Future Fashion Shows Assignment Example | Topics and Well Written Essays - 3000 words

Future Fashion Shows - Assignment Example The paper "Future Fashion Shows" looks at examples and the experiences in the past, compares them with the current trends, and uses them to predict, or analyze future trends. Fashion and beauty adherents will find this paper very useful, insightful and informative. Since time immemorial, man has always been inclined to beauty and accessories. In fact, instances of beauty are recorded even in the Bible. The concept of beauty is as old as time. People have always relied on other people’s perception of them. They dress to look the part, and probably to please themselves. In the past, women were especially associated with beauty. Many are the hours they could take behind their closed doors choosing what best accentuated their physiques. They would match their apparels with well-chosen accessories. Those days, the media had not taken central stage in depicting beauty or at least setting the standards of beauty. In the current world, however, these have changed. Different forms of m edia seem to take center stage and perhaps set the standards of beauty, which begs the important question of what is the role of the media in influencing the hype and craze with beauty and fashion show? In any case, different designers for their various unique talents have used the fashion shows as marketing platform. Today, everywhere people turn their head to, they will be sure to see an element of fashion and design; of beauty and accessories. One then wonders about what the future of the fashion industry. What can be expected?

France increasingly eclipsing Spain as the favorite destination for UK Essay

France increasingly eclipsing Spain as the favorite destination for UK property buyers to invest - Essay Example If you thought the overseas property market is dying due to the recent financial upheavals, then think again. The most-recent and the biggest-ever study of overseas holiday homeowners has revealed that in spite of price falls ranging from ten percent in France to fifty percent in Spain, the number of Britons purchasing homes in other European countries has actually increased in course of the recent recession. In 2006 for instance, some 385,000 Britons owned holiday homes in other European countries, a figure that has since increased tremendously to as high as 430,000 by 2010 (Avella, 2004). Reflecting travel and tourism trends, investments in long haul holiday destinations like Caribbean, Asia, and Africa, which generally offers warm climates enable holiday home owners to benefit from longer visiting seasons and therefore, longer rental periods. Correspondingly, holiday homeowners have been taking advantage of the short-term letting in the year-round city-break market (Keller, & Bieger, 2008). However, compared to inland nation and urban locations, it is beach holiday destinations that seem to attract most second home investment. Motivated both by the letting potential and their own holiday plans, over half of UK overseas properties owners have bought homes in coastal areas as can be demonstrated by the graph below. Due to this changing environment in the property market in Europe, we are going to explore the attractiveness of a number of countries in terms of overseas property investment. In this case, we will focus on three European countries namely; France, Italy, and Spain. ... currently, we will be able to advice our clients on those countries (Italy, France, and Spain) on whether to continue holding on to their property investment or to sell them. Sample Framework: In coming up with appropriate information to help ascertain which among France, Italy, and Spain is a better property investment destination at the moment, we will be required to ask property investor in UK a number of a question on each of these countries and score them on a 5-point Likert Scale before using a Frequency distribution as a quantitative technique to draw a conclusion. Sample Size and Technique: The sample of this research will be a total of ten property investors residing in UK. The research will make use a number of sampling techniques namely; a. Random sampling; questionnaires will be issued at random to people who have properties in all or any of the three countries (Italy, France, and Spain), something that is expected to ensure that each property investor residing in the UK is accorded an equal chance of participating in the research. b. Convenient sampling; because of the difficulty that might be involved in identifying a UK citizen who is not only conversant but also up-to-date with overseas property investment, it might be a bit difficult to achieve randomness in this research. However, in order to bypass this handicap it therefore becomes necessary to issue a questionnaire or hold an interview with any UK property investor that the researcher bumps on, which is a measure that will help the researcher achieve randomness in this research. c. Purposive sampling; because of the complexity of some of the issues, reaction of some research questions will require the input of particular property investor. This therefore calls for an approach that will see to it

Israel from Palestinian territories Essay Example for Free

Israel from Palestinian territories Essay Egypts was in support of the Declaration of Principles treaty as they interpreted it to be supportive of their ideologies ion what would bring a lasting peace to the Middle East. The fact that the declaration transferred power over west bank and Gaza was in accordance with Egypts belief that the withdrawal of Israel from Palestinian Territories was the key to a lasting peace (Brown, 2004). Egypt thus responded by doing what was expected of it during the agreement as they believed that the declaration would bring a lasting peace if both sides kept to their side of the bargain. The Declaration of Principles required Egypt to help the two nations in cooperating so as to achieve the peace that was longed for in the Middle East. Egypt also supported the declaration as it included maintenance of security though by only Israel. Egypt has always believed that security was vital for peace hence supported by helping provide police officers and passports to the Palestinian citizens as was required by the agreement. Countries such as Iran, Israeli Settlers and Syria did not participate in the agreement as they did not believe that the peace would last. Others thought that the agreement was a threat to them and did not want it to succeed. Most of these nations also are Islamic and view Jews to be a threat to their religion hence were hesitated in supporting the peace talks. Most groups believe that DOP process stopped in 2000 which could be true as the events that are currently happening violate the agreements made. Egypts foreign policies are also committed to ensuring that a lasting peace which is comprehensive can come to the Middle East. It does so by being involved actively in the efforts that that can achieve the peace. Egypt for example was the first Arab nation to sign a peace treaty with Israel, a move which caused Israel to be expelled from the Arab League (Embassy of Egypt, 2009). The treaty required Israel to completely withdraw and retreat from Sinai in 1979 in exchange for peaceful normal diplomatic relations according to which Israeli honoured and withdrew. The two countries have since then had good diplomatic relations that are peaceful (Embassy of Egypt, 2009). Egypt believes that peace can only come to the Middle East if the efforts being made are comprehensive at making Israeli withdraw from the Palestinian territories it has been occupying that prevent the creation of an independent Palestine. Egypt also believes that Israel has to recognize and respect Palestines political rights in the controversial Jerusalem. Egypt has therefore been at the forefront in constantly assisting the partners negotiating in the peace process towards applying the Israeli withdrawal for peace to be achieved (Embassy of Egypt, 2009). Egypt also believes that it is possible for stable peace to be achieved between Israel and Palestine if mechanisms can be adopted that would ensure that security is maintained by both parties so that one party can not take advantage of its economic and military superiority to attack the other party. Egypt proposes the region to be freed from weapons of mass destruction in order to enhance security and reduce attacks on each other (Embassy of Egypt, 2009). Egypt further explains that a framework that would ensure regional cooperation needs to be established as it would enhance peace stability and benefit the individuals in the region. As discussed above, Egypt believes that there is possibility for potential future peace agreement which may be solely between Israel and the Palestinian because the disruption of peace in the entire Middle East is attributed to the conflict between the two nations. The conflict between Israel and other Arab nation is also a result of the conflict between it and Palestine. Solving the conflict between Israel and Palestine thus is the answer to bringing peace in the Middle East. Egypt advocates for peace between the two nations and want it be such that security is maintained in the two nations and that they are both disarmed of any weapons of mass destruction. Egypt believes that it is lack of security and presence of the weapons that encourages the two nations to attack each other. Egypt also advocates for the establishment of a framework as discussed earlier that would enhance cooperation between the two nations towards promoting peace stability that will be beneficial to the people I n the region (Brown, 2004). If a peace conference was held today, Egypt would still support a peace deal between the two nations. Egypt supports a two state solution just like the United States does (Asharq Alawshat, 2009). This is because Egypt believes in bringing a comprehensive and lasting peace to the Middle East. Following the most recent attacks on the Gaza strip by Israel which left hundreds of Palestinians dead, and the persistent occupation of Israel in areas that are rightfully Palestinians, Egypt would want a peace deal to be reached in which Israel must retreat and withdraw from occupying these areas so that Palestine can become an independent state as it was before the Israel occupation of its territories (Asharq Alawshat, 2009). Egypt will not accept either Israel or Palestine to own weapons of mass destruction as this would easily trigger another conflict in the event a peace agreement was reached. This is so as to stop the two nations from carrying on attacks and bombings on each other. Egypt would also not accept the deal if Israel did not withdraw from the Palestinian territories it currently is occupying. Egypt would offer diplomatic support as it always has in reaching a peace deal between the two nations (Brown, 2004). Egypt would be ready to act as a mediator between the two nations as they negotiate as it has good relations with both of them. Egypt believes that Israel should recognise Palestines rights regarding Jerusalem, during the peace conference, it would advocate for the recognition to be included in the terms of the final peace deal as Jerusalem is important to Palestine just as it is to Israel. Egypt wants a lasting peace in the Middle East and would do everything it can to help achieve it. Word count: 1500. References Al-Azmeh, A. (1993). Islams and Modernities. New York: Verso. Asharq Alawshat. (2009). Latest News. Retrieved 109th May 2009 from, http://www. asharq-e. com/. Breasted, J. Piccione, A. P. (2001). Ancient Records of Egypt. Chicago, Illinois : University of Illinois Press. Brown. C. L. (2004). Diplomacy in the Middle East: The International Relations of Regional and Outside Powers. New york, NY : I. B. Tauris. Embassy of Egypt. (2009). Political System. Derived 19th May 2009 from http://www. egyptembassy. net/.

Literacy As Social Practice To Aid In Teaching Education Essay

Literacy As Social Practice To Aid In Teaching Education Essay The world has changed profoundly over the last two decades, and many of our longstanding notions about literacy need to be challenged. As a result, the definition of literacy is neither a singular or universal one, and it is often defined in contradictory ways. It is recognised that the teaching and learning of literacy is a major responsibility of the schools. While some children have some knowledge of literacy acquired before formal schooling, all will need the opportunities for learning to read and write that school provides. The term literacy has often been associated with the reading and writing stage of learning and it is no surprise that the way the community views how literacy is learned in schools can take vastly different viewpoints. It is important to note that the way in which it is defined will shape the kinds of policies and approaches to teaching and learning that are adopted by the field of education. Olsons definition focuses on literacy as a cognitive model, which is needed for work, education and social interaction. This view prevails that literacy is a simple, learned cognitive skill that one learns to read and write just as one learns to kick a ball, ride a bicycle or make a cake. It is clearly perceived, once the skill has been mastered. Street (1985) refers this view of literacy as the autonomous literacy where those who master this skill can use it to advantage of influence and prestige. In contrast, Street contemplates that literacy should have a more social focus, such as the assumption of it contributing knowledge according to social-cultural contexts. He defines this alternative notion as ideological literacy which refers to the social conceptions and uses of literacy. This viewpoint suggests that literacy is an aspect of defining framework of society. Street (1997) extents this notion by arguing that literacy not only varies with social context and with cultural norms and discourses, but that its uses and meanings are embedded in relations of power. This suggests that literacy is what society achieves, and society is, to some extent, what literacy contributes to it. Furthermore, another view of literacy is that of critical literacy that is informed by the work of Paulo Freire (1972), who conceptualizes literacy not as reading the word but as reading the world. This advocates the emphasis of the empowering role that literacy can and should play in reshaping the way in which one lives and works. Wallace (2001) explains that the empowering potential of literacy is articulated in difference ways to encourage new literates to use literacy as a means for educational change and for the literate person to reflect on what is wrong in their world and use the enabling power of literacy to change that world. Furthermore, Wallace views this potential as a means to reshape approaches to English language teaching, not just for first language learners, but for the majority of users of English who are second language English speakers. She proposes that the variety of labels given to English in its worldwide role be replaced by what she calls literate English, one with which it is not a reduced or simplified model of English which restricts communication to basic patterns of interaction, but a global English that should be elaborated to serve global needs. Luke and Carrington (2002) discuss this further with the notion of literacy as cultural capital by suggesting how to construct a literacy education that addresses new economic and cultural formations providing our students with the ability to think critically and globally in a world that, increasingly, will require a politically and socially active citizen (NOTE, 2007). Models of Literacy In the minds of many in the community, an important function of schooling is that it teaches literacy with the teaching of literacy this is often held to be the most important thing that schooling provides. As a result, literacy remains high on the educational and political agenda at national and international levels and continues to be contested and debated. There appears to be three main models of literary which have implications for policy-making, teaching and learning; autonomous, social and critical literacy. The first is the cognitive or autonomous model, which has dominated educational policy for the last two decades especially in the UK with the introduction of the National Curriculum which then was preceded by the National Literacy Strategy (NLS) in the late 90s. Both of which attempted to transform literacy teaching in the primary and secondary school. Goodwyn and Findlay (2003) are encouraged by the aim of the NLS to demystify subject teaching and to involve all subject specialist in helping pupils become literate within each subject. However, the emphasis on the autonomous literacy model is a failure to acknowledge the ever changing nature of literacy. This skills-based view of a universal or aptitude represents the meaning of literacy in terms of limited mental operations. Therefore, if we view literacy teaching and learning as a matter of mastering certain important, but essentially basic technical skills in control of such things as the spelling and writing system, and perhaps h ow to shape simple written sentences. Literacy becomes a relatively simple and unproblematic matter, learned in the early years and then used and reused in whatever ways appear appropriate. According to Street (1995), such traditional definitions of literacy are based an autonomous model, autonomous because it is extracted from its social, cultural, and historical context. When treated as a technical skill or mental operation independent of social context, literacy is associated with consequences that have no relation to the social situations in which it is embedded. In addition, Street (1995) explains, it gives limited attention to social structures within which the concepts and specific cultures are forms. Therefore, in an autonomous model, literacy is separated from its social context and considered an independent variable making it possible to associate literacy with symbolic elements such as progress, social mobility and economic stability (Gee, 1996). In our society, the benef its for being literate has taken on mythic qualities as Street suggests this literacy myth raises false expectations for those who do become literate in comparison to the illiterate who are branded as too lazy or, even worse unable to learn. This situation enables government to shift focus away from social problems onto individual shortcoming (Street, 1996) The second model of literacy is one that avoids the pitfalls of the literacy myth by capturing the complexity of literacy practices in the social contexts that make them meaningful. Street (1996) calls this an ideological model of literary, which concentrates on the social practices of reading and writing and the ideological and culturally embedded nature of these practices. In addition, the ideological model maintains a wariness of claims for literacy and distinguishes between these claims and the actual significance of literacy for the people involved. Literacy in the ideological model looks beyond a technical definition of literacy to consider literacy practices. Rather than limiting literacy to events that involve reading and writing, Street broadens the scope to literacy practices which take into account the behaviour and the social and cultural conceptualizations that give meaning to the uses of reading and writing. This concept of literacy practices gets us away from the liter acy myth by re-inserting social and cultural context and arguing that whatever benefits come from literacy also come from the contexts in which it is embedded. The third model critical literacy is one that as Wallace (2001) explains is powerful to the extent that it offers a vantage point from which to survey other literacies. Like the ideological model, critical literacy is understood as social action through language use that develops us as agents inside a larger culture. However, it takes us beyond this in providing an active, challenging approach to reading and textual practice by the analysis and critique of the relationship among texts, language, power, social groups and social practice. It shows us ways of looking at written, visual, spoken, multimedia and performance texts to question and challenge the attitudes, values and beliefs that lie beneath the surface. It has been suggested that critical literacy links with our modern lifestyles of a rapidly changing globalised world. Changing societal structures, increasing social and cultural diversity and the marketing of ideas and products through multimedia mean that we need to think a bout literacy for lifelong learning in new ways. The way that information is received today hadnt been invented twenty years ago. The world is becoming increasingly accessible because of instantaneous communications; the corpus of print literature is expanding almost exponentially because of the number of works either being written in English not just by authors from United States or the British Commonwealth but by major authors outside these regions. The consequence is that the technology is not only bringing global English (Wallace, 2004) into daily contact, the nature of digital communication is aiding in the demise of a standard English.   Instant messaging, text messaging, and other technological forms of communication are creating new writing practices that often undermine traditional, standard English for the sake of faster, more effective communication. English is becoming more complex than ever, and our students will need to be flexible and efficient users of a vast array of discourses that isolated, drill-oriented grammar lessons simply will not teach. We need to be able to make meaning from the array of multimedia, complex visual imagery, music and sound, even virtual worlds that confront us each day in addition to written and spoken words. Changes in society are occurring so rapidly that we need to take time to think about whether they will have positive or negative effects upon our ways of living. Conclusion Lonsdale et al (2004) imply that the meaning of literacy has changed over time from an elementary decoding of words to a range of more complex and diverse skills and understandings. There is a need for these changes to be understood, against a background of economic, social, political and cultural. Literacy as a social practice should be considered in context, rather than the convention of literacy as an individual, cognitive skill. The new skills are premised on the idea that much higher order skills such as critical thinking are now needed by all students. Goodwyn et al (2003) suggest that students once needed literacy to be told what to do; now they need it to know what to do without being told. Street (1985) implies that Ideological literacy requires that we view literacy as much more than the ability to decipher or encode messages on paper. We have to view literacy in the dynamic contexts of politics, social change, development, education, religion, philosophy, confrontation, and even war. Practitioners of critical literacy have forcefully made the point that literacy is a mechanism of political control as well as a tool for liberation. These views of literacy are not mutually exclusive. Rather, they represent points on a continuum between action and system. At one extreme, autonomous literacy is viewed as something isolated from everything else, as a personal skill or characteristic. At the other extreme, it is seen almost as a primal element in the construction of reality. (SIL, 1999) The teaching of critical thinking plays a central role in the teaching of critical literacy. As the world becomes more complex, increasingly flattened, and, one might argue, ever more interesting and challenging, our students must be prepared to enter it as competent, thoughtful, and agentive readers and communicators. In order to prepare them effectively, we as literacy educators must make changes to literacy curricula that traditionally view knowledge making and communication as straightforward, text-based, and individualized, a perspective that was only appropriate before the recent explosion in communicative technologies and resulting economic, social, and cultural realities. To prepare students who can be active and effective world citizens able to make thoughtful decisions and solve global problems, we must first help them to be critical, meta-aware thinkers and communicators. (NOTE, 2007) A consequence of these views of literacy has been that specialists in the field have become more aware that literacy, in both theory and practice, is more than a simple technical skill. Literacy, by itself, does not lead to health, wealth, happiness, and national development. Literacy is but one element in the development process. The other elements must be included if developmental aspirations are to be attained. (SIL, 1999) Word count: 2063

Free Essays - The Importance of Honesty in The Catcher in the Rye :: Catcher Rye Essays

The Importance of Honesty in The Catcher in the Rye "`I'm just going through a phase right now. Everybody goes through phases and all, don't they?'"( pg. 15) In The Catcher in the Rye, by J.D. Salinger, Holden Caulfield is a sixteen year-old who is disgusted at all the phony people in the world. For example where artists sacrifice their art for fame and mothers cry fake tears in movies. The importance of not being phony and being honest is the theme that Salinger presents in this story. Holden had difficulty fitting in at school and around the real world. Holden had a tough time fitting in at his schools because he thought of almost everyone as phonies. "`It's full of phonies, and all you do is study so that you can learn enough to be smart enough to be able to buy a goddam Cadillac some day, and you have to keep making believe you give a damn if the football team loses, and all you do is talk about girls and liquor and sex all day, and everybody sticks together in these dirty little goddam cliques' (pg. 131)." He seems to have a history of expulsion and failure at various schools because of his lack of ability to cope with others. Ordinary problems of his had turned into major conflicts with other students. "I hate fist fights. I don't mind getting hit so much - although I'm not crazy about it, naturally - but what scares me most in a fist fight is the guy's face. I can't stand looking at the other guy's face, is my trouble. It wouldn't be so bad if you could both be blindfolded or something. It's a funny kind of yellowne ss, when you come to think of it, but it's yellowness, all right. I'm not kidding myself. (pg. 90)" Holden got into a fight with his roommate at school because he was going out with his ex-girlfriend. He's afraid that the guy is taking her from him, even though he's not with her anymore. These are problems that are normal, but Holden has trouble dealing with them. Holden's problems in the real world were too much for him, he had to make up things to make himself seem better than what he was.

Building Of Dwelling Houses In Estonia :: essays research papers

Building of Dwelling Houses in Estonia Not wanting to analyze the building of dwelling houses in Estonia inefficiently and seemingly scientifically (where would I have got competent statistics from), I simply try to express the thoughts which are connected with that topics somehow and have come into my mind. What kind of â€Å"scientific† analysis it could be or who should make it, if even the architectural critics seem not to manage with the simplest things. That reminds me an article in the EE some time ago about a Finnish lady (naturally in Finland) completing or taking her doctor's degree. She was examining Finnish post-war modern house, it's morphology, the structure of the Finnish family, the connections between them and making conclusions which extend to this day. Those observations about architecture were much more smarter than those that the most of self-confident architects could do. Unfortunately it has to be confessed that I don't remember such a research work or sentiments in Estonian science, but no doubt, they could be necessary. The typology of the houses used by most of the architects goes back to the living model of the middle class at the end of the 19th century. That model was idealized and carried on through a hundred of years up to the end of this century. No doubt that our living style is changing — repeating banalities: paradigm changes — as well as the composition and make-up of the family. There was a news in a newspaper about Estonia which declared that 50 % of the children are illegitimate (it is possible, of course, that some parents live together without getting married officially) and 12,5 % of the born children know nothing about their fathers. The living with grandparents is not so popular any more. (As to the models of living it is worth of observing what has happened in North- America — though some europercentage followers don't accept that — it may happen that we will be on the same development level soon. In that country the grown-up children don't want to live with their fathers and mothers, at least statistically). Even such an every day activity as cooking is changing essentially. An apartment or house is not a small production unit with its storages, kitchen and dining room any more. The kitchen can be as presentable as the dining room, also the furniture and the quality of the activities, they can become more melted. There are some theorists who admit that not only eating but washing procedures as well will leave the house to so-called town-social level.

Meaning of Justice in Islam Essay

Meaning of justice in islam In the Islamic worldview, justice denotes placing things in their rightful place. It also means giving others equal treatment. In Islam, justice is also a moral virtue and an attribute of human personality, as it is in the Western tradition. Justice is close to equality in the sense that it creates a state of equilibrium in the distribution of rights and duties, but they are not identical. Sometimes, justice is achieved through inequality, like in unequal distribution of wealth. The Prophet of Islam declared: â€Å"There are seven categories of people whom God will shelter under His shade on the Day when there will be no shade except His. [One is] the just leader. †(Saheeh Muslim) God spoke to His Messenger in this manner: â€Å"O My slaves, I have forbidden injustice for Myself and forbade it also for you. So avoid being unjust to one another. † (Saheeh Muslim) Thus, justice represents moral rectitude and fairness, since it means things should be where they belong. The importance of justice The Quran, the sacred scripture of Islam, considers justice to be a supreme virtue. It is a basic objective of Islam to the degree that it stands next in order of priority to belief in God’s exclusive right to worship (Tawheed) and the truth of Muhammad’s prophethood. God declares in the Quran: â€Å"God commands justice and fair dealing†¦ † (Quran 16:90) And in another passage: â€Å"O you who believe, be upright for God, and (be) bearers of witness with justice!†¦ † (Quran 5:8) Therefore, one may conclude that justice is an obligation of Islam and injustice is forbidden. The centrality of justice to the Quranic value system is displayed by the following verse: â€Å"We sent Our Messengers with clear signs and sent down with them the Book and the Measure in order to establish justice among the people†¦Ã¢â‚¬  (Quran 57:25) The phrase ‘Our Messengers’ shows that justice has been the goal of all revelation and scriptures sent to humanity. The verse also shows that justice must be measured and implemented by the standards and guidelines set by revelation. Islam’s approach to justice is comprehensive and all-embracing. Any path that leads to justice is deemed to be in harmony with Islamic Law. God has demanded justice and, although He has not prescribed a specific route, has provided general guidelines, on how to achieve it. He has neither prescribed a fixed means by which it can be obtained, nor has He declared invalid any particular means or methods that can lead to justice. Therefore, all means, procedures, and methods that facilitate, refine, and advance the cause of justice, and do not violate the Islamic Law are valid. Equality in justice The Quranic standards of justice transcend considerations of race, religion, color, and creed, as Muslims are commanded to be just to their friends and foes alike, and to be just at all levels, as the Quran puts it: â€Å"O you who believe! Stand out firmly for justice, as witnesses to Allah, even if it be against yourselves, your parents, and your relatives, or whether it is against the rich or the poor†¦ † (Quran 4:135) According to another Quranic passage: â€Å"Let not the hatred of a people swerve you away from justice. Be just, for this is closest to righteousness†¦Ã¢â‚¬  (Quran 5:8) With regards to relations with non-Muslims, the Quran further states: â€Å"God does not forbid you from doing good and being just to those who have neither fought you over your faith nor evicted you from your homes†¦ † (Quran 60:8) The scholars of the Quran have concluded that these rulings apply to all nations, followers of all faiths, as a matter of fact to all humanity. In the view of the Quran, justice is an obligation. That is why the Prophet was told: â€Å"†¦If you judge, judge between them with justice†¦Ã¢â‚¬  (Quran 5:42) â€Å"We have revealed to you the scripture with the truth that you may judge between people by what God has taught you. † (Quran 4:105) Furthermore, the Prophet was sent as a judge between peoples, and told: â€Å"†¦Say: I believe in the Scripture, which God has sent down, and I am commanded to judge justly between you†¦ † (Quran 42:15) The Quran views itself as a scripture devoted mainly to laying down the principles of faith and justice. The Quran demands that justice be met for all, and that it is an inherent right of all human beings under Islamic Law. The timeless commitment of the Quran to the basic standards of justice is found in its declaration: â€Å"And the Word of your Lord has been fulfilled in truth and in justice. None can change His Words. † (Quran 6:115) To render justice is a trust that God has conferred on the human being and, like all other trusts, its fulfillment must be guided by a sense of responsibility beyond mere conformity to set rules. Thus, the Quran states: â€Å"God commands you to render trusts to whom they are due, and when you judge between people, judge with justice†¦Ã¢â‚¬  (Quran 4:58) The reference to justice which immediately follows a reference to fulfillment of trusts indicates that it is one of the most important of all trusts. Justice and the Self The Quranic concept of justice also extends justice to being a personal virtue, and one of the standards of moral excellence that a believer is encouraged to attain as part of his God-consciousness.