during his life time, which later came to be known as ahl al-Shura or consultative

body.

Due to the revealed nature of consultation and its importance in human affairs, the Prophet

exhorted Muslims to practice mutual counsel in their affairs. He is thus reported to have said.

“If your leaders are virtuous, your rich men generous and your

affairs are settled through mutual consultation the surface of earth is

better for you than its bottom.”15

He is also reported to have expressed the utility and importance of collective discussion in the

following words:

“He who consults others in matters will never regret and he who has

recourse to interrogation shall not fall into destitution.”16

He also emphasized “the consultation must be trustworthy”.

Al-Qurtabi, besides others, is of the opinion that consultation should take place both in

religious and temporal affairs of the Muslims. He however, opines that if counsel is sought in

connection with religious injunctions, the consultant (mustashar) must be well-versed in

religious sciences. But if the matters relates to the mundane affairs of the Muslims for which

counsel is sought, then the consultant should be wise enough to give a sound opinion. 17

A cursory glance at the pages of the early history of Islam shows that consultation with the

leading companions and others was the general practice of the Prophet. He usually sent for

the most prominent men of the city-state of Medina and sought their advice on all important

matters of state. The central mosque at Medina was the place where consultation took place.

But since the procedure of consultation was informal, therefore, we do not find the minute

details of shura in history. It is, however, certain from the practices of the Prophet that shura,

in a way, aimed at eliciting public opinion and enlightening the point under consideration.18

It is true that on important matters only a selected number of men was consulted and that the

general body of believers was consulted in very rare cases, but consultation with men of






10

supreme talent was in vogue in Pre-Islamic Arabia who were competent to give counsel on

the basis of seniority in age, wealth, valour, honour, decent and social status in life. The

change brought by divine message was that membership of shura was enlarged and any one

believing in Islam, having rendered services for promoting the cause of Islam and a deep

insight in the matters of state and government could attend the meetings regardless of one’s

race, color, caste and social status in life. This was a definite improvement over the pre-

Islamic institutional framework.

It appears that Prophet Muhammad (SAW) practiced consultation management in the battle

of Ditch (Khandaq) the whole strategy of war was adopted on the suggestion of Salman Al-

Farisi, who being Persian freed slave would never have even enjoyed the ordinary rights of

citizenship in the pre-Islamic polity. Not to speak of mundane affairs, even the call to prayers

(adhan) is also the result of mutual consultation.19

Here bellow some instances of Consultative management practiced by Prophet Muhammad

(saw) have been discussed:

(a) Battle of Badar: Before the battle of Badar he called the Muhajirs and the Ansars and

briefed them about the situation. One of the Muhajirs, Hazrat Mikdad Ibne-Aamar said,

"O Prophet of Allah! Let there, where your God direct to go, we are with you. We shall never

say like Bani-Israil, "Go you and your God, and fight, we shall stay here."20

The Prophet (SAW) did not declare his decision on this matter but he waited to know the

opinions of the Ansars. When one of the Ansars Sa-ad-Bin Moaj said,

"O prophet of Allah! Whatever you want. By the promise of that

Almighty, who sent you with truth. If you say to jump in the sea, we

shall do that. Nobody will disobey this order.”21

Then the facial expression of the Prophet (SAW) got illuminated and he declared to fight

against the armed force of the unbelievers.

b) Battle of Ohud: When the unbelievers reached near the mountain of Ohud, the Prophet

Muhammad (SAW) sat down for consultation with his disciples. In this consultation meeting

the elder disciples suggested to defend themselves by staying within Madina. But the younger

disciples were insisting upon fighting the battle moving forward from Madina. The Prophet

(SAW) restrained himself from expressing his own opinion. But he gave order to take

preparation for the battle. The younger disciples were the main spirit of the battle. And the

messenger of Allah wanted to raise the victory flag of Islam through their hands. So the

decision of battle was accepted giving priority to the opinion of the younger disciples and the

Prophet (SAW) went out of Madina on Friday after the jumma prayer with one thousand

soldiers.22






11

c) Battle of Trench (Khandak): The time of Battle of Khandak was very sensitive. All the

Arabs appeared as enemy. Thousands of Arabian soldiers surrounded the holy city of

Madina. Even in that case the Prophet (SM) adopted the defense strategy by consultation with

his disciples. Trench digging strategy was taken according to the suggestion of Hazrat

Salman Al Farasi (R.A.). The castles and military outposts of the Jews were behind the city.

There was an apprehension of betrayal from the part of the Jews at any time .The Quraesh

kept communication with the Jews. The Quraesh even attempted to break their commitment

with the Muslims. Understanding the fragile situation, the Prophet (SAW) initiated a talk for

negotiation with Banu-Gathfan. He wanted to make them receive one third of the crops

produced in Madina and make them sign agreement with Muslims leaving the association of

Quraesh. But he consulted with his disciples about this event too and rejected his own

decision on the basis of opinion of his followers. 23

In this way, instead of imposing decisions like a powerful dictator, the Prophet (SAW) made

his followers participate in every activity of decision-making.

If there had been any right for any leader to impose the decision taken by him, it would have

been only for the Prophet (SAW) and not for anybody else. Because he was not a leader like

any common man, he was the Rasul of Allah (SWT)

The objectives of this principle of consultation taken by the Prophet (SAW) are as follows:24

(a) To teach the consultation policy to the Ummah.

(b) To arise the realization of mutual unity and solidarity in the mind of organizational

members and to motivate them to revive the sense of mutual help.

(c) To grow confidence among the members of the organization.

Summing up, it must be observed that from the very inception of the Islamic Polity,

Muhammad (SAW) set up the precedent of consulting Muslims generally and a few men

having acumen in the religious, economic, social and political affairs of the state in particular.

Actually it was the precedent established by the Prophet of consulting men of supreme

wisdom that played a very significant role in the legal and political development of Islam

after the demise of Muhammad (peace be upon him).

4. Shura Under The Pious Caliphs

As long as Muhammad (SAW) remained alive, he performed the role of principal law

executor and interpreter. He received direct divine guidance for implementing the religious

injunctions. In matter where no divine revelations were received, he consulted the Shura or in

formal consultative body. In such matters the customary law of the land (‘urf) was also taken

into consideration provided it did not infringe the basic principles of the Shari’ah. In any

case, the will of the Prophet remained dominant due to primacy of his honour as the

Messenger of Allah.25






12

After the demise of the Prophet, the Qur’an and Sunnah of the prophet were the authoritative

guides for the Muslim Ummah. Within the bounds of these authoritative guides, the task of

legislation and execution of the divine will devolved on the shoulders of the members of the

ummah who according to the Qur’an were “the best ummah raised up for mankind enjoining

right conduct and forbidding indecency.” To preserve Islam and administer the Polity left

behind by the Prophet, these men of supreme talent and acumen elected the heads of state and

advised them on all important matters of the state and government. 26

The main task of the consultative body after the demise of the Prophet was to frame laws in

matters where there were no direct revelations. The masses had to follow the pronouncements

of the members of the consultative body because of their close association with the Prophet

and the acumen they had in matters religious, social, economic and political. The Institution

of Shura during the Pious Caliphate may be regarded as representative body of the ummah

although not by formal methods of elections known to the people in modern times. The rulers

of the Islamic polity used to adopt measures only, after consulting members of the Shura. A

few illustrations would illuminate the point at hand.27

It has been recorded in the annals of Islam that whenever Abu Bakr (RA) had to make a

decision, he looked forward to the Qur’an. In the absence of clearness (textual injunction) in

the Qur’an, he used to refer to the Sunnah and Tradition of the Prophet. But if he failed, then

he used to discuss the members of the consultative body. Ordinances were issued only when a

consensus had reached and confirmed by the community at large. Regarding the Shura of

Abu Bakr (RA) we have the following report of Ibn Sa’d:

“Whenever some important problem broached to Abu Bakr (RA) he

called on the Muhajirin and Ansar and invited in particular ‘Umar

(RA), ‘Ali (RA), ‘Uthman (RA), Abu ‘Ubaydah, ‘Abdal-Rahman b.

‘Auf, Mu’adh b. Jabal, Ubayy b. Ka’b, and Zaid b. Thabit for

consultation. These counselors pronounced verdicts on questions of

law during the reign of Abu Bakr and the people relied on them in

respect of their legal opinion.”28

Besides men of supreme talent and wisdom Abu Bakr (RA) also used to seek advice of even

ordinary men in public.

It is true that Shura under Abu Bakr (RA) was somewhat vague and informal and that is why

we do not know the minute details of the working of this body as it appears under his

successor ‘Umar (RA). But this does not mean that there was lack of general participation of

the masses through their representatives. From the very inception of his rule he had reiterated

his belief in the sovereignty of Allah and the responsibility of the ruler not only to Allah but

to the people as well. This statement of Abu Bakr (RA) categorically rules out the idea of

absolutism from the body politic of Islam.






13

It is also a historical fact that sometimes Abu Bakr (RA) did not agree with members of the

Shura on several matters of public policy. Thus he sent an expedition to Syria under the

youngest general Usamah b. Zayd despite the grim opposition of the leading members of the

Shura. Similarly he declined to accede to the demand of some of the tribes outside Medina

that they should be exempted from the payment of Zakat to the centre despite the fact that

some members of Shura including ‘Umar (RA) were of the opinion that at least they should

be given exemption at that particular juncture of the state when all the tribes outside Medina

had revolted against the centre. The stand of Abu Bakr (RA) in these matters purely related to

administrative measure and may be regarded as veto power given to heads of states in

modern times. It will not be out of order to mention here that even ‘Umar (RA) who had

opposed Abu Bakr (RA) on these issues had to say later on that but for the timely action and

resolution of Abu Bakr (RA), the situation arising consequent upon the demise of the

Prophet might have proved detrimental to the integrity and solidarity of the ummah and the

religion itself. 29

4.1. Management by Shura (consultation) Practiced by Umar (RA)

The members of Shura (consultation) during the reign of Abu Bakr (RA) continued to be the

members of Shura under ‘Umar (RA). Beside them, the learned people (qurra’) and young

people were also made members of the Shura. This practice of consulting the learned and

intelligent men of the ummah seems to have been in vogue till the rise of nascent civil wars in

the Islamic state. It was a general practice during the reign of ‘Umar (RA) that Muslims in

general and experts in particular should be consulted and unanimous decisions announced in

public gathering. About the importance of Shura or consultative body once he remarked:

“The opinion of one man is like the cloth woven of one thread; the opinion of two like the

cloth made of twisted thread and the opinion of three (of more) like a piece of cloth woven of

several threads together that can hardly be torn into pieces”.

Umar (RA) used to consult his disciples on different matters, though his leadership was out of

question. In one sense he was the pioneer of establishing the history of participative

management and created a culture, which is worthy to be followed by any organization.

Umar(RA) used to consult his people in the appointments of governors and army

commanders.17

He had also followed the opinion of his followers and did not participate by

himself in battles. Consultation was also made in the day-to-day administration of the

country’s expanding resources. It was by virtue of consultation that the various administrative

departments “Dawawin” were established. Umar (RA) kept the people of highest caliber

among his companions with him in Madina so that he could get benefit from their opinions.

The people that he appointed as governors were not as refined as his advisors. Decision by

consultation did not stop at the level of the highly experienced and qualified companions of

the prophet; rather it was so wide that it included everybody in the society regardless of age,

race, or gender. When the council of advisors failed to reach a decision on the issue of






14

sharing the land of Iraq and Syria, Umar (RA) called for a general public meeting in Madina

to take a decision. Moreover, Umar (RA) organized an annual conference for Muslims about

the public matters and to hear complaints about the way the government was running. The

most peculiar elements in the decision process during the rule of Umar (RA) were

consultations with the Muslim juveniles and especially the consultation with some of his

enemies. Umar (RA) believed that juveniles had sharper with minds that enabled them to give

original ideas. He also understood that the best people to inform him about his enemies were

none but his enemies.30

The conditions under which all assumed responsibilities as head of the Islamic polity were

abnormal. Under the changed circumstances that spirit of rule by mutual counsel could not be

maintained which had characterized the era of his predecessors. Its reasons were manifold.

Many prominent members and sincere counselors of the preceding era had either become

indifferent due to the political upheavals or gone to opposing camps on the question of the

qisas of ‘Uthman (RA). Under these circumstances the institution of consultative body under

‘Ali (RA) showed cracks in many respects as compared to Shura preceding his rule.31

5. Characteristics of Management by Shura or Consultative Management

From the above discussion we can find some special characteristics of consultative

management. These are as follows:

a) A group of people

Consultation will be practiced by a group of persons.25

To take a decision only one person

cannot take this alone. The document of consultation from the holy Quran we find plural

indications who will consult their mutual affairs with free consent.32

b) Participative process

Management by consultation is a participative process. All of the members of the

consultation participate in discussion and decision making. They can express their opinions

without fear and hesitation. Well participation makes the consultation effective and

successful.33

c) No over emphasis on personal opinion

In Shuratic process every member participates democratically. There is no scope to emphasis

any member and his opinion. Every member will be treated equally for the better

participation in consultation process.

d) No discussion before the Shura and after the Shura

In Islamic consultation there is no provision of discussion before the Shura or after the Shura.

All the discussions and bargaining will be in meeting. Discussion before or after consultation

will hamper the objective of the management by consultative.34






15

e) Discussion must not be contradictory with Quran and Sunnah

If there is any discussion or decision taken which is contradictory with Quran and Sunnah,

the collective consultation will be null and meaningless. Shura is concerned, the basic

principle which helds true in Islamic law is that with respect to worship, do what has been

prescribed and do not deviate or innovate; while with respect to the general affairs of life,

follow what has been commanded, avoid what has been forbidden.

f) Shura will be practiced by ‘Alem’ (knowledge person) and Mujtahid

Islam entrusts two major groups to practice Shura: (a) Ahlal-hal wal-aqd or Ulama who

represent the community and perform a limited legislative function, and (b) Ahl-al-ijtihad, a

group of Jurist who are qualified to deduce rules and regulations from the basic source of

Islamic Shari’ah through the exercise of independent Judgement and exertion -- a logical

deduction by this learned body from Shari’ah will create a law or a rule which is binding.

g) After decision Tawakkul is must

By discussion when the members of the consultative body come to a consensus and make

decision, then there is no alternative without depending on Allah (Tawakkul). Members of

the consultative body can show argument and conceive contradictory perception, but after

decision they have to leave their own perceptions and must depend on Allah. In this regard

Allah (SWA) says-“ And when thou art resolve, then put they trust in Alah”.35

Mutual Consultation Mutual Participation

Figure: Decision Style of Consultative Management in Islam

Developed by Authors

Shura Features

• It is an institution

• It is a process based on Islamic law and

Participants free consent

• It is mandatory for top Management

(leaders)

• It is rights of followers

• It is based on followers freedom of

opinion and expression

• It is guided by mutual trust, honesty,

accountability

• Knowledge based approach

• It ignores or sacrifice personal interest and

opinion over common good

• It ensures justice and ethical leadership

• It is a body representative of stakeholders






16

6. Advantages of Management by Shura or Consultation

If any organization (governmental or non-governmental) applies the practice of Shura

(participative management) for its proper management it can derive some benefits which will

help for its proper growth and development .These benefits are:36

(i) Decision-making is to be easy and accurate.

(ii) Advantages of participative management

(iii) Team work facilities

(iv) Co-ordination becomes easier

(v) Increase of mutual co-operation

(vi) Interchanges of ideas and values

(vii) It creates democratic attitude

(viii) Decentralization of ideas and power

(ix) Avoiding undesirable situation

It can be rightly mentioned here that management by consultation helps to attain some

extraordinary benefits that present system of participative management cannot give. These

are follows:

(1) Grace and mercy of Allah

(2) Benefits of divine knowledge

(3) Self-complacency by following the Quran and the Sunnah.

7. Qur’anic documents of Shura

It is evident, several documents of Shura,in the Holy Quran-

“It is part of mercy of Allah that thou dost deal gently with them .Wert

thou sever or harsh-hearted, they would have broken away from about

thee .So pass over (their faults) ,and ask for (Allah’s) forgiveness for

them; and consult them in affairs (of moment) .Then ,when thou hast

taken a decision ,put thy trust in Allah. For Allah loves those who put

their trust (in Him).37

“Those who harken to their Lord and establish regular prayer; Who

(conduct)their affairs by mutual consultation ;Who spend out of what

we bestow on them for sustenance.”38






17

“Behold, they lord said to the angles; “I will create a vicegerent on

earth”. They said: “With thou place there in one who will make

mischief therein and shed blood?- Whilst we do celebrate they praises

and glorify they holy (name)? He said, “I know what ye know not.” 39

“(Pharaoh) said to the chief & around him; “This is indeed a sorcerer

well versed: His plan is to get you out of your land by his sorcery;

Then what is it ye counsel?”

They said “Keep him and his brother in Suspense (For a while), and

dispatch to the cities heralds to collect-.” 40

Consultation of Queen Bilkis with her ministers when Hazrat Soliman (As) ordered her to

surrender:

She said- “ Ye chiefs! Advise me in (this) my affair: no affair have I

decided except in your presence.”41

8. Superiority of decision style of Consultative Management (Shura) in Comparison to

Conventional System Management

According to Al-Trimizi, Abu- Dawood and Ibn Majah “My Ummah (Muslim) cannot agree

on error” , sufficient evidence that the consultation is mandatory in Islam”. Management by

Shura is followed in various Islamic organizations. First of all in practicing management by

Shura, Islamic leaders or managers will attain self-complacency by following injunction of

the Quran and Sunnah. Secondly, participation is guided by divine laws, which is absolutely

pure source of knowledge. On the other hand in conventional management accuracy is

questionable. In Shuratic process there is no scope of discussion before the Shura or after the

Shura. But in case of conventional management, members can consult before and after

sitting. So decision may be misled.

In conventional corporate decision making body focuses on corporate transparency, effective

monitoring, efficient management, sound management of internal control and risk

management through board of directors who should be free from conflict of interests and

possess skill and experiences to run the corporate affairs in competitive environment. On the

other part, Decision making in Islamic point of corporate governance also consider all the

above principles ensured by good, knowledgeable, honest and expert man as well as decision

has been taken by following few core principles a) by whom; with mutual consultation of

consultative council b) for whom; the ultimate objectives of organizational activities is to

achieve grace of Almighty Allah and the decision makers on the earth regarded as trustees of

given powers to take decisions in the best of interest of his people and c) with whom and to






18

who; all operations and procedures of organization must be ensured according to Sharia

(Alsanosi, 2009).42

In Shuratic management members can follow some ideologies which are absent in present

system of conventional participative management. Hafeez (2013) Members of management

by consultation are very much aware of their accountability. They think that they are

accountable to almighty Allah in any kind of decision taken by them. Side by side they don’t

forget their earthily responsibility.43

So the consultation management encourages and

promotes ethical norms of transparency and honesty as mandatory in all transactions. But in

case of conventional management members are only accountable and responsible in the

earthily ground. So discussion and decision may be wrong at any time. They do not give any

importance to the fact that they are accountable to Almighty Allah. Believers having real idea

on laws of Islam practice in consultative Management. So decisions are more reliable than

the decisions taken by present system of conventional management. It is also true that

organizational governance of Shuratic Management has boarder horizon and unable to

compartmentalize the roles and responsibilities in which all functions and obligation followed

by divine Islamic law, where as conventional corporate governance principles focused limited

issues and obligations toward achieving organizational objectives only (Tapanjeh, 2007)44

.

As there is an order in the holy Quran with regard to taking any decision with the help of

Shura, Almighty Allah’s mercy and grace may be present in decision taken in consultation.

Consultative Management followed moral principles enunciated by Holy Quran (Stork,

1999) and cited in the Holy Quran (6.132) “To all are degrees (or ranks) according to

their deeds”.45

Furthermore, another scholar mentioned wisdom behind the legitimacy of consultation in

Islam is to prevent absolutism and autocracy in the decision making process (Salleh & Al-

Daba, 2014). The Prophet stated that “Those who seek what is best shall never fail and those

who consult shall never regret”. Consultation ensures good governance in an organization.

The consultative decision making is as a pillar in Islam in order to protect the true and

balanced welfare of the community as well as reward of hereafter (Al-Khalili, 2000). But in

conventional decision making always focused to protect the corporate interest or owner

interest.46

Consultative Management always focuses on interest free economy. Lewis (2005) mentioned

Islam always encouraged trade and business under the framework of Holy Quran. Riba

generally translated usury or interest and it is strictly prohibited in consultative decision

agenda. Saeed (1996) stated “wealth is considered as a trust and a test, where failure to use

it wisely, especially to alleviate the hardship of the poor is detrimental to the person who

holds that wealth”.47

It is axiom; conventional management system based on capitalism

which creating huge crisis of wealth distribution in the world (Rizk, 2008).48

In recent time,

shriah based banking industry is growing in the world and even in western world in spite of






19

huge challenges (Wilson, 2000). One of the stories is very important for consultative body

and his followers for business transactions:

The Prophet passed a pile of grain. He put his hand into its midst and felt moisture. He

exclaimed: Oh merchant, what is this? The owner of the grain responded: “It has been

damaged by the rain, oh Prophet Muhammad.” The Prophet asked: “If this is the case. Why

did you not put the damaged grain on top of the pile so that people can see it? The Prophet

concluded by making clear that “whoever practices fraud is not one of us”.

As seen above, the holy prophet and his immediate successors ran the administration of the

polity with the aid and advice of men having acumen in matters religious, social, economic

and political. They always encouraged constructive criticism. Under such circumstances the

masses who are still uneducated are in a great danger of being exploited by the traditional and

vested interests. The governments of the Muslim World are duly bound to safeguard the

larger interests of the masses. The greatest responsibility, which devolves on the shoulders of

governments in Muslim World for weaning the people out of their moral, political, economic

and social degradation, could only be fulfilled when there is a trust and confidence between

the people and their governments. In this regard the Quran says “It is immoral to acquire

possession of income or wealth by stealing, cheating, dishonesty or fraud” (Quran 83: 1-4).49

Mutual counsel (Shura) is the media through which this objective can be attained. Counsel

should, therefore, not be confined to legislative bodies in these countries but should be

extended further and be taken in public gatherings, through mass-media communication and

other techniques employed for ascertaining public opinion in modern times. For smooth and

efficient administration and progressive development there must be a complete harmony with

the input and output functions of our political system representing national aspiration. It is

properly explained here the spirit of the Islamic concept of consultation which should inspire

and guide the present generation of Islam. Sharia based organization or Muslim community

must follow the consultative management system rather than conventional management in

decision making otherwise it will produce the lower job satisfaction amoung employees

within the organization (Kenari, 2012).50

As consultation sustains and presupposes a high degree of social cohesion based on mutual

confidence, trust and a sense of responsibility, efforts should be made to wash away any

mistrust or misunderstanding created by the vested interests between the people and the

government. All forms of mutual suspicion must be eradicated because Islam requires the

Muslims to stand together like a solid structure and not be disunited on trifle matters. It is to

be added that in the present century the idea of the rulers and the ruled no longer exists as it

did in the past. They are now regarded as faces of one and the same coin. The end of shura is

for devising ways and means for achieving objective ends and where there is shura or

consultation there must arise difference of opinions but differences of opinion must not be for






20

the sake of opposition. Consultation always urges doing justice to all without any

discrimination regardless of race,color or religion of members and followers of decision

making. Allah says “O you, who belive! Stand out family for justice, as witness to Allah, even

as against yourselves or your parents or your kin and whether it be against rich or poor, for

Allah protects both”. (Surah An-Nisa, Verse-135)51

It is only through consultation that believers of the world over can contribute adequately to

the promotion and establishment of a sane, progressive and viable social order. It is only by

persistent, devoted, purposeful and collective endeavors that believe can show to the world

what Islam is and what it ought to be in modern scientific and industrial age.

9.Concluding Remarks

Islam is the complete code of life. Islam means “the surrender”, that is the man surrendering

to God’s will and purpose. The Arabic word Islam is that connotes submission, surrender and

obedience. It has another meaning peace and one can achieve authentic peace of body and

mind through submission and obedience to Almighty. This is indeed significant or urgent for

all believers. Islamic perspective on management studies is emerging area of research of

modern management scholar for true sustainable future. (Abbasi et al., 2010). Consultation

decision followers are always committed, loyal, obedience and maximum sacrifices mentality

to implement or execution the decision for the organization; it has many examples in Islamic

history. On the other part coin, conventional decision making style are practiced taking

decision making and execution as a routine work, dedication and sacrifice is rare example in

current corporate world. Conventional decision making still focusing on social and

environmental issues where as Islamic perspective strictly focused since the inception. It is

concluded that decision making style of consultative management in Islam produces much

shared value for all aspect which is bigger challenging in conventional management

practices. Finally modern management practitioners, researchers, managers, policy makers

could follow or learn many suitable, effective and viable ideas and concept from consultative

management of Islam.






21

References:

1. Buraey, M.A. (1985). Administrative development on Islamic perspective. London: KPI Limited. p. 320.

2. Herbert A (2000), Decision Making System, Dekart Publication, London.

3. Ibid.

4. Buraey, M..A.,op.,cit.,

5. Al Quran (Al Shura-42:38)

6. AlAtari (1999), Discussion in Islam, Kairo Publication.

7. Hamidullah, M. (1990). Introduction to Islam.Dhaka:Bangladesh publication. P.77.

8. Al Mawardi. (1982).Ahkamus Sunnah Wal Walaita Dinia. Beirut,Lebanon: Darul Kutub Almiah.

9. Al Mawardi.Ibid. p.323

10. Maududi, A.A. (1969). Islamic law and constitution. Lahore and Dhaka: Islamic publications.P. 226

11. Ka Ka Khel, M. N. (1980). The Conceptual and institutional development of Shura in early Islam. Islamic

Studies .XIX (4)

12. Al-Tabari. Jami-al-Bayan Tawwil al Quran. Cairo. n.d. Vol-11, P.P.- 345-46.

13. Ibn Kathir. (1956) .Tafsir al Qur’an Aza. Cairo. Vol-1, P-420

14. Al Quran. Surah Nisa (4:49)

15. Al Hadith.Tirmidi.

16. Al-Qurtabi, Op. Cit, Vol-11. P.251.

17. Al Tirmidy. Jihad chapter,vol-1,p-241,Beirut,Lebanon

18. Ka Ka Khel, M. N.,op.,cit.,

19. Mohiuddin, M.G. (1999). Excellent management techniques as applied in Islam : The case of the battle of

trench. Thoughts on economics. 9 (1&2). p.83.

20. Mohiuddin, MG.,op.,cit.,p-2

21. Mohiuddin, MG.,op.,cit, p-82.

22. Murad, k (1992), Qualities of Islamic Leadership, Dhaka: Adhonic Prokashoni, p-98.

23. Shafi, M.M (1984), Tafsire Mareful Quran, Bangladesh: Islamic Foundation.

24. Mohiuddin, GM., op.,cit, p-82

25. Ka Ka Khel, M. N.,op.,cit.,p.277

26. Ka Ka Khel, M. N.Ibid

27. Ka Ka Khel, M. N.Ibid

28. Ibn Sad (1957). Al Taleaqa. Beirut :al Kubra, P.350.






22

29. Ka Ka Khel, M. N.,op.,cit.,p.278.

30. Jabnoun,Naciur. (1994). Islam and Management. Kualalumpur:IKD Publications

31. Ka Ka Khel, M. N.,op.,cit.,p-277

32. Awal, A. l (1986). Managemen. Dhaka: New book publisher.

33. Al Mowardi. op.,cit.,

34. Buraey, M. Al,op.,cit.,p.323.

35. Al Quran. Sura Ale Imran (3:159)

36. Awal, A. (1986).Management. Dhaka : New book publisher.

37. Al Quran . Surah Al-E-Imran (3:159)

38. Al Qur’an. Shura Shura (42:38)

39. Al Quran. Surah Bakara (2:30)

40. Al Quran. Surah Shurah (42:34 – 36)

41. Al Quran. Surah Namal (27:32)

42. Alsanosi, M. (2009), The Concept of Corporate Governance in Shari’a, European Business Review, 20 (2),

pp 343-368.

43. Hafeez, M. M. (2013) An Analysis of Corporate Governance in Islamic and Western Perspectives,

International Journal of Business, Economics and Law, 2 (3) pp.98-103

44. Tapanjeh, A. M. A. (2009) Corporate governance from the Islamic Perspective: A Comparative Analysis

with OECD principles, Critical Perspectives on Accounting, Elsevier, 20 pp 556-567

45. AlQuran (6:132)

46. Alkhalili, A. (2000). Alhokok fi Alislam (Rights in Islam), Muscat, Oman: Ministry of Religious Affair.

Abbasi, A. S., Rehman, K.U., Bibi, A (2010) Islamic management model, African Journal of Business

Management, 4 (9) pp. 1873-18882.

47. Saeed A. (1996) Islamic banking and interest: a study of the prohibition of Riba and its contemporary

interpretation. In: Studies Law and society. Leiden: E.J. Brill

48. Rizk,. R.R (2008) Back to basics: an Islamic perspective on business and work ethics, Social Responsibility

Journal, Emerald Group,4 (1:2) pp.246-254.

49: Al Quran (83:1-4)

50. Kenari,. B. A, Alavijeh, M. K., Hamidi, M., Sajjadi, S. N. (2012) The relationship between participative

management and job attitudes of employees of National Olympics and Paralympics Academy of Iran.

International Journal of Academic Research in Business and Social Science, 2 (2) pp.123-129

51. Al Quran (Sura Nisa-135)



Vol 3, No.1, (Special Issue), 2015



23

E- Surveillance Vis-À-Vis Privacy Rights: An Analysis of

Western and the Shari’ah Perspectives

Md. Zubair Kasem Khan (Corresponding author)

Lecturer, Department of Law (Former IIUM Fellow)

International Islamic University Chittagong (IIUC), Bangladesh

Tel: +88017 1717 2254, Email: [email protected]

&

Dr. Md. Abdul Jalil

Professor, Department of Law

World University of Bangladesh

Tel: +88017 2094 0008, Email: [email protected]

Abstract :

With the proliferation of digital technologies at the hands of individual and the state, the tension

between security and privacy has further escalated. The immense development of information and

communication technologies nowadays has become an unavoidable means to help assuring national

security by way of electronic surveillance. However, such e-surveillance must be within the domain of

necessity and therefore should respect inherent privacy right of every individual and it is a recent-

past outcry in the West. Interestingly, this concept of privacy rights had been embraced extensively

through Prophet Muḥammad (p.b.u.h) 1405 years back in Islam. Moreover, Islam extremely values

and respects individual privacy rights by way of human dignity regardless of race, sex, color and

religious belief. Thus this research work is penned to formulate the importance of protecting privacy

rights for every individual under the shari’ah point of views and draw a critical analysis of it between

Islamic and Western perspectives. This study will also attempt to develop a policy prescription from

Islamic management perspective based on the teachings of the holy Qur’ān, the ḥadīth and

contemporary Islamic literatures.

Keywords: E-surveillance, Privacy Rights, Muḥtasib, Islamic law Perspective, Western law

Perspective.






24

1. Introduction

Islam1 is a religion which calls people to the direction of peace, harmony and justice. The

salient features of Islam direct people towards peace and moral life in both physical and

spiritual aspects, from the cradle to the grave, in this world and the hereafter. Another

distinctive characteristic of Islam is that, its teaching cannot be confined specifically to a

certain group of people or for a distinctive zeitgeist, and this attribution makes Islam

omnipresent, applicable to all the eon whatever past, present and future. These concepts are

also applied in every layer of Islamic teaching, more specifically, in discussing Islamic law or

the shari’ah.

The concept of ‘law’, in both the western and the shari’ah perspectives are not equivalent

applications in governing and controlling of crimes in the society as well as the state. The

philosophy behind the western law (specifically the common law) law is predominantly “lex-

humana” (man-made law) i.e. a set of certain rules or legal doctrines, based on customs and

norms of a state, that is enacted by certain group of people and application of it is only

limited to that particular state’s citizens which factually differ from other states rules. And the

ultimate goal of ‘common law’ is nothing but to maintain or control of the society by

applying of these rules and doctrines.2 However, the philosophy of the shari’ah is different.

Firstly, Islamic law is lex-divina (God-made law) i.e. a set of rules and principles that have

derived from Allah subhanahu wa-ta’ala to His creation (human beings) through Prophet

Muḥammad (p.b.u.h), which is eternal, universal and immutable in nature. And the nub

objective of the shari’ah principles is “to control human actions- all human actions” and the

measurement of judging such human conducts can be classified into five certain values (al-

aḥkām al-khamsah) which are: (i) obligatory (farḍ/wājib); (ii) recommendable (mandūb);

(iii) permissible (ḥalāl); (iv) reprehensible (makrūh) and (v) prohibited (ḥarām).3

It is important to note that, these five values have not been categorized by the holy Qur’ān,

rather by the Islamic jurists (fuqahā) to determine in juristic manuals because all the Qur’ānic

commands and injunctions are not necessarily specified and therefore, a command in the

1 Islam is an Arabic word, genesis from the root word “Silm” which means: peace, purity, submission

and obedience. Hussin, Azizah., Ismail, M. Nawi & Ali, M. Zamri., “Islamophobia: Is It A Humanity

Issue?”, Paper Presented at International Conference on Economics, Education and Humanities

(ICEEH'14) Dec. 10-11, 2014 Bali (Indonesia), at 247. Retrieved from <http://dx.doi.org/10.15242/

icehm.ed1214101>

2 Mahajan, V.D., “Jurisprudence and Legal Theory”, Eastern Book Company: Lucknow, 2006 at 50.

3 Ahmad, A. Atif., “Islam, Modernity, Violence, and Everyday Life”, Palgrave Macmillan: The U.S.A.,

2009 at 174.






25

Qur’ān sometimes can be evaluated as obligatory, recommendable, permissible or even to

some extent prohibited for the Muslim people depending on certain circumstances.4

Undoubtedly, this attribution of the holy Qur’ān signifies its flexibility, universality and

harmony with the unending validity of applying the shari’ah.5

As we have seen that, the interest of common law is to control the society and thus legislators

in modern common law countries have to focus more on enacting such laws thereto which are

essential for dominating society. In this course of action, sometimes individual citizens’

rights are neglected by the legislature owing to greater social or security interest of the state.

However, Islamic law is always very much conscious on individual activities and the

violation of any divine rules (i.e. failed to perform an obligatory conducts, like: ‘leave off

daily prayer’ or perform any prohibited conduct, such as ‘drinking of wine’), the individual

will be liable to Allah’s punishment, which is determined in the holy Qur’ān and guided in

the ḥadīth of the Prophet Muḥammad (p.b.u.h). Therefore, starting from mere bagatelle rights

and duties of an individual onto state’s interest, all are the subject-matters of the shari’ah and

these earthly human conducts are evaluated based on a Qur’ānic maxim which is “promotion

of good and prohibition of evil” (amr bil-marūƒ wa nahy’ an al-munkar). Ergo, the entire

concept of human conduct in Islam in terms of economic, social, political and all other

aspects, individual remains the prime thespian, which indeed shows a difference from other

scriptures and creeds.6

These differences are necessary to be considered before quoting relevant versus of Qur’ān

and the sunnah of the Prophet Muḥammad (p.b.u.h) regarding the issue of Privacy in Islam.

Because, all the spiritual commands that come from Qur’ān and sunnah incontestably possess

the highest priority as a derivation of the root of Islamic law (u’ūl al-ƒiqh).

It is also noted that, unlike other divine religious books, the Qur’ān, as a scripture, does not

only talks about the spiritual sides, but also deliver the way of human conduct as the guidance

of human being. Therefore, all kinds of earthly human conducts are considered in this holy

book regardless of any specific time. The concept of individual privacy has also been alluded

concisely in several places of the Qur’ān to uphold the dignity of the human being. Although,

the word “privacy” may not be found directly in all these verses, however, the implied

4 Kamali, Mohammad Hashim., “Principles of Islamic Jurisprudence”, Ilmiah Publishers: Malaysia,

2007 at 34.

5 Ibid.

6 Kamali, Mohammad Hashim., “The Dignity of Man: An Islamic Perspective”, Ilmiah Publishers:

Malaysia, 2002 at xiii.






26

meaning of it can easily help a prudent person to identify the affinity between the intimate

meaning of these verses and the individual privacy.

Throughout this literature, the researcher will testify the existence and the importance of

individual privacy rights in Islam by going through the relevant verse of the Qur’ān, along

with the contemporary ḥadīth of the Prophet Muḥammad (p.b.u.h). Some practices of the

companions of the Prophet (p.b.u.h) will also be considered concerning this issue to make the

argument strong and acceptable. A concise analysis on the concept of privacy rights in

common law aspects shall also be considered to make the research more interesting and

comparative.

2. Issue of Individual Privacy Right in Common Law & Other Religions

Under common law, the origin of the word ‘privacy’ is still vague to the majority of the

scholars, albeit some exponents think that, it’s root is very similar with other words like

‘privation’ and ‘deprivation’, which denotes ‘not to be involved in public matters or

episodes’. ‘Privacy’ has its own deep roots that embedded in history as well. In particular,

abundant of privacy-related references from different scriptures, like the holy Bible7, the

Jewish law8, substantive protection of privacy in primitive Hebrew cultures

9, classical Greece

and ancient China10

and the Code of Hammurabi11

, undoubtedly all these evidences testify

the existence of the concept of privacy in the early days of the human civilization. In fact,

privacy can be viewed not only as a personal value intrinsically beneficial for preserving of

our sense of self, but also an as an essential value for society as well.12

7 Hixson, R., Privacy in a Public Society: Human Rights in Conflict, New York: Oxford University Press,

1987 at 3.

8 Rosen, J., The Unwanted Gaze: The Destruction of Privacy in America, New York: Random House, 2000

at 16.

9 Moore. Barrington., Privacy: Studies in Social and Cultural History, New York: Random House, 1984.

10 Jingchun, C., “Protecting the Right to Privacy in China”, VUW Law Review, vol. 36, ed. 3, 2005, 646–

647 (the author states that privacy was protected, to some extent, in ancient China and an awareness of

privacy may be found in the Warring States Period, referring to the era of about 475 BC to 221 BC).

11 The Code of Hammurabi is a Babylonian law code dating back to about 1772 BC which details a set of

principles meant to guide citizens of Babylonia with various activities such as agriculture, commerce,

land rights, and contractual agreements. Article 21 of the Code of Hammurabi states: ‘[i]f a man makes a breach into a house, one shall kill him in front of the breach and bury him in it.’ Article 21, Code of

Hammurabi, 1750–1700 BC as quoted in: Lasson, N. B., The History of the Development of the Fourth Amendment to the United States´ Constitution, Baltimore: John Hopkins Press, 1937, 14–15.

12 Rengel, Alexandra., “Privacy as an International Human Right and the Right to Obscurity in

Cyberspace”, Vol. 2, (2014), Groningen Journal of International Law, at 37.






27

However, in general point of view, ‘privacy’ can be defined as: in a situation where populace

intimate dealings with their friends and families, shall not be intruded or interfered by others,

prior to every individuals’ consent and which shall be guaranteed by that state law.

According to the Black’s Law Dictionary, privacy refers to: “… the condition or state of

being free from public attention to intrusion into or interference with one’s acts or

decisions”.13

Westin, in his seminal book "Privacy and Freedom" defined privacy as: “the

desire of people to choose freely under what circumstances and to what extent they will

expose themselves, their attitude and their behavior to others.14

Correspondingly, Bloustein

linked ‘privacy’ with ‘human personality’ and opined that- “autonomy, dignity and integrity”

of an individual are depended, influenced and protected by privacy.15

Kahn appreciates

Bloustein’s dogma on privacy by saying that, privacy is the most and the integral part of an

individual dignity and identity wherein invasion of such privacy can lead to downgrade

individual dignity.16

He further showed a relationship among privacy, dignity and identity of

an individual by asserting that:

“…it is my assertion that privacy implicates that aspect of dignity

grounded in the belief that a full realization of one’s personhood

requires the recognition of, and respect for, the conditions necessary

for each person to realize her distinct individual identity….”17

Considering the above mentioned explanations on privacy right given by different scholars, it

is certain that, in one point most of them had a common estimation, and that is- being free

from other’s intrusion in every sphere of an individual life.

However, in this twenty-first century, we cannot ignore a century and a quarter back

abstraction on privacy given by Warren and Brandeis18

only because of its bygone age; still it

vivids its merits in this modern era. Moreover, numerous scholars have appreciated this

legendary writing by saying that, it was "an unquestioned classic”19

, “most influential law

13 Garner. Bryan A., Black’s Law Dictionary, Ninth Edition, WEST Publishers, 2009 at 1315.

14 Westin, Alan F., Privacy and Freedom, Atheneum: New York, 1967, at 7.

15 Bloustein, Edward J., “Privacy as an Aspect of Human Dignity” Vol. 39 (1964) New York University

Law Review 962 at 971.

16 Khan, Jonathan D., “Privacy as A Legal Principle of Identity Maintenance”, Vol. 33 No. 2 (2003) Seton

Hall Law Review at 378.

17 Ibid.

18 Warren, Samuel D. and Brandeis, Louis D., “The Right to Privacy”, Vol. 4 (1890) Harvard Law Review

at 193.

19 Shapiro, Fred R., “The Most-Cited Law Review Articles”, Vol. 73 (1985) California Law Review at 1545.






28

review article of all”20

, “most brilliant excursions in theoretical jurisprudence”21

, “a pearl of

common law reasoning for creating a tort alone”22

and many more. Even quite a number of

divergent English court decisions23

have admired this article as one of the momentous, plinth

and a brilliant literature in introducing privacy over 120 years. Warren and Brandeis defined

privacy as: “right to be alone” which further recognized as the ultimate source for

formulating the four incursions of privacy torts in today’s large American jurisdictions. This

has been mentioned in the Restatement (Second) of Torts as follows:- (1) "Unreasonable

intrusion upon the seclusion of another", (2) "Appropriation of the other's name or likeness",

(3) "Unreasonable publicity given to the other's private life" and (4) "Publicity that

unreasonably places others in a false light before the public".24

Indubitably, Warren and

Brandeis’s groundbreaking literature on privacy has made bedrock for his subsequent

scribblers to understand, analyze and expand the notion of privacy. There are some different

leitmotifs or unifying ideas that have raised in dissimilar scholarly writings while

conceptualizing privacy. These themes are:

• The right to be alone;

• Privacy as an aspect of secrecy;

• Privacy as a form of control over personal information and

• Privacy as form of human dignity.

20 Harry Kalven, Jr., “Privacy in Tort Law-- Were Warren and Brandeis Wrong?” Vol. 31 (1966) Law And

Contemporary Problems at 326- 327.

21 Adams, Elbridge L., “The Right of Privacy and its Relation to the Law of Libel” Vol. 39 (1905)

American Law Review at 37.

22 Gavison, Ruth., “Too Early for a Requiem: Warren and Brandeis Were Right on Privacy vs. Free

Speech”, Vol. 43 (1992) South Carolina Law Review at 437- 438.

23 See: West vs. Media Gen. Convergence, Inc. [Tenn. 2001] 53 S.W. 3d 640, 642; Albert D. Seeno Constr.

Co. Ltd. vs. Twin City Fire Ins. Co. [9th Cir. May 27, 1997] No. 94-17024, 94-17039, WL 285930, at 2;

Anderson vs. Romero [7th Cir. 1995] 72 F.3d 518,521; Miller vs. State [Miss. 1994] 636 So. 2d 391,

394; Griswold vs. Connecticu [1965] 381 U.S. 479; Pavesich vs. New England Life Ins. Co. [Ga. 1905]

50 S.E. 68, 69; Roberson vs. Rochester Folding Box Co. [N.Y. 1902] 64 N.E. 442, 443;

24 Restatement (Second) Of Torts § 652A (1977), view at http://www.tomwbell.com/NetLaw/Ch05/

R2ndTorts.html. It is generally held that, Warren and Brandeis’s article played a milestone and

fundamental role for formulating the modern Law of Tort on privacy. See: Barron, James H., “Warren

and Brandeis, The Right To Privacy, 4 Harv. L. Rev. 193 (1890): Demystifying a Landmark Citation”,

Vol. 13 (1979) Suffolk University Law Review at 877. (Affirming that there is "near unanimity among courts and commentators that the Warren-Brandeis conceptualization created the structural and jurisprudential foundation of the tort of invasion of privacy"); and Kramer, Irwin R., “The Birth of

Privacy Law: A Century since Warren and Brandeis”, Vol. 39 (1990) Catholic University Law Review

at 718-19.






29

3. Issue of Individual Privacy Rights in Islam

Forthrightly speaking, the appellation ‘privacy’ is neither ingrained directly in the holy

Qur’ān nor in the sunnah of the Prophet Muḥammad (p.b.u.h), nor even stated firmly in the

Islamic jurisprudence (u’ūl al-ƒiqh).25

Notwithstanding, it does not confer that, Islam does not

value individual privacy rights or there is no space for privacy rights for a person, as a human

being. In this part of discussion, we will see how Islam extremely values and respect

individual privacy rights, regardless of race, sex, color and religious belief.

In Islam, individual privacy is considered as the part and parcel of human dignity in family,

society and state levels which has been shielded by the shari’ah. This has been confirmed by

the verse of the holy Qur’ān where Allah lifted human dignity over all other brute creations

on the earth by affirming that:

“… We have bestowed dignity (blessings) on the children of Adam…

and conferred on them special favours, above a great part of our

Creation….” (al- Isrā’, 17:70).

In this verse of Qur’ān, bestowing dignity upon mankind is inherent, intrinsic in nature and

not conceded by any sovereign political power. Even, human dignity cannot be withdrawn by

any authority for any lame excuse.26

Moreover, this uncompromising inherent dignity of

every man (being as a begotten of Adam), becomes milestone for the formation of the

concept of ‘human rights’ in this twentieth century.27

Dignity of an individual or group can be afflicted by dint of defamatory, abusive, absurd or

sarcastic statement. Allah, the supreme and true law-giver, strongly prohibits this kind of bad

deeds, which provokes for downgrading other’s dignity and upholds honour of a man by the

following āyah of sūra al-Ḥujurāt:

“…O you who believe! Let no man mock another man, who may

perhaps be better than himself. Let no woman mock another woman,

who may perhaps be better than herself. Do not defame one another,

nor call one another by nicknames. It is an evil thing to be called by a

bad name after embracing the true faith….” (al-Ḥujurāt, 49:11).

25 Ayub, Zainal Amin., & Yusoff, Zuryati Mohamed., “Leave Me Alone!': Syariah V Civil Law” Vol. 6,

No. 99 (2007) Malayan Law Journal Articles at 99.

26 Nurbek. Kenjebaev., “Protection of Privacy and the Personal Data in the Information Age: The

Malaysian Approach”, (Ph.D thesis, International Islamic University Malaysia, 2008) at 73.

27 Weeramantry, J., Islamic Jurisprudence: An International Perspective, Macmillan: Basingstoke

(UK), 1988 at 64.






30

A famous Qur’ān exegesis and companion of the Prophet Muḥammad (p.b.u.h), Ibn Abbās,

narrated that: “God most high has honoured mankind by endowing him with the faculty of

reason”.28

Furthermore, human dignity in Islam, is an attested, confirmed and established

right of every individual heedless of any discrimination.29

Sayyid Quṭb, also showed a similar

view of importance of human dignity of a person by saying that- “Dignity is therefore the

absolute right of everyone”.30

Correspondingly, a momentous face of Islam that distinguishes from other religions is, this

assurance of human dignity given to all mankind regardless of status (Muslim or non-

Muslim), quality (devout or impious) or condition (famous or notorious) of a person in the

reckon of the society. Even, as a criminal, a person should not be undignified and thus the

endeavor of executing punishment over a criminal is for retribution or reform and not

affrontation or humiliation in Islam.31

This can also be evident from a ḥadīth, where Prophet

Muḥammad (p.b.u.h.) beheld a funeral of a deceased person passing by and he started

showing respect to that person death and remained standing until a companion told him that,

this funeral was not for Muslim but for a Jew. Upon auditioned the companion’s remark, the

Prophet rebuked a counter question saying that: “Was he not a human being?”.32

This enunciation of Prophet certainly articulates the equality and universality of Islam as a

religion since all human beings are the begotten of Adam. In another ḥadīth, Prophet

Muḥammad (p.b.u.h.) endorses the dignity of human beings by saying that:

“…You are most pure and most dignified, but by the One in whose

hands Muḥammad’s life reposes, the sanctity and honour of a believer,

his life and his property, is far greater than in the eyes of God”….33

28 Maḥmūd al-Alūsī, Rūḥ al-Ma ānī ƒī Taƒsīr al- Qur’ān al- Aẓīm, Dār al-Turāth al- Arabī: Bairuth, n.p.

Vol.XV at 117. See also: Kamali, “The Dignity of Man: An Islamic Perspective” at 1.

29 Mu’ṭafā al-Sibāī, Ishtirākiyyāt al- Islām, 2

nd Edn., al-Dār al-Qawmiyyah li’l- Ṭibaah wa’l-Nashr:

Damascus, 1379/1960, at 66. See also: Abd al-Ḥakīm Ḥasan al-Īlī, al-Ḥurriyyāt al- Āmmah, Dār al-

Fikr: Cairo, 1403/1983 at 361.

30 Sayyid Quṭb., al- Adālah al-Ijtimā iyyah fi’l-Islām, 4

th Edn., Isā al-Bābī al-Ḥalabī: Cairo, 1373/1954 at 59.

31 Wahbah al-Zuḥaylī, al-Fiqh al-Islāmī wa Adillatuh, 3

rd Edn., Vol. 8, Dār al-Fikr: Damascus, 1409/1989

at 720.

32 Kamali, “The Dignity of Man: An Islamic Perspective” at 2. See also: Sayyid Quṭb., al- Adālah, at 30;

Abd al-Ḥakīm Ḥasan al-Īlī, al-Ḥurriyyāt, at 361; Muḥammad Abū Zahrah., Tanẓīm al-Islām li’l-

Mujtama , Dār al-Fikr al- Arabī: Cairo, 1385/1965 at 28.

33 Al-Tabrīzī, Mishkāt, Vol. II, ḥadīth no. 2724.






31

3.1 Principles of Islam for Managing Dwelling Privacy

As it is undeniable that, the notion of ‘Privacy’ and its sphere in our life is very widespread in

Islam, which covers all aspects of privacy like: ‘sanctity at home’, ‘private correspondence’,

‘intimate conversation’, ‘privacy in working affairs’, ‘individual financial affairs’ and so on.

In fact, all kinds of fundamental rights that the western jurists had denoted in the last century,

have already been enthusiastically cherished and guaranteed fourteen-hundred years back

through Prophet Muḥammad (p.b.u.h.) in the primary sources (the Qur’ān & the sunnah) of

shari’ah.34

Correspondingly, Islam always gives high priority in conserving human dignity by

buttressing privacy in private dwellings. For instance, a number of āyah of the Qur’ān lucidly

stated that, individual private dwelling is immune to encroachment by any means. Strangers

who aspire to trespass others house, must greet the denizen of that house and ask permission

to gain admittance with admiration and courtesy. Allah addresses the believers in the Qur’ān

in this regards as:

“… O you who believe! Do not enter houses other than your own, until

you have asked permission and saluted those in them: that is best for

you, in order that you may heed (what is seemly). If you find no one in

the house, enter not until permission is given to you; if you are asked

to go back, go back: that makes for greeter purity for yourselves: and

Allah knows well all that you do….” (al-Nūr, 24:27-29).

Indubitably, this verse of holy Qur’ān signifies the sanctity of individual privacy in house.

Moreover, whenever a person obtains permission to embark on a house, it is indispensable to

enter thereto from the appropriate door. In other words, Islam does not allow any person to

enter into another house by crossing the wall or in a way that is not legitimate for him to enter

into that dwelling. The Qur’ān asserts that:

“… Righteousness does not consist in entering your dwellings from the

back. The righteous man is he that fears Allah. Enter your dwellings by

their doors and fear Allah, so that you may prosper….” (al- Baqarah,

2: 189).

34 Berween, Mohamed., “The Fundamental Rights: An Islamic Perspective”, Vol. 6 No. 1 (2002), The

International Journal of Human Rights.






32

Even in the Qur’ān, Allah subhanahu wa-ta’ala secures household privacy for every people

within their family members and ordain that, three times, any person including minor

children other than married couple, are not allowed to enter their masters private room

without taking prior explicit permission. The Qur’ān thus apostrophize to the believers as:

“… O ye who believe! Let those whom your right hands possess (that

is: servants and captives), and the (children) among you who have not

come of age ask your permission (before they come to your presence),

on three occasions: before morning prayer; the while ye doff your

clothes for the noonday heat; and after the late night prayer: these are

your three times of privacy: outside those times it is not wrong for you

or for them to move about attending to each other: Thus does Allah

make clear the Signs to you: for Allah is full of knowledge and

wisdom….” (al- Nūr, 24:58).

If we consider the guidance of Prophet Muḥammad (p.b.u.h.) concerning individual privacy,

we can see that, Prophet’s stand was very strict in assuring this right to privacy, more

specifically in household matters. Numerous ḥadīth of the Propher narrated by different

Islamic jurists which articulates the importance of obtaining permission from the dweller

prior to enter the house. In fact, this taking of permission from the owner to enter a house

should be beseeched thrice, and in the case of refusal, the stranger must depart without

further ado. This had been reflected in a ḥadīth where Prophet Muḥammad (p.b.u.h.) advised

to his believers that: “Asking for permission (Isti’nās) is [allowed up to] three times. If it is

not granted to you, you must return”.35

In another ḥadīth, Prophet stated that, “Greetings

(taslīm) precedes conversation”.36

If we consider the former ḥadīth en-masse with the later one, we can deduce that, two

cardinal requirements: isti’nās (seeking permission) and taslīm (greeting) of familiarization

can been seen, that also has been mentioned earlier in the sūṙa al-Nūr, āyah: 27-29.

Furthermore, in this verse of Qur’ān, the expression “hatta tasta’nis ” has been expounded as:

“unless you have obtained permission” or “until you have made sure that your presence is

welcomed by the dweller” by different scholars.37

To put in a nutshell, the nub perception of

this āyah is to make sure that, the potential visit of an individual would be gratified and

35 Muslim, Mukhta’ar Ṣaḥīḥ Muslim, ḥadīth no. 1421.

36 Muḥammad Abd al-Raḥmān al-Mubārakfūrī, Tuḥƒat al-Ahwāzī Sharḥ Jāmi al-Tirmidhī, edited by

Abd al-Raḥmān Uthmān, (3rd

Edn.), Dār al-Fikr: Beirut, 1239/1979, IX, at 170.

37 Ahmad, “Islam, Modernity, Violence…, at 177.






33

welcomed in an expected pleasant manner by the dweller and that the dweller is in both

mentally and physically prepared for welcoming his prospective guests in a proposed time.38

Some ulamā (such as- Qatādah ibn Di āmah) are so rigorous in securing and establishing the

standard of individual privacy rights that, according to them, seeking triple isti’dhān is the

appropriate exegesis of the term “tasta’nis” mentioned in the Qur’ān and thus it should be the

benchmark in every cases.39

The precepts of shari’ah concerning individual privacy rights do

not only confines to his/her house, but also cater similar privacy in private cars, boats,

caravans and cubicle compartment of a public offices etc.40

3.2 Principles of Islam for Managing Information Privacy

Like privacy in dwelling, Islam also avows privacy in information paradigm for every

individual, what familiar terminology under modern common law is ‘personal data

protection’. In Islamic point of view, personal or confidential data or information of an

individual should not be divulged to others without obtaining deliberate consent of the

person, regardless of the authenticity of the information. Looking it into different way, Islam

does not brook any person to disclose personal information of any individual without having

overt consent of that person. This rule can also be applied over a private correspondence of

an institution where he or she is holding some confidential information by designation. This

is outlined based on the injunction of the holy Qur’ān where Allah enjoined His believers:

“… O ye who believe! Avoid suspicion as much (as possible): for

suspicion is some cases is a sin (crime). Do not spy on each other, nor

speak ill of each other behind their backs. Would any of you like to eat

the flesh of his dead brother? Surely you would loathe it. Have fear of

Allah. He is forgiving and most Merciful….” (al-Hujurāt, 49:12).

Prophet Muḥammad (p.b.u.h.) also admonishes his followers to show unnecessary suspicion

over others. He further advised people, which narrated by Abu Hurayrah that:

“…Avoid suspicion, for suspicion is the gravest lie in talk and do not

be inquisitive about one another and do not spy upon one another and

do not feel envy with the other, and nurse no malice, and nurse no

38 Ibid.

39 Al-Ḥāfıẓ Ibn Kathīr, Taƒsīr al- Qur’ān al- Azīm, Dār al-Sha b: Cairo, 1393/1973, III at 282.

40 Kamali, “The Dignity of Man: An Islamic Perspective” at 63. See also: Nurbek, “Protection of Privacy…”

at 76.






34

aversion and hostility against one another. And be fellow-brothers and

servants of Allah….”41

Correspondingly, information privacy is highly protected in Islam and it is not permitted by a

person or an authority to know other’s personal information what he or they do not require to

know. It is because, any means of information such as: by post, fax or e-mail, are considered

as deposits (wādī’aḥ) from the side of sender as well as the legitimate receiver.42

In addition, the Prophet Muḥammad (p.b.u.h.) have accentuated the importance of protecting

privacy of individual’s correspondence and communication, without viewing the place and

situation of conducting it. He further warned the believer of Allah by saying that: “One who

looks into the letter of his brother without his permission, is like looking into the fire of the

Hell”.43

This ḥadīth implants that, individual privacy does not necessarily bank on the place

or situation, rather the traits or essence of the correspondence initiates a privacy right over

both parties. And this privacy right is imperative for applying over correspondence which is

also sine qua non for upholding human dignity.

4. Electronic Surveillance and Islam

Islam is a religion, which controls and guides human conducts in accordance with divine

rules and precepts bestowed by Allah upon mankind. These divine creeds are applicable to all

human beings and effective for all disciplines. In other words, the beauty of Islamic percepts

is, these cannot be restricted with a specific time-span, rather all the Islamic axioms that

derived from Allah through Prophet Muḥammad (p.b.u.h.) around fourteen-hundred and five

years back, more or less have already accomplished with the contemporary problems and

have proven to be susceptible to provide efficacious solutions thereto. This yardstick of

Islamic principles undoubtedly have opened a door for reconciling conflicts between the

shari’ah & modern technologies that erected in different times to accomplish managerial

excellence.

The term ‘Electronic Surveillance’ or in short ‘e-surveillance’ does not have any trace in any

of the Qur’ānic verse or the ḥadīth of the Prophet Muḥammad (p.b.u.h). The ratiocination

behind this is, during Prophet Muḥammad (p.b.u.h.), the technology did not reach up to that à

la mode or up to date level what today’s generation are in. The private as well as the

41 Muslim, Ṣaḥīḥ Muslim, Kitāb al-Birr was-Ṣālat-I-wa'l-Adab, ḥadīth no. 6214.

42 Kamali, Mohammad Hashim., The Right to Life, Privacy and Ownership in Islam, Islamic Text Society:

Cambridge, 2008 at 288.

43 Al-Suyūṭī, al-Jāmī al-Ṣaghir, at 165. See also: al-Maqdisī, al-Âdāb al-Shar iyyah, Vol. II at 166.






35

government of most of the developed countries are reposing their trust on introducing e-

surveillance technologies in their premises and public places to ensure national security.

Notwithstanding, it does not betoken that shari’ah was totally unaware or does not have any

ruling about it when it agitates a controversy for the violation of individual privacy right by

way of downgrading or compromising human dignity.

In shari’ah, there is a term “tajassus” found in the Qur’ān and the ḥadīth of the Prophet

Muḥammad (p.b.u.h.) which literally means: ‘curiosity’, ‘the state of being excited to know

someone’s private matters’ or ‘looking secretly about others’ fault’. This term is used in

primary sources of shari’ah to convey the mischievous effects of spying against an individual

or a country, which is strongly forbidden. “Tajassus” includes any kinds of conspiracy for the

purpose of listening or watching someone’s conversation or activities without getting prior

consent of that person which may further degrade individual’s dignity. The holy Qur’ān

clearly prohibits these kinds of sinful activities by saying that:

“… O ye who believe! Avoid suspicion as much (as possible): for

suspicion is some cases is a sin (crime). Do not spy on each other, nor

speak ill of each other behind their backs. Would any of you like to eat

the flesh of his dead brother? Surely you would loathe it. Have fear of

Allah. He is forgiving and most Merciful….” (al-Hujurāt, 49:12).

According to Mohammad Hashim Kamali, by using the words “wa-lā tajassasū” in the

above āyah, Allah absolutely proscribed all kinds of spying regardless of background

aspiration of conducting this.44

This direction of prohibiting spying does not only confine to

the private premises, but also outlaws government to do so by means of wiretapping, spying

at night secretly, eavesdropping, fitting of CCTV in the public places and so on. Even the

muḥtasib, who is in charge of ensuring ḥisbah (i.e. adherence of goodness and forbiddance of

evil) in an Islamic state, is not allowed to do spying with the intention of controlling crime.45

Some ulamā opined that, muḥtasib who act as an inspector in the governmental agencies

must take action against any undue exertions based on what he has found on the spot by

direct observations, and not by applying any methods of surveillance such as: espionage,

video-footage or wiretapping with the intention to gather evidence.46

This had also been

reiterated by the second caliph of Islam, Umar ibn al-Khaṭṭāb, by proclaiming that:

44 Kamali, “The Dignity of Man: An Islamic Perspective” at 63.

45 Ibid.

46 Muḥammad Rākān al-Dughmi., al-Tajassus wa Aḥkāmuhu ƒiʼl- al-Ḥayāt al-khā’’ah ƒi’l- Shari’ah al-

Islāmiyyah, 2nd Edn., Dār al-Salām li’l- Ṭibā ah wa’l-Nashr: Cairo, 1406/1986 at 149.






36

‘government’s action always on the basis of evidence, one who demonstrate benevolence in

character, should not be mistrusted by others. Undoubtedly, Allah is the omniscient about the

inner secret of every human beings’.47

Numerous ḥadīth of the Prophet Muḥammad (p.b.u.h.)

have been found as reference to avoid suspecting people which further lead to conduct

spying. In particular, Prophet Muḥammad (p.b.u.h.) warned the believers of Allah by

saying that:

“… Beware of suspicion, for suspicion may be totally untrue and may

amount to the worst form of lying; and do not spy on one another and

do not expose each other’s hidden failings….”48

Correspondingly, peeping into other premises unlawfully is strictly prohibited in Islam. This

can also be seen in the tradition of Prophet Muḥammad (p.b.u.h.) where he held that: “If

one’s eye has entered a private place, the person her/himself has entered”.49

In another

ḥadīth narrated by Abu Hurayrah concerning peeping into other house is that: one day a

person was looking into Prophet’s house surreptitiously through a small hole and once

Prophet realized this, he then told to the intrudes as- “if I were to know that you had been

peeping through the hole, I would have thrust that (a scratching instrument that Prophet was

holding at that time) into your eyes”.50

Prophet Muḥammad (p.b.u.h.) further postulated that:

“one who attack and injure an intruder for the purpose of preventing unlawful peeping or

spying within his/her own private premises, will not be obligated to punishment due to

such attack”.51

Therefore, spying committed against other persons is trenchantly forbidden in Islam and thus

if a person hit or injured another person owing to defend peeping to his/her premises, shall

not be liable for any punishment due to that attack. This prohibition of spying also have

prolonged meaning which includes: listening to others conversation by way of wiretapping,

eavesdropping or recording covertly by using tape-recorder while conducting electronic

surveillance in this modern era. A similar warning has also been erected in the sunnah of the

Prophet Muḥammad (p.b.u.h.) concerning prohibition of this kind of surveillance. According

to this ḥadīth narrated by Ibn-Abbā’:

47 Al-Ṭabarī, Ta’rīkh, Vol. V at 26. See also: Kamali, “The Dignity of Man: An Islamic Perspective” at 64.

48 Al-Bukhārī, Ṣaḥīḥ al- Bukhārī, Vol. VIII, ḥadīth no. 305.

49 Ahmad, “Islam, Modernity, Violence…, at 177.

50 Al-Bukhārī, Ṣaḥīḥ al- Bukhārī, Vol. XI, at 28.

51 Muslim, Ṣaḥīḥ Muslim, Vol. III, ḥadīth no. 5371.






37

“… One who eavesdrops of others and hears what they would not like

him to hear, will have scorching lead poured into his ears on the Day

of Judgment….”52

In another ḥadīth narrated by Hudhayfah that, Prophet (p.b.u.h.) admonished the habitual

eavesdropper stay far from doing eavesdropping by saying that: “the habitual eavesdropped

will not enter paradise”.53 Abu Barzah al-Aslami further narrated that, Prophet Muḥammad

(p.b.u.h.) forewarned the false believer by saying that:

“… O community of people, who believed by their tongue, and belief

did not enter their hearts, do not back-bite Muslims, and do not search

for their faults, for if anyone searches for their faults, Allah will search

for his fault, and if Allah searches for the fault of anyone, He disgraces

him in his house….”54

It is important to note that, once a direction or divine rule was articulated and framed by the

āyah of the Qur’ān and the sunnah of the Prophet Muḥammad (p.b.u.h.), instantly all the

companions of the Prophet abide this as a paramount ruling for implementing this in their

social and political spheres. Considering the abovementioned anecdote, one of the faithful

friend of Prophet and the second caliph of Macca, Umar ibn al-Khaṭṭāb also gave

‘individual privacy’ as the highest priority while controlling Muslim community. As reported

by Adb al Rahman ibn Awf:

“… I spent a night with Umar on petrol in the city (Madinah). A light

appeared to us through the window of a house with its door ajar, from

which we heard loud voices and slurred speech. Umar said to me: This

is the house of Rabiah ibn Umayyah ibn Khalif, and right now they are

in there drinking. What do you think? I replied: I think we are doing

what Allah has prohibited us from doing. Allah said not to spy, and we

are spying. After hearing this, Caliph Umar accepted that reasoning

turned away and left them alone….”55

52 Al-Bukhārī, Ṣaḥīḥ al- Bukhārī, ḥadīth no. 1159. See also: Shaikh al-Albanee, Ṣaḥīḥ al-Jāmī al-Ṣaghir, Vol. II, ḥadīth no. 6028.

53 Al-Bukhārī, Ṣaḥīḥ al- Bukhārī, Vol. VIII, ḥadīth no. 82 .

54 Abū Dāwūd, Mukhta’ar Sunan Abī Dāwūd, ḥadīth no. 2283.

55 Al-Bukhārī, Ṣaḥīḥ al- Bukhārī, Vol. XI, at 41. See also: Ahmad, “Islam, Modernity, Violence…”, at 178.






38

Based on the above story of caliph Umar, it can be recapitulated that, Islam gives the utmost

respect in ensuring individual privacy rights (in the form of human dignity) of all mankind.

Furthermore, this individual privacy rights is so inherent that, in any way and for any

purpose, spying cannot by accepted in Islam, even if any ḥarām is committed secretly by any

person, the followers of Allah and His messenger are not allowed to spy on this. Moreover,

most of the Islamic scholars and muftis56

have showed a clear abandonment of spying by way

of imposing electronic surveillance devices only to quest suspected mistakes done by a

particular person. In fact, majority of the ulamā (such as: Imam Nawawī, Imam Malik &

Auzai, Ibn Al-Qaim, Ibn Taymiyyah etc.) are in common opinion that, the punishment of

spying conducted by any means should be death penalty.

5. Jurisdiction of Muḥtasib Concerning Individual Privacy Rights

Under the shari’ah, there is a precedent of formulating a position known as ‘Muḥtasib’. This

was initiated for the first-time officially during the ‘Abbasid periods’.57

At those times, this

post was initiated under the direct appointment and supervision of the king or the Caliph,

conferring power to a person who was expert in judging and enforcing shari’ah principles.

The primary duty of a muḥtasib was to check, observe and prevent all kinds of vices done by

any citizen of the state or rewards declared for the citizens for their admirable deeds.58

The classical explication of the powers and functions of a muḥtasib is found from the

literature of Imam al- Māwardī.59

According to al- Māwardī, the primary duty and

responsibility of the muḥtasib was to adherent people with ḥisbah i.e. encouraging people for

doing good deeds (ma rūƒ) and prohibiting people from wrongdoing (munkar).60

Imam

56 Muḥammad Rākān al-Dughmi., al-Tajassus wa Aḥkāmuhu…,at 149; Mohammad Hashim Kamali, The

Dignity of Man:… at 63; Ahmad, “Islam, Modernity, Violence…, at 177-180. See also: Al Imam al

Tabari and Dr. Wahbah al Zuhaili’s point of views on individual privacy by Qyla, Zam., Permissibility of Tajassus in implementing Syariah Law and Civil Law of Masalih Murslah, Istihsan and Sad Dhara'i, at [15:45], http://prezi.com/wolpbmyid-3q/permissibility-of-tajassus-in-implementing-syariah-law-and-

c/, Retrieved on March 19, 2014.

57 Aryani, Lara., “Privacy Rights in Shari'a and "Shari'a-Based" States”, Vol. 3 No. 2 (2007) Journal of

Islamic State Practices in International Law, at 11.

58 Ibid. See also: Abdul Al-Autwah., Muhadarah fi Nizam al-Qada' fi al-Islam, Maktabah al-

Ahkam:Egypt, 1969 at 78.

59 Abū al-Hassan Ali bin Muḥammad al-Māwardī., The Ordinances of Government (Al-Ahkam al-

Sultaniyya w'al-Wilayat al-Diniyya), translated from Arabic by Wafaa H. Wahaba (Lebanon: Garnet

Publishing, 1996).

60 Ibid.






39

al-Ghazali compared an act of muḥtasib similar with the exertion of an inspector of public

places, whose job is to confirm peace and tranquility within the society or in the state.61

The

fountainhead of creating that post was derived from numerous verses62

of holy Qur’ān

concerning admonition of ḥisbah, which read:

“… Let there arise out of you a band of people inviting to all that is

good, enjoining what is right, and forbidding what is wrong: they are

the ones to attain felicity….” (āl- Imrān, 3:104).

“…Ye are the best of peoples, evolved for mankind. Enjoining what is

right, forbidding what is wrong, and believing in God….” (āl- Imrān,

3:110).

Therefore, a community’s acceptance or dignity towards Allah, depends on two core

elements: faithfulness of community people towards Allah and the firm adherence to ḥisbah

as a whole, and thus Abū Zahrah portrayed Muslim community as “Ummah ƒāḍilah”

(praiseworthy community).63

Al-Māwardī further opined that, in the public sphere, a muḥtasib preserves a wide spectrum

of administrative and judicial magistracy powers over state administrative authorities, so that,

no one shows overbearing or harshness against another innocent people and therefore

considering both major and minor sins can fall under the jurisdiction of a muḥtasib.64

However, exterior of the civic responsibilities, the power of a muḥtasib was rigorously been

trimmed like: unnecessary investigation by way of spying (tajassus) for the purpose of

gathering evidence of an offence perpetrated in private.65

Al- Māwardī beheld that:

“…The muḥtasib is neither entitled to spy on prohibited acts that are

not openly committed, nor to make them public, for the Prophet, God

bless him and grant him peace, said, 'Let whoever attempts any of this

rubbish hide himself from view as God admonished, for those who

61 Ayub, Zainal Amin., & Yusoff, Zuryati Mohamed., “Leave Me Alone!...”, at 106.

62 Sūṙa al-Māʼidah, 5:87-88; Sūṙa al- Ḥajj, 22: 41 and Sūṙa al-Tawbah, 9:71.

63 Abū Zahrah., al-Mujtamaʼ al-Insānī ƒī Ẓill al-Islām, 2

nd edn, Dār al-Ṣuʼūdiyyah: Jeddah, 1401/1981

at 137. See also: Mohammad Hashim Kamali, “The Dignity of Man:…” at 48.

64 Abū al-Hassan Ali bin Muḥammad al-Māwardī., “The Ordinances of Government…” at 273.

65 Vogel, Frank F., “The Public and Private in Saudi Arabia: Restrictions on the Powers of Committees for

Ordering the Good and Forbidding the Evil”, Vol. 7 (2003) Social Research at 749-751.






40

reveal themselves to us will have God's penalties enforced against

them…”.66

It is further important to note that, this curtailment of a muḥtasib’s jurisdiction by al-

Māwardī concerning spying is not substantive but procedural in nature, and thus he

(muḥtasib) is not permitted to intervene any offense although criminality persists.67

Moreover, any potential testimony of an offense collected by a muḥtasib by way of

unauthorized searching will not be accepted to the court, even he can be asked by court for

the infringement of individual privacy rights.68

In fact, in anyway, if the court discoveres this

contravention of privacy rights after ruling of a particular case, then the ruling will eventually

be set-aside or nullified, and the defendant is allowed to a new trial.69

Imam al-Ghazali and Ibn al-Ukhuwah also show a similar point of views concerning the

authority of a muḥtasib by remarking that: the jurisdiction of a muḥtasib is extended only to

the wrongs, which is manifested (zahir) to him. It is however noted that, there is only a

special ground where muḥtasib is exempted from this prohibition, and that is, when there is

involvement of a forthcoming offence and the damage of which can never be curable or

soluble, once committed by the offender.70

Crimes such as: adultery or murder can fall under

this category and a muḥtasib is allowed to spy for the purpose of investigation.

6. Approbation for Conducting E-Surveillance under the Islamic Law: Alleviating

Conflicts between the Shari’ah & Modern Technology

As we have seen that, the conduct of spying (tajassus) is trenchantly prohibited in Islam in

conjunction with a number of Qur’ānic and the sunnahtic allusions. Moreover, this kind of

provision of physical spying shall also be applied in electronic and virtual paradigms.

Furthermore, numerous contemporary Islamic scholars also have given similar point of views

in prohibiting suspicion over Muslim of one another. In fact, Imam al-Khataabi annotated a

ḥadīth of the Prophet Muḥammad (p.b.u.h.) whereby, he opined that: the expression “do not

66 Abū al-Hassan Ali bin Muḥammad al-Māwardī., “The Ordinances of Government…” at 262.

67 Vogel, Frank F., “The Public and Private…” at 756.

68 Aryani, Lara., “Privacy Rights… at 12.

69 Sherif, Adel Omar., “Generalities on Criminal Procedure under Islamic Shari'a” in Criminal Justice in

Islam: Judicial Procedure in the Shari'a, edited by Muhammad Abdel Haleem, Adel Omar Sherif and

Kate Daniels, (I.B. Tauris & Co Ltd: London, 2003) at 11.

70 Ibn al-Ukhuwah, Muḥammad b. Muḥammad b. Ahmad al-Qurashi., Kitab Ma'alim al-Qurba fi Ahkam

al-Hisba, al-Hai'a al-Misriya: Cairo, 1976 at 9. See also: Aryani, Lara., “Privacy Rights…” at 12.






41

be inquisitive on one another”71 Prophet Muḥammad (p.b.u.h.) did not ordain to his followers

to not only to show suspicious attitudes towards others but also includes all kinds of

examinations or investigations done by a Muslim for the sake of finding out faults of others

by using any of the four senses such as: sighting, hearing, tasting, or by touching.72

Therefore, it is pertinent to proclaim that; Islam always put human dignity at the highest level

of priority for every individual and consequently culminates all means (i.e. spying or showing

suspicious attitudes towards others) that is responsible for degrading individual privacy.

Notwithstanding, all the contentions purported earlier relating to the protection of privacy

rights by interdicting tajassus in shari’ah, it cannot be professed firmly that, this privacy right

of every individual is absolute and exhaustive in nature. There are some anomalous

circumstances specified in the shari’ah, whereby muḥtasib or law enforcement agents are

allowed to intrude into another’s premises without securing prior permission from the owner

or spying for the purpose of criminal investigation. This are:

6.1 Populace Interest at large: There are some circumstances where individual privacy

rights requires to be compromised owing to conducting spying for the purpose of

upholding peoples’ interest and to maintain peace and tranquility in the society. To

illustrate, in a condition where contrivance is going on with the intention to drug

smuggling or any other corrosive substances, which if materialize, shall eventually affect

the social tranquility. Furthermore, if such abusive drugs become available and spread

within the society, then it also have adverse effect on the society as well as to the young

generation. Therefore, for the greater interest, spying by any means can be conducted by

the law enforcement agents to shield populace interest.

6.2 Ensuring National Security: Individual privacy rights can also be compromised in Islam

when it comes to the issue of national security. The shari’ah also allows the muḥtasib to

conduct espionage in order to understand the situation and confidential tricks of the

enemies during war times. A caliph, as a leader of the Muslim state can conduct

espionage or assign anybody to do so, on behalf of the Muslim army and this is

sometimes seems obligatory (wājib) to vanquish the war. History advocates that, during

war-times more specifically: before conquering Macca, Prophet Muḥammad (p.b.u.h.)

appointed some trustworthy and righteous companions to espionage the activity of

71 Muslim, Ṣaḥīḥ Muslim, ḥadīth no. 6214.

72 Muslim and Spy!., at [12:24], < https://islamics.wordpress.com/tag/at-tajassus/ > viewed on 21 March,

2014.






42

ka’fer.73

In fact, those who work as espionage for the greater interest of Islam, were

dignified as protagonist or hero (mujahid) of the war.74

Correspondingly, a number of righteous companions had been acclaimed and

distinguished by Prophet Muḥammad (p.b.u.h.) for their contributions to Islam in this

respect. Among these, the notable chosen sahaba’s were: Ḥūdhāyfah, Nuāym bin

Masʼūd, Abdullāh bin Unays, Kḥawāt bin Jubair, Amr bin Umāyyah, Sālim bin

ʼUmayr etc.75

Furthermore, privacy by way of correspondence, can also be

compromised in the ground of public interest. It has been reported that, due to the breach

of Hudaibiah treaty (a treaty that formulated between Madinah’s Prophet Muḥammad

(p.b.u.h.) and the ka’fer’s of Macca), Prophet decided to attack and conquer Macca.

Hatib bin Abi Balta’a, a spy on behalf of the ka’fer’s of Macca, covertly wrote a letter to

inform the Macca people about the impending attack to Macca. A woman, Umma Jamil

by named, was assigned to convey this letter to the Macca people. After perceiving this

incident, Prophet Muḥammad (p.b.u.h.) dispatched Ali bin Abū Tālib and Zubāyr bin al-

Awam to intercept the letter. Even though, Umma Jamil initially denied revealing the

contexts of the letter, she disclosed meanwhile due to turbulent threats by the

companions.76

Important to note that, all these happened with the implied consent of the

Prophet Muḥammad (p.b.u.h.).

This ḥadīth advocates that, a latter that belongs to a third party can be unfastened without

prior consent of the owner only in the ground of national security or for the state interest.

This doctrine shall also be applied in electronic mails, faxes, web-pages or any other

means of social Medias and modern technologies.

6.3 Necessity (Ḍarūrah): As we can see that, a number of āyah of the Qur’ān and the sunnah

of the Prophet Muḥammad (p.b.u.h.) have been found, that acknowledge the importance

of individual privacy rights and its implementation thereto in our daily life. However,

this privacy rights can be rescinded temporarily in the ground of necessity (ḍarūrah).

This is based on a well-established maxim in Arabic literature, that is: ‘necessity justifies,

what is lawful and what is unlawful’. In other words, all the abominable conducts that are

considered as prohibited (ḥarām) in the shari’ah in general, can be accepted to perform

73 Muḥammad Rākān al-Dughmi., al-Tajassus wa Aḥkāmuhu… at 135-136.

74 Ibid., at 136.

75 Id.,

76 Nurbek, “Protection of Privacy…” at 82.






43

in the ground of necessity.77 Majority of the contemporary Islamic scholars are agreed to

apply this principles of ḍarūrah to make up leeway under the circumstances where a

Muslim is unable to avoid taking or performing of something which is prohibited in the

reckon of the Islamic principles and if refrain from doing so, then there is a strong

plausibility of irreparable loss or damage suffered by that Muslim in consequence.

Furthermore, this principle has been legalized by the verses of sūra al-Baqarah (2: 173)78

whereby Allah allows Muslims to eat- carrion, blood, the flesh of swine and alcohol only

in the ground of ḍarūrah. As this āyah opens a door for reconciling a ḥarām becomes

ḥalāl in the ground of necessity, therefore undoubtedly it will also apply in the privacy

issues. To give a factual example- in a situation where information received from a

staunch source compels a reasonably prudent person, a muḥtasib or a law enforcement

agent to be believed that a person is planning to move towards another person with the

intention to kill, then the muḥtasib or the authority can intrude into the most private

place of a dwelling to refrain or forestall that person from committing that grievous hurt.

7. Conclusion

Based on the above-mentioned elucidation about the notions of privacy and e-surveillance

under both western (common law) and Islamic perspectives, it is pertinent to deduce that

security, more specifically in national levels, has always got the highest and uncontested

preference under the western laws; in fact, most of the developed and developing countries in

the world at present. Furthermore, it is too sensitive to the extent that, some privacy related

constitutional rights (such as: right to life; right to liberty; freedom of movements and

protection of home and correspondence etc.) can be compromised or suspended only owing

to the demand of national security. Interestingly, a hot debate is on the table of intellects as

77 Asmak Ab Rahman., “Exploring ShariaÀh Views on the Practice of Takaful Company Reinsuring with

Reinsurance Company”, Paper Presented at ISRA Shari’ah Conference on Takaful 2009, at 19. See

also: Al-Suyūṭī., a l-Ashbah wa a l-Naza'ir , Muassasahal-Kutubal-Thaqafiyyah: Beirut, 1994 at 112-

113; Ibn Nujaim, Zainal Àbidin Bin Ibrahim., al-Ashbah wa a l-Naza'ir , Dār al-Kutub al-ʼIlmiyyah:

Beirut, 1993, at 85-86; Muhammad Sidqi bin Ahmad al-Burno., Mausuàh al-Qawaìd al-Fiqhiyyah,

Dar Ibn Hazm, 2003 at 263.

78 Allah states that: “He hath only forbidden you dead meat, and blood, and the flesh of swine, and that on

which any other name hath been invoked besides that of Allah. But if one is forced by necessity, without

willful disobedience, nor transgressing due limits, - then is he guiltless. For Allah is Oft-forgiving Most

Merciful”.






44

well as in the parliaments as to what extent, citizens’ privacy rights could be trimmed by dint

of e-surveillance for national security matters?

However, Islam is such a comprehensive and complete religion, where there is no conflict

found between Islamic scholars concerning understanding and explaining the concept of

privacy. This consensus and cooperative attitudes among ulamā help the head of an Islamic

state to protect privacy rights and reconcile it` with national security issues by applying e-

surveillance. By balancing these two battling issues under the shari’ah principles,

undoubtedly signifies the completeness and perfection of Islam, as a religion.

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EJBM-Special Issue : Islamic Management and Business www.iiste.org ISSN 2222-1905 (Paper) ISSN 2222-2839 (Online) Vol 3, No.1 (Special Issue), 2015



49

Exploring Factors for Improving Career Fair

Experience for Management Students

Dr. Asha Alexander

1 and Dr. Ghadah Al Saleh

Department of Business Administration, Jubail University College,

Female branch, P.O Box 10074, Jubail Industrial City 31961,

Kingdom of Saudi Arabia. 1Email corresponding author: [email protected]

Abstract

The present research explores factors for improving the career fair experience among

management students in eastern province of the Kingdom of Saudi Arabia. Thefindings

showed that while the access by the employer to the job seeker improved, other issues

requiring attention emerged. The identified factors under consideration will help in

increasing effectiveness of career fairs in providing greater access to job opportunities

extending its advantages in rendering services to Islamic society especially its young people

by redesigning curriculum for effective placement of potential female graduates.

Key words: Career fair; Experience; Redesign; Curriculum; Management students.

1. Introduction

The Kingdom of Saudi Arabia, with a total GDP of $937.2 billion in the year 2015, has

proved to be having one of the robust and rapidly growing economies in the Arab World.90%

of the Kingdom’s income is from oil revenues which has contributed to around 35% of this

GDP (Heritage foundation, 2015). There is a growing urgency of using fiscal policy as a

stabilizing force for the economy by investing in Saudi Youth mainly through two initiatives:

a) increasing admittance to quality education and b) Saudization which is the nationalization

policy aimed at setting a hiring quota for nationals in all sectors (Maisel Sebastian,

2009).Regardless of major increase in female university admissions, rate of unemployment

amongst female students has remained substantially higher comprising of 32% compared to

5.9% unemployed male students (CDSI, 2014).This has prompted a massive response on the

part of companies and universities to host career fairs every year. These events, to a greater

extent helps to bridge the gap between the education sector and the labor market. It also

makes sure that female graduates have the right tools to enter the job market. The event is not

just a career fair, it is an important corporate social responsibility and diversity initiative

customized to create prospects and awareness among the potential graduates.




50

2. Trends in Career Services and Islamic Perspective

Career Fair, also mentioned as a job fair or career expo, is a fair or exposition for recruiters to

meet with prospective job seekers. Job seekers attend these to make a good impression by

getting advantage of speaking face-to-face with recruiters and submitting resumes. For

human resource specialists and job-recruiters, career fairs are one of the instruments that

allow for effective communication with prospective candidates. It also serves as an opening

to attract the finest talent (Silkes et al., 2010) and to also increase the brand awareness and be

the employer of the potential talent (Gordon, Adler et al. 2014). The educational institutes

perceive the career fair as a showcase of its brightest talents to reputable firms, and also as a

means to attract prospective students by these collaboration.

The mission of career services in educational institutes is to become part of lifelong learning.

It plays a key role in helping labor markets and education systems meet their common goals.

One key challenge for this changing service is to move from helping students decide on a job

to the broader development of career management skills. In its contemporary forms, career

guidance draws upon a number of disciplines namely psychology, education, and sociology

and labor economics. Historically, psychology in general and differential psychology,

developmental psychology in particular have had an important influence for entry route into

the profession (OECD, 2003). In most countries today, career guidance is provided by people

with extensive range of training and qualifications. The psychological testing now receives a

reduced importance in many countries as counselling theories have shifted from stress upon

the practitioner as ‘expert’ to as the ‘facilitator. Another tool can also be utilized other than

personal interviews such as group discussions in recruitment.

In the 1980s, graduate recruitment was an anticipated event for all parties; students,

employers and educational institutes. By the mid ‘80s, it was obvious that more groundwork

was essential for transition to the workplace than delivered by careers services (Atkinson,

1985; Clutterbuck, 1985; Cold stream, 1994; Hawkins & Winter, 1995). Students compelled

themselves to be proactive and self-reliant in dealing with their own careers (Bridges, 1995;

Duncan &Oates, 1996). This resulted in career services focusing on the broader prospect of

career planning and development, which gradually this has been incorporated into the

curriculum (Ball & Butcher, 1993; Huster et al., 1998).

An analysis of careers service websites internationally divulges the popularity of the

traditional careers fair as a means for providing a link between students and graduate

recruiters. The Career Fair in 2002 at University of Melbourne, were attended by 2000

students and 40 recruiters. The University of Wollongong hosted two Career Fairs in 1999, it

also encouraged their students to attend those of other universities. Most of the major

universities in the UK host Career Fairs, for example University of Manchester, Huddersfield

University and University of Liverpool, devote part of their website to providing information

about the fair and tips for students on how to prepare and to make a positive imprint with the

recruiters. According to the Association of Graduate CareerServices in Ireland (AGCSI)




51

website, all the universities in Ireland provide career fairs. All of these fairs are put up over

a period of around five hours and involve students, graduates, moving all over the booths in

order to interact with recruiters for more details about their company, the vacancies and the

recruitment process. The influence of the careers fair has been that students find themselves

queuing at the company booths and often, leave the fair without interacting to all relevant

employers (Christiane Brennan et al 2004).

Research on secondary school students from Bindura, Zimbabwe(Cuthbert Majoni etal 2014)

revealed that there is a need to introduce career guidance and counselling programs in

secondary schools too,with trained counsellors who assist students in career choices.The

students from Ohio high schools felt that career day provided them with enough information

to make an informed decision about a potential career in the field(Victoria Kaskey,2012). A

theoretical model that explains the stages of transition into and out of Graduate School: has

been framed (Melanie J. Greene, 2013) and tool kits which will serve as a Practical Guide for

Organizing, Conducting, and Attending Job Fairs has been made available (USAID, 2007).

These reviews of literature indicate that in recent years, career service centers have

undergone significant shifts in both structure and function. The establishments are

increasingly striving for developing full-service with focuses on the complete delivery of

services to students for the period of their undergraduate education from Mock interviews,

Assessment testing ,Resume critique, Resume posting, Employer databases, Job listings,

Career counseling, Job search training, Internship/Externship and placement assistance.

Though graduating students may have the most immediate need for career services, research

generally suggests that such services are most effective when implemented throughout the

entire course of a student’s educational experience. (Hanover research, 2012).

Carving a career path from Islamic perspective is not about choosing something that gives the

highest financial returns but it is rather one that benefits the person and the Ummah

(Society).Understanding the trends and perspective in career path will help in making a

noteworthy contribution in the improving effectiveness of career fairs and helps in converting

the profession intoIbadah (workship).

3. Rationale

The women in Saudi Arabia are encouraged to pursue higher education and professional

careers as part of the objective of the Kingdom‘s development plans. The glint of career

growth and the revenues earned is drawing the attention of numerous young Saudi female

students to the university colleges (Asha et al 2013) a) The future economic climate would

be characterized by more openness, high competitiveness, new economic trends, information

and technology innovations and various numerous challenges in Human resource

management. The threefold need analysis conducted by assessing demand of workforce,

valuable feedback from industry and students survey, shows significance difference between

the present and targeted situation analysis in Human resource management. The industry




52

conversed the growing importance of human resource in industries and the need to design the

curriculum focusing on effective methods of managing people. (Asha etal 2015).Studies

carried out with respect to analysis of the managerial competency in management students

showsthe presence of high managerial competencies among them (Asha et al, 2013) b) To

excel and advance in the today’s competitive environment and to excel in different roles in

dynamicorganization, students are developed managerial competencies from the very first

academic year of joining the management education (Asha Alexander, 2015). The changing

nature of work demands the corporate world to hire people that possess the managerial

competencies .This enables them to become extraordinary players. The career fairs helps to

create a database of high competence graduates, save cost by eliminating the need to hire

through recruitment agencies and to be a vital part of ‘Nitaqat’ Saudization fulfillment

process. But still many times, these exhibits have not been able to bring about 100%

placements for female graduate students (Arab news, 2015).In recent years, business

education has garnered much attention, but while widespread research has been conducted on

the competencies of graduate students, scant literature has addresses discus on exploring

factors for improving career fair experience for management students. The process by which

students make the decision to apply for various jobs has not been properly researched. The

aim of this research is to add to the sparse literature on career fairs and to identify and present

factors thought to play vital role in a student’s job placement through a variety of qualitative

research methods. The data collection methods included female student’s observation and

narration, interviews with focus groups and secondary data such as websites, newspaper,

brochures and publications. The research focused on Career Fairs held in eastern province of

Kingdom and the female management students and graduates pursuing management

education in this region.

The main research objectives were to:

1. Study the conduct of Career Fair in the Eastern Province of Saudi Arabia

2. Analyze student’s perceptions towards effectiveness of Career Fair

3. To explore factors to be considered for improving the Career Fair experience

4. Overview of Career Fair in the Eastern Province of Saudi Arabia

The Career Fairs are popularly known as ‘Career Day’ in this region.In the recent times, the

eastern province of Saudi Arabia has witnessed drastic increase in these career fairs. Some of

the well-organized and popular fairs are as below:

The Society of Petroleum Engineers (SPE) hosted ‘Upstream Career Day’ on the 1st of

February 2015 at Crystal Hall, Al-Khobar. The program was the first of its kind in the

Kingdom, targeting nationwide university students from computer science and management

disciplines for participating in a full day interactive program with human resource specialists

from six petroleum companies. The petroleum giants namely Halliburton, Schlumberger,




53

Weatherford, Saudi Aramco, National petroleum Services and Baker Hughes had put up their

respective booths.This was one of the unconventional methods of exposing the students to the

various future opportunities available upon their graduation(SPE, 2015).

King Faisal University, a public university founded in the year 1975 in the eastern region of

the country at Al Ahsa, has historically been symbolized for its excellence in the academia

and research.It presented more than 60 major companies on the occasion of its fifth Career

Day held on 11th February, 2015.The main objective was to offer more than 3000 job

opportunities in various disciplines for the youth of the region. This event was in the Activity

Hall in the building of the Deanship of student affairs in the new campus (King Faisal

University, 2015).

The University of Dammam which was established over decades is a leading research

university with 21 colleges spread throughout the eastern province and a student population

of over 45,000. It continues to grow and develop, by assessing and improving its curricula

and expanding its academic capabilities in all disciplines. It also simultaneously engages the

public in addressing community challenges. It hosted its second ‘Career Day’by inviting both

the public and private sectors to participate in this popular event. The event was opened from

9th to 12th March, 2015. The university was successful in establishing and developing

community partnerships with the public and private sectors through the delivery of career

opportunities for prospective students. (University of Dammam, 2015).

Glowork is an association formed by young Saudi entrepreneurs with an objective of

attaining women empowerment diversity in the workforce. It hosted its third annual

Women’s Career Fair “A Step Ahead” at Dammam’s Sheraton Hotel on 12thand 13thof April

2015.The main objective of this fair was to bring together entities from the private and public

sectors, universities and government bodies under one platform and to combat the disconnect

between job opportunities and Saudi Arabia’s potential female talent. The fair had

participation of more than 22 companies, amongst them were Saudi Hollandi Bank,

ExxonMobil and Bupa Arabia. The companies were provided with ready built booth with

their respective logos printed on its walls. They also had the opportunity to have their

company profile and job listings placed in Glowork’s career fair magazine which was

distributed to all attendees before and during the event (Saudi gazette, 2015).

The 13th Jubail Career Day 2015 was hosted by the Colleges and Institutes Sector of the

Royal Commission in Jubail from13th to 15thApril2015. The participating colleges were

Jubail University college both male and female branches, Jubail Industrial College and Jubail

Technical Institute. The event for the female branch was conducted at Al-Sadfah Women

Center, Al-Fanateer. More than 62participating companies joined the exhibit with

representatives from the industries, government and private institutions from all over the

Kingdom. The exhibit enabled the participating companies to present innovative ideas and

solutions to several manpower constraints in many aspects of work and also provided face-to-

face interaction of recruiters, graduating students and alumni (Jubail career day, 2015).




54

The Mahara Career Day was sponsored by PMPYD (Prince Mohammad Bin Fahd Program

for Youth Development) and WIPRO. The Mahara Career day was held on 25th May 2015 as

a part of Prince Mohammad Bin Fahd Program for Youth Development in the city Dammam.

The firms participating in the Career day were recruiting for more than 1000 vacancies.

‘Mahara’is a training program for Saudi Female Information Technology (IT) graduates

intended to develop their English, soft Skills and IT competencies. The last cohort of Mahara

program will complete training around 125 Female IT trainees in mid-July 2015 through the

help of WIPRO. (PMFHD, 2015).

5. Perspective of the Management students attending the Career Fair

To understand the perspective of management students attending the Career Fair, we

conducted interviews on focus group then complied the observations narrated by the

attendees with respect tothe following aspects :

• The number of Career Fairattended by them

• The main objective behind attending the career day

• The positive experience of the career day

• The frustrating moments during the career day

• The role of their respective colleges

• Suggestion to make the career day more effective

• Any other observation

Inference: The main concerns raised by the students were as follows :

Time management:The career fair environment is commonly loud and crowded. This

usually makes it challenging for interaction , enquiry or even fill out an application among

students . They also find difficulty in prioritizing the booths to visitand they often get upset

by long lines.

Data management:The information of the Job titles are not known prior nor are the names of

the compnies. Requirements of data vary from campany to company. Filling up these

requirements are highly tedious and confusing.

Personal Branding:Making an Impression in the environment of job fair is very diffcult

for quiet , shy or introvert but qualified job-seekers.

Follow up: The follow-up procedure is different for different companies, and noting down

the gradations of each follow-up procedure is challenging. Most of the times they get offers

that aren’t their choice nor related with their major or with very low packages.

Factors for Improving Career Fair Experience for Management Students

The business education program in the eastern part of the kingdom have the duration of four

academic years plus one academic year for the preparatory program. The four years spent as




55

an undergraduate at a university college are typically known as the freshman, sophomore,

junior and senior. Each of the year comprises of two semesters, the second part of the senior

has field training.There the continuous period of full semester is spent in a selected work

place relating to the field of study.The following factors should be considered for improving

Career Fair experience for management students.

Setting up of KPIand the Islamic perspective:The education sector from Islamic

perspective believes in incorporating corporate social responsibilty along with employability-

related skills across management curricula . The Key Performance Indicators (KPIs) should

be accordingly set up in student’s learning outcomes. Validating the curricula, ensuring

delivery on a regular basis and acheivement of Key Performance Indicators (KPIs) should be

the prime responsibilty of each faculty member.

Employability skill development activities:The education sector should clearly define the

scope of employability skill development activities for attainment of students learning

outcomes. It should include resume preparation, mock interviews, job interview, etiquette and

manners, interviewing skills, job shadowing, internships, volunteering employment and paid

part time employment. They should also be encouraged for participating in recruitment fairs,

workshops, presentations, seminars and peer mentoring scheme.Today's students are visual

learners and more focused, it should also be emphasis on field trip in each course so that the

students are exposed to the outside world and get the feel of a corporate culture . This inturn

will help in boosting their lifelong success.

Relationship with recruiter: The education sector should build high quality relationship

with leading recruiters at local, national and international levels.Creating the brand image of

the University as a leading talent pool of highly skilled and employable graduates should be

one of the program objectives. The employer’s valuable input obtained during the Program

Advisory board meeting with respect to the labour market perspective should be integrated

within the curriculum. There is also a need to establish professional partnerships, such as

Association of Chartered Certified Accountants and the Chambers of Commerce.

Marketing of the Careers Services: Promoting career should consider using the advances in

Information technology (IT). E-Bulletin should be available to students along with career

web sites, Face book, Twitter and other effective promotion methods. The Faculty members

should be kept updated on recent employment data pertinent to each subject area. Student

feedback should be carried out regularly to evaluate the effectiveness of Career services

provided.

Alumni mentoring:It is a great source for recruiting talent. Mentoring a student from your

alma mater is a win-win for both mentor and mentee. There are already some common

ground to get the relationship started. The benefits to the mentor and his organization is a

chance to "try out" a potential new employee before hiring and to get a good feel of work

ethics and personality.From the mentoree’s prospective, having an alumni mentor allows

them to tap into the mentor’s network for potential job openings within the mentor’s

organization or within their network during career fairs.




56

Career planning office: Having career planning office in the universites will help to strive

for new ways to deliver talent to the career fairs in efficient, practical,and effective ways.The

office should be responsible for coordinating the career events andcreate awarness about the

students .It should provide counselling service to understand the nature of the career day

and to bring about skills required to participate and make the utmost use of the fairs.It can

thus help and prepare students to realize their professional ambitions based on their area of

specialization.

Preparation for Career fair: The four years spent as an undergraduate at a university

college typically known as the freshman, sophomore, junior and senior. The objective of

career fair for freshman, sophomore, junior students should be to educate students on a

specific field.This will help them to review list of employers attending the carreer fair,carry

out research in career fields and know vacant job titles in these firms for future

considerations.While the objective of the career fair for senior students should be sucessful

placements. These students should be encouraged to make the most out of a job fair

experience by providing them and recruiters with a shared online portal in advance. The

students can upload their resumes for the recruiters to set theof time of their interview and

inform them . During this process , the recruiters can also monitor the number of the students

to be interviewed within a certain period .

While it is acknowledged that the factors identified are in no way exhaustive of the many

concerns and issues graduate students face in gaining placement, it is hoped that these factors

will stimulate further discussion and prompt exploration into the most influential factors that

help to improve career fair experiences. This will help in redesigning curriculum by bridging

the gap between labor market and education sector, encouraging more active methods of

instruction,developing reliable methods of assessment, using technology to engage student

interest,making learning fun and memorable for the management students and increse the

rate of enrolments in university.

6. Conclusion

Traditionally focused on job placement and informational resources, current career service

units are characterized by an increased commitment to holistic and ongoing career

preparation and this is witnessed from the frequent occurance of Career fairs. The research

focused on analyzing student’s perceptions towards effectiveness of career fairs in assisting

them to choose a career and explore factors for improving the career fair experience. In that

way we are not only preparing their career path but their future as a whole, which aims to

benefit not merely themselves but the society as well; shaping it to endeavor it purposely

aims from the beginning. The factors included are believed to be the most influential and can

be considered while redesigning the management curriculum.It is hoped that the present

study will stimulate further discussion on the issue.




57

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59

Exploring the Factors Affecting Purchase Intention of Halal

Certified Foods in Turkey: A PLS-Path Modeling Study

İnci Varinli

Ekrem Erdem (Corresponding author) &

Mutlu Yüksel Avcılar

Department of Economics, Erciyes University, 38039 Melikgazi, Kayseri, Turkey, Email: [email protected]

&

Mutlu Yüksel Avcılar

Department of Management Information Sytems, Osmaniye Korkut Ata University, Turkey, Email: [email protected]

Abstract

The global market value of the halal food industry was estimated at US$1.1 trillion in 2013. The halal

food industry is growing in a number of markets, mainly in countries in the Middle East, North Africa and the South East Asia region. Indonesia is the biggest halal food market with a market value of $197 billion; Turkey is the second largest market with an estimated market value of $100 billion. The halal food sector has great potential to drive the global economy. Despite the halal food industry having a significant share in the global economy, the number of empirical studies that have been conducted on the consumer purchase behavior of halal food is quite limited. In order to fill this gap, we aimed to investigate the factors influencing intention to purchase halal certified products among

Muslim consumers in Turkey. The data were collected by means of self-administered questionnaires from consumers and the study was conducted in Kayseri, Turkey. The convenience sampling method was used and a total of 650 questionnaires were collected between February and March 2014. The PLS-Path modeling analysis results reveal that consumers’ preference for halal certified products, consumers' religiosity level, price and sales promotions are important factors influencing consumers’ halal food purchase intention.

Keywords: Consumer behavior, halal certified products, purchase intention, religiosity, and partial least square analysis.

1. Introduction

Today the halal food market has already attracted the attention of many companies in a variety of goods and services sectors. It is assumed that the annual compound growth rate (CAGR) of the total halal food market in the period of 2012 to 2016 will exceed 4.4%. On the other hand, the halal food market accounts for approximately 16% of the total food market at present (Dudley, 2013). As reported in the Global Islamic Economy Report, global Muslim spending on food and beverages (F&B) has increased 10.8% to reach $1.292 billion in 2013.




60

This has increased the potential halal food market to 17.7% of global expenditure in 2013 compared to 16.6% in 2012. This expenditure is expected to grow to more than $2.5 trillion by 2019 and account for more than 21% of the global expenditure. According to the Global Islamic Economy Report, Indonesia, Turkey, Pakistan, and Iran are the leading countries with a Muslim food consumption volume of $190 billion, $168 billion, $108 billion, and $97 billion, respectively (State of the Global Islamic Economy 2014-2015 Report.pdf, zawya.com).

One of the most important factors affecting the growth of the halal food market is the increase in the Muslim population. In this sense, according to the American Research Institutions Study, Islam is one of the largest and fastest-growing religions in the world; close to 25% of the world's population is Muslim that is nearly 1.6 billion people. Sixty-two percent of this population lives in the Asia-Pacific region, 20 percent in the Middle East and North America, 16 percent in the sub-Saharan Africa, and 2 percent in the Europe (yenisafak.com.tr). Moreover, the rise in the Muslim population is higher than the world average. Therefore, the ratio of the Muslim population in the world population is estimated to be 30 percent by 2025 (http://www.worldhalalforum.org; Mellahi and Budhwar, 2010, p. 686). In fact, Muslim consumers are highly sensitive to halal products. Some producers in non-Muslim countries are currently trying to produce halal products because of the increase in Muslim visitors to those countries, such as the US and European countries (http://www.dunyabulteni.net).

The concept of halal includes many areas like cosmetics, medicine, supplement materials, detergent, and tourism but food consumption is the most crucial one for consumers’ basic needs. In this regard, it is particularly important to know and study Muslim consumers’ food consumption behavior since they have to consume halal products. “Halal” means permissible and halal is applied to any object or an action that is permissible to use or engage in according to Islamic law. The term covers and designates not only food and drink but also all matters of daily life. “Haram” on the other hand, means products that are not allowed to be produced or consumed by Islamic law. Allah commends all Muslims and humankind to eat halal food in the Holy Qur’an: “O ye people! Eat of what is on earth, lawful and good (pure, clean); and do not follow the footsteps of the Evil One…” (Ali, 1991: 2/168); and “O ye people! Eat of the good (pure, clean) things that we have provided for you…” (Ali, 1991: 2/172). According to Abdul et al. (2009), and Al-Nahdi and Islam (2011), “halal food,” as a global term, may be the same as other foods visually but the quality, contents, type of process, different methods used in the operating process from the beginning to the end have all been approved and recommended by Islamic rules. In other words, halal food means complying with the rules set by Islamic jurisprudence in all stages of production and consumption of everything eaten. Thus, halal food consumption has become one of the most popular issues in Islamic marketing literature.




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Demand for halal food certified products has increasingly been seen in the world. In fact, there are more than 200 institutions delivering halal food certification in different countries at present (Dudley, 2013). This kind of certification has been given by GIMDES (Association of Supervision and Certification of Food and Need Supplements), TSE (Turkish Institute of Standards), and HEDEM (Center for Halal Food Supervision and Certification) in Turkey since 2010. These institutions determine whether food and other products are halal or not, and so many companies or trademarks apply to these institutions for halal certification for their food and/or non-food products to certify their products’ compliance with religious requirements and their reliability.

Turkey, which is the sixteenth largest economy in the world, has a population of approximately 80 million, 99 percent of which are Muslim. In fact, Rarick et al. (2012) stated that the highest purchasing power of the Muslim population is found in Saudi Arabia and Turkey (p. 104). For this reason, the Turkish consumers’ purchase decisions with regard to halal food certified products have particular importance for domestic and foreign producers. According to the Global Islamic Economy Report, while Turkey is the second country in terms of halal food consumption, few empirical investigations have been attempted to investigate the factors influencing intention to purchase halal certified products among Muslim consumers in Turkey (Varinli, Erdem and Yıldız 2012; Erdem, Varinli and Yıldız, 2012; Kurtoğlu and Çiçek, 2013).

2. Literature Review

Interest in the purchase decisions of Muslim consumers has increased in recent years. Sandıkçı and Ger (2011) summarized this interest as follows: the period from the rise of Islam to the 2000s as Omission and the following period as Discovery. In the period of Omission, usually religion was ignored in marketing and consumer behavior and the relation between Islam and marketing was scarcely considered. One of the reasons that Muslim consumers were regarded as poor and uneducated and thus they were ignored economically. This population, which was considered unimportant economically, was ignored academically. Although 82% of the world population stated that religion is important in their daily decisions (Sedikies, 2010, p.3), the relation between marketing and religion has been regarded as an unimportant subject.

There are very limited studies on the subject of Islamic marketing mix. These studies have usually concentrated on Islamic Finance, Islamic Banking, and Islamic Economics. Recently there has been a tendency towards this subject in the marketing literature. Among these studies, the product, which is the main element of marketing mix, has attracted the most attention. From the perspective of Islamic Marketing, this subject starts with Halal Products. The product is the basis for marketing mix and thus all the decisions taken for the product affect the other marketing mix components (price, place, and promotion). There have been




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many studies regarding halal food consumer preference (especially meat consumption) in different countries (Bonne et al., 2007; Bonne et al., 2008).

2.1. Halal Food Consumer Behavior Model

The theory of planned behavior (TPB) is a frequently used model suggested by Ajzen (1991) to analyze the behaviors of consumers towards halal food. TPB (Ajzen, 1991) is an extension of the theory of reasoned action (TRA). Aziz and Chok, (2013), Alam and Sayuti, (2011), Bonne et al. (2007), and Bonne et al. (2008) used this model while studying halal food consumption behavior. In TPB, three factors affect behavior. These are attitude, subjective norm, and perceived behavioral control. Attitude is an important factor in influencing consumer intention in purchasing halal food products. In addition, attitude is postulated to have a direct relationship with intention behavior. Attitude towards the behavior is defined as the individual's positive or negative feelings about performing a behavior. It is determined through an assessment of one's beliefs regarding the consequences arising from a behavior and an evaluation of the desirability of these consequences. Attitude is a psychological tendency to evaluate whether something is liked or disliked. It is the evaluation of self-performance of a given behavior. A subjective norm is defined as an individual's perception of whether people important to the individual think the behavior should be performed. At this level, the culture of the society people live in may control their behavior. The perception of behavioral control is an individual perception to the extent that a particular behavior may be controlled. The extent to which an individual understands and follows his or her religion is a perception that may control their behavior (Soesilowati, 2010, p. 154).

The intention to purchase halal certified food precedes the actual purchase. Intention reflects future behavior. The intention to purchase is an indication of the willingness of a consumer to purchase a product, to recommend it to others and to rebuy it. In this regard, the subject has a unique importance in the field of consumer behavior.

In the study, Aziz and Chok (2013) aimed to determine the relationship among intention to purchase halal products and halal awareness, halal certification, product quality promotion, and trademark. At the end of their analysis, using structural equation modeling, researchers found that while intention to purchase halal products has a positive relation with halal awareness, halal certification, promotion, and purchasing trademark, it has a negative relation with food quality. Mukhtar and Butt (2012) investigated the role of Muslim attitude towards halal products, their subjective norms, and religiosity in predicting intention to choose halal products. The results indicate that subjective norms, attitude towards halal products and intra personal religiosity have a positive influence on attitude towards halal products but they found that the most powerful factor influencing the choice of halal food was subjective norm. On the other hand, Lada et al. (2009) found that the theory of reasoned action (TRA) is a valid model for the prediction of intention to choose halal products. In addition, attitude and subjective norm were found to be positively related to intention, with subjective norm being




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the more effective predictor. Finally, subjective norm was found to be positively related to the attitude to choose halal products.

In the study of Alam and Sayuti (2011) regarding the buying behavior of halal food, it was revealed that all the factors (trust, moral obligation, habit, and self-identity) have a positive and significant effect on consumers' intention to buy halal food. In their research, Salman and Sıddıqui (2011) indicated that (a) religion is the omnipotent source of religious beliefs for Muslim consumers; (b) beliefs are closely knitted with religious commitment; (c) people who are highly religious may not necessarily have a high level of awareness about halal food; (d) attitude towards halal food is closely akin to the notion of beliefs; and (e) the dogma of identity is more linked with intrinsic rather than extrinsic forces.

2.2. Religion and Consumption of Halal Food

In the life of consumers especially in consumption patterns religion has an important effect. In particular, Muslim consumers are very selective in terms of food consumption, personal care products, hotels, and restaurants due to their religion. Religion is defined as “the belief in the existence of a supernatural power and in life after death” (Oxford Advanced Learners’ Dictionary). The majority of people who practice religious beliefs also believe, their conduct in this life will affect their life after death; belief in religion influences believers’ conduct. Because one’s consumption habits and behavior are a part of one’s identity (Mirchandani and Aprilfaye, 2010), it is not surprising that religious beliefs should influence believers’ consumption decisions. For example, Mokhlis (2008) found that devotion has an effect on evaluating some specialties of retailers. He concluded that religious people value systems differ from less religious and non-religious people (Mokhlis, 2008, p.123). Similarly, Swimberghe et al. (2009) found that the religion factor has an important influence on a consumer’s shopping behavior. Finally, Essoo and Dibb (2004) investigated the effect of religion on shopping behavior, and researchers found that the religion effect was very important.

Abdul et al. (2009) found that there is a significant relationship between respondents’ religion and their perceptions towards halal logo and ingredients. Shaharudin et al. (2011) reported that religion affects the intention to buy organic products, in their study about discoveries of the religious factor and its influence towards purchase intention of organic food in Malaysia. The result showed some differences with the previous literature, which reported that the religious factor plays one of the most influential roles in shaping food choice in certain countries of the world.

Ambali and Bakar (2013) stated that there are some other factors influencing this awareness other than halal certification logo, such as religious belief, education, and information about halal (through TV, newspapers, radios, internet, and so on), halal logo, and hygienic concerns. Alam et al. (2011) investigated the effect of religiosity on Muslim consumer behavior and on




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purchasing decisions, and researchers found that religiosity has an important impact on purchasing behavior of Muslim consumers.

On the other hand, Hamdan et al. (2013) investigated the influential factors in Muslim consumers’ purchasing decisions of processed food products, and determined that the features of processed food products, awareness of halal labeling, and knowledge about processed halal food products are the key variables in this context. Their findings showed that the most influential factor in Muslim consumers’ purchasing decisions is the level of knowledge (and/or familiarity) about the processed product. In the same line, Omar et al. (2008) found that the four most important factors affecting the attitudes of Muslim consumers towards a halal product were the content of the product, its owner or producer, marketing matters, and halal food certificate. Another study, Abdul et al. (2009) indicated that there is a strong relationship between the consumers’ perceptions on halal logo, product mix and their religious beliefs. Finally, Shaharudin et al. (2010) interestingly found that the religion factor had a small effect on consumer’s intention to purchase organic products in Malaysia.

This study was designed to examine the relationships among consumers’ preference for halal certified products, price perceptions of halal certified products, sales promotions of halal certified products, and consumers' religiosity level with the intention to purchase halal certified products among the Muslim community in Turkey. In this context, the proposed conceptual model and hypotheses are shown in Figure I.

Figure I. Conceptual Research Model

The research model shows the PLS-path model with five latent variables presented by circles.

Preference for HCP, price perception of HCP, promotions of HCP and religiosity are

independent exogenous latent variables and halal certified product purchase intention is

dependent endogenous latent construct in the research model. The relationships between the

Preference

for HCP

Price

Perception of

HCP

Promotions of

HCP

Religiosity

Purchase

Intention

H1

H2

H3

H4




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latent constructs are shown as single headed arrows. Single headed arrows are considered to

show a predictive relationship between the latent constructs. The hypotheses developed for

this study in accordance with the research model are as follows:

H1: Consumers' preferences for halal certified products positively affect consumers’ halal

certified products purchase intention.

H2: Consumers' price perceptions of halal certified products positively affect consumers’

halal certified products purchase intention.

H3: Sales promotions of halal certified products positively affect consumers’ halal certified

products purchase intention.

H4: Consumers' religiosity level positively affects consumers’ halal certified products

purchase intention.

3. Method and Data Collection

The data used in this study were collected via self-administered questionnaires from

consumers and the study was conducted in Kayseri, Turkey. The convenience sampling

method was used and a total of 650 questionnaires were collected between February and

March 2014. The questionnaire consisted of three sections. The first section, which included

statements on the perceptions of consumers about halal certified food products, was measured

by using a five point Likert type scale, ranging from 5 meaning “strongly agree” to 1

“strongly disagree”. The authors, according to the current situation in Turkey, developed

these statements because halal certification is a new subject in Turkey.

The second section included five statements related to the self-reported religiosity level of the

consumers. A five-point Likert type scale, ranging from 5 meaning “strongly agree” to 1

“strongly disagree”, was used to measure consumers’ religiosity. These statements were

adapted from Wilkes et al. (1986) to measure the religiosity of consumers in a predominantly

Muslim society rather than in Judeo-Christian societies. The religiosity scale consisted of five

statements. The third section consisted of general demographic questions for classification

purposes. These questions were aimed at determining the age, gender, marital status,

education, income level of the participant.

3.1. Data Analysis

Data analysis was performed using Partial Least Squares (also called PLS path

modeling/PLS-PM), a structural equation modeling technique that uses a principal-




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component-based estimation approach (Vinzi et al., 2010: 48). PLS-PM is a variance-based

method to estimate structural equation models. The goal is to maximize the explained

variance of the endogenous latent variables (Hair et. al., 2014). The use of PLS has certain

advantages: (1) it is a nonparametric technique and, therefore, does not assume normality of

the data; (2) it does not require as large a sample size as other causal modeling techniques; (3)

it can be used to estimate models that use both formative and reflective indicators; and (4) it

does not suffer from indeterminacy problems like other causal modeling techniques using

AMOS, EQS or LISREL (Hair et al., 2014: 27). We used PASW Statistics18 and SmartPLS

software (Ringle et. al., 2005) 2.0 M3 version to estimate the parameters in our research

model, with the number of bootstrap samples being 5,000 and all containing 650 cases.

4. Results

4.1. Profile of the Respondents

A total of 650 respondents participated in the study. The profile of the respondents (see Table

I) emerging from the survey is as follows. Among the survey respondents, just over half

(56%) were male and the remaining 44% were female. Approximately 63% of respondents

were married, while the remaining 37% were single. According to the survey, 30% of the

respondents indicated that they had completed an undergraduate degree, 23% had completed

secondary level education, nearly 21% had completed vocational high school, and 14% had a

postgraduate degree and the remaining 11% only had elementary level education. Among the

respondents, 38% indicated that they had a household income between 1,001 and 2,000₺,

nearly 25% indicated that they had a household income between 2,001 and 3,000₺, 24%

indicated that their income level was under the 1,000₺; the remaining 13% indicated their

household income level was more than 3,001₺. Among the respondents, 39% were between

the ages of 19-29 years old, 29% were between the ages of 30-39 years old, 19% were

between the ages of 40-49 years old, the remaining 13% were more than 50 years old. Finally,

about 27% of the respondents gave their occupation as government employees, 17% were

students, nearly 14% were workers, 13% were housewifes, and the remaining 29% indicated

several other occupations.




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Table I. Descriptive Statistics of Respondents

Gender Frequency Percent Marital Status Frequency Percent

Male 359 55.5 Married 403 62.9

Female 288 44.5 Single 238 37.1

Total 650 100.0 Total 641 100.0

Education Level Frequency Percent Income Frequency Percent

Elementary education 73 11.3 Under 1000₺ 108 24.0

Secondary education 151 23.4 1001₺-2000₺ 174 38.0

Vocational school 138 21.4 2001₺-3000₺ 115 24.5

Undergraduate 194 30.0 More than 3001₺ 62 13.5

Post graduate 90 13.9 Total 459 100.0

Total 646 100.0

Age Frequency Percent Occupation Frequency Percent

19-24 133 21.0 Government Official 172 27.1

25-29 112 18.0 Worker 88 13.9

30-34 109 17.0 Retired 41 6.5

35-39 78 12.0 Tradesman 58 9.1

40-44 62 10.0 Self-employed 48 7.5

45-49 53 9.0 Housewife 83 13.1

More than 50 80 13.0 Student 109 17.1

Total 627 100.0 Unemployed 7 1.1

Other 29 4.6

Total 635 100.0

4.2. Measurement Model Analysis

In order to assess the psychometric properties of the multiple item scales used in our reflective research model, we followed the procedures suggested by Vinzi et al. (2010) and Hair et al. (2014). Unidimensionality, convergent validity, composite reliability (also called Dillon Goldstein’s rho), and average variance extracted (AVE) and discriminant validity were assessed to examine the measurement models. Vinzi et al. (2010) suggest that the reflective measurement construct should be homogenous and unidimensional. In order to assess unidimensionality, we conducted principle component analysis with varimax rotation (by using PASW Statistics18) for each of the four exogenous and one endogenous latent constructs. For all five constructs, unidimensionality is evidenced if the first eigenvalue (λ>1) of the block of variables exceeds one and the second eigenvalue (λ<1) is smaller than one. Based on the principle component analysis results, each of the five latent constructs was considered as unidimensional (see PCA/ eigenvalue column in Table II).




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Table II. Homogeneity and unidimensionality of measurement variables

PCA Dillon Goldstein’s rho/ Cronbach's Outer a

Construct Item Outer

loading Eigen

value

AVE Composite Reliability (CR) Alpha

T-Statistic

***

BIV3.25 0.871 2.699 0.676 0.893 0.841 63.45

BIV3.26 0.783 0.505 24.24

BIV3.27 0.811 35.22

Pu

rch

ase

Inte

nti

on

BIV3.28 0.822 34.74

HFCV3.1 0.868 3.499 0.699 0.921 0.892 48.37

HFCV3.16 0.773 0.549 33.02

HFCV3.2 0.867 48.53

HFCV3.5 0.874 54.57 Pre

fere

nce

of

HC

P

HFCV3.9 0.794 28.29

PHCPV3.23 0.815 1.835 0.602 0.8142 0.679 28.03

PHCPV3.24 0.889 0.716 82.55

Pri

ce

Per

cep

tio

n

of

HC

P

PHCPV3.8 0.588 9.91

PROHCPV3.13 0.820 1.873 0.623 0.829 0.695 30.78

PROHCPV3.14 0.646 0.726 10.58

Pro

mo

tio

ns

of

HC

P

PROHCPV3.15 0.883 62.81

RELV6.10 0.782 2.874 0.574 0.870 0.813 26.16

RELV6.6 0.676 0.824 15.41

RELV6.7 0.788 30.34

RELV6.8 0.832 34.21 Rel

igio

sity

RELV6.9 0.700 14.88

a t-values for two-tailed test: ***2.58 (Significance level 1%)

The measurement model for constructs with reflective measures is assessed by looking at individual item reliability. The individual item reliability is evaluated by examining the loadings of the measures with the construct they intend to measure. A high indicator’s outer loading on constructs represents how much of the variation in an item is explained by the construct and is described as the variance extracted from the item. Using the rule of thumb of accepting items with loadings of 0.708 or more, this implies that the variance shared between the construct and its indicator is larger than the measurement error variance (Hair et al., 2014). As shown in Table II, except for one indicator, the remaining standardized outer loadings of the reflective constructs are large (>0.70) and statistically significant (all the outer loadings t-values >2.58; significance level 1%) on their respective constructs. The PLS-PM analysis results reveal that within-method convergent validity is evidenced by the large (>0.50) and significant item loadings on their respective constructs. Furthermore, construct convergent validity assessment builds on the AVE value as the evaluation criterion. In the




69

measurement model, as shown in Table II, the AVE values of 0.699 (Preference for HCP), 0.676 (Purchase Intention), 0.623 (Promotions of HCP), 0.602 (Price Perception of HCP), and 0.574 (Religiosity level) are above the required minimum level of 0.50 (Hair et al., 2014). Thus, the PLS-PM analysis results reveal that the measure of the five reflective constructs have high levels of convergent validity.

Internal consistency was examined by using Cronbach’s alpha coefficient and composite reliability index. Cronbach’s alpha coefficient is the traditional criterion for internal consistency, which provides an estimate of reliability based on the inter-correlations of the observed indicator variables. A construct is considered homogenous if the Cronbach’s alpha coefficient is larger than 0.70 for confirmatory studies (Vinzi et al., 2010; Hair et al. 2014). As Table II shows, the PLS-PM analysis results indicate that the constructs internal consistency measures of Cronbach's Alpha are also above the minimum threshold level of 0.70, except for the Price Perception of the HCP construct (0.68). In our model, as shown in Table II, the composite reliability index for all constructs exceeds the minimum acceptable value of 0.70 (Hair et al. 2014). The composite reliability values of 0.92 (Preference of HCP), 0.89 (Purchase Intention), 0.87 (Religiosity level), 0.83 (Promotions of HCP) and 0.81 (Price Perception of HCP) demonstrate that all five reflective constructs have high levels of internal consistency reliability.

Finally, to assess discriminant validity, the Fornell and Larcker (1981) criterion and the cross-loading criterion were evaluated. According to the Fornell and Larcker criterion, the square root of the AVE of each construct should be higher than the construct’s highest correlation with any other construct in the model. Table III shows the results of the Fornell and Larcker criterion assessment with the square root of the reflective constructs’ AVE on the diagonal and the correlations between the constructs in the lower left triangle. The logic of this method is based on the idea that a construct shares more variance with its associated indicators than with any other constructs (Hair, et al., 2014). Overall, the square roots of the AVEs for the reflective constructs Purchase Intention (0.82), Preference of HCP (0.84), and Price Perception of HCP (0.78), Promotions of HCP (0.79), and Religiosity level (0.76) are all higher than the correlations of the constructs with other latent variables in the path model.

Table III. Discriminant validity-correlations between latent variables

Purchase

Intention

Preference for

HCP

Price Percept.

of HCP

Promotions

of HCP Religiosity

Purchase Intention (0.822)

Preference of HCP 0.768 (0.836)

Price Perception of HCP 0.725 0.648 (0.775)

Promotions of HCP 0.475 0.507 0.473 (0.789)

Religiosity level 0.552 0.596 0.463 0.367 (0.758)

Diagonal elements (values in parentheses) are the square root of the AVE




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In addition to the Fornell and Larcker criterion, we also examined the cross loadings to assess construct discriminant validity. Discriminant validity is established when an indicator’s loading on a construct is higher than all of its cross loading with other constructs (Hair et al., 2014). Table IV shows the loadings and cross loadings for every indicator. Comparing the loadings across the columns, in all cases an indicator's loadings on its own construct are higher than all of its cross-loadings with other constructs. Thus, the results indicate there is discriminant validity between all the constructs. Overall, the Fornell and Larcker criterion as well as cross loading provide evidence of the constructs’ discriminant validity.

Table IV. Discriminant validity-constructs loading and cross loading Purchase Intention Preference for HCP Price Percept. of HCP Promotions of HCP Religiosity

PIV3.25 0.871 0.635 0.626 0.452 0.498

PIV3.26 0.783 0.555 0.457 0.322 0.433

PIV3.27 0.811 0.559 0.689 0.360 0.404

PIV3.28 0.822 0.660 0.594 0.413 0.478

HFCV3.1 0.644 0.868 0.515 0.386 0.513

HFCV3.16 0.665 0.773 0.660 0.493 0.465

HFCV3.2 0.626 0.867 0.506 0.371 0.523

HFCV3.5 0.658 0.874 0.547 0.434 0.512

HFCV3.9 0.612 0.794 0.471 0.429 0.477

PHCPV3.23 0.495 0.461 0.815 0.411 0.343

PHCPV3.24 0.754 0.633 0.889 0.424 0.454

PHCPV3.8 0.314 0.350 0.588 0.228 0.226

PROHCP13 0.394 0.384 0.421 0.820 0.278

PROHCP14 0.268 0.337 0.263 0.646 0.225

PROHCP15 0.439 0.471 0.413 0.883 0.353

RELV6.10 0.385 0.452 0.324 0.258 0.782

RELV6.6 0.382 0.451 0.302 0.242 0.676

RELV6.7 0.462 0.466 0.429 0.297 0.788

RELV6.8 0.469 0.529 0.339 0.321 0.832

RELV6.9 0.383 0.349 0.354 0.266 0.700

a Bold values are constructs loading for each item that are above the recommended value of 0.5; an

item’s loadings on its own variable are higher than all of its cross loadings with other variable.

The goal of reflective measurement model assessment is to ensure the unidimensionality, reliability, and validity of the constructs measures and therefore provide support for the suitability of their inclusion in the structural path model. The key criteria include indicator reliability, composite reliability, convergent validity, and discriminant validity. Based on the analysis results, all model evaluation criteria were met, providing support for the measures’ unidimensionality, reliability, and validity.




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4.3. Structural Model Analysis

As discussed above, having the measurement model has been confirmed as reliable and valid, then, the next step is to evaluate the structural model results, which involves examining the model’s predictive capabilities and the relationships between the constructs. Thus, the key criteria for assessing the structural model in PLS-PM are the significance of the path coefficient, the level of R2 values, and the predictive relevance (Q2) (Hair et al., 2014). Assessment of the structural path coefficient significance and relevance of the structural model (see Figure II) relationships was conducted by applying the PLS–SEM algorithm, which estimates the structural model relationships (the path coefficients) to demonstrate the hypothesized relationships between the reflective constructs. In addition to assessment of the size of the path coefficients, their significance was obtained using the bootstrapping option (5,000 resample and 650 cases). Table V shows the results of the hypothesis testing and structural relationships.

Figure II. Structural Research Model PLS-PM Analysis Result




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As can be seen in Table V, consumers preference for halal certified food has a positive effect on consumers’ halal certified food purchase intention (standardized path coefficient = 0.452, t-value =10.044, SE=0.045, and p<0.01).This result empirically supports Hypothesis 1. Price perception of halal certified food has a positive effect on customers’ halal certified food purchase intention (standardized path coefficient = 0.369, t-value =10.543, SE=0.035, and p<0.01). This result empirically supports Hypothesis 2. Sales promotions of halal certified food have a positive effect on consumers’ halal certified food purchase intention (standardized path coefficient = 0.034, t-value =3.238, SE=0.011, and p<0.01). This result empirically supports Hypothesis 3. Finally, consumers’ religiosity level has a positive effect on consumers’ halal certified food purchase intention (standardized path coefficient = 0.099, t-value =3.065, SE=0.032, and p<0.01).This result empirically supports Hypothesis 4. The PLS-PM analysis results reveal that consumers’ preference for the halal certified food construct has the most effect on purchase intention, followed by price perception, consumers’ religiosity level, and finally sales promotions of halal certified products construct, respectively.

Table V. PLS results for structural model and hypothesis testing

Path Standard T- Path

Coefficient Error Statistic a

Hypothesis Decision

Preference for HCP -> Purchase Intention 0.452 0.045 10.044 H1 Supported

Price Percept. of HCP -> Purchase Intention 0.369 0.035 10.543 H2 Supported

Promotions of HCP -> Purchase Intention 0.034 0.011 3.238 H3 Supported

Religiosity -> Purchase Intention 0.099 0.032 3.065 H4 Supported

a t-values for two-tailed test: ***2.58 (sig.level 1%) The R² and Q2 values of the endogenous latent construct were also obtained using the PLS algorithm procedure. Table VI shows the results of the R² and Q2 values. As the endogenous latent construct, the R² value for purchase intention of halal certified food product is 0.686 with a Q2 value of 0.330, which show a large effect size. The magnitude of the R² values is a criterion of predictive accuracy, while the Q² value is an indicator of the model’s predictive relevance. According to Hair et al. (2014), PLS-PM aims at maximizing the R2 values of the endogenous latent variable in the path model. The R2 values (coefficients of determination) represent the amount of explained variance of the endogenous constructs in the structural model. In general, the R2 values of 0.75 and 0.50 for the endogenous constructs can be described as substantial, and moderate, respectively. The R² value for purchase intention of halal certified food product (0.686) was considered as moderate. Moreover, Q² values bigger than zero for a reflective endogenous construct imply the path model's predictive relevance for a particular construct. By performing blindfolding procedures, the Q2 value is considerably above zero, which supports the model predictive relevance for the endogenous construct.




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Table VI. PLS results for endogenous latent construct R2 and Q2

Endogenous Latent Construct R2 Q2 Effect Sizea

Purchase Intention 0.686 0.330 Large

5. Conclusion

The halal food market has become more attractive for Muslim and non-Muslim producers and marketers because of the fast-growing global Muslim population and increasing education and welfare level. Today’s consumers may choose the company that provides the best value (differences and innovation) in the halal food market. Therefore, knowing and applying Islamic rules and principles will come to the forefront in competition, and companies are aware that catering for consumers’ Islamic values can allow them to gain an advantage in global competition.

The purpose of this study was to investigate the factors influencing intention to purchase halal certified products among Muslim consumers in Turkey. The analysis results indicate that consumers’ preference for halal certified products, consumers' religiosity level, and marketing related variables are important factors influencing consumers’ halal food purchase intention.

This study reveals that preference for halal certified food construct is the most important factor explaining the intention to purchase halal products. The consumers’ price perception construct is the second most important factor, consumers’ religiosity level construct is the third most important factor, and finally, the sales promotions of halal products construct is the least important factor explaining the intention to purchase halal products. From the findings of the study, all independent variables were statistically significant in determining halal food purchasing intention among Muslim consumers in Turkey. The findings of our research are similar to Aziz and Chok (2013) research results. Although Muslim consumers live in different countries, the intention to purchase halal food is affected by similar factors and consumers’ preference for halal food exhibits similar purchase behavior. In addition, many of the studies related to this subject, as well as the findings of our study, reveal that consumers’ religiosity level affects consumers’ halal food purchase behavior.

Tournois and Aoun (2012) emphasized that non-Muslims producers and marketers thinking of entering the halal food market, must know and apply Islamic principles. In particular, the marketing of halal certified foods to Muslim consumers, who are very sensitive on the subject of halal food, is likely to provide an advantage over non-Muslim producers and marketers. This study explores the factors that are effective in examining consumers’ behavior with regard to their purchase intention of halal foods. Finally, we believe that this study will add to the current body of knowledge relating to the general concept of halal food and consumer behavior in a developing country.




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The findings of this study give us some useful insights into the consumers’ purchase intention of halal products. However, the results of this study should be viewed its some limitations. One limitation is that this study uses a non-probability convenience sampling method. This sampling method constrained the application of the study findings to the general population. Therefore, future research should use the probability-sampling method and may retest the research model; thus, their findings could then be applied to the general. A second limitation is that the data were obtained from only Kayseri city residents in Turkey, which may lead to sampling bias. Therefore, future research should extend this study to other cities, other countries, and other societies. Finally, our study did not consider other possible marketing variables that could affect purchase intention of halal food, besides price and sales promotions. Variables, such as, advertising, distribution, and place related constructs might be included into the research model. This study has the potential to be the basis of further explorations of halal food consumption within other countries and other societies. In relation to these considerations, the results of this study will provide a useful source for further research work.

Conflicts of Interest

The authors declare no conflict of interst.

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EJBM-Special Issue: Islamic Management and Business www.iiste.org ISSN 2222-1905 (Paper) ISSN 2222-2839 (Online) Vol 3, No.1 (Special Issue), 2015



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Financial Practices Among Muslim Informal Sector Operators at

Aliero Onion Market and Their Shari’ah Compatibility

Ibrahim Hussaini Aliero, PhD.

Department of Economics,

Usmanu Danfodiyo University, Sokoto, Nigeria

E-Mail of the corresponding author: [email protected]

Abstract

This paper explores the financial practices among Muslim informal sector operators at Aliero onions

market and evaluates the practices from Shari’ah perspective. The data is generated using informant

interview. The financial practices are evaluated with reference to the existing literature on Islamic

finance. Descriptive and analytical approaches are used in the data analysis. The research finds most

of the financial practices compatible to the Shari’ah and recommends the promoters of Islamic

banking in Nigeria to target these kinds of organizations in mobilizing clients and customers.

Keywords: Financial practices, Muslim informal sector operators, Aliero onions market, shari’ah

compatibility.

1. Introduction

Studies on attitudes and perceptions of people on Islamic banking and finance show a general

lack of understanding of Islamic banking products and operations (Wright, 1993, Presly and

Sessions, 1994. Siang and Weng, 2011. Abdulhamid and Nordin, 2001. Abdulhamid et al.,

2011). Several factors are at work to explain this. One of the possible reasons for this lack of

understanding is that the Islamic banking model as it is today is a product of a theoretical

abstraction rather than a model based on practical reality1. The Fiqh literature, which

provides the framework upon which the model is derived, is little understood by Muslims, let

alone the non-Muslims. Moreover, the formulation, review and implementation of the model

is top-down approach, with majority of the people having little knowledge of the process.

What is more, the contemporary academic discourse has tended to focus on the formal sector,

neglecting the informal sector. It is the author’s fervent conviction that it is better to study

practices, rather than to engage in attitudinal studies. This paper therefore focuses on the

practices (rather than the attitudes) of Muslim entrepreneurs in accepting Islamic finance.

This approach is important for the following reasons: First, studies on Islamic financial

practices among Muslim informal operators are lacking. Thus, there is substantial ignorance

of Islamic financial practices of the Muslims informal sector operators. This study is expected

to extend the frontiers of knowledge in the sector and add to the existing literature on

Islamic finance.

1. For details see Siddiqi (1983b); Ahmad (1994); and Ali, (1992).




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Second, the promoters of Islamic banking in Nigeria recognize the fact that the informal

sector is large and therefore offers tremendous potential for adoption of Islamic financial

practices (Bintube, 2009). Despite this potential, the actual practices of Muslim informal

sector operators have hardly been examined. By reporting the findings of research on this

area, this paper hopes to provide additional information that policymakers in Nigeria might

find of value when issues of Islamic finance are being debated.

Third, a clear understanding of financial practices of Muslim informal sector operators will

pave the way for evolving an acceptable arrangement for Islamic financing in the informal

sector.

This paper comprises six major sections: section one is this introduction while section two is

the objectives of the study. Section three reviews the literature, section four explains the

methodology of the study. Section five describes and analyses the financial practice of the

“Group” onions marketers at Aliero onions market. and the compatibility of their financial

practices with the Shari’ah and section six concludes the paper.

2. Objectives of the Study

The objectives of this paper, therefore, are to explore and document the financial practices of

Muslims informal sector operators in Aliero onions market. It also aims at evaluating the

financial practices from shari’ah perspectives and make recommendations on how Islamic

banks could mobilize their customers.


In an effort to sale, Islamic banking services to the public, scholars have studied the attitude,

awareness, perception and the understanding of the public about the Islamic banking services.

One of the common findings of all these researches is that most of the people lack the

understanding of the specifics of the Islamic banking services (Aliero and Achida). Based on

the finding recommendations are put forward with the view to mobilize more clients and

customers to the Islamic banks. This section attempts a critical review of the literature.

Mohieldin, Iqabal, Rostan and Fu (2012) conducted one of such researches. The study

recommends that both Islamic micro financial institutions and government to exert more

efforts to educate low-income Islamic individuals and invite them to use the available

products and services. However this study fails to elucidate on the nature of education to be

provided to the low-income individuals. Another study by Bashir, Sajid and Iqbal (2011)

recommends Islamic banks to come up with new marketing ideas to attract more customers.

This study also fails to give the details of the new marketing ideas to be pursued by the

Islamic banks. Similarly, Rammal and Zurbruegg (2007) see the need to develop an effective

communication plan that goes beyond just marketing and advertisement to ensure the

populace is aware of how Islamic banking products operate. However, the researchers

provide no specific plan. In addition, a study in Bangladash by Khan, Hassan and Shahid

(2007) recommends Islamic banks to find out better ways of familiarizing their customers

with the borrowing products of the banks. This study also could not give specific ways for the




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banks to familiarize their customers with the services of the banks. Furthermore, Ramthony

(2013) recommends informative advertizing campaign and the use of Islamic organizations

that preach Islamic religion to propagate Islamic banking in Mauritius. However, he

recognizes the danger of adapting this strategy as it may send a wrong message that Islamic

banking is only for the Muslims.

The common problem of all the above recommendations is that they fail to recognize the

need to mobilize the Muslim customers based on Islamic financial values and norms perform

by the Muslims even in the absence of modern Islamic banks. My contention is that Muslims

wherever they are may have some understanding of the rudiments of Islamic financial values

and norms, and that Islamic banks can build the understanding of their Islamic banking

products and services based on what the Muslims already know about Islamic finance. What

is needed is that Islamic banks should try to understand what people know and do about

Islamic finance and mobilize their customers based on that.

4. Methodology

I will start this section with a brief description of Aliero onion market. The onion market is

located in Aliero town of Kebbi State of Nigeria along Sokoto – Kontagora road. The road

connects the market to most parts of Nigeria. The market operates between the months of

November and May every year. The farmers within Kebbi state and some parts of Sokoto

State bring the onions to the market directly from their farms. Sometimes when the

commodity is scarce, supplies are also received from the Republic of Benin.

The marketers buy from the farmers and transport the onions to other parts of Nigeria for

sale. About 30 trailers (750,000 kg) of onions are transported every day at the peak of harvest

around the months of February and March. The major market destinations are Ibadan, Lagos,

Aba, Benin, Onisha and other important places in the south. Although Aliero onion market

operates for about six months only, the Aliero group onions marketers operate their business

throughout the year. As different locations tend to enjoy different onion seasons, group

members move from one place to another in the pursuit of the business. Thus, outside the

Aliero onion season, the group members move to Sokoto and then Gombe before relocating

to Maidugri. By the time the Maidugri season ends, they return to Aliero to coincide with the

beginning of the next season. As pointed out earlier not much is known about the financial

practices these onion marketers.

In a situation where little is known about a certain phenomenon, or a researcher is curious to

have a better understanding of a certain research problem or when time and resources are

short but limited information is still of value, then exploratory research approach may be

useful (Eboh, 2009). This research is motivated by the curiosity and the need to have a better

understanding of an undocumented financial practice of the Muslim informal sector operators

in Aliero onions market. Therefore, exploratory research methodology is applied. Informant

interview was used in data collection. The interview was directed to Group onions marketers.

The questions covered a range of issues, such as the sources of capital, conditions for group




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membership, reasons explaining the formation of groups, participant’s knowledge of shari’ah

rules on financial dealings, amount of capital contributed by group members and the basis for

profit and loss sharing amongst group members. Other questions sought to know whether the

groups borrow money for the business and their relationship with commercial banks and

other related issues. Descriptive and analytical approaches are used in the data analysis. The

existing literature on Islamic finance is also used in the analysis.

5. Financial Practice of the ‘Group’ Onion Marketers at Aliero Onions Market

This section describes and analyses the data collected through informant interviews. The

analysis examines the actual financial practices of the ‘Group’ onion marketers and then

subjects the financial practices to the shari’ah yardstick. In other words, the financial

practices are evaluated from the shari’ah perspectives. Thus, the analysis is divided into two

parts. The first part describes and analyses the financial practices of ‘group’ onions marketers

and the second part examines the compatibility of the financial practices to the shari’ah.

3.1. Financial Practices of the ‘Group’ Onions Marketers

During the course of the interviews, four groups of onion marketers were identified. The first

group has 2 members, the second 5, the third 6, and the fourth 7. All the respondents engage

in farming and rearing of animals in addition to onion business. Their source of capital for the

onion business is from farming. Cooperation and mutual benefits are the motivating factors in

forming the groups. The group members are a mixture of blood and none blood relation. The

only idea of Islamic finance among all the respondents is that interest (riba) is unlawful. The

length of business experience of the members is fairly long, ranging between 7 to 25 years.

With regard to the membership conditions it was observed that long term interaction among

the groups is the main determinant of group membership. All the respondents are of the view

that long-term interaction that reveals the competence and trustworthiness of a member is

what matters in accepting a member to a group.

The group members each contribute capital to the business. Disclosure by one group revealed

that each member contributes roughly one and a half million naira (equivalent to US$9,433 as

of 2012). Some group members are active while others may be passive partners. The function

of the active members is divided between buyers and sellers of onions. The buyers move

from one buying point to another throughout the year. While the sellers are stationed at

different selling destinations, the buyers buy the onions and send it down to their members

stationed in the consuming areas of Lagos, Aba, etc. In some cases the purchase and sale of

the onions could be done by one person, who then accompanies the product from the place of

purchase to the consuming towns and cities. Members can buy and sell on credit on behalf of

the group. Profits and losses are shared according to the capital contribution of the members.

However, the passive partners i.e. those making capital contribution only were found to

enjoy less from the profit.

The group onion marketers treat their business as an on-going concern. However, accounts

are taken every year in January and profit and/ or loss are shared in that month. A number of




81

reasons account for the choice of January as the month in which profits are shared. One

reason is that demand for onions (and therefore the profit) tends to peak in December and the

month of January is associated with a lull in activities. Another reason is that prices tend to

collapse in January, making the product cheaper. With smaller capital required during periods

of low prices such as January, members are able to withdraw profits in January to finance

activities outside the onion business, such as paying for Hajj, buying of landed property etc.

The members are entitled to feeding and transport expenses when on a business mission.

However, any expenditure outside the business is recorded against the share of the partner.

In partnership kind of business relationship there is the possibility that some members may

shirk their responsibility or cheat in the form of under reporting profits or over reporting

costs. The interview wanted to know whether group members have had such experiences. All

the respondents are of the view that their business relation is based on trust and therefore

cheating among the members is rare. The research further revealed that improvement in

communication has facilitated free flow of information of prices and costs of onions, helping

to reduce the tendency for cheating. It was also revealed that in the past, members had

suffered from armed robbery and this has contributed to their growing use of banking

services for cash transfers. As a result, every member operates and maintains saving and

current accounts. The research revealed further that group bank accounts are a rarity but the

potential exists for its expansion – there is a growing realization that in the event of death,

members could face difficulties when funds are saved in individual bank accounts. Members

are very much aware of bank charges, especially for current account transactions, making

them to show a preference for savings account. What is more, all respondents have expressed

outright rejection of interest, arguing that it is repugnant to Islamic ideals.

Despite their growing use of banks as a means of funds transfer, the Aliero onion sellers have

indicated no previous experience of gaining loans or advances from banks. Although three

banks (namely, ECO Bank, First Bank and Mainstreet Bank) have opened branches in Aliero,

onions traders have not benefited from the loans and advances such banks offer to the public.

Their reason for not benefiting from such loans has always been that the charging of interests

has been their main barrier. Yet on some occasions, especially during high onion prices, the

groups have experienced great need for outside funding. One of the groups reported having

taken a loan of half a million naira (equivalent to US$3,144) from another group on profit

sharing basis. Another group also took a loan from an individual on interest-free basis, but

paid back more than the principal. The group marketers also buy onions on credit from

farmers, the payment period is usually a minimum of three days.

3.2. Shari’ah Compatibility of the Financial Practices of ‘Group’ Onion Marketers

There are many shari’ah conditions for a valid financial contract2. However, in this paper

only the condition that applies to the findings in the preceding section will be examined.

One of the shari’ah conditions for any object of business is that the thing must be a lawful

commodity or service. Any commodity or service that it not lawful, Muslims are not allowed

2. See Siddiqi, (1985); Usmani, 1999; Ayub, 2007.




82

to deal in it. Thus activities and commodities such as pornography, arms or ammunitions,

cinema, tobacco, gambling, liquor and interest (riba) are porbidding to muslims (Bahrain

Monetary Agency, 2002; Ayub, 2007). However, dealing in onions is lawful and therefore

permissible.

The shari’ah conditions for membership of a partnership is that the members should be free

and of sound mind. Minors and the insane are incompetent to become partners. However, a

minor can join a partnership with permission of his guardian (Ayub, 2007). The group

members interviewed was adults and appear to be sane and competent. Their membership of

a partnership is valid and acceptable to the shari’ah. A non-Muslim can also participate in

partnership with Muslims (Ayub, 2007).

The research finds that the group members contribute capital for the business. They

participate in running the business and share the profit and loss of the business. This

arrangement is in conformity with shari’ah and is called shirkah or musharakah. Shirkah is

an Islamic mode of finance whereby two or more persons participate in a certain business

with defined amounts of capital according to a contract for jointly carrying out business and

for sharing profit and loss in specified proportion (Siddiqi, 1985). The profit may be shared

according to the agreement of the partners. But the losses are shared strictly according to

proportion of the capital contributed. Shari’ah also allows a partner to be passive i.e. he does

not have to participate in managing the business. However, he may not share the profit

equally with the active partners. The partners can also buy and sell on credit on behalf of the

partnership (Ayub, 2007).

The on-going nature of the business of group onion marketers is also compatible with

shari’ah. This is because the partners are free to determine the time-frame for their business

(Ayub, 2007). The freedom to determine the time-frame for the partnership is also supported

by a famous hadith which says “all the conditions agreed upon by the Muslims are upheld,

except a condition which allows what is prohibited or prohibits what is lawful” (Usmani,

1999: 45).

This study also finds that partners do spend on feeding and transport when on business trip.

This is also allowed by the shari’ah. However, if a partner purchases something for himself

only, it is exclusively for him not for the joint business (Ayub, 2007). The expenditure will

be recorded against the share of the partner.

As reported in the preceding section, it is indicated that one group borrowed money from

another group on profit sharing basis. This is also in conformity with shari’ah. This kind of

financing is called mudarabah. It is an Islamic financing mode whereby one party provides

capital and the other party utilizes it for business purposes under the agreement that profit

from the business will be shared according to a specified proportion (Siddiqi, 1985).

However, where losses are incurred, the capital owner bears them. It was also found that a

group borrowed money from an individual on interest-free basis and paid back with a share

of the profit voluntarily. In Islam loan also called qard hasana cannot attract any return.




83

What you give is what you will receive back. However, when a borrower pays back more

than the principal he borrowed voluntarily without any condition to that effect from the

lender, it is permissible. This is supported by a hadith, which reports:

Abu Huraira (Allah be please with him) reported: Allah’s

Messenger (May peace be upon him) took a camel on loan, and

then returned him (the lender) the camel of a more mature age

and said: Good among you are those who are good in clearing

off the debt. (Sahih Muslim Rendered into English by Abdul

Hamid Siddiqi, vol. iii pp 843).

However, this should not be made customary, because that will make it an interest (riba)

transaction (Ayub, 2007). The group’s buy and sale onions on credit. This is also permissible.

Sale on credit is called bai mu’ajjal or deferred sales in Islamic financial language. In bai

mu’ajjal the deferred price may be different from the spot price. However, in the onions

business it is the spot price that is paid by the buyers.

6. Conclusion

This paper explores the financial practices of the Muslim informal sector operators in Aliero

onion market. It also evaluates these practices from shari’ah perspective. It finds that most of

the financial practices are compatible with the shari’ah. However, apart from the prohibition

of interest (riba), the onion marketers are ignorant of Islamic financing principles. They

called themselves ‘Groups’, indicating ignorance of its shari’ah equivalent. These groups are

called shirkah partnership in Islamic financial language. The groups as indicated earlier

operate current and savings accounts, although they do not borrow from commercial banks,

because of prohibition of interest. The findings in this paper are more revealing than studying

the attitudes and perceptions of people on Islamic finance.

All these made the ‘group’ onion marketers natural clients and customers of Islamic banks.

Therefore, there is the need to promote researches of this nature by promoters of Islamic

banking in Nigeria and elsewhere in order to identify and target these kinds of operators as

their potential clients/customers.

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105

A Framework to Compare Historical and Modern Islamic

Spiritual Tourism: Study of Algerian and Malaysian Tourism

Farooq Haq

School of Business Admin, Canadian University of Dubai, PO Box 117781, Dubai, UAE.

E-mail of corresponding author: [email protected]

Abstract

This conceptual paper builds on the argument that market for Islamic tourism is growing and it needs

to be studied from various perspectives. One such perspective pinpoints historical and modern

aspects of Islamic spiritual tourism that will further enhance its marketability. This study analyses the

two different angles of Islamic tourism: historical in Algeria and modern in Malaysia. Due to the

availability of resources and a multi-faith based social infrastructure, countries such as Algeria and

Malaysia can capitalize on the emerging market of Islamic tourism. The purpose of this research is to

identify the people, places and events associated with Islamic tourism in these two countries. Findings

suggest that Muslim and non-Muslim spiritual tourists could be marketed Islamic tourism by

employing both historical and modern resources if a standard format is adopted. Hence, a framework

is presented for comparing historical and modern aspects of Islamic tourism with respect to tourism

places, people and events. This unique research emphasizes on positioning Islamic tourism products

based on historical and modern dimensions, hence filling a critical gap in marketing tourism in

general and spiritual tourism specifically. A relevant empirical study of travelers interested in

historical and modern Islamic tourism is a palpable future study.

Key words: Islamic tourism, Algeria, Malaysia, historical and modern.

1. Introduction

Tourism is appreciated as the fastest growing global export function. The remarkable growth

in tourism is attributed to globalisation, open access to foreign markets, modern advertising

and strategic marketing with facilitation of travel, communication and accommodation

services (Hjalager 2015; Zhang & Hanks 2015; Milne & Ateljevic 2010; Kim, Chen & Jang

2006). WTO (2009) projected international tourist arrivals touching 1.6 billion travellers by

2020, spending around $2 trillion per year. International tourist arrivals in the Middle East are

estimated to be up by 4% through April 2015, following the region’s recovery that started in

2014 after three consecutive years of declines (WTO 2015).

Tourism places around the globe received around 332 million international tourists from

January to April 2015, which is 14 million more than the same period last year, conforming

an increase of 4% (WTO 2015). Tourism has shown worldwide growth with an increase of

4.3% in 2014 associating with the upwards trend of international tourism in recent years,

which averages more than 4.5% international tourist per year since 2010 (WTO 2015).

According to World Tourism Organisation WTO (2009), 689 million people travelled to




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foreign countries in 2000, out of which nearly 40 million people travelled for spiritual

purposes from Christian, Muslim and Hindu families.

The significance of Islamic tourism has been appreciated by various authors and tourism

marketeers related to Islamic traditions and practices (Haq 2013; Henderson 2011; Scott &

Jafari 2010). Islamic tourism is described by various scholars as tourism for Muslim tourists,

offered by Islamic countries or organisations involving people, places and events associated

with Islam (Scott & Jafari 2010; Zamani-Farahani & Henderson 2010; Al-Hamarneh &

Steiner 2004). Al-Hamarneh and Steiner (2004, p. 24) further specified: “the economic

concept of Islamic tourism focuses on the importance of intra-Muslim tourism for new

markets and destinations”.

Markets in any type of tourism are fundamentally described in three ways: by the product,

need satisfaction and customer identity (Haq & Wong, 2011; Buhalis 2000; Riege & Perry

1999). Product-based marketing focusses on the actual nature of the ‘product/service’ or the

place in tourism, as it indicates the company’s offering. The success of tourism is now

determined by the management and marketing of three elements: place, people or events

(Hjalager 2015; Lim 2015; Tajzadeh 2013; Buhalis 2000). The Islamic tourism could be

based on various forms of tourism such as cultural, spiritual, historical, ecosystem, heritage

and adventure tourism (Scott & Jafari, 2010; Haq & Jackson 2009; Henderson 2009).

The media and other publishers have used the term ‘Islamic’ to elaborate religious, political,

authoritarian and aggressive matters, but recently, it has been related to commercial and

business affairs (Ahmad 2015; Alserhan, 2011; Zamani-Farahani & Henderson, 2010; Al-

Shakry, 2001). Al-Shakry (2001) further explained ‘Islamic’ in business and marketing

context as linked with the revival of Islam’s philosophy and values that provide competitive

advantage to Muslim countries, governments and enterprises. Spiritual tourism in general has

been accepted to be based on two important angles of being historical and/or modern (Al-

Dalaeen, Alsarayreh & Saleh 2011; Haq & Wong 2011; Sharpley & Sundaram 2005).

The aim of this paper is to propose a framework to apply the three tourism elements of place,

people and events to the historical and modern aspects of Islamic tourism. Algeria is selected

in this study as it is well known for its historical tourism treasures associated with Islamic

tourism. Meanwhile, Malaysia is selected as a robust tourist country with a very modern

approach and infrastructure enhancing tourism opportunities and activities, which can be

associated with Islamic tourism.


2.1 Spiritual Tourism

Spiritual tourism is specialised tourism by people with a certain interest linked to a specific

objective. It can be established from the literature review that all travels, journeys or tourism




107

that are taken from a religious or non-religious perspective, to a specific destination, or to

attend a specific gathering or event, or to participate in a specific festival, could be

recognized as spiritual tourism. However, these travels must be undertaken with the intention

of obtaining spiritual growth by seeking, knowing or finding the Divine, which may be called

as God or any other Super Being or High Spirit. Based on a synthesis of the definition of

spirituality and special interest tourism, spiritual tourism can be defined as customised travel

with the purpose of experiencing the Divine and thereby meeting the spiritual interest

demands of individuals and groups. It needs to be noted that spirituality in this study was

oriented towards a concept of the Divine, a relationship with God or a High Supreme Spirit.

Spiritual tourism has been implicitly accepted as part of the tourism industry. Throughout

history, oral, archaeological and written records document peoples’ involvement with

spiritual experiences and their journeys to engage in spiritual activities (Blomfield 2009; Fish

& Fish 2007; Sharpley & Sundaram 2005). Whether spiritual tourism has been to meet self-

actualization, personal well-being, or any other needs, satisfying a spiritual need appears to

be central to human social psychology, irrespective of race, colour, creed religion or any

other identified criteria (Timothy & Iverson 2006). The literature review indicated that

religious tourism and pilgrimage was increasing and the recent interest of people in

spirituality and related matters is the major reason. People belonging to various religions

frequently travel to fulfil their religious as well as spiritual needs in a quest to connect with

God, or the Supreme Being, or the High Spirit. All of these pilgrims or religious tourists can

be grouped together under the umbrella label of ‘spiritual tourists’.

2.2. Islamic Tourism

There is a substantial depth of literature on travel and tourism in Islam, which has been

principally descriptive rather than investigative. It is accepted without any argument that the

Saudi Arabian cities of Makkah and Medina are the most popular Muslim tourism

destinations (Henderson 2011; Haq & Jackson 2009; Clingingsmith, Kwaja, & Kremer 2008).

The literature on Muslim spiritual tourism proved that other than Makkah, Muslims were

always keen to travel to the Holy Lands in Jerusalem (Haq 2013; Livne-Kafri 2007; Timothy

& Iverson 2006). Furthermore, Islamic tourism attracts travellers to different historic and

modern Mosques and shrines of Sufis around the world, and also, events and festivals linked

with the Islamic faith (Haq & Wong 2011; Henderson 2011). Modern places or sites for

Islamic tourism include events such as the Bumitra Islamic Tourism Expo in Malaysia

encouraging Malaysia to open the Islamic Travel Centre (Haq 2013; Al-Dalaeen, Alsarayreh

& Saleh 2011; Anowar, Siwar, Ismail & Islam 2011).

Travelling in Islam, which is commercially and academically called as Islamic tourism, can

be defined into three types: the Hajj, Umrah, Rihla or Ziyara (Scott & Jafari 2010; Timothy &

Iverson 2006). Hajj is the mandatory travel to Makkah once a year on specified dates, or

Umrah that is pilgrimage to Makkah anytime throughout the year (Henderson 2011; Haq &

Jackson 2009; Clingingsmith, Kwaja, & Kremer 2008). A Muslim’s religious adventure in




108

search of wisdom, knowledge, trade or health is called as Rihla (Haq & Wong 2011). The

religious travels of Muslims visiting mosques, shrines or monasteries belonging to renowned

religious Muslims of the past are called Ziyara (Haq 2013; Timothy & Iverson 2006).

Ziyara has been further classified into ‘two major types’ (Bhardwaj 1998, p.71). The first

type is linked to spiritual development achieved by travelling to listen to or witness famous

Islamic scholars, attend religious festivals or seminars, celebrate special days for prophets,

Imams or Sufis at their shrines or mausoleums, or replicate the journeys of prophets, Imams

or Sufis. The second type of ziyara is linked to travelling to holy places in search of solutions

for daily life problems (Bhardwaj 1998). Muslims travel on ziyara to specific tombs, shrines,

mosques or monasteries to ask for physical and spiritual healing, recovery from a significant

loss, family affairs and family development (Haq 2013). Some Islamic schools of thought

criticize such ziyara and declare them as a notion based on local cultural and traditional

practices, and not endorsed by Quran or Hadees. However, in this paper, any type of journey

taken by Muslims, Hajj/Umrah, rihla or ziyara, with the intention of spiritual growth and

connection with God (Allah in Arabic) is considered as Islamic tourism.

Most Sufis and modern Islamic scholars explained Hajj as a spiritual journey rather than a

ritualistic and physical adventure, akin to a formal pilgrimage (Timothy & Iverson 2006;

Nicholson 1996). The most commonly quoted among them is Ali Bin-Usman al-Hujveri,

called Data Ganj Bakhsh, 'bestower of favours' by the devout, a renowned Sufi scholar and

teacher of many Sufis of the eleventh century (Haq & Medhekar 2014). Sufi Hujveri of

Lahore explained that Hajj contained two stations: ‘first station is that of the body, namely

Mecca, and the second is the station of the soul, namely, friendship (with God). Whoever

seeks his bodily station must renounce lusts and pleasures and put on the pilgrim’s garb, and

follow all the rituals. But whoever seeks his spiritual station must renounce familiar

associations and bid farewell to pleasures and take no thought of other than God.

Accordingly, what is truly valuable is not the Ka’ba, but contemplation and annihilation in

the abode of friendship, of which many things the sight of Ka’ba is indirectly a cause’

(Nicholson 1996, p.326-7).

The above mentioned, three types of travels could be placed under the blanket of Islamic

tourism. It can be argued that the nationality, culture, language, dressing, music, and food are

not relevant or significant in Islamic tourism, if the tourist is searching for a connection with

an Islamic site, people, rituals, spirituality or events, then he or she falls under the description

of an Islamic tourist. Haq (2013) presented a conceptual framework for Islamic tourism,

which illustrates that Islamic spiritual tourism and Halal tourism are subsets of Islamic

tourism; while Hajj/Umrah, rihla and ziyara are subsets of Islamic spiritual tourism.

An academically recognised definition of spiritual tourism has not been established yet;

though a definition of a spiritual tourist could be analysed here. A recently accepted

definition of a spiritual tourist could be used as: “someone who visits a specific place out of

his/her usual environment, with the intention of spiritual meaning and/or growth, without




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overt religious compulsion, which could be religious, non-religious, sacred or experiential in

nature, but within a Divine context, regardless of the main reason for travelling” (Haq &

Jackson 2009, p. 145). This paper accepts and adapts with the above given definition for a

Muslim spiritual tourist who travels with similar intentions to relate with, or to be close

with Allah.

Current research carried on Islamic tourism presented different perspectives on tourism in

Islam and hence there is yet to be a unanimously accepted business definition of Islamic

tourism (Alserhan 2011; Henderson 2009). Islamic tourism has been discussed as travelling

to places and events linked to Islam with the intention to gain knowledge, education or

appreciation of Islamic arts and artefacts (Al-Dalaeen et al. 2011; Scott & Jafari 2010;

Zamani-Farahani & Henderson 2010; Timothy & Iverson 2006). Islamic tourism is being

recognized as a new prospect for growth and development of the Muslim identity while

following the existing tourism activities and systems (Zamani-Farahani & Henderson 2010).

Al-Hamarneh and Steiner (2004, p. 24) resolved ‘the economic concept of Islamic tourism

focuses on the importance of intra-Muslim tourism for new markets and destinations’.

Anowar et al. (2011) clarified that Islamic tourism is embedded into heritage and hence it is

constructed upon Islamic heritage, anthropological heritage, geographical heritage and

historical heritage. Therefore, this paper suggests that Islamic tourism, regardless of the

definition, needs to be marketed as a combination of places, people and events based on

historical and modern aspects.

This paper accepts the formation of Islamic tourism based on Muslim tourists, operators and

destinations, but challenges its exclusive definition that labels Islamic tourism to be for

Muslim tourists only. In today’s age of globalization, an inclusive approach for Islamic

tourism needs to be applied for cultural progress and economic development for all Muslim

countries. This paper agrees with the notion from Haq and Medhekar (2014) that a non-

Muslim tourist traveling to Islamic destinations engaging with Muslims to learn about the

history, spirituality, aesthetics and culture of Islam is also contributing to Islamic tourism. For

example, a Buddhist, Christian or Hindu visiting the Blue Mosque in Istanbul could be

engaged in cultural or spiritual tourism, hence be a consumer of Islamic tourism.

2.3. Economic Development By Spiritual Tourism

Tourism is considered as the fastest growing export sector. The tourism growth is credited to

globalization, access to foreign markets, effective advertising and strategic marketing with

facilitation of travel, communication and accommodation services (Milne & Ateljevic 2010;

Kim, Chen & Jang 2006). WTO (2009) forecasted that the number of international tourist

arrivals will reach 1.6 billion by 2020, spending a total of $2 trillion per year. Tourism in the

developing countries in Asia and Africa is growing faster than the world average. According

to World Tourism Organisation WTO (2009), 689 million people travelled to foreign

countries in 2000, out of which nearly 40 million people travelled for spiritual purposes from




110

Christian, Muslim, Buddhist, Sikh and Hindu families and hence boosting the spiritual

tourism spending to US $ 478 billion.

In Algeria, nationwide initiatives are required to recognize tourism in general and Islamic or

spiritual tourism in particular as an instrument for economic development, through its

potential to create job opportunities and earn foreign exchange. Demand for spiritual tourism

among men and women of various faiths and religions are a fast-growing global phenomenon

(Haq & Medhekar 2015; Al-Dalaeen et al. 2011). Many new pilgrimage circuits are being

opened and old ones rejuvenated around the world. For pilgrims, the emphasis is on the

power of the journey itself to a sacred spot, and the sense of spiritual awakening (Henderson,

2011; Blomfield 2009; Sharpley & Sundaram 2005). Fish and Fish (2007, p. 83) declared

from their study that pilgrimage which is more so spiritual in nature is similar to tourism and

should be exploited by developing countries to create opportunities, and ‘more healthy

development of tourism to the third world’. Various factors are responsible for the recent

growth of religious and pilgrimage tourism all over the world, such as: consumers want more

authentic experience by immersing themselves in the spiritual and cultural traditions

associated with specific religions and pilgrimage sites, an increasing number of travel agents

offering religious tourism, pilgrimage tours in response to demand and diversified products

within a trip (WTO, 2009).

In context of economics of Islamic tourism as a type of spiritual tourism when linked with a

particular Islamic destination, for example the historical Mosques and shrines in Algeria and

the state-of-art Mosques and Islamic Museums in Malaysia, it will provide employment,

generate revenue for the state and improve the infrastructure and landscape. The Algerian and

Malaysian Governments need to appreciate this potential and introduce Islamic and spiritual

tourism friendly policies to position tourism as a major growth engine. Hence, this will

enable both countries to capitalize on various economic benefits and multiplier effects for

employment generation and sustainable social and economic development.

3. Research Problem & Objectives

The overarching research problem of this paper is the marketing and economic link between

historical and modern Islamic tourism as a tourism product based on places, people and

events. This research problem is addressed in this article by setting the objective of studying

various tourism places, people and events in Algeria as historical and in Malaysia as a

modern Islamic tourism product. The effective goal of this study is to design a framework

presenting the connection between historical and modern Islamic tourism, which would

support the solution for the above stated research problem. The assessment of the

performance of Algerian and Malaysian Governments regarding tourism development is not

the scope of this paper. Ultimately, this paper attempts to provide theoretical suggestions and

marketing guideline to governments of Muslim countries seeking to achieve sustainable

economic development by appreciating the role of historical and modern Islamic tourism.




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4. Findings and Discussion

4.1 Islamic tourism in Algeria

Algeria enjoys a unique geographical location that offers a huge potential for leisure and

tourism. A rudimentary search shows several tourism opportunities available to Algeria based

on its very robust cultural, geographical and social infrastructure. The International Union for

Conservation of Nature (UICN) reported that Algeria has a total area of natural World

Heritage Sites of 7,361,315 sq. km, which is 8th in the world and the Algerian area of natural

World Heritage Sites is 52% of national protected areas (UICN, 2013). Moreover, assorted

landscapes, favourable weather conditions, affordable consumer prices and a historically

rich and diverse heritage could enable Algeria to be a leader in tourism destination

(Bouadam 2011).

Islam is the predominant religion of Algeria with 98% Muslims where a very high majority

belongs to the Sunnis mostly devoted towards the Maliki School of Fiqa’a or jurisprudence.

AN overview of the Algerian history reflects that Islam came to Algeria in 642 and was

established by 669 since it became very popular among the locals. The key acclaim for this

success of Islam as a system being established in Algeria goes to the religious scholars or

Sufis who poured in this place from various Muslim states spread from Europe to Asia. These

scholars were not only religious preachers but also teachers and reformers of society and

hence were able to leave an ever lasting impact on the social and spiritual foundation.

The love and dedication for the Sufi scholars that brought and developed Islam to Algeria

throughout its Islamic life is common among Algerians. The shrines and tombs of the great

characters of Islam are revered and regularly visited as ‘ziyara’ by the devotees. Due to these

reasons Algeria has been selected in this study as a case of historical Islamic tourism with

several historical Mosques, Sufi shrines and monasteries.

4.1.1. Islamic People in Algeria

The most famous Sufis that are observed as part of the historical people associated with

Islamic tourism in Algeria are:

• Abu Maydan whose tomb is in Tlemcen.

• Sidi M’hamad Bou Qobrine the pioneer of the Rahmaniyya Sufi order.

• Sidi Ahmed Ben Youcef Al Rashidi, buried in the city of Melyana (Islamic Tourism

2007).

• The Patron Saint of Algiers Sidi Abdul-Rahman Athaalibi, he belongs to the family of

the Prophet Muhammad (PBUH) with noble lineage going up to Jaafar Ibn Abi Taleb,

author of more than 100 books during the fourteenth century, he is buried at Bab El

Oued in the center of Algiers (Islamic Tourism 2007). He is also referred to as the

primary ‘people’ in Islamic tourism.




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• Sidi Ahmed Zerrouk Al Barnoussi the pioneer of the Chadiliyya Sufi order.

• The lady Lalla Zaynab bint Sheikh Mohammad ibn Abi Al-Qasim.

4.1.2 Islamic Places in Algeria

The following examples of historical Islamic tourism referring to places have been selected

from the study of Algeria:

• Among the historical Islamic monuments in Algeria, the Great Mosque of Tlemcen

stands out. This Mosque was built during the reign of Sultan Yousuf bin Tashfin in

1082 and after many renovations is still considered as the spiritual capital of Algeria

and could be referred to as primary ‘place’ for Islamic tourism.

• The Great Mosque of Algiers, also known as El Jadid Mosque was also built during

the time of Sultan Yousuf bin Tashfin in 1097.

• Historically the most significant site is the Ketchaoua Mosque in the Kasbah of

Algiers and is recognized as UNESCO World Heritage Site. The Ketchaoua Mosque

was built by the Ottomans in 1612. The French invaders converted it into Saint

Phillippe Cathedral in 1838 and erected a gigantic Cross on it in 1940 to celebrate

their occupation of the land. Ultimately, in 1962 it was restored as a Mosque again

and has been the center of attention for many Muslim tourists around the region.

• The city of Biskra hosts the Mosque of Fatih Okba, which is the resting place of the

famous conqueror of North Africa Okba Ibn Nafea Al Fihri (Islamic Tourism 2007).

• The mosque of Sidi Al Moubarak in Khanka Sidi Naji is also known as "the Big

Mosque" or the" Friday Mosque". This mosque was constructed in 1734 and is

considered as one of the most dominant historical monuments and a center of Islamic

and scientific scholarship.

• The Al Bacha Mosque in Oran is well known as an architectural jewel of the region.

These well-known structures not only present the national glory for Algerians but also a good

case to be studied as historical places for Islamic tourism.

4.1.3 Islamic Events in Algeria

These Sufi scholars, their shrines and their birth and death anniversaries are examples of

historical events that derive historical Islamic tourism.

4.2 Islamic Tourism in Malaysia

Malaysia is considered as the new economic tiger of Asia that has risen against expectations

and achieved many economic targets. One of these is the success in tourism development,

management and growth. The key success factor behind the Malaysian tourism success is the

diversified place, people and events offered to different travellers around the world




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(Henderson 2003). Considering the diversification applied by Malaysian tourism, all tourists

are aware of the successful campaign of ‘Malaysia truly Asia’, but then pursuing special

interest tourists, Malaysians have well promoted and managed Islamic and Halal Tourism,

narrowly targeting Muslim tourists (Anowar, Siwar, Ismail & Islam 2011).

Islamic tourism was a challenge for Malaysian Government as they wanted to attract

hedonistic tourists as well as faith-conscious Muslims and family tourists. This issue was

resolved by delivering distinct programs and products at state, national and international

levels while presenting Islam in their official tourism marketing (Anowar et al. 2011). Islamic

tourism also required religious and sacred places, people and events, which were not very

common and historically available in Malaysia. Therefore, the authorities decided to start

from scratch and to build an innovative and modern Islamic tourism infrastructure in

Malaysia. Taking concrete steps towards this goal, the Islamic Tourism Centre (ITC) was

launched in early 2009 in the Auditorium at Al-Azim State Mosque in the city of Melaka.

This centre helps as a planning block where all research, intelligence and information is

processed for effective marketing and management of Islamic tourism. The Board of

Directors of ITC consist of senior government people, key professionals in hospitality and

tourism and renowned international scholars from esteemed global institutions (ITC 2015).

In order to build their Islamic tourism based on people, Malaysia arranged conferences and

seminars highlighting Islamic religious and spiritual issues and invited best scholars and

presenters from all corners of the planet. Regarding the events, Malaysia has progressed in

Islamic tourism by planning many international festivals, seminars and conferences to draw

Muslims together to integrate their professional, spiritual and intellectual capabilities. These

festivals invite Muslims from all over the world to destinations that are a far cry from the

historical religious places as observed in the case of Algeria.

4.2.1. Islamic Events in Malaysia

Following examples of modern Islamic tourism referring to events have been selected from

the study of Malaysia:

• The first Bumitra Islamic Tourism Expo organised in Malaysia from 20-22 February

2009 attracted several Muslim tourists as well as providers of Islamic tourism,

Hajj/Umrah agents, hoteliers and industrialists from hospitality and travel (Bumitra

Islamic Tourism Expo 2009). This Islamic Tourism Expo exposed the potential

market for modern tourism for Muslim tourists, which has been conducted regularly

since then. Earlier notions that any type of religious tourism should be based on

historical sites were rejected and a paradigm shift was witnessed with modern Islamic

tourism being recognised as a formal tourism product.

• The importance of the halal industry and its exponential growth has amazed all

industries around the globe who are now busy planning to capitalise on it (Ahmad




114

2015; Alserhan 2011). The International Halal Product Expo and the Halal Industry

Seminar was organised in Malaysia to get all buyers, suppliers and sellers of halal

products together. This event was initially planned to expand market opportunities for

Malaysian manufacturers. Eventually, the overwhelming response of travellers

visiting the halal seminars as a family day out, trying halal product samples from

international producers, triggered the idea to have different types of halal seminars for

different products as events that would attract high number of Muslim tourists.

• The International Competition of Al Quran Recital and Memorization is another

example of an event organised as a product of modern Islamic tourism. Generally,

Muslim youth travel to Holy Quran competitions and tried to be the best reciter and

memorizer of the Holy Quran. These competitions have been arranged in many

Middle Eastern countries for decades, but only Malaysia has been able to be the

pioneer to redesign it into a tourism event. Now the young male and female

competitors travel to Malaysia on an excursion tour and compete in the Quran

recitation and memorisation. More recently, the organisers of these competitions have

also packaged tours for the parents and relatives of these youth to join them in the

competition while they can also enjoy sightseeing in Malaysia.

• World Islamic Economic Conference (WIEF) and World Islamic Tourism Mart

(WITM) have also being organised as forums for Muslim and non-Muslim

intellectuals and entrepreneurs to get together and discuss the growth of global and

regional economies and tourism based on Islamic principles and teachings. Now such

forums are also designed as a family friendly tour package where one family member

could officially attend the seminar while the rest of the family would become Islamic

tourists in Malaysia.

• The two annual Eids and the holy month of Ramadan are devotedly observed in all

Muslim countries. But again, Malaysia has managed to use these as modern Islamic

tourism events. In Ramadan, special Aftar dinners are arranged where Muslims break

their fasts at sunset after abstaining from eating and drinking since dawn. These Aftar

gatherings are promoted as multi-faith congregations where non-Muslims are also

invited to observe and share the joy of Muslims breaking fast. Likewise, events are

planned for Eids when people from all faiths get together to learn about Islam and try

some food, local dresses, hinaa, hijabs and other Islamic cultural experiences. Hence

many cultural tourists could be targeted by this event as Islamic tourists.

4.2.2. Islamic Places in Malaysia

The following examples of modern Islamic tourism referring to places have been selected

from the study of Malaysia:

• The floating Crystal Mosque, called as Masjid Kristal among Malaysians, was

inaugurated in 2008 in Kuala Terengganu. The giant and spectacular building is




115

constructed entirely from steel and tinted glass attracting many Muslim and non-

Muslim travellers till today. The Crystal Mosque also markets itself as a spiritual

theme park presenting scaled-down replicas of historically famous mosques, shrines,

tombs, mausoleums and other Islamic structure. Hence, a good marketing of the

replicas of the Islamic places is proving to be more effective than some of the

original sites.

• The capital of Malaysia, Kuala Lumpur is now home to the new Islamic Arts Garden

Complex, which is a centre of Islamic arts heritage (ITC 2015). Regular exhibitions

on Islamic calligraphy and Quran manuscripts are displayed here to attract Muslim

tourists. The Islamic Arts Garden Complex also presents globally inspired and

borrowed Islamic architecture, interior design and paintings. The crown display is of

an original manuscript of the Holy Quran that is considered priceless by devout

Muslims. Visitors also get an opportunity to watch shows presenting the process of

the Holy Quran being preserved, copied and produced.

• The Islamic Arts Museum Malaysia is known as the largest Islamic museum in South

East Asia (ITC 2015). Again a good example of modern Islamic tourism based on a

place that has just been constructed to attract several spiritual tourists. This Islamic

Arts Museum holds more than 7,000 artefacts in 12 galleries that also include an

extensive library on Islamic art, but built on modern designs. The Islamic art pieces

displayed in this museum come from different parts of the wide spread Islamic world,

from East to the West. The main attraction of this museum is the world’s largest scale

model of the central Mosque of Makkah, Masjid Al-Haram, which is the spiritual

centre of Islam and known as the House of Allah. Appreciating the fact that non-

Muslims are restricted to visit the real city of Makkah and could never able to witness

Masjid Al-Haram, this replica is a key spiritual product that can take non-Muslim

spiritual tourists as close to reality as possible.

5. Conclusion

The findings and discussion in the preceding section leads towards an explicit conclusion that

Islamic tourism can be studied, evaluated and promoted by adopting three elements of places,

people and events. This study also conceptually approves the impression that Islamic tourism

is based on historical and modern aspects. It can also be noted that probably Islamic tourism

is the only type of tourism today that can be marketed as a historical product as well as a

modern product. It all depends upon how operators can effectively package the related place,

people and events. This study has contributed to the theory of Islamic marketing,

management and tourism, spirituality, tourism business and marketing, by identifying the

elements to measure tourism performance and use effective tools to position spiritual tourism

products and services.




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The conceptual framework given in the following table illustrates the findings and conclusion

of this conceptual study indicating the places, people and events being marketed separately as

historical and modern Islamic tourism in Algeria and Malaysia respectively.

Table 1: Conceptual framework to market historical and modern Islamic tourism in Algeria

and Malaysia

ISLAMIC TOURISM Algeria - Historical Malaysia - Modern

PLACES Mosques, Sufi Shrines, Islamic

Monasteries, Islamic Schools

or Madrassas

State-of-Art Mosques, Islamic

Museums, Replicas of famous Islamic

Sites

PEOPLE Sufis of the past, Religious

Leaders

Modern Scholars of Islam experts in

Technology, Islam & Science

EVENTS Anniversaries of Sufi scholars,

National Days, Eid and

Ramadan Programs.

Islamic Knowledge & Business

Seminars, Islamic & Halal Tourism,

Eid & Ramadan gatherings.

6. Future Research Direction

An empirical study to confirm the findings of this research is an evident future research

direction. In order to test and confirm the reliability and validity of conclusions of conceptual

findings of this research, further qualitative and quantitative study is suggested. The

quantification of findings related to historical and modern Islamic tourism based on behavior

and attitude of tourists needs to be undertaken in order to reach evidence based tourism

marketing strategies. An empirical study on the behavior of Muslim visitors who qualify as

Islamic tourists, regarding their understanding and preferences for historical or modern

Islamic tourism is an imperative future study. Similarly, more new and useful segments of

Islamic tourists could be identified by an empirical research based on tourist’s regional,

ethnic and sectarian backgrounds. A quantitative research would provide better marketing

information on tourists’ tastes and preferences for tourism marketers. Meanwhile, a

qualitative study could be conducted with management and organizers of places, people and

events linked to Islamic tourism, which will provide in-depth details regarding the supply-

side of tourism marketing and management.




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119

Scrutinize Financial Proficiency and Profitability Spotlight of

Beximco Pharmaceutical Ltd. In Bangladesh Kazi Farzana Shumi

Assistant Professor of Finance, Department of Business Administration, International Islamic

University of Chittagong, Dhaka Campus, Dhaka, Bangladesh. PhD fellow, International Islamic

University of Malayasia..e-mail:[email protected]

Abstract :

The report applies to evaluate how well the company performs. Financial proficiency of a company is

usually related to how well a company can use it assets, share holders equity and liability, revenue

and expenses. Financial ratio analysis is one of the best tools for measuring profitability highlights of

any company. It analyzes the company’s use of its assets and control of its expenses. It also used to

analyze the company’s past financial performance and to establish the future trend of financial

position. The main aim is to analyze performance of last 5 years through ratio analysis and DuPont

analysis of Beximco Pharmaceuticals Ltd. The main data collected from the annual financial reports

of Beximco Pharmaceuticals Ltd. from 2009 to 2013. Different financial ratios are evaluated such

liquidity ratios, asset management ratios, profitability ratios, market value ratios, debt management

ratios and finally measure the best performance of BPL. This study will attempt to understand the

financial conditions of BPL on different segments such as liquidity, profitability & solvency. The

purpose is also to make recommendations for improving the financial stability and soundness of

different services provided to the shareholders of BPL. It is also the purpose of the researcher to help

the management by providing an idea to take appropriate decisions about the quality of the

investment & financing in future.

Key Words: Profitability, liquidity, Market value, Asset Management, debt management, DuPont.

1. Introduction

Beximco Pharmaceuticals Ltd. (Beximco Pharma) is a leading manufacturer of medicines and

Active Pharmaceutical Ingredients (APIs) based in Bangladesh. Incorporated in the late 70s,

Beximco Pharma began as a distributor, importing products from global MNCs like Bayer,

Germany and Upjohn, USA and selling them in the local market, which were later

manufactured and distributed under licensing arrangement. Over the years the company has

grown from strength to strength and today it has become a leading exporter of medicines in

the country winning National Export (Gold) Trophy a record four times. Benchmarked to

global standards, Company’s manufacturing facilities have been accredited by the major

global regulatory authorities, and it has so far expanded its geographic footprint across all the

continents.

Beximco Pharma currently has a portfolio of more than 500 products encompassing all major

therapeutic categories, and it has successfully differentiated itself by offering technology




120

driven specialized products. With a dedicated workforce of around 3,000 people, the simple

principle on which it was founded remains the same: producing high-quality generic drugs

and making them affordable to their people. Here, we want to go for measuring overall

financial performance of BEXIMCO trough Ratio analysis for couple of years data along

with growth trend and dupont analysis.

2. Objectives of the Study

• To give a brief overview and some idea about its management and organizational

structure of Beximco Pharmaceuticals Limited. Moreover, assess and find out the

financial condition of BPL and to evaluate the performance of BPL in last Five years.

• To determine the measure of financial performance through ratio analysis (Liquidity

Ratios, Asset Management Ratios, Profitability Ratios analysis, Debt coverage Ratio,

Market value ratios), DuPont Analysis and trends.

• To give a clear picture about the financial performance of BPL in last five years by

Analyzing the growth charts of these ratios.


Maryam MOHAMMADI (2012), she state that, accounting principles are useful tools in

executing and improving a successful practice management plan. In today’s competitive

environment, evaluating the financial performance is crucial for companies in manufacturing

sector. The analysis of financial performance reflects the financial position of the company,

the level of the competitiveness in the same sector, and a thorough knowledge about the cost

and profit centers within the firm. Managers, investors, and creditors can then apply this

accounting information provided by financial analysis in their strategic planning and

investment decisions. This study investigates the financial performance of an investment

company in Malaysia for a three-year period from 2009 to 2011, which is assessed using

financial ratios. The findings pointed out that overall company performance reduced

remarkably in the last year of the analysis. This study principally emphasizes on how

accounting information aids budgetary decision-makers to evaluate the company financial

performance, determine its future obligations, and make better investment decisions.

Jo Nelgadde (2010), debt collection and debt recovery tools a company guide to using debt

solution tools for effective debt collection: credit insurance, a solicitor or debt attorney or a

debt collection agency. Moreover, collection of accounts receivable, debt collection or debt

recovery is an important source of a company’s cash flow and business finance. As such,

learning about credit management and debt recovery can prove vital for entrepreneurs.

Munya Mtetwa (2010), in this article he short propose that about the fixed asset. He define

that fixed assets are assets that are used in production or supply of goods or services and they

are to be used within the business for more than one financial year. Consequently, fixed

assets represent the company's long term income generating assets and they can either be




121

tangible or non tangible. It includes land and buildings, plant and equipment, golf courses,

casinos, football players, machinery and hotels depending on the nature of the business under

consideration.

Gopinathan Thachappilly (2009), in this articles he discuss about the Financial Ratio

Analysis for Performance evaluation. It analysis is typically done to make sense of the

massive amount of numbers presented in company financial statements. It helps evaluate the

performance of a company, so that investors can decide whether to invest in that company.

Here we are looking at the different ratio categories in separate articles on different aspects of

performance such as profitability ratios, liquidity ratios, debt ratios, performance ratios,

investment evaluation ratios.

James Clausen (2009), He state that the Profitability Ratio Analysis of Income Statement and

Balance Sheet Ratio analysis of the income statement and balance sheet are used to measure

company profit performance. He said the learn ratio analyses of the income statement and

balance sheet. The income statement and balance sheet are two important reports that show

the profit and net worth of the company. It analyses shows how the well the company is

doing in terms of profits compared to sales. He also shows how well the assets are

performing in terms of generating revenue. He defines the income statement shows the net

profit of the company by subtracting expenses from gross profit (sales – cost of goods sold).

Furthermore, the balance sheet lists the value of the assets, as well as liabilities. In simple

terms, the main function of the balance sheet is to show the company’s net worth by

subtracting liabilities from assets. He said that the balance sheet does not report profits,

there’s an important relationship between assets and profit. The business owner normally has

a lot of investment in the company’s assets.

Lucia Jenkins (2009), Understanding the use of various financial ratios and techniques can

help in gaining a more complete picture of a company's financial outlook. He thinks the most

important thing is fixed cost and variable cost. Fixed costs are those costs that are always

present, regardless of how much or how little is sold. Some examples of fixed costs include

rent, insurance and salaries. Variable costs are the costs that increase or decrease in ratios

proportion to sales.

Maryam Mohammadi and Afagh Malek, (2009)In the Conference: International Conference

of Educational Performance and Development, Volume: 1 described, Accounting principles

are useful tools in executing and improving a successful practice management plan. In

today’s competitive environment, evaluating the financial performance is crucial for

companies in manufacturing sector. The analysis of financial performance reflects the

financial position of the company, the level of the competitiveness in the same sector, and a

thorough knowledge about the cost and profit centre within the firm. Managers, investors,

and creditors can then apply this accounting information provided by financial analysis in

their strategic planning and investment decisions. This study investigates the financial

performance of an investment company in Malaysia for a three-year period from 2009 to




122

2011, which is assessed using financial ratios. The findings pointed out that overall company

performance reduced remarkably in the last year of the analysis. This study principally

emphasizes on how accounting information aids budgetary decision-makers to evaluate the

company financial performance, determine its future obligations, and make better investment

decisions.

4. Methodology

This chapter describes how the data needed in order to fulfill the purpose was collected. It

also discusses the model and formula, how to presenting the model and formula in our thesis.

We used quantitative approach for our thesis because the majority of data collection from the

quantitative approach. Main data for our thesis are the annual financial reports on Beximco

Pharmaceuticals Company from 2009 to 2013. When we measure the ratio analysis for any

company, we have to use the annual financial report, otherwise we do not measure. I have

also used four main financial statements for ratio analysis of pharmaceutical company such

as; balance sheets, an income statement, cash flow statement; statement of shareholder’s

equity. It indicates the different steps such as, selection of financial report, identification of

balance sheet, income statement and cash flow statement, ratio analysis, mathematical

calculation, comparison of the performance among last five years of BPL.

First step of model, I do a selection of financial report of annual financial report. The annual

financial report present financial data of a company's position, operating performance, and

funds flow for an accounting period .I used the annual reporting of Beximco pharmaceuticals

Ltd. in 2009 to 2013.

Second step of model, we identify the balance sheet, income statement, cash flow statement

from the annual financial report. I used some data from balance sheets for 19 different kinds

of ratio such as liquidity ratios, asset management ratios, debt management ratios. In contrast,

I used some sources from income statement. When we analysis the ratio of profitability and

debt management ratio I have to use income statement for the company. Nevertheless, we can

use some data from the cash flow statement for ratio analysis such as market value ratio.

The third step of model, we identify the suitable ratio for performance evaluation and we

analysis the ratio such as liquidity ratio, asset management ratio, profitability ratio, debt

coverage ratio, market value etc. All types of ratio are most important for how well a

company to generate its assets, liquidity, revenue, expense, share holder equity profit or

loss etc.

The Fourth step of model, we used the Mathematical calculation for BPL. Here some figures

were identified from the income statement and balance sheet in 2009 to 2013 of BPL. I used

scientific calculator for determine the result.

The fifth step of model; we used the graphical analysis for evaluation of the company. The

graphical analysis is an inexpensive, easy-to-learn program for producing, analyzing, and




123

printing graphs. Here I used Microsoft excel for preparing the graphs of the company. We

make different kinds of graph of different ratios such as column graph, line graph, pie chart,

and bar graph. Most of the graphs are column graph .Every graph has two part one is

horizontal another is vertical. Horizontal indicate the years and vertical indicate the parentage

of ratio.

The sixth step of model, I have compared the performance of Beximco Pharmaceutical Ltd.

about the liquidity position, asset management condition, debt coverage facilities and

profitability, share equity position under the ratio analysis. I also analyze the five year’s

performance of BPL. Moreover I have tried to show the DuPont analysis using the data of 5

years through its formula also.

Finally we can declare the best performing year of the company. We can easily measure the

best one because we use different kinds of ratio and know the result, graphical analysis,

compare of five years performance. The Model for Performance Evaluation of Beximco

Pharmaceuticals Ltd is below.

Modal for performance

evaluation of both

pharmaceuticals

Selection of financial report

Identification of balance sheet, income statement and cashflow statement

Ratio analysis

Mathematical calculation

Graphical analysis of the companies

Comparison among the performance of last five years

Declaration of best performance among five years

Liquidity ratios

Asset management ratios

Profitability ratio

Debt management ratios




124

5. Findings and Analysis

In this part we present the result from our data analysis. This part is separate into five

categories. At first, we briefly examined the performance of liquidity position of Beximco

Pharmaceuticals Ltd. Secondly; we present the asset management condition of the company.

Then, we demonstrate the performance of profitably of BPL, after that we discuss the debt

management position and finally we represent the market value of the company from 2009

to 2013.

5.1. Liquidity Ratio

Liquidity ratio refers to the ability of a company to interact its assets that is most readily

converted into cash. Assets are converted into cash in a short period of time that are concerns

to liquidity position. However, the ratio made the relationship between cash and current

liability. The Liquidity ratio we can satisfy on the three ratios, those are: Current ratio, Quick

ratio or acid test and Cash Ratio.

Fig1.1 Current Ratio = Current assets /Current liabilities

5.1.1. Current Ratio Analysis: The current ratio measures the company’s ability to pay off

its current liability. Here we can see that current ratio was highest in 2009 with compare in

preceding years. But it also denotes that company has huge idle money, so it is not good sign

for the Company. And current ratio is decreasing in 2010 though it increased a little in year

2011 and 2012, the lowest one is 2013.this indicates that BPL utilized the idle money in a

profitable way. And there growth rate indicates it also.

5.1.2. Quick Ratio or Acid test

Quick ratio or acid test ratio is estimating the current assets minus inventories then divide by

current liabilities. It is easily converted into cash at turn to their book values and it also

indicates the ability of a company to use its near cash.

The formula of quick ratio or acid test ratio are as follow as;

2009 2010 2011 2012 2013

Beximc

o

Pharma

ceutical

s Ltd.

2861891654/

2602032

=2.98:1

6916737893/

2321451642

=2.50:1

7148462753/

264826988

=2.70:1

8197421953/

3064944769

=2.67:1

8903422328/

4382581278

=2.03:1




125

Quick ratio = (Current asset- inventories)/Current liabilities Quick Ratio

Figure 1.2

Analysis: Quick ratio is the most conservative ratio in calculating liquidity position. Here we

can see that acid-test was high in first years, but it was decreased dramatically in 2010, than

2011 increased and in 2012 increased again. But It decreased in 2013. The growth rate is also

a negative position in last year as Liabilities are raised more than current assets. This is not

good for BPL. So their profit margin may not so high.

5.1.3. Cash Ratio:

The formula of cash ratio is below as;

Cash Ratio = Cash / Current Liabilities

Table 1.3. Cash Ratio

Cash Ratio

0

-22.22%

20.41%

-67.80% -5.26%-150

-100

-50

0

50

100

150

2009 2010 2011 2012 2013

Cash Ratio

Growth Rate

Analysis: The cash ratio measures the extent to which a corporation or other entity can

quickly liquidate assets and cover short-term liabilities, and therefore is of interest to short-

term creditors. Here we can see that in 2010 BPL had more cash balance than the other year.

After that there is a decline of cash ratio, which might be for the payment of short term

liability or other expense.

Quick Ratio of 2009 2010 2011 2012 2013

BPL (2861891654-

1722953284)/

2602032

=2.24:1

(6916737893-

198380944)/

2321451642

=1.67:1

(7148462753-

229184463)/

264826988

=1.83:1

(8197421,953-

2433987981)/

3064944769

=1.88:1

(8903422328-2411881986/

4382581278

=1.48:1

Cash Ratio of 2009 2010 2011 2012 2013

BPL 1,058,4

33,574/

2,321,4

51,642

=0.46

1,471,448,43

6/2,513,157,2

32

=0.59

518,768,296

/2,648,161,988

=0.19

552,978,676

/3,064,944,769

=0.18

595,732,966

/4,382,581,278

=0.14

0-25.1

9.59 2.73

-21.28

-5

0

5

2009 2010 2011 2012 2013

Quick Ratio

Quick Ratio

Growth Rate




126

5.2. Asset Management Ratio

Accounts

receivable

turnover for

2009 2010 2011 2012 2013

BPL 486,82,54,915/

694,111,730

=7.01 times

6490847,353/

821,356,439

=7.91 times

7890241843/

978,224,317

=8.06 times

9289115284/

1,162,404,807

=7.99 times

10490699094/

1,249,434,697

=8.40 times

Account receivable turnover ratio formula is;

Accounts receivable turnover = Sales / Accounts receivable Accounts receivable turnover

5.2.1. Accounts Receivable Turnover

5.2.1. Average Collection Period

The average collection period is refers the average number of days of the company.It

maintain the company to collection its credit policy. It has made good relationships between

account receivable and outstanding payment. It measures the average number of days

customers take to pay their bills to divide by account receivable turnover .The average

number of day also indicate the 360 days .

Account receivable turnover ratio formula is;

Accounts receivable turnover = Sales / Accounts receivable Accounts receivable turnover

Average collection period = 360 days / Accounts receivable turnover

Analysis: These ratios are only useful if majority of sales are credit (not cash) sales. This table shows that there was the highest average collection period in 2010 and after that this was decreasing. 2013 had the lowest period that was really a good side for BPL’s collecting efficiency. Inventory turnover ratio

Inventory Turnover Ratio = Cost of Goods Sold / Average Inventory

5.2.2. Inventory Turnover Ratio Inventory

Turnover

Ratio of

2009 2010 2011 2012 2013 2009 2010 2011 2012 2013

BPL 3317640

254/

(322824

1377/2)

=2.05

2566206

626/

(370676

2728/2)

=1.38

4103709021/ (42756

54075/

2)

=1.92

4,899,713,857/ (4725832612/2) =2.07

5,651,89

8,878/

(484586

9967/2)=

2.33

B

P

L

486,82,54,915

/

409,898,122

=11.88 times

6,490,8

47,353/

432,31

5,660

=15.01

times

7,890,24

1,843/

523,798,

136

=15.06

times

9,289,115,2

84/

470,097,685

=19.76

times

10,490,6

99,094

/141,582,

304

=74.09

times

2009 2010 2011 2012 2013

360 days/

7.01 times

=51 days

360 days/

7.91 times

=46 days

360 days/

8.06 times

=45 days

360 days/

7.99 times

=45 days

360 days/

8.40 times

=43 days




127

Inventory Turnover Ratio Analysis: In 2009 inventory turnover ratio was good but it decreased in 2010.But after that it was increasing. This indicates inventory is selling quickly and that little unused inventory is being stored (or could also mean inventory shortage).

5.2.3. Accounts Payable turnover

The accounts payable turnover ratio is compute by account payable to sale. It measures the

tendency of a company credit policy whether extend account payable or not.

The account payable turnover ratio equation are as follow as;

Accounts Payable turnover = Sales / Accounts Payable ccounts Payable Turnover

Accounts Payable turnover Growth Rate

Analysis: The number of times trade payables turn over during the year. Here Accounts Payable turnover is increasing in every year. The higher the turnover, the shorter the period between purchases and payment. So we can say it may indicate unfavorable supplier repayment terms.

5.2.3.1. Accounts Payable Turnover in Days:

Accounts Payable turnover in days is represent that the number of days of a company to pay their liability to their creditor. If any company number of days is more then the company is stretching account payable otherwise the company is not holding their account payable. It evaluates the account payable turnover by exchange into 360 days.

Accounts Payable turnover in days = 360 days / Accounts Payable Turnover

Analysis: Compare company’s days in accounts payable to supplier terms of repayment. Here we can see the payable turnover days were decreasing that means BPL has the ability to pay its payable minimum days.

2009 2010 2011 2012 2013

BPL 360 days/11.88

=30.30

360 days/15.01

=23.98

360 days/15.06

=23.90

360 days/19.76

=18.21

360 days/74.09

=4.79

0

50

100

20

09

20

10

20

11

20

12

20

13

Accounts Payable

turnover

2009

2010

2011

2012

2013




128

4.2. Fixed Asset Turnover ratio

Fixed asset turnover ratio is the sales to the value of fixed assets of the company. It determine

the effectiveness in generating net sales revenue from investments in net property, plant, and

equipment back into the company evaluates only the investments.

Fixed asset turnover = Sales / Net fixed asset

Analysis: How efficiently your business generates sales on each dollar of assets. From the table we can see the increasing ratio of fixed asset turnover. It is increased in every year. The highest

Ratio is the same in last year 2012 & 2013.so we can say BPL are using its asset in a productive way. So the growth rate has fallen in 2013 from 16.33% to 0%. Total Asset Turnover Ratio The total asset turnover ratio measures the ability of a company to use its assets to generate

sales.(Kieso, Weygandt, Warfield ,2001).It considers all assets including property ,plant and

equipment, capital working in process, investment –long term, inventories, trade debtors,

advances, deposit and prepayment, investment in market securities, short term loan, cash and

2009 2010 2011 2012 2013

BPL 2,302,048,289/

4,868,254,915*

100

=47.29%

3,173,207,099/6,49

0,847,353*100

=48.89%

3,786,532,822/7,890,

241,843*100

=47.99%

4,389,401,427

/9,289,115,284*100

=47.25%

4,838,800,216/10

,490,699,094*100

=46.13%

2009 2010 2011 2012 2013

BPL 4,868,254,915/

12,975,195,529

=0.38

6490847353/15,180,731,6

78

=0.42

7,890,241,843/15,884,87

7,780

=0.49

9,289,115,284/16,392,38

8,639

=0.57

10,490,699,094/18,567,3

29,474

=0.57




129

cash equivalents etc. In these criteria a high ratio means the company is achieving more

profit.

The formula is following as:

Total asset turnover = Sales / Total asset Table 4.2.7 Total asset turnover ratio

Total Asset Turnover Ratio

Analysis: This ratio show efficiently a business generates sales on each dollar of assets. This

ratio is increasing in all year .it shows the positive side of using asset efficiently.

Profitability Ratio Profitability ratios designate a company's overall efficiency and performance. It measures the

company how to use of its assets and control of its expenses to generate an acceptable rate of

return. It also used to examine how well the company is operating or how well current

performance compares to past records of both pharmaceutical companies. There are five

important profitability ratios that we are going to analyze: 1. Net Profit Margin, Gross Profit

Margin, Return on Asset. Return on Equity, 5. Operating profit margin

5.4.1. Net Profit Margin

The net profit margin is determined of net profit after tax to net sales. It argues that how

much of sales are changeover after al expense .The higher net profit margins are the better for

any pharmaceutical company.

Net Profit margin = Net profit after tax/sales*100 Net Profit Margin Ratio

2009 2010 2011 2012 2013

PL (624,740,307/4868

254915)*100=12.8

3%

(1,051,648,808/649084735

3)*

100=13.33%

(1,198,525,342/

7,890,241,843)*100=15.1

9%

(1,319,389,328/

9,289,115,284)*100=14.2

0%

1,404,762,780/10,490,69

9,094*100=13.39%

5.4.1.1.Net Profit Margin Ratio

Analysis: this ratio says how much money are the company making per every $ of sales. This table shows a different result from other ratios. Here in 2011 there was the highest net profit margin of BPL and it was decreased in the next two years. It measures that BPL had decreased its ability to cover all operating costs including indirect costs.

2009 2010 2011 2012 2013

BPL 4,868,25

4,915/

19,891,933,422=0.24

6,490,847,35

3/

21,372,399,509 =0.30

7,890,241,843/ 23,033,340,533 =0.34

9,289,115,284/ 24,589,810,592 =0.38

10,490,699,094/ 27,470,751,802 =0.38




130

5.4.2. Gross Profit Margin ratio:

Gross margin express of the company efficiency of raw material and labor during the

working process .If any company higher gross profit margin then the company more

efficiency to controls their raw material and labors. So it is most important for performance

evaluation of pharmaceutical company. It can be assigned to single products or an entire

company. It determines the gross profit to divide by net sales.

The gross profit margin ratio formula as following as;

Gross profit margin ratio= Gross profit/sales*100

Gross Profit Margin Ratio

Gross Profit Margin Analysis: From this ratio we can see the highest net profit margin was

showed in 2010.and after that it was decreasing every year. It says BPL decreased its enough

gross profit to cover its indirect cost.

5.4.3.Return on Asset Ratio (ROA)

The Return on Assets ratio can be directly computed by dividing net income by average total

asset. (Kieso, Weygandt, Warfield, 2001).It finds out the ability of the company to utilize

their assets and also measure of efficiency of the company in generating profits.

Return on Total Assets = Net profits after taxes / total assets*100

2009 2010 2011 2012 2013

PL (6247403

07/10,88

5,706,61

4)*100

=5.74%

(1051648808/

15,974,086,451

)*100

=6.59%

(1,198,525,34

2/17,128,128,

177)*100

=6.99%

(1,319,389,

328/

18,408,161

,859)*100

=7.17%

(1,406,104,

399/19,775

,552,465)*

100

=7.10%




131

Return on Total Assets

5.4.3.1.Return on Asset Ratio

Analysis: Here we see BPL was performing in an average to gain ROA except 2009 that was the lowest ratio among 5 years. But there was a little bit minimization seen in 2013.The Growth rate shows the decreasing position of ROA also.

5.4.4. Return on Equity (ROE)

Return on Equity is compute by dividing net income less preferred dividend by average

company stockholder equity. (Kieso, Weygandt, Warfield, 2001). It demonstrate how a

company to generate earnings growth for using investment fund. It has some alternative name

such Return on average common equity, return on net worth, Return on ordinary

shareholders' fund.

Return on common stock equity = Net income / Common stockholders’ equity*100

Analysis: This is one of the most important ratios to investors. In 2009 ROE was the lowest percentage. But it was increasing after the year. In 2013 ROE decreased slightly. So we can say to invest in Beximco Pharmaceuticals Ltd is safe.

Operating profit margin ratio

The operating profit margin ratio recognize of the percentage of sales to exchange into all cost and expenses after remaining sales. A high operating profit margin is preferred. Operating profit margin is calculated as follows:

2009 2010 2011 2012 2013

BPL 10,885,706

,614/1,511

,492,960

=7.20

15,974,086,4

51/2,098,065,

090

=7.61

17,128,128,1

77/2,517,678

,100

=6.80

18,408,161,85

9/3,046,390,5

00

=6.04

19,775,552,465/

3,503,349,070

=5.64




132

Operating Profit Margin = Operating profits / Sales

5.4.5. Operating Profit Margin Ratio

Operating Profit Margin Ratio

Analysis: Here the highest performance of BPL for Operating Profit Margin Ratio was 2010 and 2011.then it decreased for inefficient use of operating expense. 5.6. Debt ratio

Debt Ratio is laid out the percentage of a company total asset the change into total debt. It is the most

important financial ratio for performance evaluation of any pharmaceutical company.

The ratio is calculated as follows:

Debt Ratio =Total

liabilities / Total assets*100 Debt Ratio

Growth Rate of Debt Ratio

-44.21%

1.62%

-2.06

11.45%

-2.5

-2

-1.5

-1

-0.5

0

0.5

2009 2010 2011 2012 2013

Growth Rate

2009 2010 2011 2012 2013

BPL 62474030

7/1785153

62

=3.50

1051648808/

20342020

2

=5.71

1,198,525,342/

251,767,810

=4.76

1,319,389,328/

304639050

=4.33

1,406,104,39

9/35033490

7

=4.01




133

Debt Ratio

Analysis: Here the worst performance of BPL was 2009 as the debt ratio is high. The next

three years show nearly same percentage where it increased slightly in 2013.And we can see

the upward growth rate which is not good for the company.

5.6.1. Time Interest Earned Ratio

Time interest earned = Earnings before interest tax / Interest charged Time Interest Earned Ratio

Time Interest Earned Ratio

0

-23.21%

-2.99%

15.39%

9.67%

0

0.5

1

1.5

2

2.5

3

3.5

4

2009 2010 2011 2012 2013

-0.3

-0.25

-0.2

-0.15

-0.1

-0.05

0

0.05

0.1

0.15

0.2

Time Interest Earned ratio

Growth Rtea

Analysis: The higher ratio of time interest earned indicates the Company’s higher ability to pay the

interest from their opportunity income. We can see the increasing position of this ratio. So we can say

this is a better performance of BPL.

5.6.2. Book Value per Share Book value per share is the amount each share would receive. If the company were liquidity on the basis of amount reported on the balance sheet. (Kieso,Weygandt, Warfield, 2001). Book Value per share = Common stockholders’ equity / Outstanding shares

Book Value per Share

Graph is not shown a good position of the company as it is decreased the book value from 2010.




134

5.7. Market Value Ratios

The final ratios are the market value ratio. It also call share ownership ratio. It referred to the

stockholder in analyzing present and future investment in a company. In this ratio the

stockholders are interested in the way to certain variables affect the value of their holdings. In

order to the stockholder is able to analyze the likely future market value of the stock market. I

describe one of these ratios:

Earnings per Share (EPS) ratio.Earnings per share ratio are a small variation of ownership ratio. It

gauges by dividing net income into total number of share outstanding .it is most important for

deterring of share price.

Earnings per share ratio: Net income /weighted average number of share outstanding

5.8. DuPont Analysis:

Many equity investors look into return on equity for judging whether company is generating

good return on the investment of the shareholders. However it may not be prudent to look at

ROE, instead one should go for DuPont analysis in order to have a better understanding about

the return on equity. DuPont can be calculated as ROE = (net income / sales) * (sales / assets)

* (assets / shareholder’s equity).In the above equation we have ROE broken down into net

profit margin which implies that how much profit the company is earning from sales, asset

turnover which implies that how efficiently the company is using its assets, and equity

multiplier which is a measure of how much the company is leveraged.If a company’s ROE

goes up due to an increase in the net profit margin or asset turnover, it is a positive sign for

the company. However, if the ROE is increasing due to equity multiplier, it may not be a

good sign indicating that company ROE is increasing due to excess leverage.Even if a

company’s ROE has remained unchanged, assessment in this way can be very helpful.

Suppose a company’s net profit margin and asset turnover decreased, that implies that ROE

stayed the same due to a large increase in equity multiplier or leverage which is not a good

sign for a company.




135

ROE is increasing due to equity multiplier, it may not be a good sign indicating that company

ROE is increasing due to excess leverage.Even if a company’s ROE has remained

unchanged, assessment in this way can be very helpful. Suppose a company’s net profit

margin and asset turnover decreased, that implies that ROE stayed the same due to a large

increase in equity multiplier or leverage which is not a good sign for a company.

2009 2010

ROE=(624,740,307/4,868,254,915) *

( 4,868,254,915/ 19,891,933,422) *

( 19,891,933,422/10,885,706,614)

=0.128329415*0.24473513*1.827344253

=0.057390882

ROE=(1,051,648,808/649,084,735)*

(649,084,735/ 21,372,399,509) *

( 21,372,399,509/15,974,086,451)

=1.62020265*0.030370232*1.337941896

=0.065834676

2011 2012

(1,198,525,342/7,890,241,843)

* (7,890,241,843/23,033,340,533)*

( 23,033,340,533/17,128,128,177)

=0.151899697 * 0.342557426 * 1.344766941

=0.069974099

(1,319,389,328/9,289,115,284) *

(9,289,115,284/24,589,810,592) *

( 24,589,810,592/18,408,161,859)

=0.142036059*0.377762783*1.335810212

=0.071674149.

2013=.071%




136

Analysis: Comparing the DuPont analysis Results, BPL has the highest ROE(0.072) in 2012

and the lowest in 2009(0.057). The assets turnover rate does not seem significant different in

these (2011, 2012, 2013) three years but 2010 remain the lowest and 2009 the second lowest.

The profit margin is the highest in 2010, 2009 is the lowest and 2011, 2012, 2013 is the

closely same. So the growth rate is downward. The financial leverage is decreased since 2010

and then it slightly increased. Overall, from the comparing result of the DuPont Charts from,

we can see BPL was suffering a significant difficult operation in 2009, but soon recovered

after the next years Findings.We already mentioned that the ratio helps to evaluated financial

strengths and weaknesses of pharmaceutical company. It will be prove that why ratio have

different pattern and why ratio marked by negative meaning and why ratio ratios was

satisfactory value.

Conclusion:

Beximco Pharmaceuticals Limited (BPL) is one of the well-known names in the business

sector of Bangladesh. The company is still showing its growth. The company can’t perform

well without its internal performance evaluation. One of the popular techniques to evaluate

the performance is Ratio Analysis and another one is DuPont Analysis. And I have used the

same techniques to evaluate the performance of BPL. BPL is one of the market leaders and in

some cases market leader in the pharmaceuticals industry of Bangladesh. It is gradually

expanding its assets and is able to proper utilize its assets. The overall financial position of

the company may be said to be satisfactory over the years. Since BPL is a good concern of

Beximco Group, so the position may again be improved if management becomes more

careful of income and expenditure, using of working capital.




137

Recommendation

After analysis of different financial performance measures and comparing with last five

years, BPL financial performance is comparatively high in 2013. The recommendations are

as follows:

1. Beximco Pharmaceuticals Ltd. should try to increase their liquidity ratios by sweeping

accounts, decreasing overhead cost, minimizing unproductive assets, continuing to

monitor accounts payable and accounts receivables, owner’s draws and reviewing

profitability also.

2. BPL should try to keep their Asset management process like the previous years to keep

the increasing growth of those ratios and try to minimize a little bit of Accounts payable

turnover ratio to be safe for the payment.

3. BPL should try to increase its profitability. They can improve it by getting rid of the

20% of their customers who provide the lowest profitability frees up capacity, focusing

their energy on products that are meaningfully unique, looking for more opportunities

beyond our borders, reinventing their products and industry, keeping its operating

expense minimum etc.

4. BPL should keep their interest earned ratio and decreased book value ratio for the

bright future and decrease its debt ratio. They can issue additional shares to collect

more cash inflows to minimize debt, implement a debt / equity swap, sell its assets and

then lease them back or increase the sales.

5. The company should increase EPS through gain more profit or decreasing outstanding

shares by buyback program.

6. In according to the DuPont analysis, we can say, BPL have to keep its ROE

unchanged or increasing trend to let it be its strength.




138

References:

Beximco Pharmaceuticals Ltd. Annual Reports (Year: 2009, 2010, 2011, 2012, &2013)

Clausen, James. (2009). “Accounting 101 – Financial Statement Analysis in Accounting: Liquidity

Ratio Analysis Balance Sheet Assets and Liabilities”, Journal of financial statement.

Clausen, James. (2009), “Accounting 101 – Income Statement: Financial Reporting and Analysis of

Profit and Loss”, Journal of income statement.

Clausen, James. (2009), “Basic Accounting 101- Asset Turnover Ratio: Inventory, Cash, Equipment

and Accounts Receivable Analysis”, Journal of asset turnover ratio.

Diane, White. (2008), “Accounts Receivable: Analyzing the Turnover Ratio”, Journal of account

receivable.

Hutchinson, James (2010), “Long Term Debt to Equity Ratio of a Business: Understand a Company's

Value to its Investors and Owners”, Journal of long term debt to equity ratio.

Mtetwa, Munya. (2010). “Fixed Assets: Capital Expenditure”, Journal of fixed assets in accounting.

Nelgadde, Jo. (2010). “Accounts Receivable Analysis: A Guide to Analyzing Trade Debtors for Small

Business Owners”, Journal of accounts receivable analysis.

Nelgadde, Jo. (2009). “Inventory Analysis: A Guide to Analyzing Inventory for Small Business

Owners”, Journal of inventory analysis.

Nelgadde, Jo. (2010). “Debt Collection and Debt Recovery Tools: Using Credit Insurance and Debt

Collection Agencies”, Journal of debt collection and debt recovery tools.

Thachappilly, Gopinathan. (2009). “Profitability Ratios Measure Margins and Returns: Profit Ratios

Work with Gross, Operating, Pretax and Net Profits”. Journal of profitability ratio measure

margin and return.

Thachappilly, Gopinathan. (2009). “Financial Ratio Analysis for Performance Check: Financial

Statement Analysis with Ratios Can Reveal Problem Areas”. Journal of financial ratio

analysis for performance evaluation

EJBM-Special Issue: Islamic Management and Business www.iiste.org



Co-Published with Center for Research on Islamic Management and Business [Reg.No: S-8626 (647)] http:www.crimbbd.org

139

Islamic Management: Some Special Features

Bmjvgx eë¯’vcbv : KwZcq we‡kl êwkó¨

Dr. Mohammad Shafiul Alam Bhuiyan

Associate Professor

International Islamic University Chittagong (Dhaka Campus)

Mobile: 01711739526

Email: [email protected]

Abstract

Management is a planned concept. The key to success of a farm/organization is good management.

Every thing created by the Almighty Allah is part and parcel of His nice plan. Every creature, both

animate and inanimate, that belongs to the galaxy system is not out of His reign. Among all creatures

only the human beings have rights to do works independently. But the Almighty has bestowed them the

model of good management through His prophets and the knowledge of revelation so that they can

attain welfare and peace in this world and the world after death. If men abide by that model, their

attitudes and behaviors are to be framed according to His sole authority and management. Only then,

the accountability and justice in human activities may be ensured which is helpful to build a world of

discipline and soliderity.

g~j kãmg~n (Keywords):

eë ’vc b v, c wiKwíZ m vsM V wb K KvV v‡ gv, m ykvm b , Revew` nxZvg ~ j K mr † b Z…Z¡, B nKvj xb Kj ¨vY I c iKvj xb gyw³|

1. f~wgKv (Introduction)

B m j vg gnvb A vj −vni g‡ b vb xZ G KgvÎ c ~Y ©v½ Rxeb eë ’v (The only complete code of life)|1 gvb e Rx e‡ b i G gb † Kvb w` K I wefvM † b B h vi R‡ b ¨ B m j vg mywb w` ©ó eë ’v † c k K‡ iwb |2 c„w_ ex b vgK G M Ö‡ n gvb yl G gwb Av‡ m wb | G KwU we‡ kl c wiKíb vi AvI Zvq gnvb Avj −vn GL v‡ b gvbyl c vwV ‡ q‡ Qb | GL vb Kvi Ro RM ‡ Zi † h c wi‡ ek, Zv Ø›Ø-msNvZgq b q| G KwU m gw šZ AvB b (Uniform order)-G i AvI Zvq m yk„sL j e ë ’vc b v † g‡ b B m ewKQy P j ‡ Q| G gwb G K eë ’ vc b vi i¾ y‡ Z euva v Av ‡ Q gnvKv‡ ki wekvj AvK…wZi A M wY Z MÖn-b ¶ ÎI| gnvk~‡ b ï gnv m gy‡ ` ª G¸‡ j v fvm ‡ Q wb R wb R K¶ c ‡ _ | wKš‘ G ‡ Ki c ‡ _ Av‡ iKwU Aš—ivq n‡ q ` uv ov‡ ” Q b v| G K Uvi m v‡ _ Av‡ iKU vi msNl ©I n‡ ” Q b v| gn vb Avj −vn B ikv` K‡ ib :

Ò m ~‡ h©i c ‡ ¶ m¤¢e b q P uv‡ ` i b vM vj c vI qv G es iv‡ Zi c ‡¶ I m ¤ ¢e b q w` b ‡ K AwZµ g Kiv| G iv c Ö‡ Z¨‡ KB wb R wb R K¶ c _ I A¶c ‡_ P j‡ Q muvZvi † K‡ U † K‡ UÓ|3

ZvB RoRM Z m yk„sL j eë ’vc b vi G K Rxeš— D` vniY n‡ q Av‡ Q Ávb eyw× A vi we‡ e‡ Ki Awa Kvix gvb y‡ l i Kv‡ Q| RoRM ‡ Zi G G KB wea vb kv m b Ki‡ Q c ÖvY xi † ` nRM Z‡ K| ZvB † Qv U e o c ÖwZwU A½ -c ÖZ¨½, ` „k¨gvb I A` „k¨ -¶ z ªvwZ¶z ª m œvqyZš¿x G es msL ¨vn xb Rxe‡ Kvl G KwU fvim vg ¨c ~Y © m gwšZ e¨ e ’vc b vi M Öwš’‡ Z † _ ‡ K KvR K‡ i e‡ j B c ÖvY xi † ` n m Ë v euvP vi msM Öv‡ g wb ‡ qvwRZ _ vK‡ Z c v‡ i| GL v‡ b I GKwUi m v‡ _ Ac iwUi, ¶ y ªvwZ¶ z ª † Kv‡ l i m v‡ _ eo † QvU A½-c ÖZ¨‡ ½i Ø›Ø-msNv‡ Zi c wie‡ Z© ms‡ h vM I m n‡h vwM ZviB GK Ab b ¨ eë ’vc b vi Rx eš— D` v niY † ` L v h vq|





140

RoRM Z gnvb Avj −vni wb isKzk KZ…©Z¡ G es kw³i † h Ab vwej D` vniY wb‡ q D™¢vwm Z n‡ q Av‡ Q, gvb y‡ l i AvP iYM Z Rxe‡ b I gnvb Avj −vn G KB a i‡ b i eë ’vc b v I kvwš —i c wi‡ ek Kv‡ qg Ki‡ Z P vb | ZvB gvb y‡ l i m vgwM ÖK Rxe‡ b i Rb ¨ Zuvi c ¶ † _ ‡ K wea vb † ` qv n‡ q‡ Q| h v‡ Z gvb y‡ l i Rxe‡ b i m K j wµ qv-K‡ g©, AvP vi -AvP i‡ Y G KgvÎ Avj −vniB wb isKzk KZ…©Z¡ ev e¨ e ’vc b v P ‡ j | G gwb fv‡ e m g — m ymsM wV Z Kvh©vej xi Rb ¨B eë ’vc b v G KwU c Ö‡ qvRb x q Dc v` vb |

eë ’vc b v G gb G Kw U m vg vwRK c Öwµ qv h v cÖwZwU msM V b / cÖwZô v‡ b B c wie¨vß| † Kvb † ` ‡ ki c Öavb e¨w³ † _ ‡ K ï i“ K‡ i G KRb m va viY gvb y‡ l i Rxeb I Kg©c Öev‡ n ch ©š— eë ’vc b v A Zxe ¸i“ Z¡c ~Y ©| gvb evwa Kvi, b ¨v q I B b m vd wb wð ZKiY G es c vw_ ©e I c vi‡ jŠ wKK md j Zv j v‡ f B m j vgx eë ’vc b v Z_ v gnvb Avj −vn c Ö Ë wewa gvj v Ab ym i‡ Y i † Kvb weKí † b B|

2. eë ’vcbvi A_© (Meaning of Management)

eë ’vc b vi Bs‡ iRx c ÖwZkã n‡ j v Management| kã wU j ¨vwUb Maneggiare kã †_ ‡ K D™¢~Z| 4 eë ’vc b v n‡ j v † Kvb we‡ kl j¶ ¨ AR©‡ b i D‡Ï‡ k¨ cÖ‡ qvRb xq Kvh ©vej x‡ K cwiP vj b v Kiv|5 Bs‡ iRx Management k‡ ã i eY©gvj v j ¤fv‡ e (Vertical) e¨vL ¨vi gv a ¨‡ g wb ‡ gœv³ B wZevP K kã M V b K‡ i eë ’vc b vi K vw•¶ Z fv ea viv m y›` ifv‡ e c wiù ~U Kiv h vq-

M- Ministrate † m ev Kiv-m vnvh ¨ Kiv, Motivation †cÖlY v, Morality ˆb wZKZv, Merit † ga v, Manage wb qš¿Y Kiv| e¨ e ’vc b v c wiP vj b vi † gŠ j Dc v` vb B n‡ j v ˆb wZK kw³, ` ¶ Zv I † ga v w` ‡ q † b wZevP K c wiw ’wZ‡ K wb qš¿Y Kiv G es m vwe©K‡ ¶ ‡ Î B wZevP K † m ev c Ö vb Kiv|

A- Ability † h vM ¨Zv, Acquire AR©b Kiv, Abide by c vj b Ki v-† g‡ b P j v, Attention g‡ b v‡hvM , Adhere to † j ‡M _ vKv| eë¯ ’vc b vi m v‡ _ RwoZ Kg©KZ ©v‡ ` i ¶ gZv, KZ…©Z¡ _ v‡ K wea vq Zv‡ ` i Av B b -wewa m gqgZ m wV Kfv‡ e cÖ‡ qvM I ev —evqb Kivi gZ † h gb † h vM ¨Zv AR©b Ki‡ Z n‡ e, † Zgwb wb R wb R Kv‡ R g‡ b v‡ h vM xI n‡ Z n‡ e|

N- Neutral wb i‡ c¶ , Nursing j vj b c vj b , Nourish c wiP h©v, Novelty b Zzb Z¡| wb i‡ c ¶ fv‡ e ` vwqZ¡c vj b G es c wiP h©vi gva ¨‡ g m K‡ j i † m ev Ges m K‡ j i Rb ¨ cÖwZ‡ h vwM Zvi mgvb m y‡ h vM m„wó KivB eë ’vc b v i j ¶ ¨|

A- Approach wb KUeZx© nI qv, Assert Awa Kvi ` vex Kiv, Accountability Rev ew` wnZv, Appraisal g~j ¨vqb | G KRb e¨ e ’vc K mswk−ó m Kj ‡ K Kv‡ Q † U‡ b R evew` wnZvi wfw Ë ‡ Z Zv‡ ` i † _ ‡ K KvR Av` vq Kivi c vkvc vwk c Ö‡ Z¨‡ Ki Kv‡ Ri h _ vh_ g~j ¨vqb I K‡ i _ v‡ Kb |

G- Good governance mykvm b ev fvj e ë ’vc b v, Gear up M wZ‡eM evo v‡ b v| m ykvm b B c v‡ i eë ’vc K G es Zvi Aa xb ‡ ’i gv‡ S m ym ¤ ú K© ˆZwi Ki‡ Z| Avi eë¯ ’vc b v fvj n‡ j e¨w³ I Zvi Kv‡ Ri M wZ‡ eM evo‡ eB|

E- Ethics b xwZ, Eagerness AvM Ön| eë ’ vc ‡ Ki ˆb wZKZvi m v‡_ Zvi Kv‡ Ri Dr m vn-DÏxc b vi wb weo m ¤ ú K© we` ¨gvb | eë ’ vc K b xwZevb n ‡ j Zvi Kgx©evwnb x m vM Ö‡ n KvR Ki‡ eB| Avi Zvi Kg© KvÛ A‰ b wZK n‡ j wZwb Kgx©evwnb xi AvM Ön a ‡ i ivL ‡ Z cvi‡ eb b v|

M- Maintenance i¶ Y v‡ e¶ Y, Modify e` ‡ j †` qv| eë ’vc b v fvj n‡ j m ¤ú ‡ ` i m wV K i¶ Y v‡e¶ Y n‡ e G es Zv Kv‡ Ri c wi‡ ek‡ K e` ‡j † `‡ e| ZvQvov Kg © ¶ Zvi h _ vh _ g~j ¨vq‡ b i d‡ j Kv‡ Ri d j vd j I c v‡ë h v‡ e|

E- Excellence DË gfv‡ e Kiv, Dr Kl © m va ‡ b A` g¨, Energetic D` ¨gx| fvj eë ’vc ‡ Ki Kv‡ Ri gvb n‡ e P gr Kvi G es j ¶ ¨ AR©‡ b † m n‡e D` ¨gx I A` g¨| d ‡ j Zvi Aa xb ’ivI m ‡ e©v” P gv‡ b i † m ev ` v‡ b eªZ n‡ e|

N- Normalise wb qgvbyM Kiv, Negotiate Avj vc -Av‡ j vP b v, Neat m yweb ¨ —, Nice P gr Kvi, Neutrality wb i‡c ¶ Zv eRvq ivL v| G K Rb fvj eë¯ ’ vc K wb qgvb yM c š’vq P gr Kvifv ‡ e Avc b Rb kw³‡ K L vUvq| A vi wb i‡ c ¶ fv‡ e m yweb ¨ — c Öwµ qvq Avj vc Av‡ j vPb vi wfwË ‡ Z m K‡ j i † ga v I † h vM ¨Zv‡ K Kv‡ R j vM vq|





141

T- Tact † KŠ kj , Truthfulness m Zëvw` Zv, Trust wek¦vm, Trustworthiness wek¦vm ‡ h vM ¨Zv, Tolorance m wnòzZv, Transparent ¯” Q| m Zëvw` Zv, wek¦vm ‡ h vM ¨Zv, m wnòzZv G es j vM m B eyw× I † KŠ kj cÖ‡ qvM Kivi ¶ gZv eë ’vc b vi m yb vg evw o‡ q † ` q| c ¶ vš—‡ i ¯” QZv, m wnòzZv I wek¦vm ‡ h vM ¨Zvi Afve n‡ j m‡ ›` n I Awek¦v‡ m i Rb ¥ † b q|

3. eë ’vcbvi msÁv (Definition of Management)

wewfb œ † j L K eë ’vc b v‡ K wewfb œfv‡ e msÁvwqZ Kivi c Öqvm † c ‡q‡ Qb | eë ’vc b vi K‡ qKwU c Övg vY ¨ msÁv wb gœiƒc :

3 .1 . j yB m G.G ‡j b (1 958 ) e‡ j b , eë ’vc K h v K‡ ib Zv-B eë ’vc b v| (Management is what a manager

does.)6|

3 .2 . G j Gc j x G i g‡ Z, eë ’vc b v n‡ j v Ab ¨ † j vK‡ ` i cÖ‡ P óvi gva ¨‡ g KvR Kwi‡ q † b qv| (Management is

essentially an act of getting things done through the afforts of other people.)7 |

3 . 3 . Ava ywb K c vð vZ¨ e¨ e ’vc b vi R b K wn‡ m ‡ e c wiwP Z † nb ix d ¨vqj 8 (Henry Fayol 1 8 4 1 -1 92 5) G i g‡ Z, eë ’vc b v n‡ j v c ~e©vb y gvb , c wi Kíb v, msM V b , wb ‡ ©kb v, m gš q m va b I wb qš¿Y Kiv| (To manage is to

forecast and plan, to organise, to command, to coordinate and control.)9|

3 .4 . RR© Avi † Uixi g‡ Z, Ô eë¯ ’vc b v n‡ ” Q G gb G KwU ¯Zš¿ c Öwµ qv h v gvb yl I Ab ¨vb ¨ m ¤ú ` m g~n eënv‡ ii gva ¨‡ g c ÖwZô v‡ b i D‡ Ïk¨m g~n wb a ©viY K‡ i, H D‡ Ïk¨ ev — evq‡ b i Rb ¨ c wiKíb v, msM V b , c Öe„Ë KiY I wb qš¿Y Kvh ©vw` m ¤ ú v` b K‡ iÕ| (Management is a distinct process consisting of planning, organizing, actuating

and controlling, performed to determine and accomplish the objectives by the use of people and

resources.)10 |

3 .5. W. G g. G. gvb œvb I W. † g v. AvZvDi in gv‡ b i g‡ Z, c ~e© wb a ©vwiZ j ¶ ¨ AR©‡ b i D‡ Ï‡ k¨ c ÖwZô v‡ b wb ‡ qvwRZ gvb exq I Agvb exq m ¤ ú ‡ ` i eënvi K‡ i c wiKíb v, msMV b, wb ‡ ©kb v G es wb qš¿‡ Y i Øviv Kvh© m ¤ ú v` ‡b i Aweivg c Öwµ qv‡ K eë ’ vc b v ej v nq| 11

g~j Z: eë ’vc b v G KwU Ae¨vnZ cÖwµ qv| G i c~e© wb a ©vwiZ A‡ bK¸‡ j v D‡ Ïk¨ _ v‡ K| Avi G D‡ Ïk¨m g~n AR©‡ b i j‡ ¶ ¨ c ÖwZô v‡ b wb ‡ qvwRZ gvb exq G es e ‘M Z m ¤ú ` m g~‡ ni Øviv c wiKíb v, msM V b , wb ‡` ©kb v I wb qš¿‡ Y i gva ¨‡ g eë ’vc b v Kvh © m ¤ ú v` b Kiv nq|

4. Bmjvgx eë ’vcbvi msÁv (Definition of Islamic Mangement)

eë ’vc b vi m v‡ _ B m j vgx kvixÔ Av‡ Zi M fxi m ¤ ú K© i‡ q‡ Q| Avj ‡ KviAvb yj Kvix‡ g eë ’vc b v eyS vq G gb k‡ ã i D‡ j−L i‡ q‡ Q| † h gb - gnvb Avj −vn e‡ jb :

Ò Aek¨ † Zv giv c i¯ú ‡ i † h m e eëm vi † j b -† ` b (nv‡ Z nv‡ Z) b M ‡ ` m ¤ú v` b K‡ i _ v‡ Kv (Zv h w` b v wj ‡ L v Zv‡ Z † Kvb † ` vl † b B)Ó|12

G AvqvZv s‡ k eë üZ A viex Ô Zz ` xiƒb vnvÕ kã wU Ô B ` vivÕ kã g ~j † _ ‡ K G ‡ m ‡ Q| h vi A_ © n‡ j v eë ’vc b v/ m ¤ ú v` b v| Ab ¨Î gnvb Avj −vn e‡ j b :

Ò ywb qvi Rxe‡ b Zv‡ ` i g‡ a ¨ AvwgB † Zv Rxeb h vc ‡b i Dc KiY wewj -e›Ub K‡ iwQ G es Zv‡` i g‡ a ¨ KZK † j vK‡ K Ac i KZK † j v‡ Ki Dc i † ewk gh ©v` v w` ‡ qwQ| h v‡ Z Zviv G ‡ K Ac ‡ ii † m ev MÖnY Ki‡ Z c v‡ i (G ‡ K Ac i‡ K w` ‡ q KvR Kwi‡ q wb ‡ Z c v‡ i)Ó|13

G AvqvZv s‡ k Ô Rxeb h vc ‡ b i Dc KiY wewj -e›Ub Õ G es ÔG ‡ K A c ‡ ii † m ev M ÖnYÕ B Z¨vw` e¨ e ’v c b vi m v‡ _ mswk−ó wel q| B m j vgx eë ’vc b vi KwZc q msÁv wb gœiƒc :

4 .1 . W. † gv. † M vj vg gwnDwÏ‡ b i g‡ Z, B m j vgx e¨ e ’vc b v ej ‡ Z c wiKíb v, msM V b , † b Z…Z¡ G es msM V ‡ b i Kgx©evwnb xi wb qš¿Y I G i m Kj m ¤ ú ` eë nv‡ ii G gb G KwU c Öwµ qv‡ K ey S vq h vi wfwË n‡ ” Q Avj −vn ZvÔ Avj v c Ö Ë wea vb





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G es gnvb vex m vj −vj −vû Ô Avj vB w n I qvm vj −vg c Ö wk©Z wb ‡ ©kb v, † m B m v‡ _ Revew` wnZvi g‡ b vfve, wek¦ —Zv G e s ` ¶ Zv eënv‡ ii g va ¨‡ g c ~e© w b a ©vwiZ D‡ Ïk¨vej x AR©b Ki v | (Islamic management is the process of

planning, organizing, leading and controlling the effects of organizational members and of

using all other organizational resources depending upon the guidance of Allah (SWT) and His

Prophet (SAW) with an accountable mentality, integrity and skill to achieve the predetermined

objective.)14|

4 .2 . W. † gv. A vZvDi in gv‡ b i g‡ Z, B m j vgx e¨ e ’vc b v n‡ ” Q G gb G KwU c Öwµ qv h v B m j vgx kvixÔ Avn c Ö wk©Z wb qgvej x G es g~j b xwZi wfwË ‡ Z Ab ¨‡ K w` ‡ q KvR Kwi‡ q † b qv nq| (Islamic management is a process of

getting things done by others by applying only the rules and principles prescribed by the Islamic

Shariah)15 |

4 . 3 . W. m vB ‡ q` gynv¤ §` AvZvnvi G i g‡ Z, Islamic management is defined as management that follows

the rules and regulations of Islam to achieve the halal objectives of organization through group

efforts and co-operations of the organisational members.16| A_ ©vr B m j vgx eë ’vc b v n‡ j v H

eë ’vc b v h v B m j v‡ gi b xwZgvj vi Av‡ j v‡ K † Kvb ms ’v/ msM V ‡b i Kgx©‡ ` i †h Š_ D‡` ¨vM I c vi¯ú wiK m n‡ h vwM Zvi wfwË‡ Z Dnvi nvj vj D‡ Ïk¨vej x AR©‡ b i † P óv K‡ i|

5. Bmjvgx eë ’vcbvi êwkó¨ (Characteristics of Islamic Management)

B m j vgx eë¯ ’vc b v Avc b êw k ‡ ó¨ êwkó¨gwÛZ | B m j vgx R x eb wea v‡ b i h Z êwkó¨ Zv m eB G i e¨ e ’vc b vqI m gvb fv‡ e c Ö‡ h vR¨| B m j vgx eë ’vc b vq B m j v‡ gi m ygnvb j ¶ ¨m g~n AR©‡ b i c ÖwZ we‡ kl ¸i“ Z¡ c Ö vb Kiv nq| B m j vgx eë ’vc b vi c Öa vb c Öa vb K‡ qKwU êwkó¨ wb gœiƒc :

5.1 . † KviAvb G es m yb œvn wfwË K eë¯ ’vc b v (Qur'an and sunnah based Management)| G B eë¯ ’vc b vi m v‡ _ mswk−ó m Kj Kg©KvÛ Avj ‡ Kvi Avb I Avm &m yb œvni b xwZgvj vi wfwË ‡ Z c wiP vwj Z nq| A_©vr eë ’vc b vi m v‡ _ mswk−ó m Kj c ‡¶ i gv‡ S h veZxq † j b -‡ ` b I c vi¯ú wiK ` vwqZ¡ I Aw a Kvi † KviAvb I m yb œvni b xwZ g vj v † _ ‡ K AvnwiZ nq| B m j v‡ gi †` qv wb qgvej x I wewa wea vb Ab ym iY K‡ iB G B eë ’vc b vi m Kj Kg©KvÛ c wiP vwj Z n‡ e| † Kb b v Avj ‡ KviAv‡ b gnvb Avj −vni c wi®‹vi † NvlY v n‡ j v-

Ò Avi wb : m ‡ ›`‡ n G UvB Avgvi m ij gh eyZ c _ | G c ‡_ B P‡ j v| Ab ¨m e c ‡_ Pj ‡ e b v| Zvn‡j Zv † Zvgv‡ ` i‡ K Avj−vni c _ † _‡ K m wi‡ q wQbœwfb œ K‡ i † ` ‡ e| G m eB H I m xqvZ h v wZwb † Zvgv‡ ` i‡ K K‡ i‡ Qb | Avkv Kiv h vq † h , † Zvgiv (euvKv c _ † _‡ K) † eu‡ P Pj ‡ eÓ|17

ivm ~j yj −vn m vj −vj −vû Ô Avj vB wn I qv m vj −vg B ikv` K‡ i‡ Qb : Avwg † Zvgv‡ ` i gv‡ S ` yÕ wU wRwb m † i‡ L † M j vg, h v AvuK‡ o a ‡ i _ vK‡ j † Zvgiv KL ‡b v c _ åó n‡e b v| Zv n‡ j v- Avj −vni wKZv e I Zuvi b vexi m yb œvn| 18

Dc ‡ iv³ AvqvZ G es nv` xm † _ ‡ K c wi®‹vi eyS v h vq † h , A vj ‡ KviAvb I A vm &m yb œvni c _ B m wV K c _ , m d j Zvi c_ | Avi G i evB ‡ i Ab ¨ h Z c _ Zv m e B † ewV K c _ , e¨_ ©Zvi c _ | B m j vgx eë ’vc b vq ZvB m Kj † ¶ ‡ Î G B ` y'† Uv † gŠ wj K b xwZgvj v‡ K Ab ym iY Kiv nq|

5.2 . m ZZv (Honesty)| G B eë ’vc b vq eë ’vc K G es Zvi Aa xb ’ m K‡ j i h veZxq Kg©KvÛ m ZZvi wfwË ‡ Z c wiP vwj Z nq| G B eë ’vq † KD (h vwj g) AZ¨vP vix G es † KD (gvh j ~g) AZ¨vP vwiZ nq b v| A ‡ b ï cÖwZ AZ¨vP vi Kiv G es wb ‡ R AZ¨vP vwiZ nI qv † Kv b wUB B m j vg Ab y‡ gv` b K‡ i b v| ZvB † Kvb a i‡ b i wee v` -wems ev` nI qv g vÎ B B m j vg Zv wgwU‡ q † d j ‡ Z e‡ j | gnvb Avj −vn e‡ j b :

Ò h w` gyÕ wgb ‡ ` i yÕ ` j G ‡ K Ac ‡ ii m v‡_ j ovB K‡ i Zvn‡j Zv‡ ` i g‡ a ¨ Avc m Kwi‡ q ` vI| G ic i h w` G K` j Ac i` ‡ j i m v‡ _ evovevwo K‡ i Zvn‡ j † h ` j evovevwo K‡ i Z v‡ ` i wei“ ‡ × † Zvgiv j ovB K‡ iv, h Z¶ Y b v † m `j wU





143

Avj −vni ûKz‡ gi w` ‡ K wd ‡ i Av‡m| AZ: c i h w` († m `j wU) wd ‡i Av‡ m Zvn‡ j Dfq `‡ j i g‡ a ¨ B b m v‡ d i m v‡ _ wgUgvU K‡ i ` vI, Avi m yweP vi K‡ iv| h viv m yweP vi K‡ i Avj −vn Zv‡ ` i‡ K fv‡ j vev‡ m b Ó|19

G B AvqvZ † _ ‡ K eyS v h vq † h , ïa y ` vwqZ¡kxj I Zvi Aa xb ‡ ’i gv‡ S B b q, eis evB ‡ ii Kv‡ iv gv‡S I † Kvb cÖKvi m gm ¨v n‡ j Zv m ZZvi m v‡ _ wb ®ú wË i ` vwqZ¡ gyÕ wgb ‡ ` i Dc i eZ©vq| h v m ivm wi eë ’vc b v msµ vš— wel q êwK| G K nv` x‡ m wel qwU G fv‡ e ewY ©Z n‡ q‡ Q † h ,

Ave~ m vÔ C` Avj L y ix (i v.) † _ ‡ K ewY ©Z † h , ivm ~j yj −vn m vj −vj −vû Ô Avj vB wn I qv m vj −vg B ikv` K ‡ i‡ Qb : Kv‡ iv ¶ wZ Kiv h v‡ e b v G es ¶ wZi cÖwZ‡ kva I † b qv P j ‡ e b v| † h e¨w³ Kv‡ iv ¶ wZ Ki‡ j v Avj−vn Zvi ¶ wZ Ki‡ eb | † h e¨w³ Kv‡ iv Dc i KvwV Y ¨Zv Av‡ ivc Ki‡ j v Avj −vnI Zvi Dc i KvwV Y ¨Zv A v‡ ivc Ki‡ eb | (nv` xm wU B gvg gym wj ‡ gi kZ© Ab yh vqx m vnxn, Z‡ e wZwb G es B gvg eyL v ix G wU eY ©b v K‡ ib wb )| 20

Avj ‡ KviAv‡ b † eP v‡ Kb vi † ¶ ‡ Î † g‡ c † ` qv-‡ b qvi m gq m ZZv Aej ¤ ‡ b i wel qwU‡ K P gr Kvifv ‡ e wP Î vwqZ Kiv n‡ q‡ Q| ej v n‡ q‡ Q:

Ò h viv gv‡ c Kg † ` q, Zv‡ ` i Rb ¨ a Ÿ sm| Zviv h L b gvb y‡ l i KvQ † _ ‡ K † b q, ZL b c y‡ ivcywi †b q, Avi h L b † g‡ c ev I Rb K‡ i † ` q, ZLb Kwg‡ q † `qÓ|21

A_ ©‰ b wZK † j b -‡ ` ‡b i † ¶ ‡Î G B m ZZv i¶ vi wb ‡ ` ©kb vi c vkvc vwk gnvb A vj −vn G wb ð q ZvI c Ö vb K‡ i‡ Qb † h, G ‡ ¶ ‡Î wZwb c~Y ©gvÎ vq wewb gq c Ö vb Ki‡ eb | B ikv` n‡ q‡ Q:

Ò Avj −vni c ‡ _ † Zvgiv h v wKQz LiP Ki‡ e G i cyivc ywi e` j v † Zvgv‡ ` i‡ K wd wi‡ q † ` qv n‡ e G es † Zvgv‡ ` i m v‡ _ † gv‡ UI h yj g Kiv n‡ e b vÓ|22

Ò Avi ` vb L qiv‡ Z † Zvgiv † h gvj L iP K‡ iv Zv † Zvgv‡ ` i w b ‡ R‡ ` i R‡ b ¨B fv‡ j v| † Zvgiv † Zv ï a y A vj −vni m š‘wó nvwm ‡ j i Rb ¨B L iP K‡ i _ v‡ Kv| Kv‡ RB † Zvgiv h v wKQz ` vb -L qiv‡ Z L iP Ki‡ e G i cy‡ ivcywi e` j v † Zvgv‡ ` i‡ K † ` qv n‡ e G es † Zvgv‡ ` i nK † gv‡ UI b ó Kiv n‡ e b vÓ|23

5. 3 . nvj vj D‡ Ïk¨vej x (Halal objectives)| G B eë ’ vc b vi gva ¨‡ g † Kvb iƒc A‰ b wZK I n v ivg D‡ Ïk¨ ev —evq‡ b i j ¶ ¨ _ vK‡ e b v| h v êa I Kj ¨vY Ki B m j vgx e¨ e ’vc b v † Kej ZvB AR©‡ b i j ‡ ¶ ¨ KvR K‡ i| G K nv` x‡ m ivm ~j yj −vn m vj −vj −vû Ô Avj vB wn I qv m vj −vg we l qwU‡ K AZ¨š— P gr Kvifv‡ e wP Î vwqZ K‡ i‡ Qb | wZwb B ikv` K‡ib -

Avb &b yÔ gvb B eb y evkxi (iv.) † _ ‡ K ewY ©Z, wZwb e‡ j b : Avwg ivm ~ j yj−vn m vj −vj −vû Ô Avj vB wn I qv m vj −vg‡ K ej ‡ Z ï ‡ b wQ: wb ð qB nvj vg G es n vivg wel q m g~n m y ú ó| Z‡ e G ` y'† qi gv‡ S i‡ q‡ Q KZK m ‡ ›` nhy³ w el q h v A‡ b K gvb y‡ l iB Rvb v

† b B| Z‡ e † h e¨w³ G m e m ‡ ›` nh y³ wel q G wo‡ q P j ‡j v † m Zvi ` xb G es m ¤ £g‡ K i¶ v Ki‡j v| Avi † h e¨w³ G¸‡ j vi g‡ a ¨ Avc wZZ n‡ j v † m nviv‡ gi g‡ a ¨B c ‡ o †M j | G i D` vniY n‡ j v H ivL v‡ j i g‡ Zv † h msiw¶ Z G j vKvi c v‡ kB c ï P ovq| A vksKv nq † h , † m Zv‡ Z c ‡ o h v‡ e| L ei` vi, c Ö‡ Z¨K ivRv-e v` kviB G KwU msiw¶ Z G j vKv _ v‡ K| L ei` vi, (gnv ivRvwa i vR) A vj −vni msiw ¶ Z G j vKv n‡ j v Zuvi wb wl × Kg© ‡ j v| L ei` vi, (gvb e) † ` ‡ n G KwU gvskwc Û i‡ q‡ Q| † m wU h w` m wV K (¯vfvweK ) _ v‡ K Zvn‡ j † M vUv † ` nB m wV K _ v‡K| Avi † m wU h w` † ewV K († ivM vµ vš—) nq Zvn‡ j † M vUv † ` nB † ivM vµ vš— n‡ q c ‡ o| Avi † m wU n‡ j v Ô Kvj eÕ|24

G B eë ’vc b v gvb y‡ l i kvwš—, AM ÖM wZ I Kj ¨vY wb wð Z K‡ i| Ab ¨K_ vq B nKvj xb Kj ¨vY I c iKvj xb gyw³i j ‡¶ ¨ c wiP vwj Z Kg©c ÖY vj xB n‡ j v G B eë ’vc b vi Ab ¨Zg c Öa vb êwkó ¨|

5.4 . m Kj nvj vj Kvh©c ÖY vj x G es Z_ ¨c Öh yw³M Z † KŠ kj eënvi (Use of all halal procedures, information

technologies and techniques)| G B eë ’vc b vq ms ’v/ msMV ‡ b i D‡ Ïk¨ ev —evq‡ b † Kvb iƒc Am va yZvi Avkªq † b qv n‡ e b v| Z‡ e m Kj m ¤ú ‡ ` i m‡ e©v” P eënvi wb wð Z Kiv n‡ e| we‡ kl Z: Z_ ¨cÖhyw³i eën vi † h ‡ nZz gvb y‡ l i Rxe‡ b i

M wZ‡ K † eM evb K‡ i, ZvB G¸‡j vi m wV K eënv‡ i B m j v‡ gi † Kvb Avc wË † b B| Bm j vg gvby‡ l i Rb ¨ † h † Kvb Kj ¨vY Ki wRwb ‡ m i m wV K eënvi Ab y‡ gv` b K‡ i| Avj ‡ KviAvb ej ‡ Q:





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Ò wb ð qB Avm gvb I h gx‡b i m„wói g‡ a ¨ G es ivZ I w` ‡b i c wieZ©‡ b H m e eyw× gvb † j vK‡ ` i Rb ¨ wb ` k©b i‡ q‡ Q, h viv DV ‡ Z, em ‡ Z I ï B‡ Z m e©ve ’v q Avj −vn‡ K ¯§iY K‡ i G es Av m gvb I h gx‡ b i M V b -cÖK…wZ m ¤ ú ‡ K© wP š—v-fv eb v K‡ i|

(Zviv w` j † _ ‡ K e‡ j D‡ V ) Ô ‡ n Avgv‡ ` i ie! G m e wK Qz Avc wb Ab _ ©K G es web v D‡ Ï‡ k¨ m „wó K ‡ ib wb | † eû` v KvR Kiv † _ ‡ K Avc wb c weÎ| ZvB Avgv‡ ` i‡ K Rvnvb œv‡ gi Avh ve † _ ‡ K evuP vb Ó| 25

5.5. M Ö“c cÖ‡ P óv I M Ö“c m n‡ h vwM Zvi Dc i † Rvi` vb (Emphasis on group efforts and group Cooperation)| eë ’vc b v G Kw U ` j fy³ † j v‡ Ki c vi¯ú wiK A_ ev G Kvwa K ` j fy³ † j v‡ Ki c vi¯ú wiK Kvh©vej xi m v‡ _ we‡ kl fv‡ e RwoZ| KviY † Kvb j ‡ ¶ ¨ † c ŠuQvi Rb ¨ wewfb œ ` j c i¯ú i ci¯ú ‡ ii m n‡h vwM Zv K‡ i G es eë ’vc b v G m e K vR‡ K

G gb fv‡ e msM wV Z, c wiP vwj Z I wb qš¿Y K‡ i † h , m g — KvR c vi¯ú wiK m g‡ S vZvi wfwË ‡ Z wb w` ©ó j ¶ ¨ AR©‡ b m ¶ g nq| gnvb Avj −vn e‡ j b :

Ò ‡ Zvgiv † b KKvR I ZvKI qvi e¨vc v‡ i G ‡ K Ac‡ ii m v‡ _ m n‡ h vwM Zv K‡ iv| ¸b v‡ ni KvR I evovevw oi Kv‡ R G ‡ K Ac i‡ K m vnvh ¨ Ki‡ e b v| Avj −vn‡ K fq K‡ iv| wb ð qB Avj−vni kvw — eoB K‡ V viÓ| 26

m gv‡ Ri m ` m ¨ wn‡ m‡ e b vix-c yi“l Avi † Q‡ j -‡ g‡ q wb we©‡ k‡ l m K‡ j iB † Kvb b v † Kvb ` vwqZ¡ i‡ q‡Q| Avi c Ö‡ Z¨‡ KB wb R wb R ` vwqZ¡ m ¤ú ‡ K© wRÁvwm Z n‡ e| G ‡ ¶‡ Î gwb e Avi K…Z` v‡ mI † Kvb c v_ ©K¨ † b B| h vi ` vwqZ¡ h Z † ewk Zvi gh©v` vI ZZ † ewk| Avevi h vi gh ©v` v h Z † ewk Zvi R evew` n xZvi c wiwa I ZZ † ewk| G n‡ j v B nKv j xb ` vwqZ¡ I c iKvj xb Revew` nxZ v| Z‡ e c iKvj xb Revew` nxZv Qv ovI c ÖwZwU gvb yl B † h gb Zvi Aa xb ‡ —i Dc i ` vwqZ¡kxj , † Zgwb † m Zvi Da Ÿ ©Z‡ b i Kv‡ Q ` vqe×| G B ` vwqZ¡kxj Zv G es ` vqe× Zvi ga ¨ w` ‡ qB gvb y‡ l iv G ‡ K Ac ‡ ii m v‡ _ m ¤ ú„³| wb R wb R ` vwqZ¡ m wV Kfv‡ e c vj b Kij wK Kij b v Zv † m wKqvgv‡ Zi w` b ¯P ‡ ¶ †` L ‡ Z c v‡ e| gnvMÖš’ A vj ‡ KviAv‡ b I G K_ viB

c ÖwZa Ÿ wb wg‡ j | B ikv` n‡ q‡ Q:

Òc ÖwZwU gvb y‡ l i fv‡ j v I g›` Avwg Zvi M j vq Szwj ‡ q w`‡ qwQ| Avi wKqvgv‡ Zi w` b Avwg Zvi Rb ¨ G KUv † j L v † ei Ki‡ ev, h v † m † L vj v wKZve wn‡m ‡ e c v‡ e| (Zv‡ K ej v n‡ e) † Zvgvi Avgj b vgv c ‡ ov| AvR † Zvgvi wnm ve † b evi Rb ¨ Zzwg wb ‡ RB h ‡_ óÓ|27

G B eë ’vc b vq Kg©KZ©v I K g©P v ixiv c i¯ú ‡ ii gv‡ S Avš—wiK m ¤ ú K© I ` j e× cÖ‡ Y v` b vi m v‡ _ Kg© m ¤ ú v` b K‡ i|

5. 6. gvb yl ‡ K m eP vB ‡ Z ¸i“ Z¡c ~Y © G es g~j ëvb m ¤ ú` wn‡m‡ e we‡ eP b v (Recognising human as the most

important and valuable resource)| B m j vgx eë ’vc b vq gv b e m ¤ ú ` B n‡j v m e©v‡ c¶ v ¸i“ Z¡c ~Y © m ¤ ú ` | gvbyl n‡ j v Avkivd zj gvL j ~KvZ Z_ v m „wói † m iv| gnvb Avj −vn e‡ j b :

Ò Avwg Av` g m š— vb ‡ K m ¤ §vb ` vb K‡ iwQ, Avwg Z v‡ ` i‡ K R‡ j I ’‡ j h vb evnb w` ‡ qwQ, c weÎ wRwb m † _ ‡ K Zv‡ ` i Rb ¨ wiwh K w` ‡ qwQ G es Avgvi eû m „w ói Dc i Zv‡ ` i‡ K A‡ b K D” P gh ©v` v ` vb K‡ iwQÓ|28

Ave~ ûivB ivn (i v.) † _ ‡ K ewY ©Z † h , ivm~j yj−vn m vj −vj −vû Ô Avj vB w n I qv m vj −vg B ikv` K‡ i‡ Qb: gvb yl ‡ ` i‡ K Zzwg c v‡ e L wb i gZ| (Ab ¨ eY ©b vq G ‡ m‡Q- ¯Y © I † iŠ ‡c ï L wb i gZ| A_ ©vr G¸‡ j vi b ¨vq gnvg~j ëvb a vZz| G ‡ ` i w` ‡ q Zzwg b vb vwea DË g j ¶ ¨ nvwm j Ki‡ Z c vi‡ e)| R vwnj x h y‡ M G ‡ ` i g‡ a ¨ h viv † b Z… ’vb xq wQj , B m j v‡ g G ‡ mI ZvivB n‡ e

† b Z… ’vb xq h w` Zviv ey‡ S | G ‡ ¶ ‡ Î Zzwg gvb yl ‡ ` i g‡ a ¨ m e‡ P‡ q fvj wn‡ m ‡ e c v‡ e Zv‡ K † h Ac Q›` b xq KvR c winv‡ i Awa KZi † m v” P vi| Avi m e‡ P ‡ q g›` wn‡ m ‡ e c v‡ e H wØgyL x b xwZ Aej ¤ ^b Kvix e¨w³‡ K † h G KR‡ b i m v‡ _ G Kfv‡ e G es Ab ¨R‡ b i m v‡ _ Av‡ iKfv‡ e AvP iY K‡ i|29

L wb Rm ¤ ú `‡ K † h gb fvj I g›` Dfq K v‡ R j vM v‡ b v h vq, gvb ev ZœvI † Zgwb | fvj I g›` Dfq Kv‡ RB † m nq c vi½g | ZvB B m j vgx wea v‡ b i c i‡ k hL b † Kvb gvb yl wb ‡ R‡ K i½xb K‡ i ZL b † m m„wói † m iv m ¤ ú‡ ` c wiY Z nq| B m j vgx eë ’vc b v gvb y‡ l i G B m yß ¸Y ve j xi m ‡ ev©Ë g eënvi wb wð Z Ki‡ Z P vq|

5.7. AskM ÖnY g~j K I c ivgk©wf wË K c wiKíb v M ÖnY (Making plan in participative and consultative process)| m wV K c wiKíb vB c v‡ i Kv‡ Ri m wV K d j vd j wb wð Z Ki‡ Z| ZvB B m j vgx eë ’vc b v c wiKíb v M Ön‡ Y i m wV K c š’v Aej ¤ ‡ b i Dc i we‡ kl ¸i“ Z¡ c Ö vb K‡ i| c wiKíb v‡ K wb f©yj I ev —em ¤ §Z Kivi j ‡ ¶ ¨B B m j vg m K‡ j i AskM ÖnY g~j K





145

I c ivgk©wfwË K c wiKíb v M ÖnY Ki‡ Z e‡ j | B m j vg c wiP vj K‡` i‡ K Zv‡ ` i Aa xb ’‡ ` i m v‡ _ c ivgk© K‡ i wm × vš— wb ‡ Z e‡ j ‡ Q| Avj −vni ivm ~j m vj −vj −vû Ô Avj vB wn I qv m vj −vg I nx Øvi v wb qwš¿Z nI qv m ‡ Ë ¡I wZwb I G B wb ‡ ©kb v † _ ‡ K gy³ wQ‡ j b b v| † h gb B ikv` n‡ q‡ Q:

Ò(† n ivm ~j ! ) Avc wb (wm × v š— M Ö n‡ Y i † ¶ ‡ Î) wewfb œ wel ‡ q Zv‡ ` i m v‡ _ c ivgk© Ki“ b | Z vic i h L b Avc wb † Kvb g‡ Zi Dc i gh eyZ wm × v‡ š— † cuŠ ‡ Qb ZLb Avj −vni Dc i fim v Ki“ b | A vj −vn H m e † j vK‡ K fv‡ j vev‡ m b , h viv ZuviB Dc i fim v K‡ i KvR K‡ iÓ|30

h viv c ivgk©wfwË K wm × vš— M ÖnY K‡ i Zv‡ ` i ¸Y KxZ©b K‡ i gnvb Avj −vn e‡ j b :

Ò Avi h viv Zv‡ ` i iv‡ ei ûKzg † g‡ b P ‡ j I m vj vZ Kv‡ qg K‡ i G es Zv‡ ` i m e wel ‡ q wb ‡ R‡ ` i g‡ a ¨ c ivgk© K‡ i wm × vš— † b q| Avi Avwg Zv‡ ` i‡ K † h wih K w` ‡ qwQ Zv † _‡ K L iP K‡ iÓ|31

5.8 . ` ¶ Zvi m v‡ _ msM wV ZKib (Efficient means of organizing)| Rb kw³‡ K m wV Kfv‡ e msM wV Z Ki‡ Z c vi‡j m K‡ j i gv‡ S Kg© ú „nv envj _ v‡ K G es Zviv wb R wb R ` vwqZ¡ c vj ‡ b ` ¶ Zvi ¯v¶ i ivL ‡ Z c v‡ ib | B m j vgx eë ’vc b v ZvB Kgx©evwnb x‡ K m ymsM wV Z ivL vi Dc i m e©vwa K ¸i“ Z¡ c Ö vb K‡i| gnvb Avj −vn e‡ j b :

Ò ‡ Zvgiv m evB wg‡ j Avj −vni iw k‡ K gReyZfv‡ e a ‡ i _ v‡ Kv G e s ` j v` j x K‡ iv b v| † Zvgiv Av j −vni H wb Ô Avgv‡ Zi K_ v g‡ b † i‡L v, h v wZwb † Zvgv‡ ` i‡ K w` ‡ q‡ Qb | † Zvgiv h L b G‡ K Ac ‡ ii ykgb wQ‡ j ZL b wZwb † Zvgv‡ ` i g‡ a ¨ g‡ b i wgj K‡ i w` ‡ q‡ Qb G es Zuvi Ab yM Ö‡n † Zvgiv fvB-fvB n‡ q wM ‡ q‡Qv| † Zvgiv Av¸b fi v G K M ‡Z©i wKb v‡ i uvwo‡ qwQ‡ j , Avj −vn † Zvgv‡ ` i‡ K Zv † _ ‡ K euvwP ‡ q w` ‡j b | G fv‡ eB Avj −vn Zuv i wb ` k©b † Zvgv‡ ` i m vg‡ b ¯ú ó K‡ i Zz‡ j a‡ ib | nqZ (G m e wb ` k©b † _ ‡ K) † Zvgiv m d j Zvi c_ † c‡ q h v‡ eÓ|32

B m j vgx eë ’vc b vq c wiP vj K wb ‡ R‡ K gnvb Avj−vni cÖwZwb wa wn‡ m ‡ e g‡ b K‡ i| G B eë ’vc b v ` „óvš—g~j K † b Z…‡ Z¡i gva ¨‡ g weKwkZ nq|33 G B eë ’v c b v G KwU m qsµ xq eë ’vc b v| G ‡ Z Avj−vn m yenvb vû I qv ZvÔ Avj vB n‡ j b G KgvÎ c Öfy| Avi Rx e‡ b i m Kj † ¶‡ Î †Kej ZuviB Av‡ ` k c vj b Kiv n‡ j v eva ¨Zvg~j K|

5.9. m gqgZ m wV K wb ‡ ©kb v (Better direction in time)| B m j vgx eë ’vc b vq m gqgZ m y ô z c wiKíb v MÖnY K‡ i Zv m wV Kfv‡ e c wiP vj b v‡ K AZ¨wa K ¸i“ Z¡ cÖ vb Kiv nq| c wiKíb v ev —evq‡ b i † ¶ ‡ Î m wV K m g‡ q m wV K wb ‡` ©kb v b v w`‡ Z

c vi‡ j Kv‡ Ri KvswL Z d j vd j Avkv Kiv h vq b v| Avj ‡ KviAv‡ b i wb gœwj wL Z AvqvZm g~‡ n G wel ‡ q w` Kwb‡ ©kb v Lyu‡ R c vI qv h vq|

Ò wb ð qB ivZRvM v b vd m‡ K `gb Kivi Rb ¨ L ye † ewk d j ` vqK G es († KviA vb ‡ K) wV K g‡ Zv c ovi Rb ¨ † ewk Dc ‡ h vM xÓ|34

Ò wb ð qB m vj vZ (G gb G K d vih h v) wb w ©ó m g‡ q Av` vq Kivi Rb ¨ gyÕ wgb ‡ ` i Dc i ûKzg † ` qv n‡ q‡ QÓ|35

ZvQvov c ÖwZwU e ‘‡ K c Ö‡ qvRb vb yc v‡ Z c wiwgZfv‡ e m„wó Kivi K_ v Rvwb ‡ q gnvb Avj −vn e‡ j b :

Ò wb ð qB Avwg cÖwZwU wRwb m ‡ K c wiwgZfv‡ e m „wó K‡ iwQÓ|36

gnvb Avj −vn c ÖwZwU wRwb m ‡ K ï a y c wiwgZfv‡ e m„wóB K‡ ib wb| eis G¸‡ j vi c wiP h©v, c wiP vj b v I cÖwZwea vb B Z¨vw` m eB c wigvY gZ K‡ i‡ Qb | B ikv` n‡ q‡ Q:

Ò Avi wh wb AvKvk † _ ‡ K wb w` ©ó c wigv‡ Y c vwb b vwhj K‡ ib G es G i Øviv gi v h gxb ‡ K RxweZ K‡ ib | G fv‡ eB G Kw` b h gxb † _ ‡ K † Zvgv‡ ` i‡ K † ei Kiv n‡ eÓ| 37

Ò h w` Avj −vn Zuvi m e ev›` v n‡ K A‡ X j wih K ` vb Ki‡ Zb Zvn‡ j Zviv ` ywb qv‡ Z we‡ ` ªv‡ ni Zzd vb P vwj ‡ q w` ‡ Zv| wKš‘ wZwb G KUv wb w` ©ó wnm ve Ab yh vqx h ZUzKz B ” Qv b vwh j K‡ ib | wb ð qB wZwb Zuvi ev›` vn‡ ` i L ei iv‡ L b G es Zv‡ ` i w` ‡ K j ¶ ¨ iv‡ L b Ó|38

Ò Avwg A vm gvb † _ ‡ K wV K wnm ve g‡ Zv G K we‡ kl c wigv‡ Y c vwb b vwh j K‡ iwQ| G ic i Zv gvwU‡ Z ewm ‡ q w` ‡ qwQ| Avi Avwg Dnv‡ K † h fv‡ e B ” Qv M v‡ qeI K‡ i w` ‡ Z c vwiÓ|39





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ÒG gb † Kvb wRwb m † b B h vi fvÛvi Avgvi Kv‡ Q † b B| Avi Avw g † h wRwb m B b vwh j Kwi Zv GK wb w` ©ó c wigv‡ Y b vwhj K‡ i _ vwKÓ|40

AZG e m gqgZ m wV K wb ‡ ` ©kb v w` ‡ Z c vi‡ j B eë ’vc b v m y›` i n‡ e G es G i Øviv KvswL Z d j vdj Avkv Kiv h v‡ e|

5.1 0. m gwšZ c Ö‡ P óv m va b (Making coordinated efforts)| B m j vgx eë ’vc b v G K` j ` ¶ Kgx©evwnb x‡ K gv‡ V b vwg‡ q w` ‡ qB ¶ vš— n‡ q h vq b v| eis Zv‡ ` i m K‡ j i Kv‡ Ri gv‡ S m gšq m va ‡ b i m e©vZœK c Ö‡ P óv P vj vq| c Ö‡ Z¨‡ Ki

† h vM ¨Zvi K_ v we‡ eP b vq † i‡ L Zv‡ ` i gv‡ S m wV K Kg©e›U‡ b i eë ’v K‡ i| ev›` v‡ ` i‡ K † Kvb ` vwqZ¡ cÖ v‡ b i †¶ ‡ Î gnvb Avj −vni ixwZI G wU| wZwb B ikv ` K‡ ib :

Ò Avj −vn † Kvb gvb y‡ l i Dc i Zvi m v‡ a ï AwZwi³ † evS v P vwc ‡ q † ` b b v| cÖ‡ Z¨K e¨w³ † h † b Kx KvgvB K‡ i‡ Q Zvi d j ZviB Rb ¨| Avi † h c vc † m K‡i‡ Q Zvi c wiY vgI ZviB Dc iÓ|41

ZvB KvD‡ K ` vwqZ¡ † ` qv G es Zvi † _ ‡ K ` vwqZ¡ c vj ‡ b i ˆKwdqZ † b qv n‡ Z n‡ e G B gvb ` Û we‡ eP b vq † i‡ L | Avi G Kvi‡ Y B † b Zv ev ` vwqZ¡kxj h w ` Zvi Aa xb —‡ ` i ms‡ kva b I msi¶ ‡ Y i Kv‡ R ˆkw_ j ¨ c Ö k©b K‡ i G es Zv‡ ` i‡ K wec _ M vgx nevi Ae va m y‡ h vM w`‡ q † ` q, Z‡ e gnvb Avj −vn wKqv gv‡ Zi w` b † m Rb ¨ Zvi Kv‡ Q ˆKwd qZ Zj e Ki‡ eb | ivm ~j yj −vn m vj −vj −vû Ô Avj vB wn I qv m vj −vg- G i Ab ¨vb ¨ nv` x‡ mI G K_ vi D‡ j−L c vI qv h vq| † h gb -

nvm vb (iv.) † _ ‡ K ewY ©Z, wZwb e‡ j b : Avgiv gvÔ wKj B eb y B qvm vi (iv.) G i kkÖ“ l v Ki‡ Z Zvi wb KU Avm j vg | G gZve ’vq Ô D evB ` yj −vn (iv. ) Av gv‡ ` i wb KU c Ö‡ ek Kij | gvÔ wKj ZL b Zv‡ K ej‡ j b : Avwg † Zvgv‡ K G gb G KwU nv` xm ej ‡ ev † h wU Avwg ivm~j yj −vn m vj −vj −vû Ô Avj vB wn I qv m vj−vg † _‡ K ï‡ b wQ, wZwb e‡ j‡ Qb : † h e¨w³ gym wj g‡ ` i m vgwóK Rxe‡ b i ` vwqZ¡kxj nq G es Zv‡ ` i m v‡ _ wek¦vm NvZKZv K‡ i, Avj −vn Zvi Dc i Rvb œvZ nvivg K‡ i † ` b |42

Ab ¨ nv` x‡ m G ‡ m‡ Q- Ô Avã yi ingvb B eb y gvÔ wKj B eb y B qvm vi †_ ‡ K ewY©Z, wZwb Zvi wc Zvi m~‡Î eY ©b v K‡ ib †h , wZwb e‡ j ‡ Qb : Avwg ivm~j yj −vn m vj −vj −vû Ô Avj vB wn I qv m vj −vg‡ K ej ‡ Z ï ‡b wQ: †h † Kvb ` vwqZ¡c Övß e¨w³ gym wj g‡ ` i † Kvb

a i‡ b i ` vwq‡ Z¡ wb ‡ qvwRZ n‡ q hw` Zv‡ ` i‡ K † m fv‡ e m ‡ ` vc ‡ `k b v † ` q † h fv‡ e † ` q wb ‡ R‡ K/wb ‡ Ri † j vK‡` i‡ K G es Zv‡ ` i Kj ¨v‡ Y † m fv‡ e † P óv b v K‡ i † h fv‡ e † m wb ‡ Ri Rb ¨ K‡ i _ v‡ K, Zvn‡ j wKqvgv‡ Zi w` b gnvb Avj −vn Z vi † P nviv‡ K A‡ a vgyL x K‡ i Av¸‡ b i Dc i wb ‡¶ c Ki‡ eb |43

B eb y Ô AveŸ v‡ m i eY ©b vq ej v n‡ q‡ Q: A_ P † m wb ‡ R‡ K I wb‡ Ri c wievi c wiRb ‡ K † h fv‡ e i¶ Y v‡ e¶ Y K‡ i, † m fv‡ e Zv‡ ` i‡ K i¶ Y v‡ e¶ Y K‡ i b v| (Zvevivb x, wKZ veyj L vivR)

5.1 1 . kªwgK-c wiP vj K m ym ¤ ú K© (Good labour-management relations)| B m j vgx eë ’v c b vq c wiP vj‡ Ki m v‡_ kªwgK, Kg©KZ© v-Kg©P vix‡ ` i m ¤ ú K© n‡ e AZ¨š — wb weo | GL v‡ b åv Z…‡ Z¡i m ¤ ú ‡ K©i wfZi w` ‡ qB c i¯ú ‡ ii ` vwqZ¡-KZ©e¨ I Awa Kvi‡ K wb wð Z Kiv n‡ e | G L v‡ b † KD KvD‡ K Ae‡ nj vI Ki ‡ e b v; Av evi † KD Kv‡ iv Dc i QzwiI Nyiv‡ e b v| e¨w³ i Awa b ’ P vKi-P vKivb x wKsev ` v m-` vm xi e¨vc v‡ i ivm ~j yj −vn m vj −vj −vû Ô Avj vB wn I qv m vj −v‡ gi † h wb ‡ ©kb v Zv G ‡ ¶ ‡ Î we‡ kl fv‡ e D‡ j−L Kiv h vq| † hgb -

Ave~ h vi (iv.) † _ ‡ K ewY ©Z † h , b vex m vj −vj −vû Ô Avj vB wn I qv m vj −vg B ikv` K‡ i‡ Qb : † Zvgv‡ ` i † m eK‡ ` i ga ¨ † _‡ K h viv † Zvgv‡ ` i m v‡ _ m vh yR¨ nq, Zv‡ ` i‡ K H gv‡ b i Avnvi ` vb Ki h v † Zvgiv M ÖnY Ki, H g v‡ b i c wi‡ a q ` vb Ki h v † Zvgiv c wia vb Ki| Avi h w` Zviv † Zvgv‡ ` i m v‡ _ m vhyR¨ b v nq, Zvn‡ j Zv‡` i‡ K wewµ K‡ i ` vI| wKš‘ † Kvb µ ‡ gB gnvb Avj −vni m „wó‡ K kvw —‡ Z wb c wZZ K‡ iv b v|44

Awa b ’‡ ` i m v‡ _ m ` vP iY I mym ¤ ú K© i¶ vi e¨vc v‡ i b vexi c ÖwZ gnvb Avj −vni † h wb ‡ ©kb v Zv Av‡ iv † ewk ¸i“ Z¡c ~Y ©| wZwb B ikv` K‡ ib :

Ò(† n ivm ~j ! ) G Uv Avj −vni eoB ingZ † h , Avc wb G m e † j v‡ Ki Rb ¨ L ye b ig † gRvh wewkó n ‡ q‡ Qb | Zv b v n‡ q h w` Avc wb Kov n‡ Zb I c vl vY g‡ bi Awa Kvix n‡ Zb Zvn‡ j Zviv m evB Avc b vi P vic vk † _ ‡ K m ‡i † h ‡ Zv| AZG e Zv‡ ` i

† ` vl gvd K‡ i w` b , Zv‡ ` i c ‡¶ gvM wd iv‡ Zi yÔ Av Ki“ b Ó| 45





147

Ab ¨Î gnvb Avj −vn e‡ j b :

Ò Avwg wew fb œ iK‡ gi † j vK‡ ` i‡K ` ywb qvi † h m e gvj m vgvb w` ‡ q † i‡ L wQ, Avc wb † m m ‡ ei w` ‡K † P vL Zz‡ j I † `L ‡ eb b v G es Zv‡ ` i Ae ’v † ` ‡ L Avc wb g‡ b Kó‡ eva Ki‡ eb b v| (Zv‡ ì‡ K ev` w` ‡ q) Avc wb gyÕ wgb ‡ ` i w` ‡ K SzuKzb Ó| 46 gnvb Avj −vn Av‡ iv e‡ j b :

Ò gyÕ wgb ‡ ` i g‡ a ¨ h viv Avc b vi Avb yM Z¨ K‡ i, Zv‡ ` i m v‡ _ b ig eënvi Ki“ b Ó| 47 Ave~ ûivB ivn (iv.) † _ ‡ K ewY ©Z † h , b vex m vj −vj −vû Ô Avj vB wn I qv m vj −vg B ikv` K‡ i‡ Qb : Aa xb ’ e¨w³i Rb ¨ Zvi L v` ¨

I c wi‡ a q e‡ ¿i Awa Kvi i‡ q‡ Q| Avi † Zvgiv Zv‡ K Zvi m v‡ a ï AwZwi³ † Kvb ` vwqZ¡ Ac ©b Ki‡ e b v|48 5.1 2 . Revew` wnZv (Accountability) B m j vgx eë ’vc b vi AZ¨š— ¸i“ Z¡c ~Y © G KwU wel q n‡ ”Q Revew` wnZv| c Ö‡ Z¨K ` vwqZ¡kxj ‡ K wb R wb R c wim i I Kg©‡ ¶ ‡ Î wb ‡ R‡ ` i ` vwqZ¡ c vj ‡ b i wel ‡ q Revew` nx Ki‡ Z n‡ e| B m j v‡ g G Revew` wnZvi 4 w U c h ©vq i‡ q‡ Q- 1 . wb ‡ Ri we‡ e‡ Ki Kv‡ Q (to self) 2 . Rb M‡ Y i Kv‡ Q (to the people) 3 . Ea Ÿ©Zb

KZ…©c ‡ ¶ i Kv‡ Q (to the higher authority) G es 4 . Avj −vni Kv‡ Q (to Allah) Revew` wnZv| B m j vg m evB ‡ K Revew` wnZvi AvI Z vq wb ‡ q Av‡m| G B P Zzwe©a Revew` wnZ vi KviY n‡ ” QÑ Bm j v‡ gi „wó‡ Z KZ…©Z¡, † b Z…Z¡, kvm b ¶ gZv

I eë ’vc b v G i c ÖwZwUB G ‡ KKwU Avgvb vZ | G c Öms‡ M G KwU cÖwm × nv` xm n‡ ” Q wb gœiƒc : Ô Ave& yj −vn B eb y Ô Dgvi (i v.) † _ ‡ K ewY ©Z † h , ivm~j yj−vn m vj −vj −vû Ô Avj vB wn I qv m vj −vg B ikv` K‡ i‡ Qb : † R‡ b † i‡L v, † Zvgiv c Ö‡ Z¨‡ KB G KRb ivL vj (ZË ¡vea vqK/ Awff veK/ ` vwqZ¡k xj ) G es † Zvgiv c Ö‡ Z¨‡ KB (wb R wb R ` vwq‡ Z¡i e¨vc v‡ i) wRÁvwm Z n‡ e| B gvg ev kvm K wh wb gvbyl ‡ ` i‡ K c wiP vj b v Ki‡ Qb , wZwb AwffveK/ ` vwqZ¡kx j , wZwb Zvi Aa xb ’‡ ` i e¨vc v‡ i wRÁvwm Z n‡ eb | G KR b c yi“ l Zvi c wievie‡ M ©i Dc i ` vwqZ¡kxj G es wZwb (Zvi ` vwq‡ Z¡i e¨vc v‡ i) wRÁ vwm Z n‡ eb | G KRb b vixI † Zgwb Zvi ¯vgxi N‡ i ` vwqZ¡kxj v (i ¶ K) G es Zv‡ ` i m š—vb ‡ ` i ZË ¡vea vwqKv, wZwb I (Zvi ` vwq‡ Z¡i e¨vc v‡ i) wRÁvwm Z n‡ eb | ` vmI Zvi gwb ‡ ei m ¤ ú ‡ ì e¨vc v‡ i ` vwqZ¡c Övß G es † mI wRÁvwm Z n‡ e| AZG e

L ei` vi! † Zvgiv m K‡ j B (wb R wb R RvqM vq) ` vwqZ¡kxj G es † Zvgiv m K‡ j B (wb ‡ Ri Aa xb — † j vK‡ ` i e¨vc v‡ i) wRÁvwm Z n‡ e| 49 ` vwqZ¡ † _ ‡ K Revew` wnZv D` M Z nq| B m j vg m evB ‡ K Accountable Ki‡ Z P vq| G Rb ¨B g vb y‡ l i cÖwZ gyn~‡ Z©i KvR

† iKW© n‡ ” Q| wKivgvb KvwZexb G † iKW© Ki‡ Qb | Avj ‡ KviAvb ej ‡ Q: Ò Zuviv (n‡ ” Qb ) m ¤ §vwb Z † j L Ke„›` | † Zvgiv h v wKQy Ki‡ Qv m eB Zuviv Rv‡ b b Ó| 5 0

5.1 3 . ` „k¨gvb Zv, ¯” QZv (Transparency)| ¯” QZv n‡ ” Q Z‡_ ¨ m K‡ j i Aeva cÖ‡ ekvwa Kvi| † Kvb wm × vš— ev Kv‡ Ri d ‡ j h viv cÖfvweZ nq Zv‡ ` i † m wm × vš— ev m ¤ ú wK©Z m Kj wel q Rvb v, eyS v, c Ö‡ qvR‡ b msMÖ‡ n ivL vi m nvqK c wi‡ ek wb wð Z KivB n‡ ” Q cÖvwZô vwb K ¯” QZv| B m j vg G KUv ` „k¨gvb eë ’vc b v (Transparent management) P vq| Z‡ e m ewKQy e‡ j w` ‡ Z n‡ e G gb wU I b q| h v † M vc b Kivi gZ b q Zv † M vc b Kiv n‡ e b v | Ô Dg vi d vi“ K (iv. ) gvm wR‡ ` b vevex‡ Z L yZev w` w” Q‡ j b , † m Ae ’vq Zv‡ K c Ökœ Kiv nq| ZvB B m j vgx eë ’vc b vq gvb y‡ l i cÖkœ Kivi Awa Kvi _ vK‡ e| wb ‡ P i nv` xm wU‡ Z ¯” QZvi G K D¾ j „óvš— c wij w¶ Z nq| ewY ©Z n‡ q‡ Q: Ave~ ûgvB ` A vm &m vÔ B ` x (iv. ) † _ ‡ K ewY ©Z † h , b vex m vj −vj −vû Ô Av j vB wn I qv m vj −vg G K evi B eb yj j yZvB evn (i v.) † K evb ~ m vj xg † M v‡ Î i m v` vKvn Av` v‡ qi Rb ¨ c vV v‡ j b | wd‡ i G ‡ m † m Zvi AvnwiZ m v` v Kvi G KwU As k Rgv w` ‡ q ej ‡ j v- G wU Avc b vi (evB Zzj gv‡ j i) Rb ¨ Avi G¸‡ j v Avgv‡ K nvw` qvn † ` qv n‡ q‡ Q| (b vex m vj −vj −vû Ô Avj vB wn I qv m vj −vg ivM vwšZ n‡ q) e³…Zv w` ‡ Z ` uvo v‡ j b | A Z: c i gnvb Avj −vni c Öksm v † k ‡ l ej ‡ j b: H m e † j vK‡ ` i Kx n‡ j v, h v‡ ` i‡ K Avgiv Avj −vni † ` qv ` vwqZ¡ † _ ‡ K wKQz ` vwqZ¡ Ac ©b Kwi| Zvic i (` vwqZ¡ c vj b † k‡ l G‡ m) Zviv e‡ j : G UzKzb Avc b v‡ ` i

(evB Zzj gv‡ j i), Avi G¸‡ j v Avgvi Rb ¨ † ` qv nvw` qv n? Zviv Zv‡ ` i evev/ gv‡ qi Kv‡ Q e‡ m † _ ‡ K † `LyK † Zv m wZ¨B Zv‡ ` i Kv‡ Q G fv‡ e nvw` qvn Av‡ m wK b v?! 5 1

Ô Dgvi B eb yj L vË v‡ ei (iv.) G K wU Dw³I G ‡ ¶ ‡ Î cÖwYa vb ‡ h vM ¨| wZwb e‡ j wQ‡ jb : Avgvi wb h y³ † Kvb c Ökvm K h w` Kv‡ iv c ÖwZ h yj g K‡ i, Avi G B h yj ‡ gi L ei Avg vi Kv‡ Q † c uŠ Qvi c iI h w` Avwg Zvi c ÖwZKvi b v Kwi, Zvn‡ j AvwgB Zvi c ÖwZ h yj g Kij vg|5 2





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5.1 4 . Kg©m ~P x ev — evq‡ b ` ¶ Zv I Avš—wiKZ v (Efficiency and Dedication) _ vK‡ Z n‡ e| c ÖwZwU KvR ` ¶ Zvi m v‡ _ Ki‡ Z n‡ e| Kg©c wiKíb v ev —ev q‡ b c wic~Y © Avš—wi KZv I wb ô vi c wiP q w` ‡ Z n‡ e| Kv‡ Ri † ¶ ‡ Î G iƒc wb c yY ZvB gnv b iveŸ yj Ô Avj vgxb c Q›` K‡ ib | n v` x‡ m i c wifvl vq G wU‡ KB ej v nq Ô B nm vb Õ| ivm ~j yj −vn m vj −vj −vû Ô Avj vB wn I qv m vj −v‡ gi G K nv` xm † _ ‡ KI G iƒc Rvb v h vq| wZwb e‡ j ‡ Qb : wb ð qB gnvb Avj −vni c Q›` n‡ ” Q † h , † Zvgiv † KD h L b † Kvb KvR Ki ZL b Zv wb cyY Zvi m v‡ _ Ki‡e| 5 3

Ab ¨ K_ vq, gnvb Avj −vn G es Zuvi m „wói c ÖwZ h veZxq ` vwqZ¡ I KZ©e¨ h _ vh _ my›` i I DË giƒ‡ c m ¤ú v` b Kivi b vgB B nm vb | † h gb † KviAvb gvRx‡ ` B ikv` n‡ q‡ Q:

Ò† h e¨w³ B nm vb Kvix n‡ q Avj − vni wb KU G Kv š—fv‡ e A vZ¥m gc ©Y K‡ i, † m † Zv gReyZ nvZj a viY Kij | Avi m g ¯ — Kv‡ Ri d j vdj † Zv Avj−vniB BL wZqv‡ iÓ|5 4

Avj ‡ KviAvb B nm v‡ b i D” P gh©v` v Av‡ ivc Kivi c vkvc vwk BL j vm ‡ KI G i m v‡ _ ’vb w` ‡ q‡ Q| †h gb B ikv` n‡ q‡ Q:

Ò Zvi † P ‡ q DË g ` xb ` vi † K, †h Avj −vni wb ‡ ` ©‡ ki m vg‡ b g —K Aeb Z K‡ i mr Kv‡ R wb ‡ qvwRZ _ v‡ K G Kwb ô n‡ qÓ|5 5

A_ ©vr DË g ` xb ` vi † m B † h Zv i Avgj † Kej Avj −vni D‡ Ï‡ k ¨ wb ‡ ew` Z K‡ i G es † m nq m r Kg©kxj | gnvb Avj −vn G Kvi‡ Y B m Kj Kv‡ R B nm vb Z_ v wb c~Y Zv I G KvM ÖZv‡ K Aea vw iZ K‡ i‡ Qb | nv` xm kix‡ d ewY©Z n‡ q‡ Q:

gnvb Avj −vn m ewKQz‡ ZB B nm vb ‡ K Aea vwiZ K‡ i w` ‡ q‡ Qb |5 6

¯Y ©h y‡ M i gym wj giv AZ¨š— ` ¶ w Q‡ j b | ` ¶ I DË g gv‡ b i eë ’vc b v Kg©KZ©v ev m n‡ h vM x nI q vi Avi † K vb weK í † b B| B m j vgx eë¯ ’vc b v G KRb K gx©i g‡ a ¨ ` yB ` yB evi Rev ew ` nxi Ab yf~wZ RvM ÖZ K‡ i| G Kevi † m Zvi Da ©Zb KZ©v/ c ÖwZô vb / ms ’vi Kv‡ Q Reve w` nx Ki‡ e, Avi Av‡ iKevi Ki‡ e c iKv‡ j Zvi gnvb mªóvi Kv‡ Q |

5.1 5. c ivgk© wfwË K eë ’vc b v (Consultation based management) | c ivgk© Kiv I c ivgk© † ` qv B mj vgx eë ’vc b vi G K Ab ¨Zg êwkó¨ | G B eë ’ vc b vq eë ’vc K G e s Zvi Aa xb ’ Df‡ qi c ÖwZ wb ‡ ©k n‡ j v c ivgk© Av` vb -

c Ö vb Kiv| G cÖm ‡ ½ b vexi c ÖwZ gnvb Avj −vni wb ‡ ` ©kb v AZ¨š— ¯ú ó| wZwb B ikv` K‡ ib :

Ò(† n ivm ~j ! ) G Uv Avj −vni eoB ingZ † h , Avc wb G m e † j v‡ Ki Rb ¨ L ye b ig † gRvh wewkó n ‡ q‡ Qb | Zv b v n‡ q h w` Avc wb Kov n‡ Zb I c vl vY g‡ bi Awa Kvix n‡ Zb Zvn‡ j Zviv m evB Avc b vi P vic vk † _ ‡ K m ‡i † h ‡ Zv| AZG e Zv‡ ` i † ` vl gvd K‡ i w` b , Zv‡ ` i c ‡¶ gvM wd iv‡ Zi yÔ Av Ki“ b G e s ` x‡ b i Kv‡ R Zv‡ ` i m v‡ _ c ivgk© Ki“ b | Z vic i h L b Avc wb † Kvb g‡ Zi Dc i gh eyZ wm × v‡ š— † cuŠ ‡ Qb ZL b Avj −vni Dc i fim v Ki“ b | Avj−vn H me † j vK‡ K fv‡j vev‡ m b , h viv ZuviB fim vq KvR K‡ iÓ| 5 7

B m j vgx eë ’ vc b v (Participative) AskM ÖnY g~j K| gnvb A v j −vn c ivgk©wfwË K wm × vš—M ÖnY K vix gyÕ wgb ‡ ` i ¸Y KxZ©b K‡ i † NvlY v Ki‡ Qb :

Ò Avi h viv Zv‡ ` i i‡ ei ûKzg † g ‡ b P ‡j I m vj vZ Kv‡ qg K‡ i G es Zv‡ ` i m e wel ‡ q wb ‡ R‡ ` i g‡ a ¨ c ivgk© K‡ i wm × vš— † b q I Avwg Zv‡ ` i‡ K † h wih K w` ‡ qwQ Zv † _ ‡ K L iP K‡ iÓ|5 8 A _ ©vr h veZxq Kg©KvÊ m ¤ ú v` ‡ b cvi¯ú wiK c ivgk©B nq Zv‡ ` i Kg©c š’v|

wm × vš— M Ön‡ Y i † ¶ ‡ Î B mj vgx e¨ e ’vc b vq G b xwZwU Ab ym „Z n‡ Z n‡ e| B m j vg m ¤ ú ~Y © M Y Zvwš¿K c wi‡ e‡ k m K‡j i m v‡_ c ivgk©µ ‡ g †h Š_ fv‡ e † Kvb wKQy Kivi ev b v Kivi wm × vš— MÖnY K‡ i| † Kvb wm × vš— M „nxZ nevi c ‡ i Zv‡ Z Kv‡ iv wØgZ † c vlY Kiv P ‡j b v|

5.1 6. b ¨vh ¨ † eZb / gRyix I fv Zv wb a ©viY (Fair wages and benefits)| B m j vg c Ö‡ Z¨K Kgx©‡ K Zvi K‡ g©i h _ vh _ e` j v † ` q| ev›` vn‡ ` i † ej vq G wUB gnvb Avj −vni ixwZ | wZwb P vb † h ev›` vivI † h b c i¯ú ‡ ii gv‡ S G B ixwZ Aej ¤ b K‡ i P ‡j | gnvb Avj −vn B ikv` K‡ ib :

Ò AZ: c i † h we› y c wigvY fv‡j v KvR Ki‡ e, † m Zv † `L ‡ Z c v‡ e| Avi † h we›` y c wigvY L vivc KvR Ki‡ e, † m Zv † ` L ‡ Z c v‡ eÓ|5 9





149

B m j vgx eë ’vc b vq c Ö‡ Z¨‡ Ki c ÖwZwU KvR‡ K m wV Kfv‡ e g~j ¨vqb Kiv nq| A vi G ‡ ¶ ‡ Î †Kvb iƒc Kvj wej ¤ G es M wigwl i † Kvb my‡ h vM † bB| G B c Öm ‡ ½ ivm~j yj −vn m vj −vj −vû Ô Avj vB wn I qv m vj −vg † _ ‡ K my ú ó eY ©b v we` ¨gvb |

Ô Avã yj −vn B eb y Ô Dgvi (i v.) † _ ‡ K ewY ©Z, wZwb e‡ j b : ivm ~jyj −vn m vj −vj −vû Ô Avj vB wn I qv m vj −vg B ikv` K‡ i‡ Qb : Nvg ï Kvevi Av‡ M B kªwgK‡ K Zvi gRyix w` ‡ q ` vI|60

Ave~ ûivB ivn (iv.) † _ ‡ K gvi d ‚Ô m vb v‡ ` ewY ©Z † h , ivm ~j yj −vn m vj −vj −vû Ô A vj vB wn I qv m vj −v g B ikv` K‡ i‡ Qb : Nvg ï Kvevi Av‡ M B kªwgK‡ K Zvi gRyix w` ‡ q ` vI| Avi Kv‡ R _ vKv Ae ’vqB Zv‡ K Zvi gRyi x m ¤ ú ‡ K© AewnZ Ki| 61

B m j vgx eë ’vc b vq G KRb Kg x©i Kv‡ Ri h _ vh _ g~j ¨vqb Kiv nq| c ÖwZwU Kgx©‡ KB c ÖwZô v‡ b i g~j ëvb m ¤ ú ` we‡ eP b v Kiv nq G es g‡ b Kiv nq † h , a g©-eY ©, † M vÎ-esk wb w e©‡ k‡ l cÖwZwU gvb yl gnvb Avj −vni m „wó| ZvB G ‡ ` i m Kj gvb weK P vwn` v † gUvevi e¨ e ’v e¨ e ’vc b v KZ©„c ¶ ‡ K Ki‡ Z n‡ e| Ave~ ûivB ivn (iv.) ewY ©Z G K nv` x‡ m ivm~j yj −vn m vj −vj−vû

Ô Avj vB wn I qv m vj −vg B ikv` K‡ ib :

Zviv † Zvgv‡ ` i fvB| Avj −vn Zv ‡ ` i‡ K † Zvgv‡ ` i Aa xb ’ K‡ i w` ‡ q‡ Qb | Kv‡ RB Avj −vn h vi fv B ‡ K Zvi Aa xb ’ K‡ i w` ‡ q‡ Qb , Zvi DwP Z Zv‡ K ZvB L vI qv‡ b v h v † m wb ‡ R L vq G es Zv‡ K ZvB c iv‡ b v h v † m wb ‡ R c ‡ i| Avi Zv‡ K G gb Kg©fvi † ` ‡ e b v, h v Zvi m v a ¨vZxZ| h w` KL ‡ b v Zvi Dc i Awa K Kg©fvi P vc v‡ b v nq, Z‡ e † m † h b Zv‡ K m vnvh ¨ K‡ i|62

5.1 7. c ÖwZ‡ h vwM Zvg~j K Kg©c wi‡ ek m „wó (Creating Competitive environment)| B mj vgx eë ’vc b vq † b KKv‡ R c ÖwZ‡ h vwM Zv‡ K G KwU Kgb ÷ªv ‡ UwR ev m va viY † KŠ kj (Competition is a common strategy in good deeds) wn‡ m ‡ e we‡ eP b v Kiv nq| h veZxq mr I Kj ¨v‡ Y i Kv‡ R B m j vg c i¯ú ‡ i cÖwZ‡ h vwM Zv Ki‡ Z e‡ j G es G ‡ K Ac i‡ K m n‡ h vwM Zv Kivi wb‡ ©k † ` q| Avi Ab ¨vq I Am ZZvi Kv‡ R c i¯ú i‡ K m n‡ h vwM Zv b v Kivi wb ‡ ©k † ` q| Avj † KviAvb ej ‡ Q:

Ò ‡ Zvgiv † b K KvR I ZvKI qvi e¨vc v‡ i G ‡ K Ac‡ ii m v‡_ m n‡h vwM Zv K‡ iv| ¸b v‡ ni KvR I evovevw o‡ Z G ‡ K Ac ‡ ii m n‡ h vwM Zv Ki‡ e b vÓ|63 Ab ¨Î gnvb Avj −vn e‡ j b :

Òc Ö‡ Z¨‡ Ki Rb ¨B G KUv w` K A v‡ Q, † h w` ‡ K † m gyL K‡ i _ v‡ K| Kv‡ RB h v fv‡ j v † m w` ‡ K G ‡ K Ac ‡ ii Av‡ M G wM ‡q P ‡ j v| † Zvgiv † hL v‡ b B _ vK‡ e Avj −vn † Zvgv‡ ` i m evB ‡ K b vM vj c v‡ eb | wb ð qB Avj −vn m Kj wKQzi Dc i ¶ gZvevb Ó| 64 gnvb Avj −vn Av‡ iv e‡ j b :

Ò Kv‡ RB † Zvgiv † b K Kv‡ R G‡ K Ac ‡ ii †P ‡ q G wM ‡ q h vevi † P óv K‡ iv| († kl ch©š—) † Zvgv‡ ` i m evB ‡ K Avj −vni w` ‡ KB wd ‡ i † h‡ Z n‡ e| ZLb wZwb † Zvgv‡ ` i‡ K (H m e wel‡ q Avm j m Z¨) Rvwb ‡ q † `‡ eb , †h wel ‡ q † Zvgiv gZ‡ f` K‡ iwQ‡ j Ó|65

5.1 8 . B m j v‡ gi m xgvi g‡ a ¨ †_ ‡ K wP š—v I K‡ g©i ¯va xb Zv (Freedom of thinking and performing within the

framework of Islam)| B m j v g K‡ g©i ¯va xb Zvi c vkvc vwk e¨w ³‡ K êa Dc v‡ q A‡ X j m ¤ ú‡ ` i gvwj K nI qviI m y‡ h vM † ` q| e¨w³ Zvi Kg© ú „nv, K g© ¶ Zv I H Kvwš—K cÖ‡ P óvi gva ¨‡ g wec yj m ¤ ú‡ ` i gvwj K n‡ j B mj vg Zv‡ Z eva m v‡ R b v| B m j vg ï ay Zv‡ K wb ‡ ©k † ` q †h , Zvi Dc vR©b † h b Aek¨B êa c š’vq nq G es † m † h b wb ‡Ri c Ö‡ qvR‡ b i AwZwi³ m ¤ ú ‡` i 2 .5% nv‡ i eQ‡ i G Kevi gnvb Avj −vni wb a ©vwiZ L v‡ Z w` ‡ q † ` q| Zv‡ Z Zvi A ewk ó m ¤ ú ` ¸‡ j v c weÎ n‡ e G es gnvb Avj −vn Zv‡ Z eiKZ c Ö vb Ki‡ eb |

B m j vgx eë ’vc b vq wP š—v-M ‡ el Y v I gZ c ÖKv‡ ki c~Y © ¯va xb Zv we` ¨gvb | iv‡ óªi KZ©ve¨w ³ † _ ‡ K ï i“ K‡ i G KRb m va viY b vM wiK ch©š— G es Awd ‡ m i cÖa vb † _‡ K ï i“ K‡ i m e©wbgœ —‡ ii Kg©P vix c h©š— m K‡ j iB wP š—v I K‡ g©i c wic ~Y © ¯va xb Zv i‡ q‡ Q| B m j v‡ gi m xgvi g‡ a ¨ †_ ‡ K cÖ‡ Z¨‡ KB G B ¯va xb Zv † fvM Ki‡ Z c vi‡ e| Avi Avc b Avc b K…Z K‡ g©i Av‡ j v‡ K cÖ‡ Z¨‡ KB dj † fvM Ki‡ e| gnvb Avj −vn e‡ j b :





150

Ò Avi † h † b K Avgj Ki‡ e, † m c yi“ l † nvK ev b vix † nvK, h w` † m gyÕ wgb nq, Zvn‡ j G gb † j v‡ KivB Rvb œv‡ Z cÖ‡ ek Ki‡ e G es Zv‡ ` i we›` y c wigvY nKI b ó n‡ Z † ` qv n‡ e b vÓ|66

5.1 9. wnKgvZ ev DË g † KŠ kj (Hikmah) Aej ¤ b | DË g † KŠ kj B m j vgx eë ’vc b vi † gŠ wj K êwkó¨| Avj −vni ingZ I eiKZ ZvivB c Övß nb h viv DË g † KŠ kj wb ‡ q eë ’vc b v c wiKíb v K‡ ib | † h † Kvb Kv‡ Ri †¶ ‡ Î ev —eZv‡ K g~j ¨vqb K‡ iB † KŠ kj wb a©viY Ki‡ Z nq| gnvb Avj −vn e‡ j b :

Ò(† n b vex! ) wn KgvZ I m y›` i D c ‡ `‡ ki gva ¨‡ g Avc wb gvb yl ‡ K Avc b vi i‡ ei c ‡ _ WvKzb | A vi Zv‡ ` i m v‡ _ ZK©-weZK© Ki‡ Z n‡ j my›` ifv‡ e Ki“ b | Avc b vi ieB † ewk Rv‡ b b † h , † K Zuvi c _ † _‡ K m ‡ i Av‡ Q, Avi †K m wV K c‡ _ Av‡ QÓ|67

B m j vgx eë ’ vc b vq m ¤ ú ` ‡ K cwiP vj K G es † fv³vi K v‡ Q gnv b Avj −vni Av gvb vZ e‡ j M Y ¨ Kiv nq| G B eë ’ vc b v e¨w³M Z, c vwievwiK, m vgvwRK, ivóªxq, A_ ©‰ b wZK G es ivR‰ b wZ K Rxe‡ b c wie¨vß| G B eë ’vc b vi ev —e ` „óv š— n‡ j v- ivm ~j yj −vn m vj −vj −vû Ô Avj vB wn I qv m vj −vg G es Zuvi m vnv exM Y|

5.2 0. P ~ovš— j ¶ ¨ n‡ e Avj−vni m š‘wó AR©b I c iKvj xb Kj ¨vY j vf (Ultimate aim and objective is to have

blessings and pleasure of Allah in here and hereafter)| B mj vg e¨ZxZ Ab ¨ † Kvb eë ’vc b vq B nKvj xb Kg©Kv‡ Êi Rb ¨ c iKvj xb gyw³ ev kvw —i G gb Ø¨_ ©nxb ev ` „p † Nv lY v † ` qv nqwb | B m j v‡ g h veZxq Kj ¨vY Ki D‡ ` ¨vM ev nvj vj eë ’vc b v Kg©Kv‡ Êi Rb ¨ B nKvj xb Kj ¨v‡ Y i m ymsev‡ ` i c vkvc vwk c vi‡ j Š wKK Rxe‡ b I Avj −vni m š‘wó I c yi¯‹vi c Övwßi † NvlY v † ` qv n‡ q‡ Q| G gb wK B nKvj xb Kj ¨v‡ Y † Kvb iƒc KgwZ ev NvUwZ cÖkœvZxZfv‡ e † g‡ b I †b qv nq † Kej c vi‡ j Š wKK gyw³ I Kj ¨v‡ Y i K_v we‡ eP b v K‡ i| gnvb Avj −vn e‡ j b :

Ò Avj −vn † Zvgv‡ K † h m¤ ú ` w` ‡ q‡ Qb Zv w`‡ q AvwL iv‡ Zi Ni evb vevi a v›` v K‡ iv| Avi ` ywb qv † _ ‡KI wb ‡ Ri wnm ¨vi K_v fy‡ j † h I b v| Avj−vn † Zvgvi D c i † h gb ` qv K‡ i‡ Qb , ZzwgI ( gvb y‡ l i cÖwZ) † Zgwb ` qv K‡ iv| c „w_ ex‡ Z wek„sL j v m „wó K‡ iv b v| wb ð qB Avj−vn wek„sL j vKvix‡ ` i‡ K c Q›` K‡ ib b vÓ|68

AZG e, B m j vgx eë ’ vc b vq † bZv I Kg©x, ZZ¡vea vqK I Zvi Aa xb ’ Kg©P vix m K‡ j iB g~j j¶ ¨ n‡ e gnvb Avj−vni m š‘wó I c iKvj xb gyw³| Z‡ e B nKvj xb m yL -m ywea v I h veZxq c Ö‡ qvRb c~iY G ‡ ¶ ‡ Î † Kvb iƒc eva v n‡ q uvovq b v |

6. Dcmsnvi

B m j v‡ g Rxeb n‡ j v B n‡ j Š wKK I c vi‡ j Š wKK G B wØgvwÎ K ¯ —‡ ii G K Aw efvR ¨ iƒc | ZvB B m j vgx e ë ’vc b v G B Dfq —‡ ii m gš‡ q M wV Z G es Dfq —‡ ii Kj ¨vY wb wð Z Ki‡ Z e×c wiKi| gnvb Avj −vn n‡ j b m„wóRM ‡ Zi gnveë ’vc K|

wZwb G K m ywb c ~Y c wiKíb vi wfw Ë ‡ Z † M vUv m „wó‡ K m yk„sL j fv‡ e c wiP vj b v Ki‡ Qb | G ‡ ¶‡ Î † Kej gvb y‡ l i † ej vq wZwb m xwgZ c wim ‡ i G K we‡ kl ¯va xb Zv c Ö vb K‡ i‡ Qb | Z‡ e Zv‡ K wb isKzk ¯va xb Zv b v w` ‡ q w e‡ kl b xwZgvj v evZ‡ j w` ‡ q‡ Qb h v‡ Z † m G i wfwË‡ Z c wiKwíZ m vsM V wb K KvV v‡ gv w` ‡ q Revew` nxZvg~j K m ykvm b cÖwZô v Ki‡ Z c v‡ i| d j kÖ“ wZ‡ Z G KwU † m Š nv` ©c ~Y © I m yk„sL j m vgvwRK K vV v‡ gv M ‡ o D‡ V G es Zvi B nKvj xb K j ¨vY I c iKvj xb gyw³ wb wð Z nq|

B m j vgx eë ’ vc b vq B m j v‡ gi h veZxq b xwZgvj vi Av‡ j v‡ K c i¯ú ‡ ii † h Š_ D‡ ` ¨vM I m n‡ h vwM Zvi wfwË ‡ Z Kg© m ¤ ú v` ‡b i gva ¨‡ g m Kj nvj vj D‡ Ïk¨vej x AR©‡ b i Dc i ¸i“ Z¡ v ‡ ivc Kiv nq| d ‡ j m K‡ j i m vwe©K Rx eb vP vi m nRZi

I Avivgc Ö nq| Da ©Z‡ b i m v‡ _ c Öfy‡ Z¡i m ¤ ú K© b v n‡ q fªvZ…‡ Z¡i m ¤ ú K© nq| Kv‡ Ri d j vd j G es ` vqfv‡ i m K‡ j B AskM ÖnY K‡ i| Ac ‡ ii c ÖwZ m yweP vi Kiv I Zvi † _ ‡ K m yweP vi c vI qv wb wð Z nq| h v ˆ ea I K j ¨vY Ki Zv A R©‡ b i † P óv KivB G B eë ’vc b vi j ¶ ¨ nq|





151

Z_¨m~Î :

1 wbt m ‡›` ‡n ( gv by‡li ) Rx e b we av b wn ‡m ‡e A v j−v n i Kv ‡Q Bm jv gB GK gv Î MÖn Y‡h v M ¨ e ë ’v | ( Av j-†K v iA v b: m~i v Av wj

ÔBgi v b, 3: 19) 2 A v wg (A v gvi ) MÖ‡š ’ e Y©bv we ‡k −l‡Y †K v b wKQyB e vK x i v wL wb| (A v j- †K vi Av b : m~i v A v j A v bÔA v g, 6: 38 )

3 A v j- †K vi Av b: m~i v Bqv m x b, 3 6:40

4 W. Gg G g v bœv b I W. †g v . Av Zv D i i n gv b, eë ’v cbv cwi w Pw Z, G wk qv b BD w bf vw m©w U Ae ev sjv ‡ `k cÖKv w k Z, X v Kv -1 996 , c„-5

5 W. A v ‡bv qv i †nv ‡m b I †gv . Rv wK i †nv ‡m b, e ë ’v cbv bx wZ, ¯ ‹zj A e we R‡bm , e vs jv ‡` k D b¥y³ we k ¦we ` ¨v jq cÖK v wk Z,

Rv byqv i x- 1996, c„.- 3

6 Louis A. Allen, Management and Organization (Tokyo : McGraw-Hill, 1958) p-4

7 D ™¢yZ e ë ’v cbv i avi Yv I g~jbx w Z ( cÖe Ü ) , cÖwk ¶Y g¨v by‡qj, e v s jv‡` k gv ªv mv wk ¶K cÖwk ¶Y BD w÷wUD U cÖK v wk Z, wk ¶v

gš ¿Yv jq, †e v W© ev Rv i , Mv Rx cyi , 10 Ryb 2004 , c„- 33

8 †n bi x d ¨v qj wQ ‡jb d«v ‡Ýi wk ícwZ| m v avi Y e ë ’v cbv bx wZi I ci Zuv i „p ch©‡e ¶Y d iv mx fv lv q Ôwk í I m v avi Y

cwi P v jbv (Administration, industrial & generale) bv ‡g e B Av Kv ‡i 1996 m v ‡j cÖ_ g Rbm g‡¶ cÖK v wk Z n q|

9 Henri Fayol, General and Industrial Management, Sir Isaac Pitman and sons, London, 1949. D Ø„Z W. k n x ` D wÏ b

A vn g`, e ë ’v cbv I cÖk vm b, ev s jv GKv ‡Wgx , XvK v , b‡f ¤i 1917, c„. 27- 28

10 G.R Terry, Principles of Management, Richard d. Irwin Inc, Homewood, Illinois, 1975 c„. 4

11 W. Gg G g v bbv b I W. †g v . Av ZvD i i ng v b, eë ’v cbv cw iw P w Z, Gw kq v b BD w bfv wm©w U Ae ev sjv ‡`k cÖKv w k Z, X vKv , 1 996, c„. 6

12 A v j- †K vi Av b: m~i v A v jev Kv iv n , 2: 28 2

13 A v j- †K vi Av b: m~i v hyL i “d , 43 :32

14 W. †gv . †M v jv g gwn D Ïx b, Bm jv wgK g¨v ‡bR‡g›U, e vs jv ‡` k we k¦we ` ¨v jq gÄ yi x K wgk b, wØZx q m s¯ ‹i Y, †g 2009, c„. 2

15 W. †gv . Av Zv Di i n gv b, Bm jv wgK g¨v ‡bRg¨v ›U GÛ we R‡bm ( †Uªwbs cÖe Ü ) c„. 1

16 W. m v B‡q` gyn v ¤§ ` A v Zv nv i , Bm jvwgK g¨v ‡bR‡g›U GÛ we R‡bm , bKk v cve wj‡K k Ý, P Ke v Rvi , P ÆMÖv g, †g 2007, c„. 7

17 A v j- †K vi Av b: m~i v A v jAv bÔAv g, 6: 153

18 gyqv Ë v j Bgv g gv wjK ( wgm i: Zv . we . ` vi “ Gn Bqv wqZ Zzi v wm j A viv e x) , L . 2, c„. 8 99, n v` x m bs- 1594

19 A v j- †K vi Av b: m~i v A v jû Ryi v Z, 49: 9

2 0 A v jgym Zv ì vK ÔA v jv Av m&m v nx nv Bb ( êi ƒZ: ` vi “j KzZzwe j ÔBjwg q¨v n , 14 11wn .) , L . 2, c„. 66, nv ` xm bs - 23 4 5 2 1 A v j- †K vi Av b: m~i v A v jgyZv d&wd d xb, 8 3: 1-3

2 2 A v j- †K vi Av b: m~i v A v jAv bdv j, 8 : 60

2 3 A v j- †K vi Av b: m~i v A v jev Kv iv n , 2: 272

2 4 m v nx n gym wjg ( ê i ƒZ: Zv . we . `v i “ Gn Bqv wqZ Zzi v wm j Av iv ex ) , L . 3 , c„. 1219, nv ` xm bs- 1599

2 5 A v j- †K vi Av b: m~i v A v wj ÔBgi v b, 3 : 190- 191

2 6 A v j- †K vi Av b: m~i v A v j gv wq` vn , 5: 2

2 7 A v j- †K vi Av b: m~i v ev bx Bmi v Cj, 17: 13 - 14

2 8 A v j- †K vi Av b: m~i v A v jBmi v , 17:70

2 9 m v nx û j eyL v ix ( ê i ƒZ: ` vi “ Be wb K v mxi , 14 07wn .) , L . 3 , c„. 128 8, n v` x m bs- 33 04

30 A v j- †K vi Av b: m~i v A v wj ÔBgi v b, 3 : 159

31 A v j- †K vi Av b: m~i v A v k& ïi v , 4 2:3 8






152

33 Noor, I. (1999), Prophet Muhammad's Leadership, Malaysia: Utusan Publications, P.5.

34 A v j- †K vi Av b: m~i v A v j gyh &h v w¤ § j, 73 : 6- 7

35 A v j- †K vi Av b: m~i v A v b& wbm v , 4: 103

36 A v j- †K vi Av b: m~i v A v jKv gvi , 54: 4 9

37 A v j- †K vi Av b: m~i v A v h&h yL i “d, 43 : 11

38 A v j- †K vi Av b: m~i v A v k&k ~i v, 4 2: 27

39 A v j- †K vi Av b: m~i v A v jgyÕwgb~b, 2 3 : 18

4 0 A v j- †K vi Av b: m~i v A v jwn Ri , 15:21

4 1 A v j- †K vi Av b: m~i v A v jev Kv iv n , 2: 28 6

4 2 m v nx û j eyL v ix ( ê i ƒZ: ` vi “ Be wb K v mxi , 14 07wn .) , L . 6, c„. 2 614, n v` x m bs- 673 2

4 3 A v j gyÔRv gym m v Mx i ( êi ƒZ: A v jgvK Zv eyj Bm jv gx , 14 05wn .), L . 1, c„. 28 2, nv ` xm bs- 4 65

4 4 gym bv ` Avn gv ` ( wgm i : Zv . we . gyA vm &m v mv Zz K zi Zze v ) , L . 5, c„. 173 , n v `x m bs - 21554

4 5 A v j- †K vi Av b: m~i v A v wj ÔBgi v b, 3 : 159

4 6 A v j- †K vi Av b: m~i v A v j wn Ri , 15: 88

4 7 A v j- †K vi Av b: m~i v A v k& ï ÔAv iv , 26: 215

4 8 gym v bœv d ÔA v ãyi i v h&h vK (e v ey ` vi web& wbm v I qv j Lv ` v g) , ( ê i ƒZ: A v jgv K Zv eyj Bm jv gx , 14 03 wn.) , L . 9, c„. 4 48 , n v` x m

bs - 17967

4 9 m v nx û j eyL v ix ( ê i ƒZ: ` vi “ Be wb K v mxi , 14 07wn .) , L . 6, c„. 2 611, n v` x m bs- 6719

50 A v j- †K vi Av b: m~i v A v jBbwd Zv i: 8 2: 11- 12

51 gym v bœv d Be b A v ex kv Bev n ( wi qv `: gv K Zve v Zzi i “k`, 14 09wn .) , L . 4 , c„. 4 4 4, nv `x m bs - 21962

52 K v bhyj ÔD ¤ § v j ( êi ƒZ: ` vi “j K zZzwe j ÔBjwgq¨v n , 14 19) , L . 12, c„. 294 , nv ` xm bs - 3 6008

53 A v Z&- Zv e vi v bx , A v j- gyÕRv gyj A v I mv Z (K v q‡iv : ` vi “j nv iv gv Bb, 14 15wn .) , cÖv ¸³, L . 1, c„. 275

54 A v j- †K vi Av b: m~i v jyK gv b, 3 1: 22

55 A v j- †K vi Av b: m~i v A v b&wbm v , 4: 125

56 A v jgyÔRv gyj K ve xi (A v jgywm j: gv K Zv ev Zzh hv ni v , 14 04 wn .) , L . 7, c„. 275, n v `x m bs - 7118


58 A v j- †K vi Av b: m~i v A v k& k~i v , 4 2:3 8

59 A v j- †K vi Av b: m~i v wh jh v jvn , 99:7- 8

60 m ybv b Be b gv Rvn ( ê i ƒZ: Zv. we . `v i “j wd Ki) , L . 2, c„. 8 17, n v` x m bs - 24 43

61 m ybv b Av je v Bn vKx ( gv °vn : ` vi “j e v h, 14 14 wn .) , L . 6, c„. 120, nv` x m bs - 114 34

62 ˆ` bw›` b Rx e ‡b Bm jv g, ( Bd ve v M ‡e lYv - 4 2, cÖK v k bv - 1979/ 6) , m¤ úv ` bv cwi l` K Z…©K m¤ úv w` Z, Ryb 2000, c„. 4 3 9

63 A v j- †K vi Av b: m~i v A v jgv wq` vn , 5: 2

64 A v j- †K vi Av b: m~i v A v jev Kv iv n , 2: 14 8

65 A v j- †K vi Av b: m~i v A v jgv wq` vn , 5: 48

66 A v j- †K vi Av b: m~i v A v b& wbm v , 4: 124

67 A v j- †K vi Av b: m~i v A v b& bv n j, 16: 125

68 A v j- †K vi Av b: m~i v A v j K vm v m, 28 : 77

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