Purpose -The paper aims to examine sales promotional practices in Ghana, weighing their ethical implications from an Islamic perspective and investigates whether they meet Islam's ethical requirements to merit Muslims' patronage. Design/methodology/approach -The paper uses Qur'an 5:90/2:219 as a theoretical framework to analyze relevant data to ascertain the extent of ethical legitimacy of strategies used in sales promotion in Ghana and cites other relevant references from Qur'an and sunnah as interpretative proofs and methodology. Findings -Islam emphasizes ethical principles in business. Muslims can promote business but that must be done within the ethical framework of Islam. The current Ghanaian promotional strategies are ethically questionable. They lead to unethical earning of livelihood and unjust acquisition of wealth through gambling and other ill-perceived means which do not promote the ethical values of Muslims.Research limitations/implications -The paper emphasizes the necessity for further research into the ethical dimensions of business practices, in general, in Ghana to promote ethical responsibility in the society. Originality/value -The study inculcates mutual socio-economic and ethical responsibilities between Ghanaian sellers and buyers to save the society from the situation where love of wealth supersedes ethical interests.

This article examines the requirements for quality learning in Islam from the perspective of al-Zarnūjī and according to his book, Ta'līm al-Muta'allim. This book has been a source of reference for both students and teachers in many educational institutions in Muslim countries, particularly, the Islamic boarding schools in Indonesia. The article attempts to understand the students' learning requirements proposed by al-Zarnūjī in the above treatise. It is, therefore, a library-based research. The research tackles many issues. It addresses the need for a broad-based learning process and analyzes the requirements in the light of the modern day learning circumstances. It was found that al-Zarnūjī's theory of quality learning is conditional on six main principles which are, indeed, determinants of quality student outcomes. These are intelligence or high learning ability; high motivation for learning; patience, emotional stability, and commitment to the learning process; availability of financial support; inspiration of the teachers; and disposition to time management in the learning process. The notion of quality education is fundamental to the classical perspective of learning in Islam.

Education is important for every Muslim society as the Prophet made it incumbent on all Muslims. However, the issue of what category of knowledge is permitted for Muslims, the method for imparting this knowledge, and what to impart (content) are arguably the main challenges in Islamic education. Many Muslim scholars have looked at the concept of knowledge from various perspectives. In his monumental work, Ta'līm Al-Muta'allim, the classical Muslim scholar, Al-Zarnūjī, expounds the basic principles of education in Islam, which, indeed, have been used as the teaching methodology by many scholars throughout the Muslim world. Using content analysis, this article evaluates the concept of knowledge and its imperatives in Islam from the perspective of Al-Zarnūjī. It was found that Al-Zarnūjī classified knowledge into two main categories. One is perceived as the core of society's survival and is thus seen as binding on the entire society. This is known as fard . u kifāyah. The other is individually required and is called fard . u 'ayn. He argues that both should be guided by the Islamic religious values. Therefore, Al-Zarnūjī considers knowledge as a means for advancement and the perfection of the individual and the society both in this world and the hereafter. This makes his concept of knowledge inseparable from the Islamic ethical values. AlZarnuji's contribution to knowledge lies in the packaging and dissemination of the Islamic academic heritage, particularly, the methodology for teaching and learning which is relevant to all the levels of the education ladder.

Islamic economics, as part of the Islamic body of knowledge, has emerged as a new social science discipline that has gained currency and recognition in various institutions of higher learning in the contemporary Muslim world. Different sources of Islamic knowledge have significantly contributed to shape its evolution and development. The Islamic legal maxims, however, do not seem to have received much attention in terms of their contextualization in the present economic thinking. Using the content analysis approach, this article examines the relevance of qawā'id al-fiqhiyyah, placing emphasis on the five normative maxims and some of their variants, to the understanding of Islamic economics. The aim is to assess their relevance to Islamic economic life and their contextualization within time and space. It was found that qawā'id al-fiqhiyyah significantly contributes to the understanding of Islamic economics as a discipline in the Islamic tertiary educational pursuits. They help to understand certain economic theories from the Islamic ethical perspective. Therefore, it is concluded that if Muslim social scientists, especially, Muslim economists, embrace and pursue this branch of fiqh with an utmost concern and commitment, it would facilitate a better appreciation of economic theories from the Islamic perspective.