Importance of Strategic Planing and Management Paper

Importance of Strategic Planning and Management in the Business Paper Artim Toska Bus 475 March 29, 2010 Introduction This paper will describe a small business I may want to start, define strategic management and planning, and explain why a strategic plan would be important to the success of this business. Also, it will explain the four functions of management relative to creating and implementing a strategic plan. Strategic management & Planning In a competitive business world, it is important to have your business prosper for it to overcome the challenges it may encounter. The direction (and future) of a small business has extreme challenges in an economy that lags, but can be overcome with the right strategic mananagent ideas and planning. A small business that I would like to start would be a financial business that would provide short-term capital to small working and expanding companies. I believe this business would provide profits in an economy that has been ailing small businesses. Small businesses would welcome my services since they can not (or find it difficult) to finance their business when banks are not giving them the capital they need to remodel or have their business survive. Strategic management is planning your business at the highest possible level. This would be the duty of the company’s leader (or leaders) to focus on building a solid structure to that business (All business, 2010). This â€Å"structure† will be â€Å"hinged† on the effort of each employee that is hired. Also, strategic management helps answer what are the objectives of the business, the best procedure in achieving these objectives, and what are the resources that are needed to make that happen (All business, 2010). Strategic planning determines the direction that an organization will be eaded over the next year or more, and how it will arrive there (McNamara, 2010). Usually, the process is throughout the organization and focuses on a major function as division, department, or other important functions. A strategic plan includes several levels (or steps) in the process (the order of these levels can be orientated towards the satisfactory of the organization for s uccess). One can view strategic planning as strategic analysis. This would include a review of the organizations environment (economical, social, technical†¦ ). Also, establishing a strategic direction is a major activity in strategic planning. Organizers would conclude what the company needs to do with the issues and opportunities that are facing the organization (McNamara, 2010). This would include what â€Å"strategic goals† the company needs to achieve, and â€Å"methods† to achieve accomplishments. Also, action planning can be looked as strategic planning. Action planning helps view how strategic goals will be attained, and includes specifying objective results with each strategic goal (McNamara, 2010). Strategic Plan & Success A strategic plan would be important to the success of my business because it would form the company’s strategy and communicate it through the organization for implementation. This implementation would help provide the company’s mission and reason for being (this would be expressed though a mission statement). This would help the company’s image with customers. Also, it would help shape the company brand and how to distribute that successfully to consumers. Also, a strategic plan would help the company adapt an â€Å"earnings growth† that will be monitored for sustainability in growth (it would help to establish what businesses to target). Also, the plan would help in the success of the business by establishing a marketing scheme. This would help explain to potential customers how the business would provide financial aid to their business that is in need of our service, with their economical and social environment (it would entail us as a â€Å"life line† for a business that is struggling and in need of help). Four Functions of Management The four functions of management are important in creating and implementing a successful strategic plan. The four functions of management are planning, organizing, leading, and controlling (Rothbauer-Wanish, 2009). Planning helps create in a strategic plan what are the organizations goals, and how those goals can be achieved (developing objectives for the goal and monitoring on the execution of the plan are essential in the planning). Also, organizing helps implement a successful strategic plan by helping me know the amount of employees needed to provide the success of the business (Rothbauer-Wanish, 2009). Leading helps implement a strategic plan by my motivation to employees that will help in their performance. Also, controlling helps implement a successful strategic plan by monitoring company’s goals the organization want to achieve. Conclusion This paper defined strategic management and planning, explained why a strategic plan would be important to the success of this business, and explained the four functions of management relative to creating and implementing a strategic plan. Resources All Business, (2010). What is Strategic Management? Retrieved March 29, 2010, from http://www. allbusiness. com/management/2975129-1. html McNamara, C. (2010). Basic Descriptions of Strategic Planning. Retrieved March 29, 2010, from http://managementhelp. org/plan_dec/str_plan/basics. htm Rothbauer-Wanish, H. (2009). Four Functions of Management. Retrieved March 29, 2010, from http://businessmanagement. suite101. com/article. cfm/four_functions_of_management

Effects of Eastern Religions Essay

Eastern religions and their unique belief systems are transforming many social and religious thoughts into an assortment of means for acquiring and developing innovative and contemporary spiritual growth. One of the more influential shifts in mixing religious traditions into western religious cultures may well be considered ritualistic applications, acceptance, and practicing of meditation. Freely borrowing the principles of eastern religious traditions allows an individual extended opportunity to open a connection with his or her chosen God, or Supreme Being, by developing positive emotions, and providing a mental calmness; mean while establishing an acute mental strength within oneself. This practice of clearing the mind, projects an unfragmented focus into the inner self and ones mental intuitiveness, enabling a sharpness and keen ability to stimulate mental alertness, and even suggesting the possibility for mental self-healing. With such widened expressions of religious flexibility, an improved and more comprehensive understanding of diverse truths of belief systems are capable of being discovered. Additionally, through the use of multiple religious observances, one can bear witness to how such effects of Hinduism and Buddhist traditions of meditation, has transformed and enhanced traditional rituals in western religious cultures. Even medicinal benefits can be achieved through the use of advanced breathing techniques, energy practices, and other mental, and physical stimulus. The following synopsis will demonstrate the effects of how ancient beliefs and traditions have produced influences of varying proportions on western civilization. Many eastern religions play an important role in modern medicine. In the past, western medicine has incorporated eastern medicine paralleling different sacred rituals. Many Eastern religions have given birth to a medical practice of their own; one such example includes Taoism. Taoism believes in studying nature and how man is affected by its healing effects. From this adherence to medicinal belief rose the practice of acupuncture, which consists of generating a â€Å"flow of energy,† and how those flows affect the body (Articles base, 2007). Acupuncture, another form of medicinal equivalency, has currently attracted attention and notoriety world-wide. Those who have experienced this sensation have claimed that it leaves one with a feeling of exhilaration. A study conducted by the Stanford University School of Medicine, who promotes acupuncture as having medicinal value, supports its true worth by assisting with such anxieties and medical dilemmas as depression during pregnancy. According to Rachel Manber, PhD, professor of psychiatry and behavioral science, stated â€Å"They hope the results will raise awareness of the problem of depression during pregnancy and provide patients and physicians and alternative to antidepressants† (Manber, 2010). As acupuncture has become popular among western cultures, other configurations of spiritual healing have surfaced, for example meditation and yoga. Through mediation, Siddhartha Gautama, otherwise known as Buddha, was the first person to experience full spiritual enlightenment, primarily due to the deliberate techniques applied. Several ways that meditation can be performed come in everyday tasks such as reading, walking, swimming, and working out. â€Å"From meditation we learn to observe the sensation in the body, which are certainly related to the mind† (Fisher, 2003). Yoga is another practice that the spiritual seeker uses today in meeting the goal to receive purity, wisdom, and peacefulness of mind (Fisher, 2003). The influence of Hinduism is apparent throughout western civilizations and societies. The effects that this has had on the lifestyle and beliefs of most modern Indian are clear. One of the main influences that have roots with Hinduism is in the practice of yoga. Yoga has become extremely popular in the west in the last several decades. Through deep breathing and mediation techniques, the exercise brings a deeper meaning within one’s self. Yoga mediation is not a separate component, but rather a distinct application of meditation. Aside from relaxing and clearing ones thoughts, there is a popular belief that yoga is an all encompassing tool to become physically fit when in fact, this is hardly the case. Yoga meditation is a complete process to â€Å"finding oneself. † Hindu belief in practicing yoga is predestined to guide one to absolute, pure, and eternal bliss, therefore, allowing a person to become wise, wholesome, and peaceful. The practice is one of six schools of Hindu philosophy, in which, there can be found, 196 different sutras of yoga. Each one has different forms of attaining balance, purity, wisdom, and eventually spiritual enlightenment, the essential goal. The first of many types of yoga begins with Raja Yoga. This form of yoga deals mainly with the cleansing of the mind, and is designed to build, develop and sustain a strong mental state through discipline and purification. The way to maintain this state is to have superior health, mental, physical strength and stamina. Furthermore, yoga with such virtuous beliefs, may prove that a pure lifestyle will help in attaining this state of being. Some of the methods used are through abstaining from any influences that would detract from living a pure life such as intoxicant, while also practicing celibacy. Another significant component of yoga is jnana yoga. jnana yoga cultivates four behaviors toward reaching the development of spiritual deliverance. The first is viveka, the ability to understand what is definite and eternal, and what is temporary. Another element of jnana yoga is vairagya. This ritual is intended to acquire an ability to remove oneself from that which is temporary, therefore preparing for the eternal life. The third state of jnana is shad-sampat, in which a person is in full control of his or her mind, a perfect state of concentration and calmness. The fourth state is mumukshutva, a condition that releases a person from his or her temporary state and allows freedom into the eternal state of being. Each of the four sections of Jnana is a preparation toward eternal bliss, and in the end, desiring to reach nirvana. An additional, more precise version of yoga, is Karma, a belief in actions. The meaning of Karma is to do and have done, seeking to have a person behave and act in way that brings one closer to one’s duty, which is to act in an unselfish manner, and to bring peace, calmness and tranquility, with every action one takes. The fourth type of yoga is Bhakti, an instrument of yoga that brings a person closer to God. Within this Practice are nine principles that help a person achieve this state. Although there are various types of yoga, they all parallel each other with the goal of helping to bring a person closer to a divine state with his or her God. Each of the diverse practices of yoga described is a part of modern India, and the influences from Hinduism are apparent in each one. The importance of yoga and Hinduism in India is a large part that is accepted by the society in accordance with the belief system. The following of Yoga is not only practiced in India, but has also brought the attention to many westerner civilizations. Yoga is not a religion, but more as a means of overcoming the hectic demands of family, work, and life. Practicing yoga gives mental balance as well as a means to optimize health and well being. The effects of yoga and meditation have been proven, and positive results in aiding and nurturing the treatment of learning disabilities, nursing homes, and treatment of alcoholism, well documented. This rich culture of ancient Hinduism has had many historical changes, challenges, and an influence is currently seen on a global scale. Zen Buddhism migrated to the United States around the 19th century. Since then, the religion has adapted to the western way of life, and has helped to evolve the religion. â€Å"As Westerners themselves are taking strong interest in Buddhism, those who have grown up as Buddhist are reassessing their religion and finding new depths in it† (Fisher, 2003, p. 182). Buddhist monasteries and retreats have emerged all throughout the United States. From the 19th century, Buddhism has helped many American’s learn to function as valued members in society by following the meditation and Zen teachings of the religion. â€Å"Buddhism gained a foothold among a significant number of Western intellectuals and particularly during the 1960s and early ‘70s among young people seeking new forms of religious experience and expression† (Britannica, p. 2 ). Although the religion thrived during the 60s and 70s, the active Buddhist today is no longer the young, free loving individuals seen in the past. Most modern day believers include parents, and families. Parents can bring their children to daycare at the same time as the parents go to rooms to chant and meditate. â€Å"As more Buddhist mediation centers make their homes in the suburbs, reflecting the spread of that ancient religion throughout the United States, many are adapting to American ways† (Orr, ’98, p. 2). Buddhists of today can go to retreats for weekend sessions or year long-hiatus. These retreats are not vacations because the religion is taken seriously among most practicing Americans. Some may credit Japanese scholar D. T Suzuki (1870-1966) for bringing Buddhism to the United States, although others say it was due in part to the Chinese conquest in Tibet around 1959. Either way, there are many temples that began construction by Tibetan monks that came to the United States for refuge. â€Å"A number of the highest Tibetan lamas, forced out of Tibet, have established spiritual communities in the United States, complete with altars full of sacred Tibetan artifacts† (Fisher, 2003 p. 178). However, along with the sacred artifacts come some differences. Most Buddhist temples do not have weekly services, but in the US, services are typically held on Sundays. A Buddhist service is normally performed in the Japanese or Chinese language, but in the US the services are predominately conducted in English. The leaders of the US temples still follow the traditional teachings, but customize it to reach out to more people in the United States. In modern day communist China, religion is viewed much differently from most places in society today. Shortly after becoming a communist state, many religions, religious practices, and texts were destroyed and suppressed. In fact, most Taoism and Buddhism temples and texts were destroyed in China during the 1960s and 70s (Fisher, 2003). Since then China has become more westernized and recently have adopted a free market economy changing much of China’s communist ways including some religious ideals. China has even declared Taoism and Buddhist temples as historical sites and promotes building of new temples. Although this move by the government was made to promote tourism alone (Fisher, 2003). Religion today is still kept in hiding and many traditions are discouraged. Any new religion is seen as a treat to the state and is quickly suppressed, sometimes violently. After communist China titled Confucianism as an old way and discarded it from society, parts of Confucianism are now being re-introduced back into everyday life. China was once known as one of the safest, criminal free countries in the world (Fisher, 2003). From the time when China opened its doors to the western society and to a free market, criminal activities began to rise. No longer were communist ideals keeping people from committing such crimes. The government therefore, began to bring back teachings of Confucianism to schools and society for morale and ethical purposes, to help control such criminal behaviors. The teachings of being the best person possible and the best person to society, teachings of social harmony, and a personal sense of the meaning of life started to become very popular among communist Chinese society. China has even tried to fuse both the ideas of capitalism and Confucian together to make a â€Å"Capitalist Confucianism† (Fisher, 2003). Of course, even events such as recognizing Confusion’s birthday was re-introduced for economic reasons. The government does keep all religious aspects of Confucianism at bay, along with the idea of free thought. Though, many intellectuals and scholars are trying to fight for freedom of thought. They argue free thought would help improve the economy even more at this time while there is a free market. Even religious practices such as meditation are starting to make a comeback in modern day communist China. Meditation is seen as a spiritual practice for people who follow Taoism and Buddhism in China and also seen as a practice to relieve stress and to relax much like it is seen in western society for others. Since 1995 there have been many experiments on the benefits of meditation in China. Particularly types of meditation known as integrative body–mind training (IBMT) created in the 1990s have been the focus of these studies. IBMT is a type of meditation that teaches a person about a state of calm and focus without the spiritual side of meditation. This type of meditation is said to improve emotional and cognitive performance and social behavior (Posner, 2007). Recent studies have proven that IBMT not only helps improve one’s focus and performance, but also helps a person deal with stress, tension, anger, depression, and fatigue. It also improved those people’s energy levels and made those same people have a more positive outlook on a day-to-day basis. This all come from just a five day course, two hours a day, of IBMT group practices. So meditation in Chinese culture is not only seen to help benefit one’s mental part of life, but also helps make a person become a better person too him or herself and society both mentally and physically. With the resonating effects of eastern religion throughout the western world, social and political lives have been influenced in a variety of ways. A general open-mindness for allowing more opportunities for spiritual growth is becoming an ever-changing cause for overcoming overly rational and extreme traditions of the many religious belief systems in existence today. The availability of technology has also become instrumental in exploration of other belief systems, therefore making them within easier reach for adaptation, offering combined religious values and rituals into one belief system. With such ease of exploration, courtesy of the Internet and widespread mobility, the range of information can enable seekers to learn about other religious traditions, therefore providing diverse individual religious expression (Guarino, 2009). Some Christian leaders however, worry that there may an increase in distractions from worshiping their true path of faith, therefore diluting Christian doctrines. Regardless of ancestral belief systems or modern paradigm paralysis, the mixtures of religions and cultures will continue the spread into western civilizations and societies

Effect on Restaurant Tipping of a Helpful Message Written on the Back Research Paper

Effect on Restaurant Tipping of a Helpful Message Written on the Back of Customers Checks - Research Paper Example icle entitled Effect on Restaurant Tipping of a Helpful Message Written on the Back of Customers’ Checks written by Rind & Strohmetz (1999) aimed to determine the effect of a written message at the back of customer’s checks on the amount of tips given to restaurant servers. The participants of the research were eighty one dining parties who ate at a northern New Jersey restaurant. The study was conducted over a three-week time period from March to April of 1997 with only one female server as actively involved in the process. The findings revealed a consistency with the author’s hypothesis that writing at the back of the customers’ checks would increase the amount of tips given to the server. The article based its theoretical framework from previous researches in the field of restaurant operations, particularly on tipping as additional sources of income for servers (Lynn & Mynier, 1993; Schmidt, 1985). Found at the beginning of the article, right after the introductory paragraph, the conceptualization stage presented references to various previous researches on the subject. An article (Statistical Abstracts, 1990) was cited to indicate the number of people working in the United States as waiters or waitresses. Other studies mentioned factors affecting tipping in the restaurant industry (Rind & Bordia, 1996) and server-diner interactions which entailed writing simple messages, like â€Å"Thank You† at the back of the customers’ checks as having influenced the amount of tip percentages given to servers (Rind & Bordia, 1995). The current research aims to present a parallel study on check manipulation by designing two conditions: written message by one female server with the message informing the customers of a good deal in future dining experience; versus no message written at the back of the check. The study employed an experimental method of research with statistical and correlational analysis. The experimental method was designed according to two

I am in favor of the law should prevent people living near the forest Essay

I am in favor of the law should prevent people living near the forest area - Essay Example Due to this they end up being attacked and killed by these animals. For example during the period of 1993 a ten year old girl was attacked by a cougar while she and her family were camping in the region of Cuyamaca Rancho State Park (Cougarinfo.org 1). Another reason for imposing a ban on people living near forest area is that a huge number of forest fire incidents have been caused by human beings. Various human activities such as burning wood and creating fire to cook food can cause forest fires. According to Arbor Day Foundation more than eighty three percentage of the forest fires that took place in the era of 2006 were caused by human activities (Arborday.org 1). A third reason for imposing a ban on people residing near forests is that human beings are destroying the ecological system. When human beings shift to areas that are near forests, they tend to develop their houses through the wood that is obtained from the forests. Due to this a huge number of trees are cut down and these trees are home to various animals who cannot survive without these trees and plants. It is very essential that a ban is levied on the mobility of individuals from metropolitan areas to forest regions because individuals cannot protect themselves against the threat of wild animals. Furthermore they are one of the major causes of forest fires and they even disturb the ecological system due to their

In the past half century, the developing countries have experienced Essay

In the past half century, the developing countries have experienced major compositional shifts from exports of primary products - Essay Example Over the past half century the shift in the export strategies of the developing countries have been noticeable. The shift in the composition of exports is mainly attributed to the developments and modification of the world’s production procedures. The dependence on land and food of the developing countries were gradually replaced by the advent of new technologies that redefined the production of industries in the economy (Dijck and  Linnemann, 1987, p.39). Gradually, the trend of exports of the developing economies shifted from the primary products and agriculture based items to industrial goods produced with the use of advanced technologies. Historical developments: Compositional shift of exports in the developing countries A look at the historical developments of the developing countries reveals that the developing countries in the early part of the twentieth century consisting of China, India, etc. were dependent on land and agriculture. The land was the major source of i ncome and value of land was very high to the state. The transitional of the stages of the development of the economies and the compositional shift in the exports of the countries over the last fifty years have been described below. Initial phase of exports by developing countries The economies of the developing countries in the initial phase of the historical development were highly dependent on agriculture. It would be correct to mention that developing countries before half a century were agriculture based economies. The land was the major source of livelihood and the income of the state and the people were highly dependent on agricultural produce of the land. The developing nations at that point of time used to produce high quantities of rice, wheat, pulses and other agricultural crops. The enhanced activities on farming and the activities of farmers all over the nation formed a considerable part of the gross domestic product. In international trade, the countries had primary pro ducts and raw materials, agricultural products available in large quantities for export. The foreign exchange earnings occurred majorly through the exports of primary goods, raw materials and agricultural goods produced by the countries. The singly dominant item in the developing economies at early stages of history was food products. This trend of exports underwent a radical change in the compositional shift as the developing countries started to open up their economies in the age of liberalization. Changing trend of compositional exports of the developing countries The composition of exports of the developing countries underwent radical shift in the last half a century as the developing countries like India and China opened up their economies in the era of globalization. The advent of new technological developments brought about changes in the production process and the composition of the products produced by the economies. The developing countries in the last fifty years underwen t economic reforms and adopted policies on liberalization. This was done by attracting foreign investments in the developing countries. Investments on development of infrastructure for supporting the growth of industries were the focus areas in the later stages of historical develo

The supply and demand of Crude Oil Term Paper Example | Topics and Well Written Essays - 2000 words

The supply and demand of Crude Oil - Term Paper Example Supply of oil at the global level is becoming progressively tighter with the passing of the day and this phenomenon is referred to as one most decisive factor that has lead to the recent massive towering of oil prices. This paper is intended to study in detail the price condition of the current global oil market and the trend of demand and supply shown by the different importers and exporters. Information collected from secondary sources is reviewed in the next section of the paper and is analyzed in the third section. Based on the analysis recommendations are added to the concluding portion of the paper. Literature Review Demand for petroleum products in the region of the Asia-Pacific countries is showing a growing trend. China is in particular, one of the fastest growing economies in the world and its noteworthy economic development creates high demand for crude oil. India is the other significant developing country where the demographic factor leads to high demand of crude oil. Th ese countries are big importers of oil in the international market. According to the preliminary statistics published in the reports of the U.S. Energy Information Administration (EIA) in the history of the US, it is the first instance in 40 years time, that China has reached the top position in the rank of net oil importers in the world exceeding the net import of the United States. This outcome has partly occurred due to the rise in taxes in the United States that is considered as a potential reason by analysts behind distorting the country’s net oil imports (Oil Price, 2013). On one hand, a score of regulations related to the petroleum industry are relaxed by a number of countries, which assures that the pressure for compressing the demand and supply of petroleum is going to be reduced to a certain extent. This is because deregulation is expected to expand the worldwide trade in crude oil and petroleum products over the years. However, on the other hand, the regulation is being implemented in the different countries at differing paces, which creates differential levels of participation in international trade by these countries. Free trade might be hampered by the economic condition and the policies adopted by the importing country which dictates the level of import in the country (Nakanishi & Komiyama, 2006). Trends in energy consumption trends show that the total consumption of primary energy in the world was near about 10,800 million tons oil equivalent (MTOE) in 2010. The forecast of the total consumption for the year 2030 is around 16,000 MTOE. This shows approximately 1.2 times and 1.7 times the total consumption figure estimated for 2003 (estimated at about 9,300 MTOE) respectively. American oil boom The newly arising oil boom in America is bringing marked changes in the petroleum market in the whole world. According to the opinion of experts, the emerging importance of America in the petroleum market is reducing the influence of the OPEC count ries on this market and reducing the OPEC’s impact on political upheavals related to prices (Incantalupo, 2013). The U.S. government has revealed after a study conducted by the Energy Information Administration that technically estimated amount of recoverable oil from proven shale reserves in 41 countries is approximately 345 billion barrels (Reuters,

Calculated Versus Observed Underwater Sound Speed Essay

Calculated Versus Observed Underwater Sound Speed - Essay Example The speed of sound in air is approximately figured out by the formula . . . speed of sound (m/s) = 331.5 + 0.60 T(C). The speed or velocity, at which sound travels through water was first researched by Sir Isaac Newton in 1687 when he found that measurements of sound in fluids relied only on the physical properties of the fluid, such as elasticity and density (Funk & Wagnalls). The speed of sound in water is about four times greater than that in air. Although this seems to contradict the physical law that the denser the gas, the slower the speed of sound, the sound speed is actually determined more by the elasticity of the medium (Urick, 1983). In 1822, Daniel Colloden used an underwater bell in an attempt to calculate the speed of sound underwater in Lake Geneva, Switzerland. His attempts resulted in figures remarkably close to today's accepted values (Acoustics . . . 2006). But sound speed cannot be discussed without mention of Jaque Sturm, French mathematician, who made the first accurate measurements of sound velocity in water in 1826. World War I created a great necessity to study the propagation of sound under water, with more progress in World War II and increased understanding from current research (Funk & Wagnalls). ... His attempts resulted in figures remarkably close to today's accepted values (Acoustics . . . 2006). But sound speed cannot be discussed without mention of Jaque Sturm, French mathematician, who made the first accurate measurements of sound velocity in water in 1826. World War I created a great necessity to study the propagation of sound under water, with more progress in World War II and increased understanding from current research (Funk & Wagnalls). The fact that sound moves in a straight line in a medium of equal density (ibid.) led to studies of water variables. Sonar's accuracy depends upon: 1. The reflection of sounds propagated in water. 2. Whether sound is reflecting or refracting. 3. Levels of salinity, while generally constant in the open ocean, greatly changes how sound travels through shallow water. 4. Temperature, a foremost factor in sound speed calculations, usually becomes lower at greater depths of water, decreasing sound speed at about 3 m/sec per degree Celsius. Below 1000m, though, temperature becomes generally constant and pressure is the predominant consideration. But a depth change of about 165m can cause the same change in sound speed as a one-degree temperature drop. Acoustic Tomography (a type of underwater CT scan) and Sofar Floats are examples of technologies and instruments that measure the movement of large scale ocean water mass. A unique feature of the ocean is the Sofar Channel in the upper regions of the deep ocean. In this layer of the ocean, at about 1250 meters below the surface in the northwest Atlantic, the temperature and pressure act to provide a "long range acoustic path or channel"(Acoustic . . . 2006). The SOFAR float is an instrument designed to be neutrally buoyant at a certain depth and

Role of Philosophy in Ancient Greece Essay Example | Topics and Well Written Essays - 500 words

Role of Philosophy in Ancient Greece - Essay Example Although Greece prospered as a superpower, its iron-fisted rule caused frustration and discontentment. The teachings and admonition of Homer, Hesiod, and other philosophers, thinkers, and other men of renown had an impact although they were neither taken seriously nor officially acknowledged. It would be incorrect to say that they were totally and exclusively rejected. However, at best, the ruling class’ opinion was divided. Thus, a conscientious section among learned men of the times deemed it necessary to invoke the gods, goddesses, the consequences of evil, and the trysts and involvement of the divine beings with the lives and affairs of men. They exhorted the people in the name of their god, Zeus, and other gods including the deathless gods, that these great divine beings hated violence and injustice. Ancient inscriptions, texts and another archaeological evidence point to the greatness of the empire, its height of power, corruption, and decline, and ultimate albeit temporary demise in the times of Hesiod. The empire was to resurrect a few centuries later. The political, economic, social and administrative structure of the great monolith was so powerful and wielded such influence that there was no way it could not find its way back. Those who recorded the decrees and events and the architects and sculptors who designed city and town structures conformed to the best information and technology available at that time. They did so under duress. However, the system was near perfect and all-pervasive to the extent it left no stone unturned in ensuring a feasible, time and motion-based planning and execution. The execution of administration itself was ruthless enough to quell insubordination. Obviously, the Greek rulers had in place some form of reward and punishment system in place to spur performance and forbid failure.

The book of Eli argument Research Paper Example | Topics and Well Written Essays - 750 words

The book of Eli argument - Research Paper Example It had a lot of in depth detail about the way it played out its characters into the movie. The movie had a lot of enigmatic scenes and the storyline was beautifully depicted and played out. Denzel Washington plays the role of a warrior in the movie He depicts this role to utter perfection where every scene has been carved out of supreme control and smoothness so as to reflect the true nature of the given situation. Denzel Washington spends his time travelling in the movie. He is travelling across an eerie landscape in the movie. He does this by maintaining huge amounts of concentration and dedication to work things out for him. The brown, dusty environs look familiar and not, dotted with abandoned cars and the occasional corpse. Eli feels at home when he is travelling around the place. He feels that he is a state of Trans. When Eli pauses, the camera settles near his feet, and the sky opens above him like a sheltering hand. With his green jacket and unsmiling mouth, he looks like a v eteran of an unknown war, a soldier of misfortune — though, given the fog of religiosity that hangs over the movie, he might be an avenging angel. He is a master of his own destiny in the movie. He has taken the road which is tougher to ride on, and still he carried on so amazingly that it looked as if he was provided the brief to do the act. . The main script of the movie was based on the writings of Gary Whitta and the Hughes Brothers have played an excellent role in converting the same into a storyline that has been acted out very professionally and promisingly. On its opening weekend, the movie ranked number 2 after avatar which is a very big achievement considering there were other box office releases that weekend as well. What made the movie so intact and tight was the sense of direction that had been placed emphasis upon. The Hughes Brothers have been successful in inserting fresh aspects and outlooks into the way most people view the post apocalyptic era of America to day, in the modern day and age. The direction has helped to provide a different spin on the movie and had received positive reviews by critics worldwide. The movie helped to grip the attention of the audience and Washington played his role to the best of his abilities, being one of the main reasons that the movie was so widely accepted and gained popularity. There are many scenes full of suspense which astonish the audience to a great extent and leave them longing for more. In conclusion, the Book of Eli received a vast amount of positive criticism from far and wide mostly because of the fresh spin that its directors placed on the style and way that the movie was narrated as well as the acting roles played by actors like Gary Oldman and Denzel Washington. Even though many movie goers argued that the movie did not satisfy their desire for action, most derived the fact that this movie provided for an excellent dose of excitement and chills which left the people wanting even more. With excellent shooting done with high end digital cameras, the audience found it extremely comfortable to sit through the various effects and watch every moment of the movie and absorb it within so as to understand the kind of situation the

Assignment Research Paper Example | Topics and Well Written Essays - 1000 words - 1

Assignment - Research Paper Example The major causes of TBI include head bang, falls, vehicle accidental, construction accidents and sports. Sports have been classified as the most lethal and rampant contributor to the development of head injury. The prevention of the occurrence of this disease depend on the cause of the problem. Reduction of car accidents can result to tremendous decrease in the incidences of TBI. Change in the common practices in sports can also do well in the prevention of its occurrence. Wearing of head gears have statistically proven positive in the prevention. Impact of Traumatic Brain Injury Medical impact The occurrence of traumatic brain injury in individuals at any stage of development has adverse medical impacts. The cost of treating the disease has proven to be one of the most expensive procedures in the world. This means apart from medical covers available in the country one has to deep hands in their pocket and cover for the expense (Finkelstein et al, 2006). The test carried in the diagn osis stage to make a decision on the kind of medical treatment and operation can adversely alter the health of an individual. The prolonged medication applied on the individuals suffering from traumatic brain injury could lead to several side effects on the person undergoing the medical treatment. The complicated surgeries conducted for the recovery of the individuals could be costly as well as critical for patients in case of lapses on the part of the surgeon. The increase in cost of treatment bore by the individual is also an impact of the prolonged medical treatment for recovery from traumatic brain injury. Due to the prevalence of TBI, the disability it causes can cause increased risk of other health conditions. Recent studies show that 1to 3 years post injury, people with TBI are 1.8 more likely to develop epilepsy and new health problem associated with it can develop in the aging process (Ferguson et al, 2005). This includes development of depression, Alzheimers and mental ret ardation. Therefore, the medical impact varies from the cost and the side effect of treatment to the development of other diseases. Physical impact TBI is accompanied by several physical inabilities, the signs and symptoms can vary from total inability to partial one. Headache, change in the sense of taste, dizziness and trouble in balance are some of the minor insistences that results to partial inability. Loss of speech, sight and hearing causes complete impairment on the personnel life. The traumatic brain injury of an individual leads to physical limitations and disabilities. The injury suffered in the brain due to accidental falls, violence or vehicle accidents is causes alteration in the internal functions of the brain that leads to changes in the cerebral blood flow. The injury in the skull also affects the blood pressure in the brain. This could cause partial or complete paralysis over a period of time in the individual who have suffered the traumatic injury. The increase in disability of the individual, therefore, causes limitation to the person’s physical or bodily functions (Mallonee et al, 2006). Educational impact The traumatic brain injury affects the individuals in the course of their educational progress. The effect is on the students learning progress and even the way the tutor has to teach. The alteration in the function of the cerebrum caused due to the traumatic injury could lead to cognitive drawback that pulls back the level of understanding as compared to the

The Religion of Paul the Apostle by John Ashton Essay Example for Free

The Religion of Paul the Apostle by John Ashton Essay This book is the outcome of the author’s conviction that an important way of understanding Saint Paul has been neglected. He mentions the idea expressed in 1888 by Hermann Gunkel, that Paul’s life experiences are the key to understanding his teaching about the spirit. On page 198 Ashton quotes Heinrich Weinel as saying :-   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   Whenever the early church speaks of spirit and spirits it is always a matter of a perception based on frequent occurrences of real experiences. We see therefore that this book is much more an attempt to explain Paul’s experiences than yet another examination of his theology. The blurb on the back of this unusual book says in the author’s own words :- Paul did, I think, found a religion, and this book is largely concerned   with the question of how he came to do so. Besides being a study of comparative religion it is also proffered as a contribution towards the   history of early Christianity. Some would argue with that definition – it seems to remove Christ from the picture and also the work of other evangelists. Paul has such a prominent position in the New Testament not necessarily because he was more important than other evangelists, but because, in Luke, he had such an excellent biographer. A look at the Bible references in the back of the book reveals how many times Paul’s life or words are referenced in comparison to the relatively few references taken from the gospels and the Old Testament. The book is very concerned with definitions, in particular with the difference between   religion – defined as experience, and theology – defined as the thinking that comes as a result of that experience. This is a scholarly work as can be seen immediately from the background of the author and the number of works by other scholars that he has consulted .John Ashton was formerly a lecturer in New Testament Studies at Oxford University. He had previously taught at the universities of London, St Andrews and Edinburgh. At the time of writing this book ( 2000) he was Emeritus Fellow of Wolfson College, also in Oxford. He is best known for writing about John’s gospel – ‘Understanding the Fourth Gospel’, ‘Approaches to the Fourth Gospel’ etc ‘The religion of Saint Paul the Apostle’ was originally a series of 8 lectures which the author had been asked to give at Oxford University in 1998. These were the annual ‘Wilde Lectures in Natural and Comparative Religion’, founded under a trust deed in 1908. The nature of the lectures has changed over the years   as Ashton explains. Once upon a time they sought to distinguish the higher religions from the lower, but this second part of the description was dropped in 1969, probably in an attempt not to appear racist or judgmental. He uses material both from Paul himself, but also from contemporaries of his from both Jewish and Hellenistic, i.e. pagan, backgrounds. Ashton describes how from the 1880’s onwards there had been attempts to study the New Testament as objectively as one might study any other historical sources, but also goes on to say that the people were concerned were actually theologians rather than historians and were in the main Christians. It is however a subject t upon which it is very difficult to remain objective whatever one’s background as believer, atheist, agnostic or member of another religion.   Ashton’s main argument in this work is that Paul’s personal mystical experiences, especially the events on the Damascus road recorded by Luke in Acts 9, may be of more importance than the somewhat unsystematic theology of his letters. The book seeks to show how important aspects of Paul’s life and ministry should be seen in the light of his religious experience. He quotes Schweitzer who said of Paul’s mysticism that it ‘marks the last stage of the battle fought by the idea of resurrection to establish its place in eschatology’. He examines closely what he sees as shamanistic elements of Paul, both in his teaching and his letters and mentions how, from the1880’s onwards there have been those who have sought to prove that Paul was greatly influenced by pagan mystery religions which abounded at the time giving as an example his theology of baptism which it could be argued was very similar to that of the re-enactions of the death and rebirth of various gods such as Attis,   a Phrygian god of vegetation and Adonis,   a Greek deity. These ideas would be familiar to Paul, bought up as he was in a world where Greek influence was important, but his main influence   must have been his Jewish background, although Ashton believes that Paul’s religion was rather more than a mere modification of Judaism. On page 135 Ashton describes baptism as practised in the churches that Paul founded as being no more than a token when compared to the rites of passage practised in other religions of the time. Some would disagree with this minimalisation of what they see as an important part of Christian ritual, and in many churches it is only undertaken after a period of instruction which may be quite prolonged. Ashton says that the starting point for Paul’s thinking on the subject comes not from his knowledge of baptismal practices in Judaism, but was a result of his dramatic death life experience on the Damascus road and the subsequent resurrection to a new life in Damascus.   In chapter 7 he explains the part that the spirit world played in ancient times – anything that could not be explained was deemed to be the work of spirits and gods – for good or ill. Mention is made of how demons were believed to be behind and to explain all sorts of happenings that deviated from the norm such as storms, plagues, riots, unhappy love affairs and much more. Paul does not mention demons much, though he does refer to what he sees as his one great adversary – Satan. Ashton explains the role of the spirit both in Paul’s life and in that of his converts. He also examines the role of Christ himself in a passage which he realises may cause offence as it is entitled ‘Jesus the Shaman’.   In order to mitigate any offence he states that shamanism was not the most important aspect of Jesus’ ministry, but says that Jesus’ life as a wandering healer fits in with shamanistic practices even more than does the work of Paul. He claims that Jesus was not unique in this quoting several sources. There is detailed reference to the various words used to describe Jesus’ actions in ‘muzzling’ evil spirits. This, Ashton says, merely places Christ alongside other exorcists of the time. The difference was how he did it according to Mark chapter 3 v 11 and 12 where we are told that â€Å" Whenever the evil spirits saw him they fell down before him and cried out ‘You are the Son of God’.† On page 69, still discussing the shamanism of Christ, Ashton reminds us that in all three synoptic gospels the two incidents of the baptism of Christ and the temptation in the wilderness are recorded in that order and   he admits that for the purposes of his argument it would be better if they had been   recorded in the reverse order which would have fitted in better with the usual shamanistic experience of struggle followed by call or empowerment but a t least the two are associated.   Although in chapter 2, entitled ‘Paul the Enigma’ the question is asked ‘Was Paul a shaman?’ the answer is quickly given ‘Not really’. A shaman is a member of a tribal society who acts as a medium between the natural world and the spiritual one. A shaman is limited in his influence and also his periods of spirit filled ecstasy are limited and transitory. He uses magic to control events in the natural world, whether for good as in healing, or for bad as in curses. Paul did use his powers to control nature as when on the isle of Malta ( Acts 27) to cure many people, but it was available widely and not used in a negative way. Yet the author insists that some of Paul’s practices were shamanistic in nature and quotes the example of a picture of Paul struck blind from ‘Trà ¨s Riches Heures du Duc de Berry.’ Under the picture are the words ‘The inspired priest or shaman is usually called to his vocation   by a traumatic experience.’ Ashton sees the role of the shaman in two parts – the shaman’s personal experience and his ability to persuade other people of his exceptional gifts. This latter aspect is described as the social aspect. Ashton quotes at length from a Japanese work on the subject which states that a shaman is one who receives a gift from the spirit world. Usually this is from one spirit who becomes a companion or guide and after receiving the gift the shaman may experience a period of hysteria afterwards which results in illness. The process involves a complete change of character, perhaps like that described at the time of Paul’s meeting with the risen Christ. Whatever happened to Paul he himself saw it as a vision and a call – see Galatians 1. On page 243 Ashton mentions the finding of the documents now known as the Dead Sea Scrolls in 1947. One of these ‘Songs of the Sabbath Sacrifice’ was finally published only in 1985. He states that as early as 1971 John Bowker had put forward the proposition that Paul’s vision took place while he was engaged in a period of merkabah mysticism as mentioned in the scroll. He then mentions the doctoral thesis published in 1980 by Seyoon Kim ‘The Origin’s of Paul’s Gospel† which seems able to prove a link between Ezekiel 1, a key passage in the study of such mystic practises, and the verse in the Second letter to the Corinthians   ( 4 v 6) where it says ‘For God who said â€Å"Let light shine out of darkness† made his light shine in our hearts’. Ashton further argues that Paul’s ability to discuss spiritual matters is important in understanding the continuing popularity of his writings. The aim is to define Paul – a convert, a prophet, a mystic, an apostle, a charismatic, a shaman. Whichever definition one prefers Ashton argues that Paul acted as he did because of the set of circumstances in which he found himself. In chapter 4, entitled ‘Paul the Mystic’ Ashton is concerned with Paul’s mystical experiences, especially the rapture which he described in 2 Corinthian 12 as being carried up to the third heaven. The trances in which visions like these occur were well known in Judaism, but as Ashton points out, are a feature of shamanistic activities throughout the world. Despite this Ashton admits on his final page that any observable resemblances between Paul’s life and features of shamanism are coincidence only. Another aspect of the book is the examination of why, according to Ashton, Paul generally seemed to prefer to speak to Gentile audiences rather than the Jews of whom he was one, and, alongside this, there is an examination of Paul’s attitude to traditional Judaism, which it is possible he never officially renounced. See 2nd Corinthians 11 v 22 ‘Are they Hebrew? So am I’   Ã‚  Ashton seems fascinated with the idea of the symbiosis of Judaism and its younger offspring Christianity as when Paul spent three weeks at Thessalonica explaining how Jesus had to die and rise again, using the Jewish scriptures to do so.( Acts 17 v 1-4). Christians today read Paul’s words after 2000 years of the church developing his ideas into what we call Christian theology, something that was not in place before Paul – says Ashton, but he pays little attention to the theology of Christ found in the gospels. Ashton believed that Paul was a religious thinker in the sense that his thoughts were reflection upon his experiences rather than a pure theologian. In his introduction Ashton discusses various previous ways of looking at Paul and his influence i.e. a studies of his conversion and subsequent work in founding and building Christian communities; those who aim to present a systematic account of his thinking; Paul’s psychology and finally those who seek to put his work in a historical or/and sociological perspective. He concludes that none of these approaches quite fits his purpose, without stating precisely what his purpose is at this point. Chapter 2 describes Paul as an enigma – a puzzle. He questions how much shamanistic practices, already present in Judaism back until the time of the Judges, affected Paul. Ashton quotes passages from I Samuel describing prophets and seers, a translation which Ashton believes to be wrong. and quotes much later passages, in Isaiah and Jeremiah where the practices of mediums and so on were condemned e.g. Isaiah 8 v 19. Like many others of Christ’s followers Paul was an exorcist and a prophet. On page 36 Ashton concludes that there is no evidence that Paul picked up shamanistic practices from another   shaman, unless, as some such as Andrew Wilson believe, he did meet Christ in life and copied his practices. Among the many works quoted is Karl Barth’s commentary on Romans in which Ashton says that Barth deplores any attempt to describe Paul as a religious figure. Also mentioned is   J. Louis Martyn who aims in his commentary to dispel the idea that Paul was in any way anti-Jewish. Barth in particular splits religion absolutely from theology, but although it is possible to study the subject in a totally objective way, just as one might study chemistry, I do not feel that this is true of Paul. His theology sprang very definitely from his personal experience of the Saviour and the Holy Spirit working within him. Ashton also tries to explain the huge success of Paul’s message in bringing about change in the lives of both individual’s and communities. On page 234, in a chapter entitled ‘Paul the Possessed’ Ashton quotes Paul’s words in his letter to the Galatian church , Galatians 4   v14, where he describes how, despite his physical difficulties, he was welcomed ‘as if I were an angel of God’ i.e. as a messenger directly from God.   George Bertram is quoted as saying that this passage is the key to Paul’s own understanding of his role.    ‘He is entitled   to speak in this way’ says Bertram , ‘because Christ is manifested in him, in his body, in his missionary work’. On page 236 Evans-Pritchard’s statement about how, when a man is seized by a spirit, the event may be a temporary one, is quoted. Evans-Pritchard went on to say that if it is a permanent possession, the person becomes a prophet capable of healing, of exorcism and having foresight into events. The presence of the Holy Spirit was the ruling factor in Paul’s life. Consider for instance his words in Romans 8 v 14 -16:-‘Those who are led by the Spirit of God are the sons of God ‘ and ‘the Spirit itself testifies with our spirit that we are God’s children’. Yet this is the same Paul who described himself in 1st Timothy as ‘the worst of sinners.’ (I Tim. 1 v 16). How great the change must have been. If we take Luke’s word in Acts 28 where he describes how Paul, right up until what may have been the end of his life, continued to teach and preach and quoted Isaiah who spoke about how the Holy Spirit spoke the truth, then in Paul’s case the change that occurred on the Damascus road was very permanent and influenced all that he both did and said.   Professor Ashton claims on page 162, in a chapter concerned with the apostleship of Paul, that Luke, as biographer, has no interest in the question that intrigues him. The story Luke is telling is that of how Christ, rejected by the Jews, was proclaimed to the Gentiles. Luke was eager to show how Paul used scripture to make his point. Ashton describes Paul, on page 162, as the chief witness and as such he was not reluctant to use spiritual power to do so.( I Corinthians 2 v 5) Just as Luke uses the phrase ‘in the power of the spirit’ to describe how Jesus returned to Galilee, Paul uses the same phrase to describe his own activity. Luke also tells us that Christ gave the apostles power and how Paul manifested similar power. Ashton mentions the passage in 2nd Corinthians 12 v 12 that he feels is the key to Paul’s ability to gain a hearing and also to convince –‘The things that mark an apostle – signs, wonders and miracles – were done among you with great perseverance.’ The people were convinced because his words had authority behind them – an authority he claimed came from the Messiah himself. Ashton mentions the work of Ramsey MacMullen in describing how religious fairs would convince people to join pagan religions. Their senses would be assaulted by all kinds of wonders. Ashton claims that Paul’s career begun in a similar way as a wonder worker and, although Luke tells us that Paul preached the word it seems likely that it was his spiritual acts that were the first attraction and only later did promises of salvation and forgiveness take root. Ashton concludes his unusual book by saying that he is a historian, and having looked at Paul using history and comparative anthropology as an alternative to the work of theologians, he hopes that if the book is noticed at all it will show that the way of the theologian is not the only way to come to an understanding of Paul the Apostle. This is not an easy book to either read or review. Not because it is difficult to follow the arguments, whether or not one agrees with them, but because it is so easy to get sidetracked along paths that one has not perhaps explored before such as the influence of Jewish mysticism on the early church or what other commentators say about a passage  Ã‚   such as that in Ezekiel chapter 1. Bu t if it rouses interest in this subject it has done its job even if the author is rather divident to whether or not or not he has proved his point.       Bibliography and Works Cited Ashton, John, Approaches to the Fourth Gospel ( Oxford University Press, Oxford 1994) Ashton, John, The Religion of Paul the Apostle ( Yale University Press, New Haven and London, 2000) Ashton, John, Understanding the Fourth Gospel (Clarendon Paperbacks, Oxford, 1994) Bertram,G. ,Paulus Christophoys:Ein anthropologisches Problem des Neuen Testaments in Stromata: Festgabe des akademischen Verreins zu Giessen im Schmalkaldener Kartell anlà ¤ÃƒÅ¸lich seines 50. Stiftungstages ( Leipzig 1930) Bible, New International Version ( Hodder and Stoughton, London 1998) Bowker,J. ‘Merkabah’ Visions and Visions of Paul, ( JSS 16 1971) Evans-Pritchard, E.E. Nuer Religion,( Oxford 1956). Gunkel, H. Die Wirkungen des heiligen Geistes nach der populà ¤ren Anschuung der apostolischen Zeit und der Lehre des apostels Paulus ( Gà ¶ttingen 1888) Kim,S., The Origin of Paul’s Gospel, ( Berlin 1984). Ramsey,W.M., The Bearing of Recent discoveries on the Trustworthiness of the New Testament,( London 1915) Schweitzer,A.   Geschichte der paulinnischen Forschung von der Reformation bis auf die Gergenwart.( Tà ¼bingen 191) Trà ¨s Riches Heures du Duc de Berry http://www.ibiblio.org/wm/rh/1.html ( accessed 12th January 2008). Weinel,H., Die Wirkungen des Geistes und der Geister im nachapostolischen Zeitaler bis zum Irenà ¤us ( Friburg i.B/Liepzig/Tà ¼bingen 1899) Wilson,A.N. Paul  :the Mind of the Apostle, ( London 1997).

An Anlysis Of The Islamic Group Hezbollah Politics Essay

An Anlysis Of The Islamic Group Hezbollah Politics Essay Hezbollah literally means the Party of God. The Lebanese Hezbollah has multiple translations including Hizbullah, Hezbullah, Hizballah, Hizbollah and Hizb Allah (as used by Al-Jazeera). It is also referred to as Islamic Jihad (Islamic Holy War) or Islamic Jihad Organization. Some call Hezbollah as Ansar al-Allah (followers of God) Al-Muqawamah al-Islamiyyah. There are references made as the Organization of the oppressed on earth, Revolutionary Justice Organization, Organization of Right against wrong, and also as the followers of the Prophet Muhammed. Hezbollahs members often introduce themselves as the sons of the Umma (muslim community). Identity: Essentially we can call Hezbollah as a political and military organization. It was founded in 1982 to fight Israel in southern Lebanon. The group is headed by Sheik Hassan Nasrallah. The Arab Muslim world, (along with by some European Union countries) look at Hezbollah as a legitimate, militant, political party in Lebanon; while the Israeli government and many Western governments view it as an Islamic fundamentalist, or Islamist terrorist organization. As it evolved, Hezbollah outgrew its originally objectives of expelling Israel and the Americans and French from Lebonan. It diversified into various wings to establish itself as an identity of note, not only in its area of operation, but across the world. Its military men and material supply is primarily credited to Iran who is often seen as the soul behind the face of Hezbollah. In addition, it has a dominant civilian arm, wherein they run hospitals, schools, orphanages and even a television station. Finance largely comes by Iran and Syria, but it also raises funds itself by charities some commercial activities. Hezbollah has a notable representation in the Lebanese parliament. It currently holds 80 seats out of 128 in Lebanese Parliament. Prime area of operation for them is the Bekaa Valley, suburbs of Beirut, and southern Lebanon. Lebanon has a population of app. 3 million people, out of which about 40% belong to Shia community. Hezbollahs social services programme is very popular amongst Shias. Some of its propagandas have been regarded as anti-Israeli or even anti-Semitic, but it doesnt necessarily qualify it as a terrorist organisation. Prime areas of operation: In Lebonan, Hezbollah operates mainly in the Al Biqa (Bekaa Valley), along with southern suburbs of Beirut southern Lebanon. Over a period of time, it has established centres in Europe, Africa, and South North Americ etc. The training bases are mostly in Biqa Valley, while its headquarters and offices are in southern Beirut and in Baalbek. Culture: Members of Hezbollah say that their culture it is based on the Holy Koran, the Sunna and the legal rulings of the faqi (whom they call their source of imitation). Organisations strength: It is estimated that the organization has over ten thousand fighters and this can strength can be easily increased if and when needed from their reserves from its stronghold areas in Lebanon. To add to it, they have numerable activists and moral supporters. Their militia is equipped with small arms including automatic rifles, mortars, rocket grenades, and Katyusha rockets. Hezbollah member have been seen on television conducting military parades in Beirut which often include tanks and armoured personnel carriers (that might have been taken over from Lebanese army) Funding: Hezballahs primary sources of aid are from Iran and Syria. They provide sourcing in terms of finances, weapons training, explosives, and even political, diplomatic, and organizational aid. It is estimated that Iran probably provides annual assistance worth app. 50 million dollars. However, Hezbollah has the capability and willingness to act independently. Families of suicide bombers are believed to be facilitated by The Martyrs Charity (Bonyad-e Shahid). In 2001, Paraguayan police raided the home of Hezballah operative Sobhi Mahmoud Fayad and found receipts from the Martyrs Organization totalling more than three million dollars for donations Fayad sent, though the authorities believed he had sent over fifty million dollars to Hezballah since 1995. Hezbollah operates a worldwide network of fundraisers. In addition, funds are also raised by charity funds. These funds are donated by some extremist Islamic institutions while are not directly connected to Hizballah. While these funds pay for its military and terrorist operations, other funds enable them to provide its members with day jobs. History: Hezbollah had a long gestation period from its incorporation in 1982 to 1985. It was marked by 3 key events: (1) Israels occupation of southern Lebanon from and its Invasion in 1982 (2) Iranian revolutions effects on the Arabs political scenario. (3) Affirmation of the Shiite communities in 1960s 70s. Israel repeatedly invaded Lebanon since 1973. In 1982, it occupied southern Lebanon up to the capital Beirut, killings thousands. It was against the background of this brutal invasion, coupled with the arrival of foreign forces, namely, America, France Italy that Hezbollah came into picture. Its goal was simply to remove the foreigners and popularise the Islamic movement in Lebanon. If the group was not necessarily conceived by Iran, it was surely was aided in its inception by arrival of over 1000 revolutionary guards from Iran. Hezbollah cells establishing its base in Lebanon in 1982 and expanded strengthened ever since. It developed a count of about four thousand members, equipped with over eleven thousand rockets, anti-tank weapons and heavy mortars. They also established a network of social assistance, mosques and schools in southern Lebanon. During mid eighties, they launched a flurry of suicide bombings including an attack on the Americas embassy and marine base in Beirut. Members of the organisation were often responsible for kidnapping and detention of hostages in Lebanon. It gained a name for its hit run tactics. It also was particular in kidnapping of Israeli military personnel. Although, there have been accusations of carrying out attacks on civilian targets abroad, no evidence has confirmed the claims. Amongst the muslim community, Hezbollah soon received acclaim and creditability. So much so that it replaced the other prominent organization in Lebanon, namely Amal, as the dominant force. Over the years, their military operations grew to include attacking outposts, ambushing, laying explosive devices, and launching long range mortar shells and rockets at outposts. Israel eventually withdrew from Lebanon in the month of May 2000. Hezbollah made claims that a portion of land comprising of shebaa farms, golan heights and other places which lie on the Israeli side of the border were belonged to Lebanese. Though UN dismissed their claims, Hezbollah continued terror attacks on Israeli towns in order to liberate these lands and to free prisoners held by Israel. Later, they exchanged the bodies of 3 Israels kidnapped soldiers in return their prisoners. Since Israels withdrawal, the organisations focus shifted to increase and expand its activities within Israel with the objective of conducting attacks in Israels own territory, hence spoiling any attempt at talks or opportunity to return. Hezbollah has eventually stabilised the border, excluding the areas around the Shebaa Farms, which are still occupied by Israel. OBJECTIVES Hezbollah says that freedom, justice, peace and peoples rights are the values on which a society develops rises. Freedom, they say, is the key element for the rise; while rights lead to justice and it ultimately results in peace. Adoption practice of these values demand commitment and focus on all as they are all universal: freedom is not what is available to one group and denied to another, rights should be prevalent everywhere; limited justice is injustice; peace by nature has to be for all. The organisation believes divine religions are responsible for establishment of these values. They specifically credit Islam, declaring it clearest and most comprehensive be it in theory or practical concepts. It is an organisation based on striving current that has been based its struggle to achieve these values in Lebanon region while eliminating all those barriers that may obstruct their goal. Keeping in view its values of peace, Hezbollah says it rejects all forms of aggression and terrorism. They condemn worlds outlook to certain instances as accepted violence and terrorism while rejecting the counter-violence, which, they say, is a natural human reaction to violence and terrorism. Sheik Ibrahim al-Amin, the leader of Hezbollah issued their manifesto on 16th Feb 1985; it was titled An Open Letter: The Hezbollah Program. The manifesto indentified the following three primary objectives of Hezbollah: To put an end to colonialist entities in Lebanon by expelling Americans, French and their allies from their land. To submit the Phalanges to a just power and bring them all to justice for the crimes they have perpetrated against Muslims and Christians. To allow all their people to choose their own future and have a government of choice. The organisation encouraged people to incorporate Islam which guarantees justice liberty for all. They said that only an Islamic regime could stop attempts of infiltration on the country. They call all oppressed people across the world as their friends. Ones who fight their enemies defend them from their evil are its friends. They called out for their friends to overlook their different viewpoints on the methods of struggle, and on the levels on which it must be carried out, and asked them to consolidate cooperation in view of the grand purpose. Hezbollah has always had an underlying objective of spreading the message of Islam. They want all the oppressed to study the divine message in order to bring justice peace into the world. However, they claim that they dont want to impose Islam upon anybody. We dont want Islam to reign in Lebanon by force is the message. Their opposition to the then existing system is worked on two major grounds (a) They believed that no reform or modification could remedy the present regime and it demanded radical change, and (2) Hostility of the world imperialism to Islam needed correction. Another objective that Hezbollah had in their agenda was to make an impression on the minds of high percentage Christian population in the country. They advocated that the politics followed by the political chiefs through the Lebanese front and the Lebanese forces didnt guarantee peace and tranquillity to the Christians of Lebanon and it also proved that outside help was of no use to the Christians of Lebanon when they need it most. They insisted that the Christians should answer the appeal from heaven and have recourse to reason instead of arms, to persuasion instead of confessionalism. Hezbollah asked the Christians to tolerate that Muslims shared with them certain domains of government saying that if you search for justice, who is more just than Allah?. They said that it is Allah who sent the message of Islam through his successive prophets in order to judge the people and give everyone his rights. The organisation made it clear that it doesnt we anticipate vengeance against Chris tians and that their fears were unjustified. They called upon the Christians to embrace Islam so that they shall be happy in this world and the next; and asked them to open themselves up to Islam where they will find salvation and happiness upon earth and in the hereafter. Hezbollah has had rejection for both the USSR and the US, calling them both capitalist and communist, and rendering them incapable of laying the foundations for a just society. Similar were the rejections against UNIFIL calling them as messengers of world arrogance to occupy areas evacuated by Israel and serve as a buffer zone. Hezbollah repeatedly stressed on the necessity for the destruction of Israel. They saw in Israel the vanguard of the US in their Islamic world. They called them the hated enemy that must be fought until the hated ones got what they deserved. They saw it as the greatest danger to their future generations and to the destiny of their lands. The organisations primary assumption in their fight against Israel states was that the Zionist entity has been aggressive since its inception, and built on lands wrested from owners at the expense of the rights of the Muslim people. Hence, they said that their struggle will end only when this entity is obliterated. Hezbollah made it clear that they intend no treaty or cease fire or peace agreements, whether separate or consolidated. They vigorously condemned all plans for negotiation with Israel, and regarded all negotiators as enemies. Therefore they rejected all programs that included the recognition, direct or implied, of the Zionist entity. Hezbollah functioned against Israel in four main ways: (a) They brought terrorists and collaborators across the border with use of foreign documents (b) They set up a terrorist organization inside Israel and in Judea, Samaria and the Gaza Strip (c) Promoted cross border operations like smuggling of weapons and terrorists (d) Worked on financial support for Palestinian organizations and groups. In conclusion of their objectives and conceptions Hezbollah says that these objectives serve as basis and inspire their march and ones who accept them should know that all rights belong to Allah and those who reject them, Hezbollah will be patient with them, till Allah decides between its followers and the people of injustice. HEZBOLLAH AN ISLAMIST ORGANISATION Critics across the world claim that the real reason why Hezbollah was set up was to spread the Iranian Islamic revolution into Lebanon and throughout the Arab world. Since Israeli withdrawal, organisation has continued to fight the Israeli defense forces (through its active fighting force known as the Islamic Resistance) around the disputed, Shebaa farms area. UN has regarded Shebaa farms as Syrian territory. Hezbollah still considers the area a part of Lebanon and contoues to fight for it. The Shebaa farms were overtaken by Israel from Syria during the 1967 war. Syria was asked to notify the United Nations that it considered the area to be part of Lebanon but no official statement was ever sent. As a result, most of the specialists believe that Hezbollahs attempt to recapture the area was a pretext (backed by Syria) of keeping military pressure on Israel. Hezbollahs dedication has been on liberation of Jerusalem, along with the elimination of Israel. It has openly advocated the establishment of Islamic rule in Lebanon. They are dedicated to creation of Iranian style Islamic republic in Lebanon and removal of all non-Islamic influences from area. Its approach has been strongly anti-Western and anti-Israeli. Hezbollah considers the Iranian model as best form of governance. It finds an Islamic republic as the ideal and eventual form of state and enjoys co-operation of other militant Islamic organizations in persuit this goal. Islamic Revolution in Iran, that promoted the inception of Hezbollah, consolidated new Islamic thoughts. It generalized Islamic expressions against the West, labelling them as arrogant, hypocrites and the oppressed. Hence, it was obvious for these ideologies in Iran to find place in Lebanon. It was very quickly translated into direct support from the Islamic Republic of Iran through its revolutionary guards and then to Hezbollah that was fighting the Israeli occupation. This religious and ideological tie had a great effect on generating vital material and moral support to Hezbollah. The group ideological virtues saw no legitimacy in existence of Israel; the conflict of legitimacy which was actually based on religious ideals. The seed of resistance is embedded in the ideologies of the group The US Policy makers see the party of God as the manifestation of the Islamist phenomenon. Understandably too, as Hezbollah has positioned itself as an opponent of U.S. policy in the Middle East, especially in Lebanon. It has been involved in various notorious incidents like attack on the marine barracks in killing over two hundred marines, the kidnapping of US citizens, and bombing of the embassy. It had a declared goal of removing the Americans (diplomats and otherwise) from Lebanon. Some observers think that Hezbollah has had little real support in the general population (even among the Lebanese Shii Muslims). Variations on these views can be often heard and read, especially by those whose conclusions are based on conjecture rather than field work. Reality, though, seems very different, especially when you consider the level of popular support that the organisation enjoys. There is always a temptation to dismiss Hezbollah as an extremist or terrorist group. But one cant deny the fact that the organisation has managed to build an extremely impressive social base in Lebanon. It is probably the most effective and efficient political party in the country. Across the areas of its significant presence, especially the suburbs of Beirut, the northern Beqaa valley, Baalbek, and in parts of southern Lebanon, Hezbollah provides a gamut of services. The medical facilities offered are much superior to the ones provided by government hospitals, which the poor would otherwise have to rely upon. Doctors working in their hospitals say that medical facilities are available to and are used by both Muslims and Christians. In addition, the group offers a network of schools, community centres; companies and facilities like food distribution centers for the needy. Hezbollah runs its own engineering and construction company, and has been lending material support and expertise to ones whose homes have been destroyed by Israeli attacks or during clashes within Lebanon. Regular pensions and other assistance are provided to families of martyred members of the party. What these examples reflect is that the party works on two complementary aspects. It has focus on the militant pursuit of its objectives, while simultaneously working extremely hard to build and sustain a political constituency. Last few years has seen a trend of increasing cooperation between Hezbollah and operational entities on other Palestinian terrorist organizations. This is particularly evident between Hezbollah and the Tanzim. In fact, in recent months Hezbollah has served as an external command for the Tanzim organizations in the territories. They have been enough instances for Hezbollah supporters to draw references from; for example the French resistance against the Nazis, resistance of the Americans against the colonialists etc. We know how the free world countries and the people across the world have respect for these resistances. Therefore, when Hezbollah resisted in Lebanon, it should be seen as its legitimate and sacred right, similar to that was once exercised by the French and American peoples. Considering their resistance as terrorism maybe is a kind of injustice, discrimination, besides being a renunciation of the Bill of Human rights and the Charter of the United Nations. Therefore, the organisation calls on the peoples of the world to differentiate between aggression of terrorism, and the honest resistance that they believe was the only way to deter the aggression and confront the terrorism resulting from that aggression. They claimed that Israel was an aggressive entity which practiced terrorism as occupatio n is a form of terrorism. The group advocates that it is legitimate in war to attack soldiers and shouldnt be labelled as terrorism. They say resistance of occupation is not terrorism because the occupiers are normally armed combatants. Hence, it defies the definitions of terrorism which only applies to non-combatants or to those not taking an active role part in hostilities. It is therefore not illegal to use force in resisting an occupier, provided that civilians are not made the specific object of attack. The group adheres to the creed of the Muhammadan Islam and human values emanating from it. They say that this observance is derived from ideological conviction based on proofs and evidences and not from emotional liking or sectarian, denominational or racial group spirit. Therefore, they are always ready to exchange dialogues with others about their convictions, creeds, methods and positions. They do not impose their convictions on anyone, as they do not like anyone to do so, proposing a mutual understanding with others. Hezbollah claims that it is its religious duty to considers, as its religious task, serve human beings, protect their rights, maintain their interest, make all needed efforts to provide them with a dignified life and develop their society. Keeping in view their desire to focus on fulfilling their duties toward that human being, the organisation has efficiently contributed in providing humanitarian services to the citizens in various areas of the country without discriminating one citizen from another, or one sect from another. They have made contributions in many domains; some of them being restoration of damaged buildings, providing farming guidance, selling utilities for the least cost prices (sometimes even for free), providing primary and intermediate schooling, offering the needy students with scholarships to continue their college schooling plus giving them scientific orientation, securing fresh water to the areas where the public water network fail to reach etc. Probably, the most important contribution was that Hezbollah sacrificed its own blood and lives, in order to maintain is the right of the Lebanese human beings in their land and in determining the political system they desire. Hezbollahs inception resulted in immediate formation of the Islamic resistance units for the liberation of the occupied territories and for the expulsion of the aggressive Israelis. Besides its core objective of freedom, the group has always been equally concerned about the presentation of Islam which addresses the mind, and reasons. They have been focused on presenting Islam that is confident of its fundamentals its very civilized understanding of men, life and the universe. They have made efforts to show Islam as being self-assured about its capability to achieve the basis of right and justice. They were anxious to present Islam as the religion that is open hearted towards all the nations and their varied political and cultural trends along their numerous experiences. It wants Islam to be seen as the guardian for human rights the one who defines choices, adopts convictions and expresses them socially. They decided to form political pressure in social benefits announced in the Bill of Human Rights such as education, pedagogy, medical case etc. There has been evident anxiousness to prioritize their cultural projects which utilize persuasiveness polarization by the civilized and the human methods confirmed by the Bill of the Human Rights. The group has been keen to offer a model of systematically targeting the enemy which represents a challenge / threat to the existence of the entire nation along with its regimes and people. Hezbollah members say that they condemn the conflict that doesnt serve the main aim, of fighting the enemy, or one which could create discord at the front, that has to be unified around the common interests. They have tried time and again to make it clear that the kind of Islam they want is a civilized endeavour that rejects injustice, humiliation, slavery, subjugation, colonism and blackmail, while stretching out its arms for communication among nations on the basis of mutual respect; Islam as the religion which never accepts controls or delegations by others, simply for the sake of manipulating the rights and the interests of the nation. They say they promote the religion that recommends communication among civilizations and rejects collision amongst those civilizations. An Islam that believes in cultural communication among nations, and refuses setting up barriers and also sees it as its right to remove those barriers by the diplomatic means is what Hezbollah advocates. But they say, when others launch wars against it, they believe it is their natural right to defend its representing supporters and their achievements. Hezbollah wants people to see Islam a a message that aims at establishing justice, security, peace and rights for all people irrespective of the nation, race or religion they belong. They say that they dont have any complex toward anybody, but they feel its their responsibility toward others to make others understand the essence of their religion away from obligation and fanaticism. It doesnt seek application of Islam by force or violence but by peaceful political action. They insist that Islam rejects violence as a mean to gain Power, and this formula should be adopted by the non-islamists as well. They say if Islam becomes the choice of the majority then they will apply it; else, they will continue to coexist and discuss till correct beliefs are reached

The Growth of Islamic Financial Services in UK

The Growth of Islamic Financial Services in UK There is huge potential for an expansion of Islamic offerings in the UK financial markets, which will boost Londons position as an international financial centre. (Callum McCarthy,2007) Background Islam is a divine religion and provides guidance for all walks of life. Muslims are currently trying to revitalize the Islamic laws in all fields of life. Especially economic field is in great focus. In 1980s Middle East Muslim countries again tries to put in practice the Islamic financial Islamic laws 1st time and set the foundations for Islamic banking and finance for the world. After that Islamic financial services grew very fast not only Muslim countries but also in Non-Muslim countries. According to FSA (Bank of England and the Financial Services Authority) briefing note (2006) currently Islamic banking and finance is growing from 10% to 15% annually in international market and the main reason of this growth is that Muslim population in Western world and Islamic products are socially responsible. According to Shayerah Ilias (2009) Shariah or Islamic laws are the bases of Islamic finance. Shariah prohibits interest, uncertainty, adherence to risk-sharing and profit-sharing and promote ethical investment and asset backing. S. Ilias (2009) also claimed that currently there is 10% to 15% annual growth in international market for Islamic finance because some researchers argued that Islamic finance brings lots of business opportunities and alternative methods for capital formation and economic development. Among the Western world the demand of Islamic financial market is especially growing in North America and UK, although Muslims are in minority there. According to FSA briefing notes (2006) FSA approved license for the 1st fully Shariah compliance bank Islamic Bank of Britain (IBB) in 2004 and this bank sells Islamic products in consumer market. In 2006 FSA licensed European Islamic Investment Bank that was the 1st independent Shariah compliant investment bank in UK. Aims and objectives Considering the above mentioned historical background of Islamic banking and finance in UK the proposed study aims to further investigate and explore how Islamic banking and finance grew in UK market. Study will explore the motives behind this fast growth and the challenges. Research will further investigate and explore the future scope of Islamic finance in UK. In other world the objective of the research is To explore the growth of Islamic banking and financial services in UK. To find out which Islamic products are commonly sold in UK financial market To explore the reasons of growth of Islamic finance in UK To identify the future possibilities for Islamic banking and finance in UK financial Market To identify the challenges for Islamic banking and finance in UK To meet these objectives proposed research will answer the following questions Whether Islamic banking is growing in Western countries like UK? What kind of Islamic products are commonly sold in UK financial market? What is the Future of Islamic Banking in UK? What kind of challenges Islamic banking and finance can face in Western world particularly in UK? Literature review Islamic banking Ismail Tohirin (2010) argued that Muslims around the world spend their lives under Islamic Rules which are defined by The Holy Book of Quran that is called Shariah law. In Shariah law, all type of interest in Islamic banking products and Islamic finance is forbidden. In Islamic banking, no interest is involved but time value of money and risk considered very important and play its part. Customers and Islamic banking work together on the basis of risk sharing. Both share risks which are already agreed on the terms of investment, profits and losses. According to Laldin (2008) Interest is forbidden in investment of alcohol, pornography and betting. Other banks cannot help Islamic banks or Islamic banks cannot get help to lend. There are different types of Islamic products available for customers. Ijara and Murabha are considered very important products. Historical Background of growth of Islamic banking in UK According to FSA (Bank of England and the Financial Services Authority) briefing note (2006) 3% population of UK are Muslims and nearly half million Muslim visitors regularly visits UK. These facts are the major reason of growth in Islamic banking and finance. Many UK high street bank are offering current accounts and mortgages through Islamic windows. The report further claimed that in Western world the first fully fledged Shahriah bank Islamic Bank of Briton was introduced in 2004 in UK with FSA authorization. London is a major financial center for international firms and Middle Easts banks that offer Islamic products. This also confirms that Islamic finance is growing from 10% to 15% annually at global level. Shayerah Ilias (2009) claimed that internationally modern Islamic finance introduced in 1970s. There is no doubt that currently Islamic has a very small but growing market in global financial market and estimated annual growth rate of Islamic finance is 10% to 15% in last 10 years. He further claimed that Islamic bonds (Sukuk) are gaining popularity in global market. $ 70 million worth Islamic bonds are in global financial market and up to $100 millions are expected in 2010. Global growth of Sukuk from 2004-2007 is approximately more than five folds. This is shown by the following figure (Source Shayerah Ilias, 2009, Islamic Finance: Overview and Policy Concern, DIANE Publishing) Ismail and Tohirin, (2010) also claimed that the growth of Islamic banks is 10-15% per year and there is strong expectation that it will grow further. The recent credit crisis gave further boost to Shariah compliant banking and finance. There are 300 different Islamic Institutions in 51 different countries of the world. The amount of total assets hold by Islamic banks is 822 billion US dollars. In addition, there are 250 mutual funds working around the world which are completely complying with the Islamic banking and financial system. According to CIMB Group Holding Analysis, the rate of growth of Islamic banking and finance is fast than any other financial institution. The rate of growth of Islamic bonds is nearly 24% with the total amount of 25 billion US dollars in 2010. The network of Islamic banking is not only constrained in the Muslim world but it is also spread in different continent and different developed world including America and United Kingdom. Principles of Islamic Banking and Islamic products The purpose of Islamic banking is same as main stream banking system except that it is in accordance with the laws of Shariah. The transactions in Islamic banking system are done with the help of Islamic banking system. The most common terms used in Islamic banking are Riba (interest), Mudarabah (Profit sharing), safekeeping (Wadiah), Musharakah (Joint Venture) Ijara (leasing) Tufakil (Insurance). (Hassan and Lewis, 2007) Islamic Mortgages The banks first purchase the property and then sell it to its customer. Here Islamic banks are not acting as a third party. They get ownership of the property and deal with the customer as first hand party. The banks give ownership of property to its customer from very first day. As bank income is implicit and banks do not charge some additional amount on the late payments. To avoid the bankruptcy, the banks do extensive check of credit worthiness and security measures. This type of agreement is called Murabha. Another approach is called Ijara; this contract is same like real estate and mostly applied on the leasing of vehicle. The customer is charged higher for the product then market value of product. The ownership of product is given at the time of full payment. (Hassan and Lewis, 2007) Partnership (Musharakah) In this type of product the bank and borrowing party make a partnership entity. They both invest in the property. The borrower then gives property at the rent and gets rental income. At this stage bank and borrower both have shares in the property. The borrower then starts to pay the money at the greed amount and banks shares reduce with each instalment. This will carry on until borrower gets all the shares of property for the bank. (Benamraoui, 2008) In case of default both bank and borrower will get the proceeds from sales in certain percentage which is equal to floating market rates, on the basis of BLR (basic lending rate). This is especially applicable in the banking system is dual in nature. Mudarabah (venture capital) In this contract one party provides the finance for a project while other party provides required expertise and labour force. Both the parties get agree in the beginning of contract in case of profit from the project who much will be share of both parties and if project gets failed then in what proportion they will share the shock of loss. Here expert company does not promise to pay certain amount of money back. Rather than that they keep an uncertainty. The logical justification for that is the future is uncertain. A project which is looking very good and there is strong expectation that it will give positive cash flow from the beginning can get wrong and result into loss. On the other hand, uncertain external environment can make a very weak project to a good positive cash generator. In such circumstances, it is not possible for any organization to promise that they will definitely give certain amount of money. (Hassan and Lewis, 2007) In modern banking system, banks normally promise with the investor that they will give them certain amount of money. If due to internal or external economic reason, they get failed, they have to apply for bankruptcy. In this case investors lose whole sum of money. It means if someone makes a promise that they will pay them certain money is actually lie. Islamic banks do not involve in such guarantees. (Ismail and Tohirin, 2010) Islamic Credit Cards Islamic credit cards are accepted in all over the world. These are getting more and more popular due to their benefits which holder of card get and not available through the cards of main stream banks. The holders of card will not have to pay the interest if payment is made before due date. The second benefit of Islamic credit card is that the cardholder can pay Zakat and Takaful online through this card. (Ismail and Tohirin, 2010) Bai Al-Inahl, Quardul Hassan and Al-Wadiah can be applied in Islamic credit card transactions. In this way, Islamic credit cards are complied with the Shariah products. The main stream banks are not providing any of such facilities. The transaction make through Islamic credit cards are interest free and have fixed profit margin if payment on the credit card is late. It does not compound up once payment is not made in time as traditional banks are doing. (Ismail and Tohirin, 2010) SukukÂÂ  (Islamic Bond) These are Islamic financial certificates or in other word, these are Islamic bonds. The investors in the bond do not get the fixed rate of return on investment as interest is prohibited in Islamic economics. The Islamic bonds are classified into tradability and Non-tradability. The total worth of Islamic bonds in next ten years framework would be 1.2 trillion US dollars. The holder of these bonds profit at the rate as the investor is returning to issuer Company. The issuer of bonds set the terms and conditions of its shares in profit. However, investors also share some risk of loss. To avoid the risk the investment project is carefully monitored in the beginning of contract and during the life cycle of project. (Laldin, 2008) Main drivers of Growth M. Ainley et al (2007) argued that there are six main reasons of growth of Islamic financial services in UK No Reason of Growth Explanation 1 Global expansion Islamic finance is growing very fast in the world. Islamic banking 1st introduces in 1060s in Middle East and grows very fast and now its market size is approximately ÂÂ £250bn globally and nearly 300 financial institutions are offering Islamic financial products. This fast growth has affect UK market too 2 Liquid Markets Londons financial market is very flexible, innovative and liquid. UK financial industry is very famous for developing and delivering new financial products 3 Islamic windows Many global banks and financial institutes are working in Middle East and South East Asian countries and have gained a very experience of local market where Islamic banking is growing very fast. So these international banks like Citi, HSBC etc have established Islamic windows that sell Islamic products with their normal routine business. 4 Excess Liquidity in Middle East Excessive Liquidity in the Middle East countries have encouraged the growth of Islamic as well as conventional assets and local financial markets are not capable enough to manage financial activities and large investors starting considering international financial markets. 5 Public policy and regulation UK government also have changed public policy and taxation and developed a taxation policy that is both applicable for both Islamic and conventional financial products 6 Single financial regulator UK government have developed 11 different financial regulators into one by introducing the Bank of England and the Financial Services Authority (FSA) that has increased the result in improved access to Islamic banks and Islamic financial products (Source M. Ainley et al, 2007, Islamic Finance in the UK: Regulation and Challenges, Financial Service Authority accessed from http://www.fsa.gov.uk) Challenges for Islamic finance in UK According to Clive Briault (2007) currently Islamic banks are facing the same challenges as conventional banking but there are some risks which are affecting Islamic banks only. But he mentioned two challenges in particular Risk Management Clive Briault (2007) argued that it is very difficult to manage risk for Islamic finance because many risk management tools that are used by conventional banks or firms are not compliant to Shariah. So there is a big challenge for Islamic finance to develop the tools for risk management. He used the example of Mudaraba and claimed that this product have the same effects in term of liquidity as conventional banks interbank deposit and FSA have concern that how Islamic banks will manage risk for that products. Diverse opinion among Shariah scholars Clive Briault (2007) also claimed that 2nd main concern about Islamic banking is that there is a difference in opinion among Shariah scholars about the different products and FSA a secular regulator not religious so it is difficult for FSA to determine which product is Islamic product and which is not. Research Gap and significance There is no doubt that Islamic Banking and finance is a very hot topic in Western world. Many researchers have presented the growth history and mentioned the annual growth rate of Islamic finance in UK. But less focus is given on the reason of this fast growth, its consequences and what will be possibilities for Islamic finance in future in UK finance market and what could be the challenges for Islamic products in UK. So proposed research will critically review the information provided in literature and will explore the possible reasons of this fast growth and will also try to figure out the possibilities of future growth and challenges in UK market. Research Methodology The title of the research suggest that researcher is exploring the growth of Islamic finance in UK, so proposed study will be exploratory research in which research will explore the available literature to find out how Islamic finance make its way in UK financial market and how it have been growing till now. Researcher will further explore through research papers and FSA reports and articles that what could be the future scope for the Islamic finance and banking. Researcher will also try to find common Islamic products offered in UK financial market through Islamic banks or Islamic windows and what could be the possible challenges for the Islamic finance. Secondary Data According to Fowler (2008) secondary data is a data that is taken from already available data that is collected by other researchers or government agencies for their own purposes. The sources of that data is any kind of published material in form of books, articles, researcher papers, reports etc. As mentioned above that proposed study is exploratory in nature, so secondary data collection method will be best because Islamic banking and finance is very hot topic in the west especially in UK and many Muslim and Western scholars are trying to figure out the future of Islamic finance. It is also mentioned in literature review that researchers claim that Islamic finance is the most growing sector in international financial market. So for exploring all these reality secondary research will be best and researcher will explore already published research and will identify the future scope and challenges for Islamic finance in UK market. Qualitative approach For proposed study qualitative approach will be adopted to explain, interpret and analyze the information gathered through secondary sources. Researcher will try to find out the trends and patterns from available information qualitatively to understand the possible scope and challenges for Islamic finance in UK. Denscomb M (2007) argued that in qualitative approach data is presented in words and images. This approach is adopted where researcher deals will problems related to social sciences or researcher try to explain the points using words or images. In proposed research, researcher is also using words and images to explore and explain the facts regarding Islamic finance. But researcher will not restrict him/herself to qualitative approach and will also use numbers and figures if needed. So researcher will mostly rely on qualitative approach but also can use qualitative data. Quantitative approach According to Denscomb M (2007) in qualitative approach data is collected or analyzed using numbers or figures.