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CEO.IKRIMAH

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Continuing with us is based on results. There are no yearly contracts to sign; your commitment is only month-to month, or project to project. This program is only good if it's helping you; therefore, you may exit this program at any time..

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Legality | Permissibility

  • Is it permissible it? SALAM | MURABAHA | MUSHARAKA |MUDARABA | IJARA?
  • We determine the necessity of this engagement | Is it Feasible?
  • Are you planning around facts?
  • Are the milestones unrealistic or predetermined?
  • Is the project sponsor providing support?
  • Are progress and risks honestly assessed?
  • Are all team members contributing?
  • Is the project manager leading or just managing?
  • Are the Deliverables agreed on?
  • Are the tools adequate?
  • Is the sponsor willing to do what it requires for succession?.
  • Have you built on the core best practices to foster a culture of candor and rapidly improve project execution:

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Solutions | How You Use Our Ideas/Products/Services

New territories take time and resources to establish, before they become profitable. Different cultures and value norms add to the hurdles to be overcome, before the first staffs is employed, or the first product/service is rolled out.

Our team could be your best option in establishing and securing lasting relations. Dispatching your own staff to the new country immediately, may require costly and time-consuming training and orientation.

These are the approved and permissible uses of our praxis. Our services may be used on an hourly basis, on a short-term basis to improve performance, or on an as-needed basis. The Counsel-as-Coach, Project Manager or Advisor can be a useful model for developing a knowledge base of “How To”, “When and Where To” and “Who With”

You may also use our services for ideating, brainstorming, planning for implementation as a just-in-time solution to resolve your looming personal and project issues and un-sticking your deals

This is the Go No Go Information that you need about that market/location/partner that you have always thought about but think you could not afford to do, because of the traditional requirements of costs, time and unquantifiable resource need in a foreign environment. This is the micro-manageable and remote team member of choice that represents you by agreement, for the exact purpose that you planned and nothing more.

As you read this your peers, superiors, and subordinates are signing up here and elsewhere for new skillsets to get that elusive advantage.

Employers and Businesses are retrenching staff and are seeking adaptive workers who conduct themselves as though they were in business for themselves.

Venture Partners are seeking associates with multi-disciplinary capabilities who can transition quickly and be productive in new cultures and environments

Customers and Markets are seeking new mind engaging experiences from new products and services in marketplace.

We may be your best option in finding the best-fitting solution in the shortest possible at a fixed price the first time

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Managing Expectations | Scoping Deliverables

The delivered product is flexible, on cost on requirements the first time Its content is determined by manage-able dynamic environment variables, including time, competition, cost and functionality The deliverable determinants are market intelligence, customer contact, and product/service utility. There are frequent adjustments to deliverable content occur during the project in response to environment. real world solution, impacted and shaped by the features and capable of successfully existing in it

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Islah | Dawah | Duty After The Duty

Our practise was developed on the principles of doing dawah through business on three principles:

  • 1. The need to provide an accessible and scalable Muslim managed, conceptualised and delivered alternative suite of consulting practice solutions in available technologies and business practices that would also be attractive to discerning non-Muslim prospects;
  • 2. To Islam-aware Muslims to the requirements and need for Muslims to conduct their affairs along Islamic Share'eah Laws;
  • 3. To educate Non-Muslims to Share'eah compliant services for Muslims.

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Mission Critical Issues

We do not limit our practice to a narrow industry focus. We are specialists in business, and our competence bridges the gap in a select group of processes, and quality mission critical practices which are the stock in trade of individuals business, industries and governments. They are therefore not industry specific services, but human specific. Our work includes mission critical practices which are integral to the activities of individuals, business, industries, and countries including, and it is those processes that is our practice. Whether the focus is on strategy or operations, on organizational change or technological integration, product acquisition or agent and intermediary we can assist our clients improve their products and services, their business relationships, and their bottom line economics.

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Islamic Adabs Of Khidmat

We provide our solutions against the background of the Islamic Aadaabs Of Khidmat (Service To Others) of which there are three conditions of Kidmaat, viz. Sincerity: The motive of rendering the service must be nothing other than Muhabbat (affection). Congeniality: The hearts of the Khaadim (the one who renders the service) and the Makhdoom (the one who is being served) should be at one. There should be congeniality (Munaasabat) between them. They should not be strangers. Ability: The Khaadim should know how to render the service he is to undertake. | CEO.IKRIMAH - In Other Words We Will Not Take The Project Unless We Can Deliver. {iA}

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Principles

Islam regards human activities, which are actions, sayings, ideas and feelings with due attention. Islam puts these activities into a variety of categories, and so every activity is precisely weighed and described in respect to its nature and impact on man himself. Islam does so to show the path before man, and put forward a criterion by which man evaluates his activities, develops them, and steers himself clear from evil and crime.

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Five Categories Of Deeds

On the basis of these considerations and goals, man's deeds fall into five categories, where every activity is valued according to its positive or negative effects on man and his varied relationships.

These categories, as stated by the scholars are:

  • Permitted (Mubah)
  • Recommended (Mustahab)
  • Disapproved but not unlawful (Makruh)
  • Forbidden (Muharam)
  • Obligatory (Wajib)

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1- The Permitted (MUBAH):

It is an act in which a sane person (mukalaf)2 who has reached his puberty has full freedom to do it or leave it aside.

Within the circle of the permission, such a person is never asked concerning what he does or leaves of the permitted actions.

Examples of permissible acts are countless and innumerable in the life of a man. For instance, a mukalaf is free to choose the work that best suits him/her. He is free to do research and think on the sciences of nature and life.

He is free to select the suitable system to run the social and political offices and establishments; to determine the food, clothing and residence he likes...etc. He is also free to use what suits his inclinations, circumstances and abilities...on the condition that all his actions should not exceed the limits and exceptions set by Islam. It is worth mentioning that the sphere of the permitted (Mubah) is the widest among the daily social human behaviours, for all acts are, as a rule, permitted according to the most well-known religious judgement.

Everything is permissible except the one forbidden by a Divine law.

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2- The Recommended (MUSTAHAB):

It is any act that the Muslim is urged to do, whereby he is viewed a performer of the good and so deserves divine reward and Allah's pleasure. But no punishment is set for any one who leaves it or considers it easy, because, if done, its fruits will be to his benefit, and if justify or ignored no harm will result from it. In the life of the individual or a group, mustahab acts are numerous.

Greeting others, paying visits to friends and neighbours, giving alms, being tidy and elegant, and many rites like du`a (supplication), night prayers, fasting during the holy months of Rajab and Sha`ban, reciting the Qur'an, are but a few examples of recommended acts.

The recommended deeds in Islam uplift man to a lofty spiritual position and make him do the maximum possible acts of good in his life on earth to obtain Allah's pleasure in the Hereafter.

The Muslim does the recommended deeds out of a sublime moral motivation, without the slightest feelings of fear or coercion. He is propelled by love and longing to walk on the path leading to perfection and continuous enrichment in this life.

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3- The Disapproved But Not Unlawful(MAKRUH):

Makruh could be defined as an act a Muslim, is urged to avoid although it is not unlawful. It is preferable to avoid such acts in the interests of self or society. However, Islam does not set a punishment for the Muslim who does it, because it is not considered haram. Islam stops short of making it haram, and only urges the Muslim to avoid it, as it is likely to lead to harm or corruption.

This law is very effective in blocking the ways ending in the commission of haram acts. The exhortation to avoid the makruh is the second factor, following the urging to accomplish the mustahab, that supports the key laws of wujub and hurma in uplifting man spiritually to attain higher, sublime, spiritual stages so that he can ward off harm and danger in human life.

Examples of makruh are: urinating in stagnant water, sleeping till after sunrise, eating in a state after intercourse or sexual discharge without performing the obligatory bath, ablutions, and making large scale advertisement to sell something which is not so worthy...etc.

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4-The Forbidden (MUHARAM)

It is any act that Islam prohibits the religiously responsible Muslim, from committing, and sets a punishment for the transgressors, while praising and rewarding the one who totally abstains from such acts. It is a procedure Islam takes to check the deviation that man may be led to perversion and the wrong and unnatural expression of motives and desires which are harmful to his body and soul.

It is a law which checks chaos and corruption and nips dangers and crimes in the bud. Doing the haram distances the human soul from nearness to Allah and blocks the process of sublimity. As haram action contains deep psychological, bodily, spiritual, and social risks, Islam sets both legal and social punishment for the transgressor, in addition to the severe punishment in store for him in the Hereafter.

Islam does not leave the matter unexplained. The Holy Qur'an makes it clear that the goal of forbidding certain acts is not disturbing man, depriving him, or making him deal dispiritedly with life. To the contrary, Islam aims at something else, as mentioned in the following verse:

"Those who follow the Apostle ? Prophet, the Ummi, whom they find written down with them in the Torah and the Evangel, (who) enjoins them good and forbids them evil, and makes lawful to them the good things and makes unlawful to them impure things, and removes from them their burden and the shackles which were upon them; so (as for) those who believe in him and honour him and help him, and follow the light which has been sent down with him, these it is that are the successful". Holy Qur'an (7:157)

Examples of haram acts are premeditated killing, usury, drinking wine, taking other people's property by force, disseminating harmful ideas and distributing morally reprehensible books and publications, and so on

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5. The Obligatory (THE WAJIB):

It is any act that Islam makes obligatory on a mukalaf Muslim in a decisive and final way and which, under no circumstances, can he/she ignore. Islam sets punishment for whoever leaves it intentionally, and rewards for whoever performs it perfectly.

Prayer, fasting, zakat (poor?rate), khums, jihad, ruling justly, being kind to parents, enjoining good and forbidding evil, fighting oppression and tyranny, having love and affection for the Prophet (s.a.w.) and his Household, being truthful, obeying the orders of the Islamic state that rules by the Qur'an, are among the unavoidably obligatory duties in Islam.

Such duties and obligations were not ordained except for the welfare of mankind, preserving life and order, and safeguarding humankind's security in this world and the Hereafter. Should we try to examine the laws of the obligations in Islam, study them analytically, trace their results and practical consequences in life, we would see that they effectively conduce to balance life, preserve the order of human nature, and nurture a systematic relationship between man and his Creator on one hand and man and society on the other.

The philosophy of the obligations in Islam is based on making the wajib a quantity in an equation whose other quantity is right and reward or punishment. What is obligatory is ordained to deepen the feeling of responsibility on the part of the Muslim, emphasize the relation between right and duty, narrow the circle of egoism and to foster human conscience which opens one's eyes to the concepts of justice and equity

Man realizes, through these duties and obligations, that every human being has the right to live, and duties to perform without which social life and the ties with Allah the Glorified, cannot be balanced.

The secret behind the wajib and divine obligations in Islam, should we try to know, lies in the fact that man, when performing such duties, adds to the chain of good, a new link which makes it more effective as it expands man's best tendencies in his inner, and bears good fruit through interaction between the human self and the surrounding environment.

Such results can be regarded as a criterion by which man's intentions are measured, and be the basis for his reward or punishment. If the original law is amended by any accidental cause then the new law possesses the same legitimacy the original one had. It is an indivisible religious obligation that the responsible Muslim has to perform, or be given the choice of performing or leaving it according to the nature of the law.

If fasting, for instance, is obligatory under normal circumstances, it is haram for the sick to fast. Then fasting is, in this case, legitimately haram in a decisive way. If the sick person fasts, his action is not legitimate but is haram and ensues some consequences set and explained by Islam.

Allah(swt) has decreed some obligations; do not neglect them; Allah(swt) has forbidden others; abstain from them; Allah(swt) has established some boundaries, do not violate them. Every Action is based on an Instruction. Every Action not Instructed is rejected.

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Skills You Should Expect

Our Consultants are more appropriately referred to Consular Envoys, because of our years of experience and the level at which we are capable of engaging, includng "high clearance"; as well as our competence and associations

Discovery, Assessment, and Identification Our counsels have the technical prowess and business savvy to understand the environment; identify broad issues; isolate specific issues; and get a realistic view of where things are and what is needed. From there we can very timely assess the situation and identify several possible solutions to meet the specific goals, requirements, and limitations for resolution. This is where the client benefits from our experience, exposure to various environments and technologies and our ability to collaborate to identify creative yet viable options.

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Choosing Ikrimahplc Pte Ltd

  • Compliance | Balance, not exceeding bounds;
  • Straight Talk - Free and Fair, and Free from Fear;
  • One-on-one with individuals, entrepreneurs, business professionals;
  • Over 28 years business experience in a cross-industry specializations and IT-enabling Business, Processes and Individuals;
  • A new and different outlook for your old and tried positions and visions.
  • The opportunity to re-think options and reset the operations
  • Unrestrained and guided Creativity

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We Don't Do Disclaimers

We stand on our word and are accountable for our counsel and direction to 50% of the value of the fees we charge.

 As Muslims involved in business and technology consulting, we rely completely on the tenets of Islam to determine our praxis and counsel, our business relationships, our products and our associates. Islam is its own culture, a way of life, a form of government, a social structure, as well as a regulatory norm for the full range of human and human/other relationships

The conduct of business is no exemption.

Our socio-politico-economic-ethico*-moral theories should be consistent with guidance and instruction and the basis of all of them must be one. and when the Creator and His Messenger has made a decision, it is not for Mankind and ins to have an opinion on it

All Actions By Intent

Allah(swt) has decreed some obligations; do not neglect them; Allah(swt) has forbidden others; abstain from them; Allah(swt) has established some boundaries, do not violate them. Every Action is based on an Instruction. Every Action not Instructed is rejected.

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Branches of the Sharee'ah

The Sharee'ah consists of following five branches or parts:

  • Aqaa'id (Beliefs): e.g. beliefs in the Oneness of Allah Ta'aala and the Risaalat (Prophethood) of Rasoolullaah sallallahu alayhi wasallam
  • A'maal (Righteous deeds): e.g. Salaat, Sawm
  • Mu'aamalaat (Transactions, Contracts): e.g. trade and commerce.
  • Akhlaaq (Moral character): e.g. humility, generosity,
  • Husn-e-Mu'aasharat (Beautified social conduct): i.e. good relationsh ip with people, e.g. abstention from acts which cause others inconvenience, such as disturbing a person in his sleep.

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Parts Of The Deen

Of the above five constitutional branches of Islaam, Muslims in general nowadays regard only two branches as being integral parts of the Deen. These are Aqaa’id (beliefs) and Ibaadaat (worship). The Ulama-e-Zaahir (those Ulama concerned only with the external dimension of Islaam - with only the letter of the law) consider the third branch, viz. Mu’amalaat (mutual dealings and transactions) also an integral part of Deen.
The Mashaa’ikh (of Tasawwuf) consider the fourth branch, viz. Akhlaaq (moral character) also as part of Deen.
However, the fifth branch, viz. Aadaab-e-Mu,aasharat (Social Etiquette) has been excluded by all three groups, excepting a few among them. In fact, it is believed that this branch is totally unrelated to Deen.
The other branches of the Deen are more or less all dealt with and discussed in lectures and discourses. On the contrary, no mention whatever is made of this fifth branch (Mu'aasharat). Hence, this branch has been assigned to the limbo of oblivion both theoretically and practically.

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Making Sects

006.159 YUSUFALI: As for those who divide their religion and break up into sects, thou hast no part in them in the least: their affair is with Allah: He will in the end tell them the truth of all that they did..

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Husn-e-Mu'aasharat

The above mentioned five departments are collectively known as the Sharee'ah. It is essential for the Muslims to adopt all five departments of the Sharee'ah. But, in the present age people have abbreviated the Sharee'ah. Some have taken only Aqaa’id , believing that only the proclamation of Laa ilaaha illallaahu suffices for immediate entry to Jannah. Such persons, while they believe Salaat, sawm, etc., are fardh, they do not obtain the good fortune of practically executing these acts of worship. Others again, along with Aqaa’id observe Salaat, Sawm, etc, as well. However, they have discarded Mu'aamalaat . In their transactional dealings they are not concerned with the Deen, whether their acts are lawful or not. They are indifferent to the question of Halaal and haraam regarding their earnings and dealings. Then there are those who maintain their Mu'aamalaat on a healthy footing, but are unconcerned with the reformation of their moral character.

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Husn-e-Mu'aasharat

Those who are concerned about Akhlaaq are exceptionally few. In fact there are even such persons who spend considerable time to reform others while others are inconvenienced and annoyed by their behaviour and attitude. They remain unaware of the difficulty they are causing others by their actions and behaviour. They are completely uncaring about their own detestable condition. There are numerous such persons who will not venture to offer salaam to a poor Muslim along the road. On the contrary they wait in expectation of the salaam to be initiated by the poor.

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Husn-e-Mu'aasharat

Some persons, along with Aqaa’id, A'maal and Mu'aamalaat are concerned about the reformation of Akhlaaq , hence they adopt ways and measures for the treatment of their morals. But, they have discarded Husn-e-Mu'aasharat . In fact, they have excised it from the Deen. They assert that there is no relationship between the Sharee'ah and social conduct with people. They therefore behave as they please, thinking that the Sharee'ah has no say in such matters. Many people are pious with good qualities such as humility, but in Mu'aasharat they are lacking. They are not concerned whether they annoy and inconvenience others by their behaviour.

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Husn-e-Mu'aasharat

In most insignificant things they bring about difficulty and inconvenience to others. Their attention is totally diverted from little things which cause difficulty to others while in the Hadeeth there are numerous incidents narrated which show that Rasoolullah sallallahu alayhi wasallam cared for the little things just as much as he cared for important matters.

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Mu'aasharat

It should now be realised that Mu'aasharat is an inseparable part of the Deen. A perfect Muslim will, therefore, be one who adopts all the branches of the Deen. In all aspects he has to behave like a Muslim. There has to be no resemblance with the Kuffaar.

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Mu'aasharat

People have generally understood Mu'aamalaat and Mu'aasharat to be beyond the scope of the Deen. It is indeed surprising that a person regards his dealings and his social conduct beyond the confines of Divine Law, but at the same time he acknowledges that his dealings and social conduct are governed by the laws of worldly governments. No one ever ventured to tell the state authorities that the government has no right in our private business enterprises, etc. People readily submit to governmental laws and restrictions applicable to their trade and commerce, etc.

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Mu'aasharat

Islaamic Mu'aasharat has no parallel. There is absolutely no need for Muslims to emulate the conduct of others. Mu'aasharat should not be confused with pompous styles and the possession of material goods of pride and show. Takabbur (pride) and pomp destroy the roots of Mu’aasharat. The proud man desires to be the superior of others. He will, therefore, not deal with others sympathetically and justly. The Islaamic teaching of Mu’aasharat , in contrast, inculcates humility in man. Without humility sympathy and unity are not possible. These are, in actual fact, the foundations of Mu’aasharat. True Mu’aasharat is in fact only Islaam.

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Ahdabs Of Khidmat

We provide our solutions against the background of the Islamic Aadaabs Of Khidmat (Service To Others) of which there are three conditions of Kidmaat, viz.

Sincerity: The motive of rendering the service must be nothing other than Muhabbat (affection).

Congeniality: The hearts of the Khaadim (the one who renders the service) and the Makhdoom (the one who is being served) should be at one. There should be congeniality (Munaasabat) between them. They should not be strangers.

Ability: The Khaadim should know how to render the service he is to undertake.

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Share'eah

Shariah guides us as to the halal and haram business enterprises and practices, and at both individual and collective levels we must follow that guidance. Allah(swt) has decreed some obligations; do not neglect them; Allah(swt) has forbidden others; abstain from them; Allah(swt) has established some.

Not every business idea or possible business enterprise is good for the society. And the decision regarding right and wrong here cannot be left to the so-called market forces.

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Mission Tagline

...business done by a man on his own, with his hands and every permissible commercial transaction..."

Khalid Baig

Khalid Baig is an engineer by profession however he is also an Islamic scholar and editor of the al-Balagh online journal. He has been writing on Islamic issues since 1986 which also include his writing for the British journal "Impact International" in which he writes a column named "First Thing First."

Khalid Baig

(1) According to Abdullah ibn Masud, Radi-Allahu unhu, The Prophet Muhammad, Sall-Allahu alayhi wa sallam, said: 'Seeking halal earning is a duty after the duty.' In other words working to earn a halal living is itself a religious obligation second in importance after the primary religious obligations like prayers, fasting and hajj.

Khalid Baig

(2) This brief hadith contains three very important messages. First, it points to the Islamic way out of the apparent dichotomy between the material and the spiritual worlds. We often see them working in opposite directions. Indulgence in the material world does lead one away from the spiritual world. Spiritual uplifting seems to accompany a tendency to distance oneself from the material pleasures. There is a conflict, but is there a contradiction also? Is it possible to resolve the conflict in a way that one can take care of both? Or are they mutually exclusive? This has been a central question for all religions and many in the past suggested the second answer, making hermits as the ideal for the humanity. Unfortunately not much humanity is left when one moves too far in this direction. One can read today the horror stories of Christian and Hindu monks, among others, who tried to seek spiritual purification this way.

Khalid Baig

(3) As a reaction, others took the other course, making material pleasures the goal of this life. The western civilization today is the prime example of that. Its toll on human spirit and morality is well known and is a constant reminder that something is wrong here as well.

Khalid Baig

(4) In between the two extremes Islam points out the Straight Path. Man is both a material and a spiritual being. The solution does not lie in denying the material needs and desires but in denying their claim to primacy. They are part of being but not the reason or goal of being. As long as they are kept in place, they are an important part of our life. The problem is not money but the love of it. Wealth itself is not bad. In fact Qur'an refers to it as ' ... your wealth which Allah has made for you a means of support.' [Al-Nisa, 4:5]. And another hadith praises the merits of 'the halal wealth of a pious person.' The effort to earn a living is not only not against spirituality, it is a religious obligation!

Khalid Baig

(5) But this earning must be through halal means. This is the second message of this hadith. Our obligation is not just to make money but to make halal money. This is a broad statement that is the basis for Islamization of a society's economic life. Not every business idea or possible business enterprise is good for the society. And the decision regarding right and wrong here cannot be left to the so-called market forces. Right and wrong in the economic life, as in all life, must be determined by a higher source. Shariah guides us as to the halal and haram business enterprises and practices, and at both individual and collective levels we must follow that guidance.

Khalid Baig

(6) At times that guidance may conflict with the prevailing practices. For example riba (interest), gambling, pornography, and liquor are haram, and no matter how attractive the financial rewards of engaging in those enterprises may seem to be, a Muslim must refrain from them. This is the economic struggle of a believer, and it is obvious why it should be carried out as a religious obligation.

At the individual level the obligation is to engage is halal professions and businesses. At the collective level the obligation is to establish a system that facilitates such individual efforts and discourages their opposite.

Khalid Baig

(7) Sometimes we lose the balance between obligations at the two levels. Obviously our ultimate responsibility is at the individual level; in the hereafter we will be asked about what we did in our personal lives. At the same time, in the era of multi-national companies, CNN, IMF, World bank, and GATT, it is obvious that individual efforts alone cannot steer the economic life of a society in the direction of halal.

Why avoiding interest has become so difficult today? Not because of its inherent merits as a healthy financial instrument but because it is entrenched in the system.

Khalid Baig

(8)Can we build an Islamic life style when the CNN is advertising a western life style in the most enticing ways 24 hours a day in our homes? Can we resolve the issues of halal and haram in taxation in Muslim countries when the national budgets and tax decisions are dictated to these countries by the IMF and the World Bank? (Jurists say that taxes may be permissible if they are necessary, reasonable, fair, within the ability of the payers, and if the means of collection are not harsh.

Khalid Baig

(9)Otherwise they are unjust and haram). Obviously the struggle to avoid haram individually must, of necessity, include the struggle to change the system that forces haram.

Khalid Baig

(10)Third, all this effort for halal earning should not eclipse our primary religious obligations. Indulgence even in a purely halal enterprise should not make us miss our Salat, or hajj, for example.

Khalid Baig

(11)This point is more important than we may realize at first. In this century, some Islamic movements made the error of suggesting that the primary acts of worship. like Salat were not meant for their own sake, but were there to prepare us for the real challenge of establishing an Islamic state. It was stated to persuade the audiences to join such movements but the speakers had gone carried away and in effect it would result in an inversion of the relationship between the two. The result is that those drawn to collective struggles, in political or economic arenas, sometimes may ignore their primary religious responsibilities, in favor of the 'bigger' struggle.

This hadith may help us set our priorities right: The economic endeavor is a duty after the primary duties. And let us remember: In economics, as well as in religion, getting the priorities right is part of being right.

Khalid Baig

(11)This point is more important than we may realize at first. In this century, some Islamic movements made the error of suggesting that the primary acts of worship. like Salat were not meant for their own sake, but were there to prepare us for the real challenge of establishing an Islamic state. It was stated to persuade the audiences to join such movements but the speakers had gone carried away and in effect it would result in an inversion of the relationship between the two. The result is that those drawn to collective struggles, in political or economic arenas, sometimes may ignore their primary religious responsibilities, in favor of the 'bigger' struggle. This hadith may help us set our priorities right: The economic endeavor is a duty after the primary duties. And let us remember: In economics, as well as in religion, getting the priorities right is part of being right.

TALKING POINTS



  • A Meeting
  • A Common Frame Of Reference on what is required; what we provide; the value exchange
  • A Signed Agreement With Deliverables, Timelines, Duration and Authority To Proceed
  • Mobilization Fees and Commitment Fees and Project Fees when earned and due
  • Other Custom Terms to be added based on service, product etc.



REASONS TO CALL US

  • You Have Read "How To Use Our Services"
  • You Are Curious About What We Do
  • You Have Heard About Us
  • You Have Been Referred
  • You Have Tried The Others
  • You Need Channels Caribbean, South America, CIS & S.E. Asia
  • We Know Business Needs
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