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- 2. DEFINITION of 'Social Responsibility' The idea that companies should embrace its social responsibilities and not be solely focused on maximizing profits. Social responsibility entails developing businesses with a positive relationship to the society which they operate in. According to the International Organization for Standardization (ISO), this relationship to the society and environment in which they operate is "a critical factor in their ability to continue to operate effectively. It is also increasingly being used as a measure of their overall performance.“ Milton Friedman noted that the "social responsibilities of business are notable for their analytical looseness and lack of rigor." Friedman believed that only people could have social responsibilities. Businesses, by their very nature, cannot. Read more: I am of the opinion that my life belongs to the whole community and as long as I live, it is my privilege to do for it whatever I can. I want to be thoroughly used up when I die, for the harder I work the more I live.” ~George Bernard Shaw - See more at
- 3. Corporate social responsibility (CSR) guides individuals and companies to act in socially and environmentally responsible ways. Businesses that seek to be socially responsible are described as having a double or triple bottom line; they judge their success not only by profitbut also by their social and environmental impact Sustainable accounting is a method of financial disclosure that reveals a corporation's activities and impact on the environment. This information is available to stakeholders, suppliers, and the government for the sake of transparency. Source: Boundless. “Modern Trends in Social Responsibility.” Boundless Business. Boundless, 21 Jul. 2015. Retrieved 09 Dec. 2015 from https://www.boundless.com/business/textbooks/boundless-business- textbook/business-ethics-and-social-responsibility-3/social-responsibility-35/modern-trends-in-social- responsibility-183-3207/ Social entrepreneurship is the use of entrepreneurial principles to organize a business venture that addresses a certain social problem. Profit and return may still be important to social entrepreneurs, but a positive impact on society is their key measure of success. The adoption of CSR policy is sometimes perceived as "window dressing" to prevent future government oversight. Source: Boundless. “Modern Trends in Social Responsibility.” Boundless Business. Boundless, 21 Jul. 2015. Retrieved 09 Dec. 2015 from https://www.boundless.com/business/textbooks/boundless-business- textbook/business-ethics-and-social-responsibility-3/social-responsibility-35/modern-trends-in-social- responsibility-183-3207/
- 4. Recent economic globalization and trade liberalization have given multinational enterprises (MNEs) considerable economic power, matching and often surpassing that of states. As an example, consider that the collective sales of four of the largest MNEs in the world exceed the gross domestic product of the whole of Africa. MNEs dominate t he global economy, accounting for two thirds of global trade in goods and services. While states are subject to various international and internal mechanisms designed to prevent them from abusing their powers, MNEs are traditionally bound by national laws of limited geographical scope. In the global market, where legislation tends to vary considerably from one country to another, little exists in terms of universal standards applicable to NINEs. Europe is home to more of the top 100 MNEs in the world than any other continent and to the most efficient international human rights mechanism in the world. In the year 2000 alone, the European Court of Human Rights found over 400 violations of the European Convention on Human Rights, which is legally binding upon its signatories. Throughout the 42 years of the court’s existence, states have shown remarkable compliance with its judgments. Almost without exception, states have granted injured parties compensation and undertaken legislative, administrative and judicial measures to avoid repetition of violations identified by the court. The scope of this mechanism is, however, limited to violations committed by state actors. Victims of violations committed by private entities such as MNEs cannot seek remedy before the court unless some kind of state involvement is implicated.
- 5. This paper explores how personal and situational factors impact consumer expectations of Corporate Social Responsibility (CSR). Consumer expectations are known to motivate marketers to incorporate social considerations into their marketing practices and to communicate about those actions. A study was conducted in order to examine the effect of values and issue involvement on consumer CSR expectations, categorised as economic, legal, ethical, and philanthropic. The study's findings demonstrated that consumers generally have high expectations of CSR, especially in the legal and ethical‐philanthropic domains. Expectations for the ethical‐philanthropic dimension of CSR are higher amongst consumers holding high self‐transcendent values and practicing high involvement. The main implications of the study are the potential for positioning companies as socially responsible and incorporating CSR in strategic marketing and communications decisions.
- 6. Most of the respondents indicated that the negative impact of oil exploitation on the environment and decades of neglect have placed them in a relatively weak economic position. Studies show that oil exploitation has had a devastating impact on the environment and the livelihood of the Niger Delta people (see Bourne, 2006; Douglas, 1998 ). This means that a majority of the Niger Delta inhabitants can no longer engage in their traditional occupations of fishing and farming; therefore, respondents suggest a government and oil company intervention to stimulate ate economic activity in the region. A tropical respondent said the following, which attributed the loss of the traditional means of livelihood to the impact of oil exploitation
- 7. Government regulation and public awareness are external forces that have increased the social responsibility of business. But business decisions are made within the company. Two contrasting philosophies, or models, define the range of management attitudes toward social responsibility; the economic and the socioeconomic model. According to the traditional concept of business, a firm exists to produce quality goods and services, earn a reasonable profit and provide jobs. In line with this concept, the economic model of social responsibility holds that society will benefit more when business is left alone to produce and market profitable products that society needs. To the manager who adopts this traditional attitude, social responsibility is someone else's job. After all, stockholders invest in a corporation to earn a return on their investment, not because the firm is socially responsible and the firm is legally obligated to act in the economic interest of its stockholders. In contrast, some managers believe they have the responsibility not only to stockholders, but also to customers, employees, suppliers, and the general public. This broader view is referred to as the socioeconomic model of social responsibility. It places emphasis not only on profits but also on the impact of business decisions on society. Recently, increasing numbers of managers and firms have adopted the socioeconomic model and they have done so for at least three reasons. First, a business is dominated by the corporate form of ownership and the corporation is a creation of society. Second, many firms are beginning to take pride in their social responsibility records. Third, many business people believe it is in their best interest to take the initiative in this area, prior to their competitors.
- 8. Emphasis on social environmental and economic sustainability has become a focus of many CSR efforts. Sustainability was originally viewed in terms of preserving the earth’s resources. In 1987, the World Commission on Environment and Development published “Our Common Future, a landmark action plan for environmental sustainability. The commission defined sustainability as “meeting the needs of the present without compromising the ability of future generations to meet their needs.” Companies are now challenged by stakeholders including customers, employees, investors and activists to develop a blueprint for how they will sustain economic prosperity while taking care of their employees and the environment.
- 9. Putting one's head into the lion's mouth to operate on a sore tooth has its manifest disadvantages. --Robert S. LyndMen [sic] make their own history.... but not under circumstances chosen by themselves. --Karl Marx The topic for this session deals with strategies and processes of social change. In order to do justice to this topic, there are a number of subissues that need to be explored:- How Marxist ways of thinking about the world inform political practice and vice-versa; - How bourgeois ways of thinking about the world alter the nature of this political practice; - The issue of ideology and non-ideology; - Ideology, strategy, and practice.Let us begin by considering briefly how Marxists think about the world. Marx developed a new social theory, which can be referred to as Historical Materialism. It was materialist in that it explained the social world in terms of an interaction between people and nature, grounded in the process of producing those goods necessary to meet material needs. The way in which we organize ourselves to produce what we need to survive determines the sorts of relationships that will occur. It was historical in that capitalist society (or feudal society or slave society for that matter) was understood and analyzed as only one stage in a much longer process of historical development.The materialist view informs analysis in that one looks to the way in which a given society organizes itself to produce what it needs in order to understand the nature of relationships and institutions that are present in any particular society. For example, the family is studied in terms of its relation to the prevailing ''mode of production." We can only understand the organization and structure of family life in the medieval world if we consider it within the context of the feudal mode of production. Changes in the family as we know it today can only be understood if we consider what role and function the family performs within the capitalist mode of production. The historical aspect of historical materialism means that to understand the family, we consider it over time or we identify on which period of time we are focussing. The tendency within the liberal/bourgeois mode of analysis is to be ahistorical and nonmaterialist.
- 10. ) Public expectations: Social expectations of business have increased dramatically since the 1960s. Public opinion in support of business pursuing social as well as economic goals is now well solidified. 2) Long run profits: Socially responsible businesses tend to have more and secure long run profits. This is the normal result of the better community relations and improved business image that responsible. 3) Ethical obligation: A business firm can and should have a conscience. Business should be socially responsible because responsible actions are right for their own sake. 4) Public image: Firms seek to enhance their public image to gain more customers, better employees, access to money markets, and other benefits. Since the public considers social goals to be important, business can create a favorable public image by pursuing social goals. 5) Better environment: Involvement by business can solve difficult social problems, thus creating a better quality of life and a more desirable community in which to attract and hold skilled employees. 6) Discouragement of further government regulation: Government regulation adds economic costs and restricts management’s decision flexibility by becoming socially responsible, business can expect less government regulation. 7) Balance of responsibility and power: Business has a large amount of power in society. An equally large amount of responsibility is required to balance it. When power is significantly greater than responsibility, the imbalance encourages irresponsible behavior that works against the public good. 8) Stockholder interests: Social responsibility will improve the price of a business’s stock in the long run. The stock market will view the socially responsible company as less risky and open to public attack. Therefore, it will award its stock a higher price earning ratio. 9) Possession of resources: Business has the financial resources, technical experts, and managerial talent to provide support to public and charitable projects that need assistance. 10) Superiority of prevention over cures: Social problems must be dealt with at sometime. Business should act on them before they become serious and costly to correct and take management’s energy away from accomplishing its goal of production goods and services. The major arguments against the assumption of social responsibilities by business are: 1) Violation of profit maximization: This is the essence of the classical viewpoint. Business is most socially responsible when it attends strictly to its economic interests and leaves other activities to other institutions. 2) Dilution of purpose: The pursuit of social goals dilutes business’s primary purpose: economic productivity. Society may suffer as both economic and social goals are poorly accomplished. 3) Costs: Many socially responsible activities do not pay their own way. Someone has to pay these costs. Business must absorb these costs or pass them on to consumers in higher prices. 4) Too much power: Business is already one of the most powerful institutions in our society. If it pursued social goals, it would have even more power. Society has given business enough power. 5) Lack of skills: The outlook and abilities of business leaders are oriented primarily toward economies. Business people are poorly qualified to cope with social issues. 6) Lack of accountability: Political representatives pursue social goals and ar6e held accountable for their actions. Such is not the case with business leaders. There are no direct lines of social accountability from the business sector to the public. 7) Lack of broad public support: There is no broad mandate from society for business to become involved in social issues. The public is divided on the issue. In fact, it is a topic that usually generates a heated debate. Actions taken under such divided support are likely to fail.
- 11. Governments create the rules and frameworks in which businesses are able to compete against each other. From time to time the government will change these rules and frameworks forcing businesses to change the way they operate. Business is thus keenly affected by government policy. Key areas of government policy that affect business are: Read more A key area of government economic policy is the role that the government gives to the state in the economy. Between 1945 and 1979 the government increasingly interfered in the economy by creating state run industries which usually took the form of public corporations. However, from 1979 onwards we saw an era of privatization in which industries were sold off to private shareholders to create a more competitive business environment. Taxation policy affects business costs. For example, a rise in corporation tax (on business profits) has the same effect as an increase in costs. Businesses can pass some of this tax on to consumers in higher prices, but it will also affect the bottom line. Other business taxes are environmental taxes (e.g. landfill tax), and VAT (value added tax). VAT is actually passed down the line to the final consumer but the administration of the VAT system is a cost for business . Another area of economic policy relates to interest rates. In this country the level of interest rates is determined by a government appointed group - the Monetary Policy Committee which meets every month. A rise in interest rates raises the costs to business of borrowing money, and also causes consumers to reduce expenditure (leading to a fall in business sales). Government spending policy also affects business. For example, if the government spends more on schools, this will increase the income of businesses that supply schools with books, equipment etc.
- 12. Business, Government, and Society Business, government, and society have similar goals and objectives. How can all three affect each other? Let's make sure that you have an understanding of each term. Society is a group of individuals who reside in communities that have shared values and laws. In addition, society is made up of different religions, cultures, interests, attitudes, and lifestyles. Business consists of organizations that participate in consumer, industrial, or economic activities for a purpose, such as profit or non-profit means. Government refers to the governing body of a nation, state, or local community. In this lesson, you will learn how government and society affects business. First, we need to examine the objectives of business, government, and society to see how they intersect in order to understand their symbiotic relationship. We will use N&N Chocolates, a manufacturer of candy bars, as our example company. Our society will be the surrounding area of N&N Chocolates' customer base. Lastly, government will be represented by the U.S. government. Interrelated Objectives N&N Chocolates' main business objectives are to keep their costs low, increase sales, and maximize their profits. Society's objectives focus around survival, clean environment, access to food, health care, education, shelter, and opportunity to succeed. Lastly, government's objectives are to provide regulation to instill a fair, safe use of resources and to protect citizens against things like unethical business. Each of the objectives is interrelated. For example, society wants food, and N&N wants society to choose their products as their food objective. The government has to ensure that N&N operates ethically to not harm the environment or the consumers. There are three different models that can explain how business, society, and government's objectives interact. Market Capitalism The first model is called market capitalism and is found in democratic societies. The definition is based on an economy that is focused on supply and demand, where the prices of goods and services are set through an open free market system. For example, N&N would love to sell their chocolate bars for $20.00 each. Unfortunately, society's demand for chocolates is high, and consumers are not willing to pay such a high price, especially since society can eat many other options to fulfill their food objective. They could order two pizzas for $20.00 instead or purchase a competitor's chocolate bar for only $1.00. In market capitalism, the objectives for businesses are determined by society's demand, as well as government's added costs, such as taxes. Dominance Dominance is the second model that can be used to explain business, government, and society. This model is based on the idea that a few people are rich at the expense of many. It is also known as populism, where the common man views business and government as something to be protected from. Government's part in the dominance model is the idea of heavy regulation and owning big business. Business and government are ranked at the top of the pyramid, while the rest of society is beneath them.
- 13. Managing Corporate Social Responsibility offers a strategic, communication-centred approach to integrating CSR into organizations. Drawing from a variety of disciplines and written in a highly accessible style, the book guides readers in a focused progression providing the key points they need to successfully navigate the benefits and implications of managing CSR. Chapters are organized around a process model for CSR that outlines steps for researching, developing, implementing, and evaluating CSR initiatives Emphasizes stakeholder engagement as a foundation throughout the CSR Process Model Discusses ways to maximize the use of social media and traditional media throughout the process Offers international examples drawn from a variety of industries including: The Forest Stewardship Council, Starbucks Coffee, and IKEA. Draws upon theories grounded in various disciplines, including public relations, marketing, media, communication, and business
- 14. Corporate Social Responsibility (CSR) presents significant risks and opportunities for many organizations. Stakeholders expect boards and management to accept responsibility and implement strategies and controls to manage their impact on society and the environment, to engage stakeholders in their endeavors, and to inform the public about their results. The proliferation of regulation and voluntary standards has made CSR management a complex endeavor. Internal auditors should understand the risks and controls related to CSR objectives. Where appropriate, the Chief Audit Executive (CAE) should plan to audit, facilitate control self- assessments, verify results, and/or consult on the various subjects. Internal auditors should maintain the skills and knowledge necessary to understand and evaluate the governance, risks, and controls of CSR strategies. This guide will assist internal auditors in understanding:
- 15. The evolution of corporate social responsibility in India refers to changes over time in India of the cultural norms of corporations' engagement of corporate social responsibility (CSR), with CSR referring to way that businesses are managed to bring about an overall positive impact on the communities, cultures, societies and environments in which they operate.[1] The fundamentals of CSR rest on the fact that not only public policy but even corporates should be responsible enough to address social issues. Thus companies should deal with the challenges and issues looked after to a certain extent by the states.[2] Among other countries India has one of the oldest traditions of CSR.[citation needed] But CSR practices are regularly not practiced or done only in namesake specially by MNCs with no cultural and emotional attachments to India. Much has been done in recent years to make Indian Entrepreneurs aware of social responsibility as an important segment of their business activity but CSR in India has yet to receive widespread recognition. If this goal has to be realised then the CSR approach of corporates has to be in line with their attitudes towards mainstream business- companies setting clear objectives, undertaking potential investments, measuring and reporting performance publicly. www.Indiacsr.in is India's leading web portal which vividly covers the latest developments in the domain of CSR. It provides the news, views and detailed coverage of various CSR activities being undertaken in India. n the second phase, during the independence movement, there was increased stress on Indian Industrialists to demonstrate their dedication towards the progress of the society. This was when Mahatma Gandhi introduced the notion of "trusteeship", according to which the industry leaders had to manage their wealth so as to benefit the common man. "I desire to end capitalism almost, if not quite, as much as the most advanced socialist. But our methods differ. My theory of trusteeship is no make-shift, certainly no camouflage. I am confident that it will survive all other theories." This was Gandhi's words which highlights his argument towards his concept of "trusteeship". Gandhi's influence put pressure on various Industrialists to act towards building the nation and its socio-economic development.[4]
- 16. Social responsibility in Islam is understood to mean that the individual members of society work together to fulfill the general needs of society as well as the individual needs of its members and that they work together to protect society from harm. Each member of society is aware not only that he has rights, but also that that he has responsibilities towards others, especially those who are incapable of fulfilling their own needs. These responsibilities entail providing for the needs of these people as well as protecting them from harm. The Scope of Social Responsibility in Islam Muslim society is one that applies the belief system and laws of Islam, as well as the methodology, value system, and codes of behavior that Islam espouses. These are all articulated by the Qur’ân and Sunnah and exemplified by the Prophet (peace be upon him), his Companions, and the Rightly Guided Caliphs. When society adheres to these principles and values, social responsibility becomes a tangible reality, every aspect of which is fulfilled. This is because Islam pays careful attention to society-building, providing a number of texts and legal injunctions to bring about the society described by Allah’s Messenger (peace be upon him) when he said: “The believers, in their affection, mercy, and compassion for each other, are like a single body; if one limb feels pain, the whole body becomes feverish and restless.” Therefore, social responsibility in Islam is not based on material interests, even if such interests form an integral part of it. It extends far beyond such concerns to embrace all the needs of society and its members, whether they are material in nature, spiritual, intellectual, or otherwise. In this way, all the fundamental rights of both the individual and society at large are attended to. Likewise, social responsibility in Islam is not only with regard to other Muslims; it extends to all of humanity, irrespective of their different beliefs and ways of life. Allah says: Allah does not forbid you to deal justly and kindly with those who fought not against you because of your religion nor drove you out of your homes. Verily Allah loves those who deal justly. This mutual responsibility exists because of the honor and dignity of every human being. Allah says: And indeed We have honored the descendants of Adam and carried them on land and sea, and We have provided them with all the good things and have preferred them over much of what We have created. The Domain of Social Responsibility in Islam Islam considers social responsibility to be one of its fundamental objectives. It extends to all of humanity, believers and disbelievers alike. Allah says: O mankind. We have created you from a male and female and made you nations and tribes so you could come to know one another. Verily, the most honorable of you with Allah are the most righteous. Social responsibility encompasses everyone by degrees. It starts with the Muslim and his personal sphere of life, extends to his family, then to the society that he lives in, and finally to all the diverse societies that exist on Earth.
- 17. Every person is responsible for himself. He is responsible to keep himself pure, cultivate good manners, reform his faults, do good, and refrain from evil. Allah says: By the soul and Him who perfected its proportions; then He showed him what is wrong for him and what is right. Indeed, he who purifies himself succeeds. And indeed, he who corrupts himself fails. Likewise, he is responsible to protect himself and to maintain his health. He must provide for himself in a lawful manner. Allah says: Seek, with what Allah has bestowed upon you, the Hereafter, and do not forget your share of this world; and do good as Allah has been good to you, and seek not mischief in the land. Verily, Allah does not like the mischief makers. A person is forbidden to kill himself, weaken himself, or inflict pain upon himself. Allah has prohibited suicide by saying: And do not kill yourselves. Surely, Allah is Most Merciful to you. Allah’s Messenger (peace be upon him) said: “Whoever kills himself with an iron blade will continually thrust it into his stomach for eternity in the fire of Hell.” Likewise, it is prohibited for a person to take things that harm his health or impair his ability to think. Preserving life, reason, and property are among the most important objectives of Islamic Law. Allah says regarding intoxicants: O you who believe, wine, gambling, idolatry, and divination are all an abomination of Satan’s handiwork, so avoid them that perhaps you might be successful. Satan wants only to excite enmity and hatred between you with wine and gambling and hinder you from the remembrance of Allah and from prayer. Will you not, then, abstain?
- 18. Islam stresses mutual responsibility between family members, making it the solid foundation that protects the family from collapsing or splitting apart. This responsibility starts with the husband and wife. They have a shared responsibility to carry out the obligations and duties of family life in the manner that Allah has made each of them naturally disposed to carry out. Allah’s Messenger (peace be upon him) said: “A man is a guardian over his household and he is responsible for those in his care. A woman is a guardian over her husband’s household and she is responsible for those in her care.” Household responsibilities are divided between the man and the woman in a way that guarantees the material and spiritual foundations of the family. Allah addresses the men and women who run their homes with the following words: O you who believe, protect yourselves and your families from a fire whose fuel is men and stones. This protection cannot happen except if the truth is made clear and proper education is provided that clearly shows the way to righteousness. The husband and wife share the responsibility for the education and cultural development of the family. Whenever either one of them finds the other negligent in these duties, he or she must bring this to the other’s attention and call the other to what is right. Allah says: The believing men and women are protectors of one another; they enjoin what is right and forbid what is wrong. Islam encourages the cultivation of love and affection between the man and woman in their marital life. Allah says: And from His signs is that he created for you mates from amongst yourselves to find comfort in and he placed between you affection and mercy. Islam has established a number of principles to bring this about: A. Preserving the rights of the husband and wife: Allah says: And they (the women) have rights (over their husbands) similar to (their husbands’) rights over them. B. Choosing a good marriage partner: The family unit is where children are brought up. It is imperative that this unit is established on a correct foundation. Allah’s Messenger (peace be upon him) said: “A woman is married for four reasons: for her wealth, her status, her beauty, or her religion. Marry the religious one or your hands will be covered with dust.” With respect to what a woman should seek in a husband, Allah’s Messenger said: “If a man whose religion and conduct pleases you approaches you (to marry from your family), then let him marry. If you do not do so, then there will be a lot of mischief and moral degradation in the land.” Allah says: Do not marry the idolatrous women until they believe. A believing slave girl is better than an idolatress, even if she pleases you. And do not marry your women to the idolaters until they believe. A believing slave is better than an idolater, even if he pleases you. They call to the Fire, and Allah calls to Paradise and forgiveness by His leave, and He makes His signs clear to mankind so perhaps they might take heed. C. Good conduct between the husband and wife: Islam encourages good conduct between the husband and wife. This is established in the texts of the Qur’ân and Sunnah. Allah says: - Live with them on good terms.
- 19. Retain them on good terms or release them on good terms. Allah’s Messenger (peace be upon him) said: “The believers who have the most perfect faith are the best in conduct, and the best men among you are the ones who are best to their wives.” Allah’s Messenger (peace be upon him) was the best in treating his wives and was the kindest and most gentle husband. He used to joke with them and help out with the housework. He was very forgiving and tolerant. Allah’s Messenger (peace be upon him) said: “The best among you is the one who treats his family the best, and I am the one who treats his family the best.” D. Providing for one’s family: Wealth is necessary to provide for the material needs of life. Since, the husband is responsible for his wife, he is responsible to provide for her. Allah says: Let the wealthy man spend according to his means; and the man whose resources are restricted, let him spend from according to what Allah has given him. Allah does not put a burden on a person greater than what He has given him. Allah will grant, after hardship, ease. Islam has made maintenance of the wife obligatory upon the husband. Even if he has divorced her, he must provide for her maintenance and housing for the full waiting period that the woman must wait – to ascertain whether she is pregnant – before she is allowed to marry another. Likewise, he must provide for the child’s nursing if the divorced woman has a child from him. Allah says: Lodge them where you dwell, according to your means, and do not harm them to make their lives difficult (so they will be forced to leave your house). And if they are pregnant, then spend on them until they give birth. Then if they nurse the children for you, then give them their due payment, and let each of you accept the advice of the other in a just way. If you make difficulties for one another, then some other woman may nurse for him. E. Caring for and raising children: Islam stresses the right of small children to be cared for and properly brought up, making it the most important duty of the parents. Islam does not consider it sufficient to rely on the parents’ natural inclinations. It reinforces these instincts with specific regulations that guarantee that the children will receive a proper upbringing and enjoy all of their rights. From the time of birth, the sacred texts discuss completing the period of nursing. Allah says: The mothers shall nurse their children for two whole years if they desire to complete the term of suckling. The father of the child shall bear the cost of the mother’s food and clothing on a reasonable basis. The right of proper upbringing is also clearly stated. Allah says: O you who believe! Protect yourselves and your families from the Fire. Allah’s Messenger (peace be upon him) said: “Order your children to pray when they are seven years old, and when they become ten, beat them if they fail to do so and separate their sleeping quarters.”
- 20. Responsibility to Society: Islam makes the individual and society responsible for each other. It requires each to fulfill its duties to the other. It brings public and private interests together in such a way that fulfilling individual interests becomes a means of realizing the general good and likewise, realizing the general good entails realizing the good of the individual. The individual in Muslim society is responsible to help in preserving the general order and to refrain from any behavior that could harm society or work against its interests. Allah says: The believers, men and women, are protectors of one another; they enjoin what is right, forbid what is wrong, perform prayer, keep the fasts, and obey Allah and His Messenger. Allah will have mercy on them. Surely Allah is Almighty, All Wise. The individual, moreover, is commanded to play an active and effective part in society. Allah says: Help one another in righteousness and piety, but do not help one another in sin and transgression. Allah’s Messenger (peace be upon him) said: “The believers, men and women, are like a building where every part of it supports the rest.” Allah’s Messenger (peace be upon him) explained the unity between the members of society and the feelings of mutual responsibility that they share in the following way: “The believers, in their affection, mercy, and compassion for each other, are like a single body; if one limb feels pain, the whole body becomes feverish and restless.” From another angle, there are the rights and liberties of the individual. Society is responsible to protect the sanctity of the individual and ensure individual rights and freedoms. Allah says: O you who believe! Let not a group of you belittle another; it may be that the latter are better than the former. Nor let some women belittle other women; it may be that the latter are better than the former. Nor defame one another, nor insult one another with nicknames. How bad it is to charge someone with iniquity after they have believed. And whosoever does not repent, such are indeed transgressors. O you who believe, avoid much suspicion; indeed some suspicions are sins. And spy not, nor backbite one another. Allah’s Messenger (peace be upon him) has given us a clear picture of these mutual responsibilities by saying: “The parable of one who stands in defense of the limits of Allah (meaning the one who works to protect the order of society and the individuals therein) is like a situation where a group of people board a ship, some settling on the upper deck and others on the lower deck. Those on the lower deck begin to feel thirsty and say: ‘If we drill a hole in our part of the ship, we will get water without bothering those on the upper deck.’ If those on the upper deck leave them to do what they want, all the people on board the ship will perish, and if they prevent them, all of them will be saved.” As far as the mutual responsibility between all human societies is concerned, Allah says: O mankind. We have created you from a male and female and made you nations and tribes so you could come to know one another. Verily, the most honorable of you with Allah are the most righteous. Verily Allah is All-Knowing All-Aware. This verse sets down the principle of mutual responsibility between nations, placing all nations in a worldwide union that has the ultimate purpose of realizing universal welfare and preventing harm on a global scale, as well as fostering a beneficial exchange on all planes: material, spiritual, scientific, cultural, and economic. At the same time, each society retains its unique characteristics and identity. There is no threat that these unique qualities will be destroyed or abolished, because all are united by a sense that their origins and their ultimate destinations are the same. This responsibility is not limited to the present generation. It must take into consideration future generations as well. Many of our present problems and those that are sure to face future generations could have been avoided or solved if this had been taken into consideration. Many of the world’s problems stem from the present generation running after its own interests without considering the future consequences of its behavior for humanity as a whole. These problems are many, among the most serious of these being the problem of the environment and that of dwindling natural resources. We have in the policies of the Caliph `Umar b. al-Khattâb (may Allah be pleased with him), an example of one generation taking into consideration its responsibility to future generations. When the Muslims opened up Iraq, the soldiers wanted to divide the fertile agricultural land between them as part of the spoils of war. `Umar rejected this opinion, saying: “I want a situation that will be good for the people of the present and the future.” He decreed that the land should have a land tax levied on its produce and it should remain in the hands of its people who would pay the tax to the general state treasury.
- 21. This principle is derived from the following verse of the Qur’ân that defines the relationship that one generation of Muslims has with other generations: And those who came after them say: “Our Lord, forgive us and our brethren who have preceded us in faith and do not put in our hearts hatred for those who believe. Our Lord, you are indeed Most Kind, Most Merciful.” The future generations should have a good impression of the present one, so they will uphold their honor, seek from Allah their forgiveness, and carry in their hearts good feelings towards them. This is, in turn, how the present generation should feel about their relationship with the generations to come and the effects that their actions will have on them. Thus, they will refrain from depleting the resources that are in their possession and squandering the necessities of life. They should enrich the soil of the future so that a continuous progression of generations can be built on solid ground and inherit a rich and venerable legacy. In this way, the present generation presents an ideal realization of its responsibility to those who are to come, and the next generation, in turn, looks back on them with love in their hearts and prayers on their tongues asking for their forgiveness. In this way, their mutual responsibility towards each other is fulfilled from the first generation to the last. Manifestations of Social Responsibility in Islam A general outline of social responsibility should be clear from what has already been said. When we turn our attention to specific manifestations of this responsibility, we find that Islam pays greater attention to the needs of certain classes of people who are more exposed to suffering and harm than others and who are more often the focus of social responsibility in its narrowest sense. Responsibility towards the elderly Islam pays special attention to the elderly. It considers them to have a right to be cared for in repayment for the sacrifices that they have made to ensure the prosperity of the generation that they raised and nurtured. In Islam, the responsibility to take care of the elderly starts with the children. Allah says: - And we have enjoined on man to be good and dutiful to his parents. - And be dutiful and good to parents… The responsibility of children to care for their parents and treat them kindly is compulsory, both religiously and in the court of Law. It is, first and foremost a religious commandment upon the children. Then, if they are neglectful in their duties to their parents, the courts can force the children to perform them. It does not matter if the parents are of a different religion; their rights are still the same. Allah says: And we have enjoined on man to be dutiful and good to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning was in two years. Give thanks to Me and to your parents. Unto me is the final destination But if they both strive to make you join in worship with Me others of which you have no knowledge, then obey them not; but, in the world, behave with them kindly. If elderly people do not have children, the responsibility to care for them is transferred to society in the form of mandatory state support. This is further strengthened by the abundance of texts that encourage doing good to others, especially those who cannot take care of themselves like many of the elderly. This inspires a believing soul to naturally expend effort to do good voluntarily. Caring for the elderly is not merely on the material level. Spiritual and emotional support, that the elderly desperately need, also come into play. Allah says: If one of them or both of them attain old age in your lifetime, say not to them a word of disrespect, nor shout at them, but address them in terms of honor. And lower unto them the wing of submission and humility through mercy and say: “My Lord, bestow on them Your Mercy as they did bring me up when I was young. Allah’s Messenger (peace be upon him) said: “Whoever does not show mercy to the young and honor the elderly is not one of us.” Responsibility towards Children and Orphans We have already mentioned in our discussion about responsibility towards the family that Islam stresses caring for small children and requires parents to care for and raise their children until they reach the age of discretion and are able to lead independent lives. When children lose their parents, the responsibility to care for them is transferred to other close relatives who are able to do so. There is a legally prescribed order of succession for guardianship. In the absence of relatives, the responsibility falls on society and the state.
- 22. There are a number of verses in the Qur’ân that encourage taking care of the orphans and inspire the believer to do so. This is above and beyond the fact that this responsibility is a legal obligation that can be enforced by the state that acts on behalf of society. Allah says the following in the Qur’ân: - Therefore, treat not the orphan oppressively. And repulse not the beggar. - And do good to parents, kinsfolk, orphans, the poor… - …and gives his wealth, in spite of his love for it, to the kinsfolk, the orphans, the poor… - Have you seen the one who denies the Judgment? That is the one who repulses the orphan, and urges not the feeding of the poor. - And know that whatever you may gain of war booty, one fifth of it is for Allah, his Messenger, the Messenger’s near relatives, the orphans, the poor… If we look carefully at Islamic history, we shall find that many of Islam’s most ingenious thinkers and creative inventors had been orphaned as children. This is merely one tangible result of Islamic direction and Islamic policies regarding the orphan, policies that the Muslims continued to carry out instinctively and voluntarily, even during the times when the state failed to fulfill its duties. Caring for the orphans never disappeared, because society always found a way to carry it out, setting up private welfare organizations in response to the orphans’ needs. One manifestation of this care in Islam is the protection and investment of the orphans’ wealth. Every form of conduct that could be harmful to that wealth must be strictly avoided. Allah says the following: - And come not near to the orphan’s property except to improve it until he attains the age of full strength. - Verily, those who unjustly consume the property of orphans, they consume only fire into their bellies and they shall be scorched by the blazing Fire. - And test the orphans until they reach the age of marriage; if then you find in them sound judgment, release their property to them, and do not consume it wastefully and hastily, fearing that they should grow up. - And give unto the orphans their property and do not exchange (your) bad things for (their) good ones. And do not consume their wealth by adding it to your own. Surely this is a great sin. - And they ask you (O Muhammad) concerning the orphans. Say, “The best thing is to work in their property for their best interests, and if you mix your affairs with theirs, then they are your brothers. And Allah knows the one who intends mischief from the one who intends good.”
- 23. Responsibility towards the Poor and the Destitute The Islamic texts repeatedly encourage taking care of the poor and the destitute, commiserating with them, alleviating their difficulties, and giving them assistance, both material and otherwise. Islam, when confronting the problems of society, sets a minimum that is needed for proper living. Beyond this, it encourages and paves the way for voluntary acts of charity by describing the awards that await the charitable in the worldly life and in the Hereafter. Islam, we find, uses the same approach to combat poverty that it uses to deal with other problems of life and society. It encourages voluntary acts of good to help the poor while simultaneously prescribing the mandatory Zakâh tax to ensure that society takes complete responsibility over those who cannot find work and do not have the resources to fulfill their needs. The rate of this tax is 2.5% of society’s wealth that is collected by the state each year for redistribution to the poor, the destitute, and other eligible recipients who are defined by Allah Almighty in the Qur’ân. Allah says: - The charity tax is only for the poor, the destitute, those employed to collect it, to encourage those whose hearts are inclined towards Islam, to free captives, for those in debt, for the cause of Allah, and for the wayfarer; a duty imposed by Allah. And Allah is All-Knowing, All-Wise. - It is not righteousness that you turn your faces to the east and the west, but righteousness is the quality of one who believes in Allah, the Last Day, the Angels, the Book, and the Prophets; and who gives his wealth, in spite of his love for it, to the kinsfolk, the orphans, the poor, the wayfarer, those who ask, and to free slaves. - You will never attain righteousness until you spend from what you love. - So give the relative his due, and give to the poor and the wayfarer. That is best for those who seek Allah’s countenance, and those are the ones who will be successful. Recognizing the rights of neighbors One of the manifestations of social responsibility in Islam is the consideration that is given to the rights of neighbors. Islam places great stress on being kind to neighbors and maintaining good relations with them. It also emphasizes that one should try to help one’s neighbors and be careful not to abuse them in any way. Allah says: …and do good to parents, kinsfolk, orphans, the poor, the neighbor who is near of kin, the neighbor who is a stranger… Allah’s Messenger (peace be upon him) said: "Whoever believes in Allah and the Last Day should honor his neighbor.” Allah’s Messenger (peace be upon him) said: “By Allah, he does not believe. By Allah, he does not believe.” He was asked whom he was talking about. He said: “He whose neighbor is not safe from his abuse.” He also said, defining the neighbor’s rights: “If he falls ill, visit him. If he has good fortune, congratulate him. If ill fortune befalls him, console him. Do not build your building in a way that would keep the breeze from reaching his dwelling except with his permission. Do not annoy him with the aroma of your cooking pot unless you serve him some of your food. If you buy some fruit, them give him a gift from it, and if you do not do so, then bring it into your home discreetly, and do not let your child take it outside to taunt his child with it.” The rights of the guest and the stranger Islam encourages honoring guests and giving good hospitality. Honoring one’s guest is considered a noble character trait that attests to the sincerity and strength of one’s faith. Allah’s Messenger (peace be upon him): “Whoever believes in Allah and the Last Day should honor his guest.” Islam emphasizes treating strangers and wayfarers kindly. The wayfarer is a traveler who is cut off from his home and unable to return to it. This person has a right to receive from the Zakâh tax. Allah says: The charity tax is only for the poor, the destitute, those employed to collect it, to encourage those whose hearts are inclined towards Islam, to free captives, for those in debt, for the cause of Allah, and for the wayfarer; a duty imposed by Allah. And Allah is All-Knowing, All-Wise. The Means Employed by Islam to Achieve Social Responsibility Islam legislates certain measures and regulations to
- 24. As a multinational organization serving companies all over the world, we recognize the role that we can play in developing and investing in local communities. And as an employer, we also appreciate the importance of setting internal policies and goals that are socially responsible. L.E.K. Consulting has been awarded “The Payroll Giving Quality Mark” from the Charities Aid Foundation for our commitment to fostering a culture of philanthropy in the workplace, by making payroll giving available to employees. Our Social Responsibility Program encompasses a wide range of activities, from our global L.E.K. carbon neutral policy to pro bono consulting and volunteer support for charitable organizations. Social issues The most important way L.E.K. can impact society and make a positive difference is through our consulting expertise and advice. Our clients in the biopharmaceutical and life sciences industries are often working toward breakthroughs in the treatment or cure of major diseases. Our work for governmental and non-governmental organizations can help them enhance the value of publicly funded facilities associated with education, healthcare, transport and infrastructure. For example, Medicines For Humanity (MFH) is an organization dedicated to saving children's lives in impoverished communities worldwide. - See more at: http://www.lek.com/about/social-responsibility#sthash.YnFwE1rc.dpuf
- 25. The concept of corporate social responsibility (CSR) — the idea that companies directly contribute to the common good — is gaining adherents throughout the business world. However, what constitutes responsible corporate behavior is open to interpretation by the firms themselves and the larger cultures in which they operate. A 2011 paper from INSEAD Business School published in the Socio-Economic Review, “senior executives of large corporations and asked them to articulate their thoughts relating to corporate responsibility. The researchers focused on distinguishing between two types of corporate charity: implicit (“our goods benefit society”) and explicit (“we contribute to charitable causes.”) Key study findings include: - The senior executives of Germany, Japan, South Korea, and the United States espoused an implicit philosophy of charity: “A large majority of executives in each economy agreed on the importance of taking society into account in the running of the firm.” However, there was “no sense that responsibilities towards society represented voluntary corporate action. This suggests that executives in these four societies tended to view their relationships with society as ‘implicit.’ ” - Hong Kong executives adhered to explicit standards of corporate responsibility, with 60% mentioning “charity” as an obligation of successful corporations. Charitable contributions were seen as supporting Hong Kong’s economic well-being and elevating the status of the contributors; however, charity still remained subordinate to a company’s ability to generate wealth for its stakeholders and create jobs.