Shariah Issues in Islamic Banking : Bay Al-Inah, Tawarruq and Wa’d

Abstract The rising of the Islamic banking and finance industry is a direct response to the growing awareness amongst Muslim regarding the need of alternative financial products and services that is complied with the teaching of Islam. To be specifically, the demand is based on the avoidance of the element of Riba which is widely and fundamentally practiced in the conventional banking industry. The attempt by the Islamic banking and finance industry had so far been successful and it could be witnessed by the launching of wide range of Shariah compliant financial products and transaction.However, none of us can guarantee that the Shariah compliant products approved are fault-free absolutely. Among the practices of the industry, the practice of Bay al-Inah or the practice of sale and buy-back, Tawarruq which quite commonly used in Malaysia, have been criticized strongly especially the voices from the Middle East. The other issue that will be discussed briefly in this project paper is t he applicability of Wa’d , the unilateral promise. Key terms of the research 1 Bay al-Inah 2 Tawarruq 3 Wa’d 4 Al Ijarah al Muntahiya Bittamleek 5 Statutory DeclarationObjectives of the research: Identify the issues of the Bay al-Inah , Tawarruq and Wa’d encountered by the Islamic banking industry and proposal of an alternative solution to it. Table of content GENERAL INTRODUCTION SHARIAH ISSUE ONE: Bay al-Inah †¢The Concept †¢Current Practise of the Industry †¢Legitimacy of the Bay al-Inah †¢Alternative Solution SHARIAH ISSUE TWO: Tawarruq †¢The Concept †¢Current Practise of the Industry †¢Legitimacy of the Tawarruq †¢Alternative Solution SHARIAH ISSUE THREE: Wa’d †¢The Concept †¢Legitimacy of Wa’d †¢Solution CONCLUSION REFERENCES GENERAL INTRODUCTIONThe rising of the Islamic banking and finance industry is a direct response to the growing awareness amongst Muslim regarding the need of alterna tive financial products and services that is complied with the teaching of Islam. To be specifically, the demand is based on the avoidance of the element of Riba which is widely and fundamentally practiced in the conventional banking industry. The attempt by the Islamic banking and finance industry had so far been successful and it could be witnessed by the launching of wide range of Shariah compliant financial products and transaction.However, none of us can guarantee that the Shariah compliant products approved are fault-free absolutely. Among the practices of the industry, the practice of Bay al-Inah or the practice of sale and buy-back, Tawarruq which quite commonly used in Malaysia, have been criticized strongly especially the voices from the Middle East. The other issue that will be discussed briefly in this project paper is the applicability of Wa’d , the unilateral promise. SHARIAH ISSUE ONE: Bay al-Inah THE CONCEPTLinguistically, the term â€Å"Inah† carries t he meaning of salaf, or contracting a loan. It is used in this meaning to refer to purchasing on credit. It could also be a derivative of the term â€Å"ayn†, which also means present assets, that is cash. Thus, it denotes a situation whereby one purchases an asset for its subsequent sale on cash that is needed by him. Bay al-Inah is generally defined as an arrangement whereby a seller sells to the buyer some object for cash deferred payment; then, simultaneously, the seller mmediately buys back the same object for a lesser amount than the deferred price in cash. Thus, the transaction amounts to a loan whereby the difference between the two prices represents the interest . Modus Operandi: The above diagram shows the modus operandi of the Bay al-Inah that has been practiced by the Islamic banks in Malaysia so far. In this transaction, the bank sells its asset to the customer who is in need of liquidity on credit. The price under the sale includes the bank’s profit margi n charged on the customer.Subsequently, the bank buys back the asset from the customer for cash payment. Eventually, the customer gets the cash payment, and pay the bank the deferred price over a tenure by periodic instalments which constitutes the same effect and result of a loan . CURRENT PRACTICE IN THE INDUSTRY In Malaysia, the practice of Inah may take 2 names, depending on the original owner of the asset. If the asset to be used belongs to the customer, the contract is known as Bay Bithaman Ajil (BBA). If the asset belongs to the bank, then the contract will be named as Bay al-Inah. ven though the legal documents may differ from one financing to the another, but the common documentation will consist of Property Purchase Agreement (PPA) and Property Sale Agreement (PSA). Besides, the Master Facility Agreement will also be prepared to encapsulate and detail out all necessary ingredients of the facility granted. These documents reveals that though the two sale contracts are execu ted separately without making one of them conditional to the other, the master facility Agreement has clearly indicated the intention of the parties in entering into these two consecutive sale contracts.LEGITIMACY OF BAY AL-INAH The main proponents of Bay al-Inah is the Shafii school. The Shafii jurists have illustrate their permissibility in a situation whereby a person sells a commodity on cash or credit terms and hands over possession, and the parties separate with mutual pleasure about the contract, it is permissible for him to purchase it from the previous buyer for an amount equal to, higher, or lower than the former price, of the same currency as before or different, paying cash or oncredit, after receiving payment for the previous sale or before it.On this basis, according to the authoritative position upheld by the Shafii scholars, the two independent contracts, jointly referres to as â€Å"Inah† are held valid, but reprehensible. This principle even applied when one of the two parties is known for the practice of Inah, as according to the principle upheld by the Shafii school, the intention of the parties, even when it happens to be unacceptable, does not result in the invalidity of the contract, unless such intention is given expression in the contractual text.As a result, it will be the case whereby even the situation indicates the parties’ intention to carry out a second sale, this will not necessitate the invalidity of the contract. In a simple word, the Shafii school considered the intention of the parties only taken into account when the invalid intention is explicitly written in the contract . In the other side, the Maliki and Hanbali schools opined that the contract of Bay al-Inah is not valid.The Maliki jurists have categorized the process in question under buyu’ al-ajal, which concerns on the discussion of various form of two sale contract being taking place in sequence involving combination of different prices and peri ods. They have described 9 possible variations, the permissibility of two of which have been subjects of different opinions, while there is unanimity pertaining to the rest. It was said that when one sells a commodity on a deferred payment and thereafter purchases it again, the price in the second transaction could be deferred for a period equal to the first, shorter than the first, or longer.In each of these situations, the price of the second transaction could be equal to that of the first, lower than, or higher. The types where jurists have differed are: -where the price of the second transaction is lower than that of the first, and is on a cash basis; and -where the price of the second transaction is higher than that of the first and is deferred for a longer period. Imam Maliki and other jurists regard these formats invalid.They considered the second transaction along with the first, and regard the grounds viable enough to suspect that the purpose is to exchange an amount of mon ey with a higher amount that is deferred, which substantially constitutes the prohibited Riba. Hence, the transaction acts as a medium for attaining what is prohibited and it is invalid inherently. The Hanbali school agreed that the Bay al-Inah is not valid as the difference of the selling price of a commodity with profit margin and the lesser buying price transaction serve as an avenue leading to Riba.One could seek to legalise the sale of one thousand against one thousand five hundred by involving an asset in this manner. But, it was also mentioned that if the price of the second transaction is equal to that or higher than the first transaction, then it is permissible since no margin equal to the nature of Riba is involved. The above ruling applies where the commodity had not diminished in any manner after its sale. If it had diminished, it could be purchased at any price, as any decrease in the price could be against the loss of value in the asset, and not for the purpose of Riba .If the purchase is against another asset, or the first sale was against an asset and the commodity is then repurchased for cash, it is permissible due to the fact that Riba is not applicable between money and commodities. If the first sale is on cash, and the second sale takes place through another currency, it is permissible. Basically, the determination of validity in contract is based on the parties’ motive and validity in sale under consideration, the motive of the parties is illegal will put the sale invalid aas it constitutes a legal device to obtain a loan with interest which should be averted.Imam Hanifah from the Hanafi school opined that if the two prices are such that Riba could be applicable such as gold and silver, and are identical in type, for example: gold, it is not allowed to repurchase the sold commodity except at a price equal to the first, without any increase or decrease in price. If the price of the first sale was such that Riba is not applicable, such as commodities, he may repurchase the sold commodity for a price higher than the initial price or lower.If the two prices belong to different types where Riba is applicable such as gold and silver, disparity between them although analogically permissible, but is unlawful based on Istishsan. The majority objection to Bay al-Inah were supported by a number of Hadith attributed to the Prophet and his companions. One of the example was the Hadith that the Prophet warned those who practiced Bay al-Inah with calamity (bala’) or disparagement (dhill). Another example was a report on a Bay al-Inah transaction that had been brought to the knowledge of Aishah r. a. hich read: â€Å"Aliyah binti Ayfa said: I entered Aishah’s place with Umm Walad of Zaid bin Arqam and his wife. Then, Umm Walad of Zaid bin Arqam said: I had sold a slave to Zaid bin Arqam for 800 dirhams on deferred payment. Then I bought him back from Zaid for 600 dirhams cash. Aishah replied: Very bad is what yo u sold and bought. Convey to Zaid that he had nullified his struggle with the Prophet, unless he repented. † ALTERNATIVE SOLUTION Al Ijarah al Muntahiya Bittamleek Under this structure, the bank appoints customer to be its agent to make purchases from the seller.The customer then takes the purchased asset on lease from the bank, for rental payments. At the end of the lease period, the asset will be transferred to the customer via a sale (normally the price of the last rental payment) or as a gift. SHARIAH ISSUE TWO: Tawarruq THE CONCEPT Tawarruq has been generally used to refer to an arrangement whereby a person who was in need of cash bought some goods for deferred payment. Then he sold the goods to another party other than the original seller for payment of cash with a lower price . Tawarruq is considered an alteration based on the Bay al-Inah.The distinction between the Bay al-Inah and Tawarruq is that the person who requires liquidity purchases an asset from a seller on cr edit, thereafter sells it on cash basis at a price lower than the purchase price to the seller in the case of Bay al-Inah. However, Tawarruq involves a third party whereby the one who requires liquidity purchase an asset from someone on credit, and thereafter sells it, usually for a lower price, to a person other than the original seller. So, the structure does not give a direct indication of Hilah solely to undercover the Riba.Modus Operandi: CURRENT PRACTICE IN THE INDUSTRY The concept of Tawarruq contract is popular among the contemporary Islamic financial system. In fact, the short term financing which various adaptions of Murabaha was used as the standard mode by the majority of Islamic banks in the industry is in deed structurally designed based on this Tawarruq principle. However, there are some variation on the simple structure of Tawarruq due to the reason the Islamic banks encounter objections from the classical scholars with the similar stand and analogy as the way they e nounced the Bay al-Inah. One of the most popular variation is the Tawarruq Masrafiy. In this mode of Tawarruq Masrafiy, the Islamic bank is acting as a mere intermediary and does not possess the asset that could be readily brought into the Tawarruq financing process and therefore is in need of liaising with a trader/ broker, usually an external party, for the purpose of facilitating the Tawarruq contract. Similarly, the disposal of such asset by the customer of the facility needs to be further simplified by the mediation of an agent.Hence, this Tawarruq Masrafiy could be more complex in its structure . Modus Operandi: LEGITIMACY OF TAWARRUQ Most of the scholars make their conclusion on the validity of Tawarruq based on the same authorities and analogy of the validity of the Bay al-Inah. The scholars who have upheld the permissibility of Tawarruq have fundamentally relied on the general connotation of the verse permitting sale while prohibiting usury. Tawarruq as a type of sale, is i ncluded within this context of permissibility due to the absence of any Quranic verse or Hadith that rules it unlawful.The proponents somemore cited the Hadith reported by the Companion Abu Said al-Khudri which narrates that a man from the region of Khaybar who had been contracted the upkeep of a plantation came to the Prophet with some dates of good quality. When the Prophet asked him whether all dates of Khaybar were of similar quality, the man replied in the negative and added that they used to obtain a measure of better dates against two measures of ordinary dates, and two measures against three measures.The Prophet forbade him from doing so and directed him to sell the low quality dates against silver coins, and then purchase better dates against silver . This Hadith indicates the permissibility of using the described method for avoiding involvement in Riba overtly or covertly; the medium of a sale is employed, which fulfils all conditions and prerequisites of sales, free of fa ctors that result in its invalidity. The intention of procuring dates of better quality as the end result of the transaction has not been considered to invalidate the material structure.Hence, this shows that the legality og the sale transaction where different purposes are intended when the medium utilized is acceptable and free of Riba explicitly and implicitly. As a conclusion for the proponents, it is permissible to attain liquidity through a medium of sale such as the case of Tawarruq when there is a need for doing so. On the other hand, the denouncers of the Tawarruq have mainly concentrated on the aspect of intention.They argues that the intention here is to procure money, which could tentamount to the sale of money against a different amount of money, while the asset serves only as a medium, the acquisition of which is not primarily intended. Therefore the structure strongly connotes the p[ossibility of a legal stratagem adopted for this purpose. thus a major reason for the disapproval of tawarruq is that it appears to be a Hilah adopted for attainment of what could otherwise be Riba. It is money against money, with a piece of silk cloth pushed in between. † as the stand of Ibn Abbas when he was asked on the question regarding the permissibility issue. One of the frequent cited authorities by these denouncers is the Hadith which reported that The Prophet has said: A time is certainly coming to mankind when people will bite each other and a rich man will hold fast what he has in his possession though he has not commanded for that.Allah the Almighty said: (and do not forget liberty between yourselves), and then those who are forced to contract sales while the Prophet forbade forced contracts, one which involves some uncertainty and sales of fruits before they are ripe. In a simple word, the end result of the whole transaction is their main concern in determining the legality of a particular structure of transaction. Hence, the Tawarruq is deemed no thing but equally to the practice of Riba as the purpose of Tawarruq is to obtain instant cash for a higher consideration later.In the OIC Islamic Fiqh Academy in its 15th Meeting, it was decided that the Tawarruq is allowed. However, in its later meeting, ehich is the 17th Meeeting, the OIC Islamic Fiqh Academy clarified its stand on Tawarruq by stating that the Tawarruq Masrafiy that largely adopted by the Islamic financial institutions is disallowed. The reasoning behind the disapproval is that the Tawarruq Masrafiy practiced by the Islamic banks is in the form of organized Tawarruq or pre-planned Tawarruq rather than ad hoc Tawarruq which cuasing it almost synthetic and fictitious as Bay al-Inah in essence.ALTERNATIVE SOLUTION Since the problem of Tawarruq shares the similar features of the Bay al-Inah, the alternative solution could be the same as discussed in the former part. Hence the Al Ijarah al Muntahiya Bittamleek could be the substitution for both Bay al-Inah and Tawarru q as a solution for avoiding the Riba element concerned. SHARIAH ISSUE THREE: Wa’d THE CONCEPT The 3-letter root WA-A-D (wa’d), corresponding to the verb Wa’ada, indicates a promise but can also be used for a threat.The technical definition of Wa’d (promise) is based upon the linguistic definition, affirming the positive meaning and excluding the negative meaning (threat). A promise has to be for something Ma’ruf (recognized as good by the Shariah and sound intellect). If a promise is to do something evil or wrong, then it is not obligatory to fulfill it and the time in which a promise is to be fulfilled is the future, not the time at which the promise is made. The problem incurred in application of Wa’d is that some banks claim that their unilateral promise (Wa’d) is not binding.However if the customer breaks his/ her unilateral promise, then the bank charges the customer for the loss incurred as a result of not fulfilling his unilat eral promise . LEGITIMACY OF WA’D The resolution 1409H of the Islamic Fiqh Academy has decided that a unilateral promise (Wa’d) which is issued unilaterally by either orderer or the client, is by religion binding upon the promisor except where otherwise justified. It is also judicially binding if it is made contingent upon a reason and if the unilateral promise (Wa’d) entails a cost for the unilateral promise (Wa’d).Insuch cases, the consequences of the binding character of the unilateral promise (Wa’d) are determined by either the fulfillment of the unilateral promise (Wa’d) or by reparation for losses actually incurred as a result of the non-fulfillment of the unilateral promise (Wa’d) without justification. According to the resolution of the Islamic Fiqh Academy that prohibits the Wa’d to be binding on both parties but allowed it to be so on one of them, it is rather too arbitrarily and hardly acceptable. It should be the ot her way round whereby one should treat the Wa’d either binding on both parties or optional for both parties.Making it binding upon one to the exclusion of the other, is illogical and denotes a misinterpretation of jurisprudential principles. In a summary, it is admissible for Wa’d as an alternative to a invalid contract to be binding because Wa’d is analogous to a contract as well. Any suggestion for making it binding upon both or either parties explicitly or impliedly with any other Hilah is not founded on any legitimate basis. SOLUTION The Wa’d is at its best to be excluded in the practice of the Islamic banking legal documentation system due to the uncertainty and arbitrariness.However, the characteristic of the Wa’d might be implemented through a contemporary form of statutory declaration in declaring certain sub-condition for the contract between the bank and customer instead of the main terms and conditions of the contract. For example, if th e real estate was brought on the purpose for self-staying purpose instead of profit generation, then the statutory declaration may be made in declaring this. This might not be the main issue in the construction of the bank’s facility agreement which must be included within the terms but can be proclaimed in the way of declaration.For the consideration and/or performance that is much important which will affect both parties essentially, of course must be included in the facility documents entered by the parties and there is no point to make it in a rather uncertainty form of Wa’d. CONCLUSION The Al Ghazali once said that the very objective of the Shariah is to promote the welfare of the people and whatever ensures the safeguarding of people’s faith, life, intellect, posterity and wealth serves the public interest and is desirable.In the issue of Wa’d, it is certainly not the best form of contracting to the Islamic banking industry that put much demand on c ertainty, hence it would be rather fully utilize the bilateral contract on main consideration/performance or only using the statutory declaration on the least important issue such as the example given since the ambiguity part of the Wa’d is not serving the public interest for all. From the point of Shariah, the Bay al-Inah and Tawarruq is not really serving the welfare of people and it has similar oppressive character of Riba.The banks are still getting the pre-determined rate of return and the application of Bay al-Inah or in other name BBA and Tawarruq is mostly cosmetic. If the Islamic banks label their hamburger as a MECCA burger, as long as it still has the same ingredients as a McDonald’s burger, is it really any different in substance? It is also the case between the Bay al-Inah, Tawarruq with inherent Riba element and the conventional interest-based loan.References: A: Book Dr. Muhammad Saleem (2005), Islamic Banking- Observation and Arguments on Riba (interest or usury), Islamic Banking Practices, Venture Capital and Enlightenment, published by Xlibris Corporation, p26. Professor Rafic Yunus Al-Masri (2002), The Binding Unilateral Promise (Wa’d) in Islamic Banking Operations: Is it Permissible for a Unilateral Promise (Wa’d) to be Binding as an Alternative to a Proscribed Contract? , J.KAU: Islamic Econ, Vol 15: pg29-33 Dr. Mohamad Akram Laldin, The Concept of Promise and Bilateral Promise in Financial Contracts: A Fiqhi Perspective, The International Shariah Research Academy (ISRA), pg 3-30 Muhammad Abd al Ghaffar, al Tatbiqat al Masrafiyyah li al Tawarruq, pg 16 SH1003: Shariah Rules in Financial Transactions of CIFP Module 2012, published by the International Centre for Education in Islamic Finance (INCEIF), pg 97- 129Dr. Mohd Daud Bakar and Dr. Engku Rabiah Adawiah Engku Ali (2008), Essential Readings In Islamic Finance, CERT Publications Sdn Bhd: pg 133-165 http://www. isra. my/media-centre/downloads/finish/7-islamic-b anking/273-the-concept-of-promise-and-bilateral-promise-in-financial-contracts-a-fiqhi-perspective-english/0. html retrieved 17/11/2012 20. 00pm http://dahabshilbank. com/cms. php? id=ijarah_en& retrieved 16/11/2012 16. 00pm

Quejarse Conjugation in Spanish, Translation, Examples

Quejarse Conjugation in Spanish, Translation, Examples The Spanish verb  quejarse  means to complain. Quejarse is conjugated as a regular  -ar  verb, like casarse  or  ducharse.  This article includes the conjugations for  quejarse  in the present, past and future indicative, the present and past subjunctive, the imperative, and other verb forms. How to Use Quejarse Although  quejarse  includes the reflexive pronoun  se, it is not a reflexive verb. Instead, it is a pronominal verb. These verbs are always used with the reflexive pronouns (me, te, se, nos os, se), but the reflexive pronoun has no function except to accompany the verb. This means that pronominal verbs like quejarse cannot be used without the reflexive pronouns. For example, to say He complains to his boss, you need to say  Ãƒâ€°l se queja con su jefe,  you would never say  Ãƒ ©l queja, without the pronoun  se. Quejarse Present Indicative For the verb quejarse, remember to always include the reflexive pronoun before the conjugated verb. Yo me quejo I complain Yo me quejo del calor. T te quejas You complain T te quejas del fro. Usted/l/ella se queja You/he/she complains Ella se queja por el mal servicio. Nosotros nos quejamos We complain Nosotros nos quejamos cuando estamos enfermos. Vosotros os quejis You complain Vosotros os quejis con el gerente del restaurante. Ustedes/ellos/ellas se quejan You/they complain Ellos se quejan por cualquier cosa. Quejarse Preterite  Indicative The preterite is one of the two past tenses in Spanish. It is used to talk about completed actions in the past. Yo me quej I complained Yo me quej del calor. T te quejaste You complained T te quejaste del fro. Usted/l/ella se quej You/he/she complained Ella se quej por el mal servicio. Nosotros nos quejamos We complained Nosotros nos quejamos cuando estuvimos enfermos. Vosotros os quejasteis You complained Vosotros os quejasteis con el gerente del restaurante. Ustedes/ellos/ellas se quejaron You/they complained Ellos se quejaron por cualquier cosa. Quejarse  Imperfect  Indicative The other past tense in Spanish is the  imperfect tense, which can be translated as was complaining or used to complain.  The imperfect is used to talk about repeated or ongoing actions in the past. Yo me quejaba I was complaining Yo me quejaba del calor. T te quejabas You were complaining T te quejabas del fro. Usted/l/ella se quejaba You/he/she was complaining Ella se quejaba por el mal servicio. Nosotros nos quejbamos We were complaining Nosotros nos quejbamos cuando estbamos enfermos. Vosotros os quejabais You were complaining Vosotros os quejabais con el gerente del restaurante. Ustedes/ellos/ellas se quejaban You/they were complaining Ellos se quejaban por cualquier cosa. Quejarse Future  Indicative To conjugate the future tense, start with the infinitive of the verb, and add the future tense endings (à ©, s, , emos, à ©is, n). Yo me quejar I will complain Yo me quejar del calor. T te quejars You will complain T te quejars del fro. Usted/l/ella se quejar You/he/she will complain Ella se quejar por el mal servicio. Nosotros nos quejaremos We will complain Nosotros nos quejaremos cuando estemos enfermos. Vosotros os quejaris You will complain Vosotros os quejaris con el gerente del restaurante. Ustedes/ellos/ellas se quejarn You/they will complain Ellos se quejarn por cualquier cosa. Quejarse Periphrastic Future  Indicative In a  periphrastic construction, there are several words that make up a verb form. The periphrastic future is formed with the present tense conjugation of the verb ir (to go), the preposition a,  and the infinitive of the verb. Yo me voy a quejar I am going to complain Yo me voy a quejar del calor. T te vas a quejar You are going to complain T te vas a quejar del fro. Usted/l/ella se va a quejar You/he/she is going to complain Ella se va a quejar por el mal servicio. Nosotros nos vamos a quejar We are going to complain Nosotros nos vamos a quejar cuando estemos enfermos. Vosotros os vais a quejar You are going to complain Vosotros os vais a quejar con el gerente del restaurante. Ustedes/ellos/ellas se van a quejar You/they are going to complain Ellos se van a quejar por cualquier cosa. Quejarse Conditional  Indicative Yo me quejara I would complain Yo me quejara del calor. T te quejaras You would complain T te quejaras del fro. Usted/l/ella se quejara You/he/she would complain Ella se quejara por el mal servicio. Nosotros nos quejaramos We would complain Nosotros nos quejaramos si estuviramos enfermos. Vosotros os quejarais You would complain Vosotros os quejarais con el gerente del restaurante. Ustedes/ellos/ellas se quejaran You/they would complain Ellos se quejaran por cualquier cosa. Quejarse Present Progressive/Gerund Form To form the present participe or gerund  for -ar  verbs, you need the ending -ando.  The present participle can be  used to form progressive verb forms such as the present progressive.   Present Progressive of Quejarse se est quejando She is complaining Ella se est quejando por el mal servicio. Quejarse  Past Participle To form the past participle for -ar  verbs, you need the ending -iendo.  The past participle can be used to form compound tenses, such as the present perfect.   Past Participle of Quejarse se ha quejado  She has complained Ella se ha quejado por el mal servicio. Quejarse Present Subjunctive The  subjunctive mood  is used when a sentence contains  a main clause and a secondary clause with a different subject in each clause, and it communicates doubt, desire, emotion, probabilities, or other subjective situations. Que yo me queje That I complain Julia pide que yo me queje del calor. Que t te quejes That you complain Orlando pide que t te quejes del fro. Que usted/l/ella se queje That you/he/she complain Mayra quiere que ella se queje por el mal servicio. Que nosotros nos quejemos That we complain La enfermera espera que nosotros nos quejemos cuando estemos enfermos. Que vosotros os quejis That you complain Briana pide que vosotros os quejis con el gerente del restaurante. Que ustedes/ellos/ellas se quejen That you/they complain Esteban espera que ellos se quejen por cualquier cosa. Quejarse Imperfect  Subjunctive The imperfect subjunctive  has two different conjugations, which are equally acceptable. Option 1 Que yo me quejara That I complained Julia peda que yo me quejara del calor. Que t te quejaras That you complained Orlando peda que t te quejaras del fro. Que usted/l/ella se quejara That you/he/she complained Mayra quera que ella se quejara por el mal servicio. Que nosotros nos quejramos That we complained La enfermera esperaba que nosotros nos quejramos cuando estbamos enfermos. Que vosotros os quejarais That you complained Briana peda que vosotros os quejarais con el gerente del restaurante. Que ustedes/ellos/ellas se quejaran That you/they complained Esteban esperaba que ellos se quejaran por cualquier cosa. Option 2 Que yo me quejase That I complained Julia peda que yo me quejase del calor. Que t te quejases That you complained Orlando peda que t te quejases del fro. Que usted/l/ella se quejase That you/he/she complained Mayra quera que ella se quejase por el mal servicio. Que nosotros nos quejsemos That we complained La enfermera esperaba que nosotros nos quejsemos cuando estbamos enfermos. Que vosotros os quejaseis That you complained Briana peda que vosotros os quejaseis con el gerente del restaurante. Que ustedes/ellos/ellas se quejasen That you/they complained Esteban esperaba que ellos se quejasen por cualquier cosa. Quejarse Imperative   The imperative mood  is for giving commands or orders. You will notice that the positive and negative commands  are slightly different in the  tà ºÃ‚  and vosotros conjugations. Also, you will notice that the placement of the reflexive pronoun is different in the positive and negative commands. The reflexive pronoun is placed between the  adverb  no  and the verb in negative commands, but it is attached at the end of the verb in positive commands.   Positive Commands T qujate Complain! Qujate del fro! Usted qujese Complain! Qujese por el mal servicio! Nosotros quejmonos Lets complain! Quejmonos cuando estemos enfermos! Vosotros quejaos Complain! Quejaos con el gerente del restaurante! Ustedes qujense Complain! Qujense por cualquier cosa! Negative Commands T no te quejes Dont complain! No te quejes del fro! Usted no se queje Dont complain! No se queje por el mal servicio! Nosotros no nos quejemos Lets not complain! No nos quejemos cuando estemos enfermos! Vosotros no os quejis Dont complain! No os quejis con el gerente del restaurante! Ustedes no se quejen Dont complain! No se quejen por cualquier cosa!

An Easier Life with Diabetes

An Easier Life with Diabetes Free Online Research Papers I have been a Diabetic since 1960. Experience has showed me that over time new and better options become available to assist someone with controlling their Diabetes. Using new techniques and technologies or both often provides better control. Changes may be required if control is not being obtained using what you are using. I’ve made a few changes over time. First of all, I was using a long acting insulin called Lantus. Due to side effects of Lantus, it caused me to faint at various times unexpectedly. Second, the inconvenience of carrying syringes, insulin, and alcohol wipes around with you everywhere you go can be a constant annoyance and even life threatening if you forget them. Finally I switched to an insulin pump which does not use long acting insulin, or require those types of supplies and can provide better management of Diabetes. I switched to using an insulin pump to make my life easier. Over the period of time I’ve had Diabetes, I have used several types of insulin. Doctors determine the choice of what type you should be on, and you use it. There are prompt, short, intermediate, and long-acting insulins, and you may have to use a combination of them. Always striving for the best control, you may be advised by your Doctor to switch to a different insulin type. I was advised to switch to Lantus, so I did. This worked well for me for a while, however eventually I started to get one of the side effects of using Lantus, which was fainting. While at work I fainted twice. It took some time for me to figure out it must be the Lantus insulin that made me faint, but then I knew something had to change. Although it is not fun to change, maybe changing again will be an improvement this time. One of the constants with Diabetes, you always have to prepared for what could occur. It is best to always have your blood monitor with you, to know what your blood sugar level is at. In case of hypoglycemia (low blood sugar level) you should always carry food with you to bring you out of it. In case of hyperglycemia (high blood sugar level), you should carry insulin, syringes, alcohol wipes, and something to carry all this in, so when you need to take a shot, you can do so. Sometimes people will ask you, â€Å"Hey, what’s in the bag†? Then you have to explain, this is all my Diabetes stuff. If you forget any one of these items it can be serious. Not having food with hypoglycemia, not having insulin or the supplies to give yourself a shot if you get hyperglycemic, and not having your blood monitor are things you always need to have with you. It’s an annoyance, but a necessity. Although I know these are all a necessity, I discovered insulin pumps ar e quite resourceful in the methods they use to control Diabetes. After taking shots over 40 years, it was very satisfying to switch to using an insulin pump. I don’t have to take shots several times a day, just do a Bolus when insulin is needed. I don’t have to carry around syringes, needles, as the insulin pump has its own supplies that are used with the pump, and they don’t have to be carried around. It holds up to 300 units of insulin, which is about 3 days worth of insulin. It has many options that someone taking shots cannot do. It supplies a basal rate of insulin, meaning it gives you insulin constantly, and the rate given can be adjusted per hour. Temporary basal rates can be set when doing strenuous exercise or work, to prevent hypoglycemia. You can easily give a bolus amount of insulin, either manually, or let the bolus wizard calculate the amount of insulin you require. My pump, the Medtronic Minimed, can also use a real time continuous glucose monitor, which monitors your blood sugar level, and displ ays it on the pump. With all options the pump can do, gaining control seems closer to me, and a better way of life seems likely. I am now using the Medtronic Minimed insulin pump, to control my Diabetes the best I can, and make my life easier. It uses short acting insulin which I have no side effects to, I don’t have to carry supplies with me, and the pump provides the best control available I believe. Improvements for controlling Diabetes keep coming, and I’m very thankful for them. Research Papers on An Easier Life with DiabetesGenetic EngineeringLifes What IfsThe Relationship Between Delinquency and Drug UseThe Project Managment Office SystemIncorporating Risk and Uncertainty Factor in CapitalMarketing of Lifeboy Soap A Unilever ProductBionic Assembly System: A New Concept of SelfResearch Process Part OneEffects of Television Violence on Children19 Century Society: A Deeply Divided Era

American Revolutionary War Essay Example | Topics and Well Written Essays - 1000 words

American Revolutionary War - Essay Example With respect to this particular analysis, the author will consider the way in which the group â€Å"The Sons of Liberty† provided just such a catalyst with respect to the events that helped ultimately to lead to through such a unit of analysis, it is the hope of this author that this catalyzing factor will be understood and appreciated to a more full and nuanced degree so that the reader will come to a more complete form of appreciation for the way in which this particular group, as well as many other tangentially related and similar groups within the era, were ultimately the main factors in helping to prompt moderates and firebrands towards a general consensus with respect to exercising the right to self-determination and throwing off the bounds of British colonialism. Through understanding this group and the mechanisms by which it spread and sought to create a newfound colonial identity, the reader can come to a more informed understanding with regards to the way in which th e Sons of Liberty, and groups like it, were absolutely pivotal in determining the course of action that would take place leading up to and including the Revolutionary War period. Firstly, in seeking to understand the Sons of Liberty, it must be understood that this particular group of patriots was ultimately formed as a means of seeking to promote an understanding an integration with the concept of the rights of the colonist. As with many groups, the membership was from a wide array of stakeholders within the society of that time. Individuals who owned large businesses in the growing cities of the colonies along with stakeholders of society that had significantly less in terms of material wealth. This collection of individuals, fervently meeting and discussing aspects of independence and the means through which a further level of rights could be manifest ultimately began to protest the perceived abuses that the British colonials were meting out on them. As a form of this protest, th ese individuals organized street marches as well as planned and engaged in the Boston Tea Party. It is, of course, this Boston Tea Party that the group has become the most famous for in helping to engage the broader population of the colonies in an act of civil disobedience and seek to overthrow the ruling power of the British at that time. The hard-line tactics and level of anxiety and frustration that the Sons of Liberty were able to instill within the individuals they interacted. Naturally, the level of response for these activities was not muted; as the British responded with the Intolerable Acts and cracked down on the ways in which such groups were allowing for a vocal level of societal indignation over the perceived slights that the British government was performing.1 Yet, rather than stymieing their efforts, the success and visibility of the Sons of Liberty only encouraged the formation of further groups throughout the entire nation; spurred on by the rhetoric of liberty and the intense dislike of the way in which the colonies were being administered at that time.2 As a result of the groundswell of sympathy and support that the Sons of Liberty began to receive, they were able to encourage the formation of other revolutionary groups.  

MPH522 - Public Health Law and Policy, Mod 3 SLP Essay

MPH522 - Public Health Law and Policy, Mod 3 SLP - Essay Example markets to combat waste, fraud, and abuse in health insurance and health care delivery, to promote the use of medical savings accounts, to improve the access to long-term care services and coverage, and to simplify the administration of health insurance (hhs.gov, 2010). This Act is important because prior to this any insurance company could enforce a waiting period when you got insurance through work for what is called a "previous existing condition". This would put many people essentially without insurance for long periods of time, many times up to 18 months. This act forced insurance companies to do away with pre-existing condition rules when the employee moved from one job to another and either was insured or had Cobra, in other words were continuously insured. This one Act allowed many Americans to remain insured even though they changed jobs (hhs.gov, 2010). Another important aspect of this Act is the fact that it made it possible to have medical savings accounts. These accounts allow the average person to have pre-tax money removed from their paychecks and put into a savings account for use on co-pays and non-covered treatments or visits. This prevents the average insurance holder from having huge medical bills add up that they cannot pay. It also helps pay medication bills in the case of those people who do not have separate medication plans. On the State side, there is the radon laws. This is used in many states but not all. It is section 10-220 and falls under the duties of the board of education. It comes from the Environmental Protection Agency and it allows that all schools must test for Radon at least once a year. However, there is also included in this the fact that heating, ventilation and air conditions systems must be checked, the radon levels in water and air, potential for exposure to microbiological airborne particles, including fungi, mold and bacteria. chemical compounds of concern to indoor air quality, volatile organic compounds,

Concentration Indices Research Paper Example | Topics and Well Written Essays - 1250 words

Concentration Indices - Research Paper Example This index also shows the amount of competition present among the companies. Basically it takes market shares in account and calculates the sum of shares of the market shares of all the companies present in that particular industry. So if there are N firms in an industry, the HHI is calculated as Where s is the market share of the firm and 'n' represents the number of the firms in the whole industry. If we see a decrease in HHI index we can say that there is an increase in competition and there has been a loss of pricing power and it's vice versa when there is an increase in the value. Other significant variants which typically revolve around the value of HHI are unconcentrated index which is indicated when H index is below 1000. HHI index between 1000 and 1800 indicates moderate concentration value and HHI index above 1800 indicates high concentration Concentration Ration is defined as the percentage of market share which is owned by N largest firms in an industry. Usually the value of N is 4 but sometimes some other larger number is taken. It is expressed as CRn, so a concentration ration for N largest firms in an industry is defined as follows Where s defines the market share of the firm and n defines the number of the large firms if the value of the index is near zero then we can say that the industry is extremely competitive. However as general thumb rule followed by the industry analysts, that if CR value is lower then 40 then it implies that the industry has very stiff competition among the firms present in them and that none of them have a major chunk of market share in them. While on the other scenario where the value is close to 95 then we can say that one firm which is dominating the whole scenario. It can be called a monopolistic scenario. Lerner Index: This index value considers the market positioning of the firm. It talks about the pricing and measures the extent to which a given firm's prices exceed marginal costs. Basically it is measured as the difference between the price and the marginal cost of the goods and it is defined as One thing we need to understand is that a high index value does not indicate the firm's exercising market power. Prices may exceed marginal costs Gini Coefficient: One of the most famous indexes is the gini coefficient; it is termed as a measure of inequality of a distribution. It is defined as the ratio of areas on the Lorenz curve If the area between the line of perfect equality and Lorenz curve is M, and the area under the Lorenz curve is N, then we can say that the Gini coefficient is M/(M+N). we can say that this index is used as health inequality or finance related inequality metrics. It is termed between 0 and 1 where if it becomes 0 it is termed as perfect income or health equality. And 1 related to perfect inequality. A practical value usually lies in between them. Costs and Benefits of the Indices There are benefits and advantages of some of the indices and some issues with others. If we look at HHI index we can say that it is a costly proposition. It considers all the firms in one single industry and if suppose the industry has 10000 firms under its belt then taking the considerations of 10000

Religious Terms for Judaism, Mormonism, and Catholicism Essay Example for Free

Religious Terms for Judaism, Mormonism, and Catholicism Essay Once a person has truly, sincerely repented (which is done by asking God for forgiveness) due to their feelings of remorse, they are taught to put the sin behind them and not to dwell on it. Although it is also said that Brigham Young (1801- 1877), the second Mormon prophet,in the case of serious sins, it is the murder of the sinner and the literal mixing of his blood with the earth that results in forgiveness, which is also called blood atonement. (Quoted from a previous Mormon) Mormon views on contrition: â€Å"By being Mormons we are assured of salvation We believe that even if we are wrong about Mormonism, God will forgive us since we believed in Christ just like the Christians said we should. If we are right, and we know we are, then we will be together forever with our families as gods. Why should we want to be anything other than Mormons since we have all our bases covered?† Basically, although they apparently ask God for forgiveness due to their contrition that develops when they commit things they consider as a sin, Mormons don’t worry over the fact that they could be wrong since salvation is already assured when converting to Mormonism. Nevertheless, they still do believe that you should feel contrition when you commit a sin and should seek repentance/forgiveness from God. Mormon views on penance: Forgiveness is essential part of enjoying happiness in life; salvation. The aspects of forgiveness are repentance, prayer and forgive all who hurt. The Mormon Church rejects the concept of penance believing it has nothing to do with the penitence; turning away from sins. Mormon views on atonement: They believe that atonement of Jesus Christ makes it possible for us to receive forgiveness, which comes from genuine atonement; alleviating pain and guilt from past sins. It also brings comfort and joy. Mormon (the Church of Jesus Christ of Latter-day Saints) views on sorrow: The fourth concept I would like to stress is what the scriptures term â€Å"godly sorrow† for our sins. It is not uncommon to find men and women in the world who feel remorse for the things they do wrong. Sometimes this is because their actions cause them or loved ones great sorrow and misery. Sometimes their sorrow is caused because they are caught and punished for their actions. Such worldly feelings do not constitute â€Å"godly sorrow.† Godly sorrow is vividly portrayed in two places in scripture. In the final days of the Nephite nation, Mormon said of his people: â€Å"their sorrowing was not unto repentance, because of the goodness of God; but it was rather the sorrowing of the damned, because the Lord would not always suffer them to take happiness in sin. Mormon (the Church of Jesus Christ of Latter-day Saints) views on penitence: Penitence is one of the first principles of the gospel and is essential to our temporal and eternal happiness. It is much more than just acknowledging wrongdoings. It is a change of mind and heart that gives us a fresh view about God, about ourselves, and about the world. It includes turning away from sin and turning to God for forgiveness. It is motivated by love for God and the sincere desire to obey His commandments Mormon views on sin: Mormons believe that if we say that we have no sin, we deceive ourselves, and the truth is not in us; if we confess our sins, Jesus will forgive us of our sins; all people sin; Jesus Christ was the only sinless person ever to have lived on the Earth; through the Atonement of Jesus Christ, each person can repent and be forgiven of his sins. Mormon views on revenge: Mormon’s view of revenge is they should not seek revenge upon someone else even if they treated them badly. They view revenge as a sin. However, some Mormons believe that they should promote revenge. Catholic views on remorse: Remorse is a product of wishful-thinking and implies the wish to avoid sin; repentance implies the determined will to avoid it. Remorse is conditional; repentance is absolute. The remorseful would like to avoid sin if doing so did not entail so much effort and sacrifice, and if he had enough faith, hope and charity. Remorse is a keen sense of guilt over having done something wrong. It is self-reproach coupled with a certain degree of discouragement either to undo the wrong or, more rarely, of being forgiven. Catholic views on contrition: (Father John A. Hardon, SJ)- Contrition is the act or virtue of sorrow for ones sins. The virtue of contrition is a permanent disposition of soul. However, only an act of contrition is required for the remission of sin, whether with or without sacramental absolution. The act of contrition is a free decision involving a detestation of and grief for sins committed and also a determination not to sin again.. Concretely, it means the desire to regain the divine friendship, either lost or injured by sin. There must also be a determination not to sin again. Four qualities permeate a genuine act of contrition and affect all three constituents of the act, the detestation, the grief, and the determination not to sin again. A valid contrition is internal, supernatural, universal, and sovereign. Contrition is internal when it is sincere and proceeds from the will, when it is not the result of a mere passing mood or emotional experience. It is supernatural when inspired by actual grace and based on a motive accepted on faith. It is universal when the sorrow extends to all mortal sins, and for valid sacramental absolution there must be sorrow for whatever sins are confessed. It is finally sovereign if the sinner freely recognizes sin as the greatest of all evils and is willing to make amends accordingly. Catholic views on penance: Sacrament (signs of grace by Christ) which forgiveness of sins committed after baptism granted by priest; penance is the showing true sorrow confessions. Confession or tribunal to penance is when a person admits wrong doings to priest. Catholics believe the sacrament of penance because God’s grace can heal a wounded soul. After penance, priest gives penance to perform such as volunteer work, donations or say prayers. Catholic views on atonement: It is the reconciliation to God. It is forgiven sins through the death of Jesus Christ by crucifixion. It is a moral change where in the purpose for Jesus was to influence mankind morally. Catholic views on sorrow: The pain or distress experienced because of some adversity that is felt personally. The sorrow may be over a loss or misfortune for which a person feels guilty, as in the case of sin; or the sorrow may be totally vicarious, out of compassion for someone else. Essential to the notion of sorrow is that it refers to what has already happened and its painful effects are still experienced. Catholic views on penitance The state of being repentant for having sinned. It is therefore a disposition of soul, arising from a realization of ones sinfulness and includes the willingness to expiate the wrongdoing. The penitential act is the invitation by the priest at Mass, after the opening salutation, to have the congregation acknowledge their sinfulness. This is followed by the Appeal for Mercy, the Kyrie, unless the pleas for forgiveness were already included in the penitential act. Normally each invocation is sung (or said) twice, but there may be further repetitions and also brief text insertions (tropes) if the circumstances warrant such additions. The penitential chain is a metal chain, with sharp points piercing the flesh, worn around the waist, arms, or legs by certain religious men and women as a means of penance or mortification. Catholic view of sin: Augustine of Hippo (354-430) regarded sin as a word, deed or desire contrary to the eternal law. Sin is a deliberate transgression of a law of God, which identifies the four essentials of every sin. Sin is a transgression, since Catholicism holds that grace is resistible and the divine will can be disobeyed. And the transgression is deliverate, which means that a sin is committed whenever a person knows that something is contrary to the law of God and then freely does the action anyway. Catholic moral theology divides sin into two parts. Mortal (Deathly) sin is the most serious as it involves loss of sanctifying grace. A person who dies with unremitted mortal sin would be in danger of eternal separation from God in Hell. Venial (Pardonable) sin does not directly destroy the relationship with God. Rather, it weakens that relationship. Unremitted venial sins can affect the duration spent in Purgatory. Therefore the church encourages confession of these types of sins as well. Examples o f venial sins include selfishness, anger and jealousy. God is offended, so that the divine dimension is never absent from any sin. Catholic views on revenge: Catholics believe that you shouldn’t retaliate, seek revenge or to kill. You should love enemies, do good to those who hate, and bless those who persecute. Revenge is the act or intention of inflicting injury on someone, on ones own authority, to repay an offense committed. It is a manifestation of unjustifiable anger and is one of the most common human failings that take on a variety of forms, from a momentary silence or frown to defamation of character or physical violence. As a form of sinful anger, it is an unruly desire for vengeance. The desire is immoderate if a person wants the undeserving to be punished, or the guilty to be punished excessively, or the punishment to be meted out in an unlawful manner or in order to vent ones own spite. Judaism views on remorse: According to Gates of Repentance, a standard work of Jewish ethics written by Rabbi Rabbenu Yonah of Gerona, if someone commits a sin, a forbidden act, he can be forgiven for that sin if he performs teshuva. The first step one must take in teshuva is to feel remorse for the sin you have committed. In other words, you have to acknowledge the sin and sincerely regret doing it. The remorseful would like to undo his sin, but he has not the requisite determination to remove the occasions of sin and surmount the obstacles to reform. Judaism views on contrition: Contrition admits neither ifs nor buts, and does not recognize the sacrosanctity of ruts. (Quoted from Rabbi David Rosen)- Above all, contrition and compassion are the indispensable coefficients of all rituals of forgiveness, whether they be expiatory sacrifices (Lev. 5:5-6 ; 16:21 ; Num. 5:6-7) or litanies for fasting (Joel 2:12-14 ; I Sam. 7:5-6). At the same time, inner contrition must be followed by outward acts; remorse must be translated into deeds. Judaism views on penance: Judaism doesn’t recognize penance as necessary in process of sin; repentance. Rabbis don’t prescribe penance, but spiritual discipline in presence if sin. Judaism views on atonement: It is the process of a crime committed to be forgiven; pardoned. Atonement is achieved by repentance, confession, service, and Yom Kippur (Day of Atonement), which is a period of fasting or prayer. Atonement of Judaism is â€Å"deflect the soul†; atone sins of past years. Judaism views on sorrow: We view these painful sufferings as part of our Redemptive process. It is regarding these troubles that the verse states, â€Å"It is a time of tribulation for Jacob, from which he will be delivered†-from the trouble itself will come the salvation. We are imbued with faith in the G-d of Israel, Who promised Abraham, â€Å"To your descendants I have given this Land, from the Egyptian river up to the great river, the Perat River. We have eternal trust in the G-d of Israel, Who promised Jacob, â€Å"The Land on which you lie I will give to you and to your descendants.† The Word of the G-d of Israel will Together with the sorrow we feel over the tearing asunder of Eretz Yisrael, we also feel joy in our hearts on the continuing process of the Ingathering of the Exiles, over the building up of the Land of Israel and Jerusalem. The people continue to stream back to their Land, and the Land returns to its children. The Torah returns to Eretz Yisrael, and the people return to their origins, their foundations. The People that was â€Å"scattered and separated among the nations,† is now becoming re-united at home, in Eretz Yisrael. True, this joining of the various parts of the nation is somewhat painful at times, as in a life-saving operation, but this pain is an integral part of the regrouping the â€Å"dry bones† into one body. Judaism views on penitence: The conventional view of penitence sees it as an effort to redress a particular transgression in the area of mans relationship with God or to his fellow man. For Rabbi Kook, penitence is the surge of the soul for perfection, to rise above the limitations imposed by the finitude of existence. It is a reach for reunion with God from whom all creation has been separated by the descent to a particular incarnation of earthly existence. Penitence, in other words, is only one aspect of the drama of human life on its eternal return to the Divine, from whom it has descended. Judaism views on sin: Jews believe that there are three kinds of sin. There are three kinds of sin in Judaism: sins against God, sins against another person, and sins against you. According to Jewish beliefs, a person sins when he or she sins they simply missed the mark. Judaism views on revenge: Jews consider revenge differently from Christians. They view on forgiveness vs. justice. If a crime has been committed, it is just to punish the criminal for the greater good and safety of the community. Also, forgiveness should not be granted for serious injury unless the offender has repented and asked forgiveness from his/her victim, and even then some crimes such as murder are deemed by the Torah unforgivable due to the irrevocable nature of the act