Introduction to Islamic economics. Definition of Islam and relationship between religion and economics. Also include the economy in the Islamic framework and economy as worship.
Islam is not merely a religion or economic system but a Deen. It provides guidance for all aspects of individual & Collective lives. Islam means peace & submission. Peace acquired through total submission. There cannot be peace without Justice, which is the ultimate objective of sending down all Divine Books & Prophets.
Islam allows to earn income in which benefits are enjoyed by all the concerning parties on the just basis & prohibited to earn income through Bribery, Interest, Stealing & Robbery, Gambling, Wine & its business & Fraud.
Islam offers a definite economic system based on zakat, usher, Bayt al-mal, dignity of labour, equity, interest-free economy, legitimate income & avoidance of extravagance & observing rights & duties.
http://inarocket.com
Learn BEM fundamentals as fast as possible. What is BEM (Block, element, modifier), BEM syntax, how it works with a real example, etc.
Lightning Talk #9: How UX and Data Storytelling Can Shape Policy by Mika Aldabaux singapore
How can we take UX and Data Storytelling out of the tech context and use them to change the way government behaves?
Showcasing the truth is the highest goal of data storytelling. Because the design of a chart can affect the interpretation of data in a major way, one must wield visual tools with care and deliberation. Using quantitative facts to evoke an emotional response is best achieved with the combination of UX and data storytelling.
Introduction to Islamic economics. Definition of Islam and relationship between religion and economics. Also include the economy in the Islamic framework and economy as worship.
Islam is not merely a religion or economic system but a Deen. It provides guidance for all aspects of individual & Collective lives. Islam means peace & submission. Peace acquired through total submission. There cannot be peace without Justice, which is the ultimate objective of sending down all Divine Books & Prophets.
Islam allows to earn income in which benefits are enjoyed by all the concerning parties on the just basis & prohibited to earn income through Bribery, Interest, Stealing & Robbery, Gambling, Wine & its business & Fraud.
Islam offers a definite economic system based on zakat, usher, Bayt al-mal, dignity of labour, equity, interest-free economy, legitimate income & avoidance of extravagance & observing rights & duties.
http://inarocket.com
Learn BEM fundamentals as fast as possible. What is BEM (Block, element, modifier), BEM syntax, how it works with a real example, etc.
Lightning Talk #9: How UX and Data Storytelling Can Shape Policy by Mika Aldabaux singapore
How can we take UX and Data Storytelling out of the tech context and use them to change the way government behaves?
Showcasing the truth is the highest goal of data storytelling. Because the design of a chart can affect the interpretation of data in a major way, one must wield visual tools with care and deliberation. Using quantitative facts to evoke an emotional response is best achieved with the combination of UX and data storytelling.
Conserving Communities The world is essentially a two-party AlleneMcclendon878
Conserving Communities
The world is essentially a two-party system. One is the party of the global economy, and the
other is the party of local community.
By Wendell Berry
There are other unanswered questions about the global economy, two which are paramount:
How can any nation or region justify the destruction a local productive capacity for the sake of
foreign trade? And how can people who have demonstrated their inability to run national
economies without inflation, usury, unemployment, and ecological devastation now claim that
they can do a better job in running a global economy? American agriculture has demonstrated by
its own ruination that you cannot solve economic problems just by increasing scale, and more
over that increasing scale is almost certain to cause other problems--ecological, social, and
cultural.
It is time for us to face the likelihood that human intelligence is not competent to work on the
scale to which we have been tempted by our techno logical abilities. Some such recognition is
undoubtedly implicit in American conservatives’ long-standing objection to a big central
government. And so it has been odd to see many of these same conservatives pushing for the
establishment of a supranational economy that would inevitably function as a government far
bigger and more centralized than any dreamed of before. Long experience has made it clear--as
we might say to the liberals--that to be free we must’ limit the size of government and we must
have some sort of home rule. But it is just as clear--as we might say to the conservatives--that it
is foolish to complain about big government if we do not do everything we can to support strong
local communities and strong community economies.
But in helping us to confront, understand, and oppose the principles of the global economy, the
old political alignments have become virtually use less. Communists and capitalists are alike in
their contempt for country people, country life, and country places. They have exploited the
countryside with equal greed and disregard. They are alike even in their plea that it is right to
damage the present in order to make “a better future”.
The dialogue of Democrats and Republicans or of liberals and conservatives is likewise useless
to us. Neither party is interested in farmers or in farming or in the good care of the land or in the
quality of food. Nor are they interested in taking the best care of our forests. The leaders of these
parties are equally subservient to the supranational corporations. NAFTA and the new GATT’
revisions are the proofs. Moreover, the old opposition of country and city, which was never
useful, is now more useless than ever. It is, in fact, damaging to everybody involved, as is the
opposition of producers and consumers. These are not differences but divisions - - divisions that
ought not to exist because they are to a considerable extent artificial, trum ...
Dear Friends, dear Partners,
On behalf of the Board, I am proud to present this Summary of the 4th edition of the Zermatt Summit.This year the Zermatt Summit paved concrete paths towards “Changing Hearts and Minds” with its high quality speakers and rich content, reaffirming that not only new leadership is possible but that dialogue is possible between civil society and business fulfilling the aims of Zermatt Summit Declaration and Manifesto.
In the recent years, we have all experienced the drastic change created by globalization in the economic, social and political fabrics of societies.
A widening wealth distribution gap, a lack of long-term employability, climate change, increasing volatility in the global economy, growing skepticism and even suspicion towards existing institutions… These are just a few examples of the challenges we are facing. The responses so far have been less than adequate. It is now time to act; time for a more comprehensive – holistic – approach integrating the contribution that all key players – government, business, civil society - need to bring to the table.
Compartmentalizing problems used to be a successful approach in many cases. However, some of the issues we are facing today are so complex that it is impossible to address them successfully without taking into account the whole picture; without looking at the ways issues impact one another.
A key illustration of this new paradigm is that it is now nearly impossible to look at economic activity, to make economic or corporate policy decisions, without consideration for the social, human, environmental impact of such decisions.
In the same way, while fully recognizing the logic and objectives of business, we increasingly realize that there is more than “just” a business dimension to the activities of Multinational corporations.
Put it simply: governments, corporations, individuals need to embrace new perspectives, new ways of approaching issues, new operating processes. Up to the last part of the 20th century, government and business – the state and the private sector – were mostly the two key actors, the movers and the shakers. The emergence of civil society as a very potent and increasingly assertive force has been a major new development brought by globalization.
In the same way – also as a result of globalization – the Western world absolute prominence on the global scene is now being replaced by a new power architecture in which emerging market countries are more and more asserting their voices, their priorities and their expectations.
More than ever, we need to put the human being back at the very center of economic activity. We have to integrate the concepts of finance serving the economy, economy serving the common good and the common good serving the human being.
We also have to recognize that business and civil society cannot exist and operate at best in a silo mode, at worst in confrontation...read on...
This is the introduction chapter extracted from the Manual “The Teacher´s Guide-Design for Sustainability” by Gaia Education. This is a practical manual for sustainability teachers, ecovillage and community design educators and facilitators who are conducting courses on the broad sustainability agenda.
A new vision of Economics will not emerge from the economic powers and mainstream capitalist systems alone. It is not a vision to be realized only by economists or business interests. This new vision will emerge instead from the bottom up in country after country and village after village around the world as people learn to build and take control of their own economic futures, find new ways to measure their own sense of well-being, learn to manage how the Earth’s limited natural resources are to be protected and nurtured for future generations -- after all these are our and their commons -- establish new ways to distribute wealth and secure basic living standards and dignity for all, protect the health of labour, and develop a sense of unique cultural and regional identity not dictated by global trends and political strong arms.
MANAGERIAL ECONOMICS FROM ISLAMIC PERSPECTIVES (PROFIT MAXIMIZATION)Afifah Nabilah
An individual assignment for Managerial Economics subject. The topic discussed in the report is MANAGERIAL ECONOMICS FROM ISLAMIC PERSPECTIVES on the Profit Maximization.
It is the charmed season of the Strawberry Social where community charity drives fund raising for social good, social charity that is also model that empowers the modern corporation. The Corporate Social as charity not distinguished by shortcake but by its attitudes, which may be in short measure.
Taking what you have learned during this conference back to your workplace will take courage. You will need to tap into the artist inside you. Alex will explain how his experiences painting in extreme locations around the world can help you now.
He will share his Legacy Diamond framework which places purpose at the heart of everything we do and enables leaders and their teams in leading organisations around the world to leave the legacy they were born to create.
In this thought-provoking and uplifting speech Alex will use stories about art to:
— Explain how creativity emerges in the stillness amidst the tension of opposites;
— Describe what leaders, teams and organisations can learn from nature to get into creative flow all the time;
— Explore the real reason why Michelangelo left a legacy in his lifetime and Van Gogh didn’t;
— Describe the miraculous metaphysical relationship between the individual and their environment;
— Explain how each of us can find the artist inside us;
— Explore why purpose and belief are the key to creating what you were born to create;
— Encourage each of us to explore what we are willing to stand up for.
10 years ago, James started using open-book management, a governance model that embodies the values of justice, equity and human nobility. Far more than radical transparency, open-book teaches universal financial literacy so that everyone can speak the same language. It unifies goals, engages employees in the management of the company and shares the rewards of success. The hard outcomes are growth and profitability. The harder to quantify benefits are greater collaboration, engagement, ethical behavior and sustainability.
Augusto Lopez-Claros offered at ebbf's annual conference a detailed history of the evolution of global governance over the centuries highlighting the key risks governance is facing today and the key steps to address them
How are the SDGs reshaping governance?
Arthur Dahl offered this keynote at ebbf's annual conference
The video of the conference can be seen here https://www.facebook.com/ebbf.mindfulpeople.meaningfulwork/videos/10155596986466801/
Maja Groff and Wendi Momen created a stirring debate with the audience of the role of feminine leadership in governance, what has evolved and what is still needed to be created to allow the gender equality that would benefit organisations and society.
A reflection on understanding the roots of wrong behaviour
…towards a more ethical business environment. The pitfalls of corruption and how governance elevates organizations beyond the waste and injustice of corrupt systems
You can view this keynote in a Facebook Live streaming video: https://www.facebook.com/ebbf.mindfulpeople.meaningfulwork/videos/10155082587021801/
Larry Miller offered new insights into the new kinds of leadership able to accompany organizations wishing to adapt and remain relevant through a values-driven approach.
You can view his keynote in this Facebook Live streaming video: https://www.facebook.com/ebbf.mindfulpeople.meaningfulwork/videos/10155080815756801/
Larry Miller offered a compelling keynote taking us through the way organizations can bridge the gap between believing in a values based approach and actually applying it
Ralph Blundell offered a compelling keynote taking us through the actual application of ebbf's core values and the questions that this raises in our every day workplace decisions
You can view his keynote in this Facebook Live streaming video: https://www.facebook.com/ebbf.mindfulpeople.meaningfulwork/videos/10155080450636801/
Partow Izadi offered a compelling interactive keynote offering us the opportunity to browse throw the evolution of humanity and the development of his potential.
You can view his keynote in this Facebook Live streaming video: https://www.facebook.com/ebbf.mindfulpeople.meaningfulwork/videos/10155078596316801/
In this learnshop held during ebbf's recent international event Thanos Kriemadis offers insights into his research on this new era in spiritual based management models.
An introduction to how organizations can and should move to the higher status and impact of Teal as described in Laloux Reinventing Organizations book.
In this presentation both the keynote by Maggie Lu and the subsequent interactive learnshop materials (by Maggie Lu and Natasha Naderi) are offered.
by Isabella Lenarduzzi CEO of Jump
VIEW VIDEO of keynote here: https://www.facebook.com/plugins/video.php?href=https%3A%2F%2Fwww.facebook.com%2Febbf.mindfulpeople.meaningfulwork%2Fvideos%2F10154631316296801%2F&show_text=0&width=560
The OECD estimates that if the participation rate of women in the economy were identical to that of men, GDP would increase by 16% in 10 years.
From a micro economic point of view, all studies show that the more mixed a company is in its decision-making positions, the higher the totality of its performance indicators. The more teams are mixed and the more the staff is happy at work and engaged.
But can we make a company bilingual : women / men? How can we move from a culture that respects diversity to an inclusive culture … successfully?
by ARTHUR DAHL
VIDEO VIDEO of the keynote here: https://www.facebook.com/plugins/video.php?href=https%3A%2F%2Fwww.facebook.com%2Febbf.mindfulpeople.meaningfulwork%2Fvideos%2F10154628682531801%2F&show_text=0&width=560
Systems science shows that the real significance of diversity lies not in the number of different entities and their differences, but how they interact. Diversity is the dynamic driver for greater systems complexity, integration and efficiency. In a coral reef ecosystem or tropical rainforest, it is the increasing cooperation among the species expressed in mutual assistance and symbioses that make their high levels of productivity possible. Similarly, human diversity unaccompanied by values of justice, cooperation and reciprocity can produce the negative reactions we see today. Recent research has suggested that higher levels of ethnically-diverse civilization are catalysed by ethical values from religion, building trust and providing the energy for new levels of organization and efficiency. Businesses and communities can follow this example. Recent guidance from the international Bahá’í administrative body invites us to explore what a new economic paradigm might look like in practice.
By DHAIRYA PUJARA of the YCENTER
VIEW VIDEO of presentation here: https://www.facebook.com/plugins/video.php?href=https%3A%2F%2Fwww.facebook.com%2Febbf.mindfulpeople.meaningfulwork%2Fvideos%2F10154630884766801%2F&show_text=0&width=560
Pick any natural system or an element of nature and the key to its functioning is the diversity of the components that it requires to build ONE system. A talk designed using the speaker’s own personal experiences from India to USA to Africa and how a non-prejudicial behavior helped him build a small yet significant diverse team to build a business that delivers value to people. It will explore the themes of the difference between the intent of doing good and the act of doing good.
definitions, traditional and new understand of what capacity building and accompaniment mean in our organizations, their importance and ways forward to implement capacity building allowing thriving meaningful organizations fit for the 21st century.
Sjoerd Luteyn and Martijn Kersten share the fundamental need for a new understanding of purpose to build capacity. Introducing the two-fold purpose of organizations , uniting around new purposes and bringing change and capacity building from the inside.
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2. Principles for a sustainable attitude
This learnshop will allow us to discuss a number
of principles that provide the foundations for a
sustainable attitude as it can be expressed in our
individual lives and in our professional activities,
enterprises and institutions. Rethinking the
concept and place of wealth in a sustainable
economy is part of this. We shall consider the
relevance of values such as justice, moderation,
reciprocity and balance and their expression in
our work and economic activities, and as guides
to living and working in socially just and
environmentally responsible ways.
3. PRINCIPLES ABOUT MATERIAL WEALTH
Know ye in truth that wealth is a mighty
barrier between the seeker and his desire,
the lover and his beloved. The rich, but for a
few, shall in no wise attain the court of His
presence nor enter the city of content and
resignation....
(Bahá'u'lláh)
4. Man's merit lieth in service and virtue and
not in the pageantry of wealth and riches....
Dissipate not the wealth of your precious
lives in the pursuit of evil and corrupt
affection, nor let your endeavours be spent
in promoting your personal interest.... Guard
against idleness and sloth, and cling unto
that which profiteth mankind, whether young
or old, whether high or low.
(Bahá'u'lláh)
5. ...to make the accumulation of wealth the
central purpose of one's life is unworthy of
any human being.... What will... ensure true
happiness both in this world and in the next
is the development of spiritual qualities,
such as honesty, trustworthiness, generosity,
justice, and consideration for others, and the
recognition that material means are to be
expended for the betterment of the world.
(Universal House of Justice)
6. Take from this world only to the measure of your
needs, and forego that which exceedeth them.
(Bahá'u'lláh)
7. Overstep not the bounds of moderation, and deal
justly with them that serve thee. Bestow upon
them according to their needs, and not to the
extent that will enable them to lay up riches for
themselves, to deck their persons, to embellish
their homes, to acquire the things that are of no
benefit to them, and to be numbered with the
extravagant. Deal with them with undeviating
justice, so that none among them may either
suffer want, or be pampered with luxuries. This is
but manifest justice.
(Bahá'u'lláh)
8. Ye are the trees of My garden; ye must give
forth goodly and wondrous fruits, that ye
yourselves and others may profit therefrom.
Thus it is incumbent on everyone to engage
in crafts and professions, for therein lies the
secret of wealth... For results depend upon
means....
(Bahá'u'lláh)
9. Wealth is praiseworthy in the highest degree, if it
is acquired by an individual's own efforts and the
grace of God, in commerce, agriculture, art and
industry, and if it be expended for philanthropic
purposes. Above all, if a judicious and resourceful
individual should initiate measures which would
universally enrich the masses of the people, there
could be no undertaking greater than this....
Wealth is most commendable, provided the entire
population is wealthy.
('Abdu'l-Bahá)
10. Many would readily acknowledge that the
acquisition of wealth should be governed by
the requirements of justice, which, as a
principle, can be expressed to varying
degrees, on different levels. An employer
and employee, for example, are bound by
the laws and conventions that regulate their
work, and each is expected to carry out his
or her responsibilities with honesty and
integrity.
(Universal House of Justice)
11. At another level, however, if the deeper implications of
justice are to be realized, the other two preconditions to
the legitimate acquisition of wealth mentioned above
must be taken into account, and prevailing norms
reassessed in their light. Here, the relationship between
minimum wage and the cost of living merits careful
evaluation--this, especially in light of the contribution
workers make to a company's success and their
entitlement... to a fair share of the profits. The wide
margin, often unjustifiable, between the production costs
of certain goods and the price at which they are sold
likewise requires attention, as does the question of the
generation of wealth through measures that "enrich the
generality of the people".
(Universal House of Justice)
12. What such reflection and inquiry will no doubt
make abundantly clear is that certain approaches
to obtaining wealth--so many of which involve the
exploitation of others, the monopolization and
manipulation of markets, and the production of
goods that promote violence and immorality--are
unworthy and unacceptable.
(Universal House of Justice)
13. ...it is the concentration of wealth in the hands of
the few that is in urgent need of attention. Indeed,
the tremendous wealth generated by transnational
corporations could be an integral part of the
solution to tackle poverty, through strict regulation
to ensure good global citizenship, adherence to
human rights norms and the distribution of wealth
for the benefit of the larger society.
(Bahá'í International Community)
14. Against the backdrop of climate change,
environmental degradation, and the
crippling extremes of wealth and poverty,
the transformation from a culture of
unfettered consumerism to a culture of
sustainability has gained momentum....
(Bahá'í International Community)
PRINCIPLES FOR SUSTAINABILITY
15. The faculties needed to construct a more just and
sustainable social order—moderation, justice,
love, reason, sacrifice and service to the common
good—have too often been dismissed as naïve
ideals. Yet, it is these, and related, qualities that
must be harnessed to overcome the traits of ego,
greed, apathy and violence, which are often
rewarded by the market and political forces driving
current patterns of unsustainable consumption
and production.
(Bahá'í International Community)
16. A sustainable social order is distinguished, among
other things, by an ethic of reciprocity and balance
at all levels of human organization.... Within such
an order, the concept of justice is embodied in the
recognition that the interests of the individual and
of the wider community are inextricably linked.
The pursuit of justice within the frame of unity (in
diversity) provides a guide for collective
deliberation and decision-making and offers a
means by which unified thought and action can be
achieved.
(Bahá'í International Community)
17. Ultimately, the transformation... will entail no less than an
organic change in the structure of society itself so as to reflect
fully the interdependence of the entire social body—as well as
the interconnectedness with the natural world that sustains it.
Among these changes... are: the consciousness of world
citizenship; the eventual federation of all nations through an
integrated system of governance with capacity for global
decision-making; the establishment of structures which
recognize humanity’s common ownership of the earth’s
resources; the establishment of full equality between men and
women; the elimination of all forms of prejudice; the
establishment of a universal currency and other integrating
mechanisms that promote global economic justice; the
adoption of an international auxiliary language to facilitate
mutual understanding; and the redirection of massive military
expenditures towards constructive social ends.
(Bahá'í International Community)
18. ...the pathway to sustainability will be one of
empowerment, collaboration and continual
processes of questioning, learning and
action in all regions of the world.... As the
sweeping tides of consumerism, unfettered
consumption, extreme poverty and
marginalization recede, they will reveal the
human capacities for justice, reciprocity and
happiness.
(Bahá'í International Community)