Three Islamic Leadership Principles Theology Religion Essay

Three Islamic Leadership Principles Theology Religion Essay This chapter elaborates and discusses elements which contribute on the literature review. This chapter started with review of the job performance, follows by the literature review on leadership and then literature review on Islamic Leadership. This literature was about the relationship between Islamic Leadership principles towards Job Performance. The literature was then compressed into the conceptual framework that represents the organizing concept of the study conducted by the researchers. 2.1 JOB PERFORMANCE According to the Murphy 1989, Job performance is defines as behaviors that have a relationship to the goals of the organization. Besides that, other definition of job performance as action and behaviors that control under each individual that contributes to the organizational s goals and measured by the individual level of proficiency (Campbell, 1990). Kane (1986) defined job performance as a record of outcomes achieved in carrying out the job function during the specified period. Alternatively, Rotundo (2000) argues that this definition includes a variety of job behaviors and that some behaviors contribute to the employees duties and responsibilities, while other behaviors still affect the goals of the organization but do not fall under duties and responsibilities. To understand the job performance is determine whether an individual job performance changes over time or still stable from year to year. Job performance can be improved by with leadership, training, work experience, and also by mentoring or coaching. Job performance have to be differentiated between other measures of performance that are sometimes used interchangeably or maybe incorrectly so. The often way to measure job performance is a leader rate his or her employees job performance (Rotundo Maria, 2002). Some research has shown that leadership integrates a great deal of information in these ratings. Performance measurement systems usually focus on the supervisor or manager as the rater of the job performance. As the leader, the challenge is determine on how it affect individual behavior and the work situations can be structured to achieve maximum employee job performance. Effective leadership generates improved motivation and effort. 2.2 LEADERSHIP Northouse (2011), said that being a leader is challenging, exciting plus rewarding, and carries a lot of responsibilities. A leader also should be fully aware of the followers and their interests, ideas, positions, attitudes, and motivations. Leadership is showing the way and helping or inducing others to pursue it. This includes envisioning a desirable future, promoting a clear purpose or mission, supportive values and intelligent strategies, and empowering and engaging those entire concerned (Gill, 2011). Allio (2009), in his article has listed the big five ideas; (1) good leaders have good character, (2) theres no best way to lead, (3) leaders must collaborate, (4) adaptability makes longevity possible and (5) leaders are self-made. However, a lot of the research in business and management has considered organizations as a religion neutral sphere, and as a result religion was not deemed worthy of study (Majeed, Khalid and Khan, 2011). As researchers keep on discussing about leadership, they only focused on Western business environment (Bass, 1999; Yukl, 2002; Fiedler, 1967; Stogdill, 1974). 2.3 ISLAMIC LEADERSHIP The Quran and hadith (the everyday actions and sayings of the Prophet) has explained about leadership qualities some fourteen centuries ago have only been discussed and emerged in the modern times. To thee a Book explaining All things, a Guide, a Mercy, And Glad Tidings to Muslims. (Al-Nahl, 16:89). And We appointed, from among them, leaders, giving guidance under Our command, so long as they persevered with patience and continued to have faith in Our Signs. (As-Sajdah 32:24). Abbas Ali (2005) mentioned in his book, Islamic Perspectives On Management and Organization, Islamic Leadership is a set of shared influence process. The Quran clearly calls for a leader to be flexible and approachable to followers and they comfort for commitment with the presence of these qualities within an organization. Ibn Khaldun (1332-1406) and Ibn Taimiya (1263-1328) opinion about leadership has been accepted. Ibn Khaldun (p,112) stated that several qualities are important for a leader like, tolerance towards weak, forgiveness of error, patience and hospitality toward guests. Lacking of these skills may decrease the quality of good leader. Next, Beekun and Badawi (1998), stated that, one of the definitions of Islamic Leadership is, the effort that takes by the leader to seeks the voluntary participations of followers in order to achieve the organizational objectives. Moreover, the leaders must be the role models in the organization and guide them in way of happiness in life (Abbasi, Rehman and Afsar, 2009). According to Moten (2011) he stated that the Western secular societies do not have a clear picture of leadership phenomenon from an Islamic Perspective. He added that there are several factors to describe reasons for the need of Islamic Leadership (Moten, 2011). Firstly, there is no distinction between the spiritual and temporal affairs in Islam whereby both lies down and moving together encircling all spheres of human life, (Moten, 2011). To strengthen this statement, Islam teachings according to Iqbal and Mohamad (1962), is not a departmental affair, it is neither mere thought, nor mere feeling, nor mere action; it is an expression of the whole man. Secondly, Moten (2011) points out, the need for implementation of the Islamic Leadership is because based on central concept of Islam i.e., tawhid (unity and sovereignty of Allah), refuse the power of control and command to anyone but Allah, the creator and Nourishes of the universe. To support his statement, Moten referred the Quran (3 :189, 6:57), the command rests with none but Allah to disclaim anyone who claims absolute right and power over anything. Next, Islam perceives that every individual and society activity is for the sake of Allah, Moten (2011). Relation between one creaturess with other creatures is built upon his distinctive relation to Allah. Thus, it is not a dyadic relationship between two believers but it is a triadic relationship in that each is relating to other through Allah as the intermediary, Moten (2011). After submitting the need for Islamic Leadership, Moten (2011) give his point of view on leadership in Islam. According to him, leadership in Islam is a process of communication and a moral activity between the equals directed towards reaching the organization goal, (Moten, 2011). He added, as the leader and the followers both understand the goal and actively joint together for the accomplishment of the goal, the accomplishment of that goal assumes the form of worship or ibadah, hence, the leadership in Islam can be seen as ibadah, (Moten, 2011). The Quran, Sunnah, and the jurisprudence give a comprehensive code of laws: social, moral, political, administrative, economic, civil, religious, and ethical to guide the Muslim leaders to run Islamic organizations appropriately and effectively (Aabed, 2006). Ali (2009) mentioned that, leader is obliged and illustrates a willingness to listen, openness, and concern in dealing with subordinates or follower. Islamic Leadership is defined as a group of leadership principles extracted from the Quran and the biography of the Prophet Muhammad and his companions, structured of good and ethical leadership essential to guide organizations appropriately and effectively. Moreover, it made up noblest Islamic traditions of science, worship, justice, and Ihsan(doing good) and to hammer these values in Muslim, (Khaliq, 2009; Khan, 2007). Besides that, Islam urged the leaders to pay attention to followers needs. It is because, it is trusteeship of Allah, a given responsibility given from him and a service to the mankind, (Toor, 2007). If Allah puts anyone in the position of authority over the Muslims affairs and he secludes himself (from them), not fulfilling their needs, wants, and poverty, Allah will keep Himself away from him, not fulfilling his need, want, and poverty (Sahih Muslim). Leadership is a responsibility which is shared by all adults in a Muslim society as Islam point of view (Mohsen, 2007). As pointed out clearly by Prophet Muhammad in one of the hadiths, Every one of you is a shepherd and everyone is responsible for what he is shepherd of (Bukhari and Muslim). There are some sign for a Muslim that considered good in implementing Islamic values (Abdul Hakim, 2011). Islamic ideas in performance emphasize a high standard of trust, honesty and reliability toward overall behavior. The employees daily activities should be conducted in the strictest obedience to Allah SWT commandments (Dr. Abdullah Mohammed Seidu). As mentioned by A. Hakim (2012), it is very important to understand the Islamic spiritual motivations, including faith, devoting and Islamic application rules. And they have to understand them completely (kaffah) spiritual motivation will give the urge to do the job as well as possible. Therefore, leadership development is one of the important subjects in Islamic teachings (Majeed, Khalid and Khan, 2011). From an Islamic perspective, followings are some of the key attributes for effective leadership; Justice (al Adl), Trust (al Amanah) and Honesty (al Sidq). The organization performance and goals will be achieved in terms of employee performance and there comfort for commitment with the presence of these qualities within an organization. Following are three principles of Islamic Leadership. 2.3.1 THREE ISLAMIC LEADERSHIP PRINCIPLES Justice (al Adl) The management leaders must behave with team members equitable and fairly without any discrimination about their race, color or religion. Islam always called human being for doing justice to all. Besides that, the Quran also gives the direction to Muslims to be fair and just in any situation even if the decisions goes against their parents or themselves (Ather Syed Mohammad, Sobhani Farid Ahammad, 2007). Allah SWT says: O you, who believe! Stand out firmly for justice, aswitness to Allah, even as against yourselves or your parents or your kin and whether it be against rich or poor, for Allah protects both.(Surah An-Nisa, Verse-135). According to Imam Hasan (2011), the concept of justice flows directly from the law giver Himself, Allah (SWT) so that the council of jurists having the legislative function interpreted by the law by the direct source is the Quran and Hadith to come at a just decision on issues that beneficial to the community. These concepts from the merciful Allah (SWT) frees any individual from accusations as all decisions flow and are based on Allahs commands (Imam Hasan Qasim Okikiola, 2011). Trust (al Amanah) Trust plays an important role for a leader. Allah says in the Quran, Those who faithfully observe their trusts and their covenants, (23:08), and Surely Allah commands you to make over trusts to their owners and that when you judge between people you judge with justice; surely Allah admonishes you with what is excellent; surely Allah is Seeing, Hearing, (04:58), and O you who believe! Be not unfaithful to Allah and the Messenger, nor be unfaithful to your trusts while you know. (08:27). Leaders in organization should be a trustworthy person and can be relying on (Alhabshi et. al, 1994). According to Yunus Mohamad, (2011) amanah is from the word Aman that gives a means like peace, no fear or threat but in Islamic terminology it means honesty and fulfilling the rights of people and Allah SWT. Mohammad Yunus on May 02, 2011 Amanah is fulfilling responsibilities in a good manner, with all talent and potentials, it is an amanah but not fulfilling the responsibilities is a mistrust and deception. He it is that has made you inheritors in the earth: if, then, any do reject (Allah), their rejection (works) against themselves: their rejection but adds to the odium for the Unbelievers in the sight of their Lord: their rejection but adds to (their own) undoing. (Fatir, 35:39). Honesty (al Sidq) According to Beekun and Badawi (2012), honesty of the leaders is considered as to the extent that there is consistency between word and action. Leaders do what they say they are going to do. The Prophet Moses himself is labeled as strong and trustworthy by one of the damsels (as in chapter 28: 26) while the Prophet Joseph is cited as one who is truthful in the Holy Quran. (Chapter 12: 46) Similarly, the Prophet Muhammad during his youth used to be called  Sadiq  (the truthful) and  Amin  (the trustworthy). Kirkpatrick and Locke (1991), said successful leaders are open with their followers, do not violate confidences, discreet and or carelessly reveal potentially harmful information. As cited in Kirkpatrik and Locke (1991), Kouzes and Posner conclude: Honesty is absolutely important to leadership. If we are willing to follow a person, whether it is into a fight or into the boardroom, we first want to guarantee ourselves that the person is worth to be trusted. We need to know whether the person is being truthful, ethical, and principled. We want to be fully assured in the integrity of our leaders. 2.4 CONCEPTUAL FRAMEWORK Table 2.1 below was summary of the independent and dependent variables of this research. The summary illustrates relationship between Principles of Islamic Leadership and Job Performance. Independent Variable Dependent Variable Islamic Leadership Principles: 1. Justice (al Adl) 2. Trust (al Amanah) 3. Honesty (al Siddiq) Job Performance Table 2.1: Independent variables and Dependent Variable Figure 2.2 below illustrate the conceptual framework for this study. This figure demonstrates the relationship between Islamic Leadership Principles toward Job Performance. Islamic Leadership Principles: Independent Variable Justice (al- Adl) Trust (al- Amanah) Job Performance Honesty (al Sidq) Dependent Variable Independent Variable Figure 2.2: Conceptual Framework 2.5 SUMMARY This chapter appraises the relationship between Islamic Leadership principles towards Job Performance and the conceptual framework that presents the organizing concept of this study. Chapter 3 will discuss about the methodologies used by the researchers in order to collect and analyze the data of the study.

William Blake :: English Literature

William Blake William Blake was born in London, where he spent most of his life. His father was a successful London hosier and attracted by the doctrines of Emmanuel Swedenborg. Blake was first educated at home, chiefly by his mother. His parents encouraged him to collect prints of the Italian masters, and in 1767 sent him to Henry Pars' drawing school. From his early years, he experienced visions of angels and ghostly monks, he saw and conversed with the angel Gabriel, the Virgin Mary, and various historical figures. At the age of 14 Blake was apprenticed for seven years to the engraver James Basire. Gothic art and architecture influenced him deeply. After studies at the Royal Academy School, Blake started to produce watercolors and engrave illustrations for magazines. In 1783 he married Catherine Boucher, the daughter of a market gardener. Blake taught her to draw and paint and she assisted him devoutly. In 1774 Blake opened with his wife and younger brother Robert a print shop at 27 Broad Street, but the venture failed after the death of Robert in 1787. Blake's important cultural and social contacts included Henry Fuseli, Reverend A.S. Mathew and his wife, John Flaxman (1755-1826), a sculptor and draftsman, Tom Paine, William Godwin, and Mrs Elizabeth Montagu (1720-1800), married to the wealthy grandson of the earl of Sandwich. His early poems Blake wrote at the age of 12. However, being early apprenticed to a manual occupation, journalistic-social career was not open to him. His first book of poems, POETICAL SKETCHES, appeared in 1783 and was followed by SONGS OF INNOCENCE (1789), and SONGS OF EXPERIENCE (1794). His most famous poem, 'The Tyger', was part of his Songs of Experience. He approved of free love, and sympathized with the actions of the French revolutionaries but the Reign of Terror sickened him. In 1790 Blake engraved THE MARRIAGE OF HEAVEN AND HELL, a book of paradoxical aphorisms and his principal prose work. Radically he sided with the Satan in Milton's Paradise Lost and attacked the conventional religious views in a series of aphorisms. But the poet's life in the realms of images did not please his wife who once remarked: "I have very little of Mr. Blake's company. He is always in Paradise." Some of Blake's contemporaries called him a harmless lunatic. The Blakes moved south of the Thames to Lambeth in 1790. During this time Blake began to work on his 'prophetic books', where he expressed his lifelong concern with the struggle of the soul to free its natural energies from reason and organized religion. Although Blake first accepted Swedenborg's ideas, he eventually rejected him. He wrote THE VISIONS OF THE DAUGHTERS OF ALBION (1793), AMERICA: A PROPHESY (1793), William Blake :: English Literature William Blake William Blake was born in London, where he spent most of his life. His father was a successful London hosier and attracted by the doctrines of Emmanuel Swedenborg. Blake was first educated at home, chiefly by his mother. His parents encouraged him to collect prints of the Italian masters, and in 1767 sent him to Henry Pars' drawing school. From his early years, he experienced visions of angels and ghostly monks, he saw and conversed with the angel Gabriel, the Virgin Mary, and various historical figures. At the age of 14 Blake was apprenticed for seven years to the engraver James Basire. Gothic art and architecture influenced him deeply. After studies at the Royal Academy School, Blake started to produce watercolors and engrave illustrations for magazines. In 1783 he married Catherine Boucher, the daughter of a market gardener. Blake taught her to draw and paint and she assisted him devoutly. In 1774 Blake opened with his wife and younger brother Robert a print shop at 27 Broad Street, but the venture failed after the death of Robert in 1787. Blake's important cultural and social contacts included Henry Fuseli, Reverend A.S. Mathew and his wife, John Flaxman (1755-1826), a sculptor and draftsman, Tom Paine, William Godwin, and Mrs Elizabeth Montagu (1720-1800), married to the wealthy grandson of the earl of Sandwich. His early poems Blake wrote at the age of 12. However, being early apprenticed to a manual occupation, journalistic-social career was not open to him. His first book of poems, POETICAL SKETCHES, appeared in 1783 and was followed by SONGS OF INNOCENCE (1789), and SONGS OF EXPERIENCE (1794). His most famous poem, 'The Tyger', was part of his Songs of Experience. He approved of free love, and sympathized with the actions of the French revolutionaries but the Reign of Terror sickened him. In 1790 Blake engraved THE MARRIAGE OF HEAVEN AND HELL, a book of paradoxical aphorisms and his principal prose work. Radically he sided with the Satan in Milton's Paradise Lost and attacked the conventional religious views in a series of aphorisms. But the poet's life in the realms of images did not please his wife who once remarked: "I have very little of Mr. Blake's company. He is always in Paradise." Some of Blake's contemporaries called him a harmless lunatic. The Blakes moved south of the Thames to Lambeth in 1790. During this time Blake began to work on his 'prophetic books', where he expressed his lifelong concern with the struggle of the soul to free its natural energies from reason and organized religion. Although Blake first accepted Swedenborg's ideas, he eventually rejected him. He wrote THE VISIONS OF THE DAUGHTERS OF ALBION (1793), AMERICA: A PROPHESY (1793),

Review of Carson’s Gagging of God

In The Gagging of God: Christianity Confronts Pluralism, author D. A. Carson describes three categories of pluralism: empirical, cherished, and philosophical or hermeneutical. [i] The first deals with diversity in America and the multiplicity of beliefs. The second, cherished pluralism, describes the approval of diversity as an unquestioned virtue. Finally, philosophical pluralism, under which religious pluralism falls, posits that no religion has the right to pronounce itself true and right. In other words, no religion can advance â€Å"truth claims† that are superior to any other.Carson states that postmodernism is the outlook that birthed philosophical pluralism. [ii] While I agree that pluralism is an important subject that benefits from the kind of attention given to it in the book, I believe the length of the book and the comprehensive nature of the material presented can make it difficult to follow at times. Furthermore, on several occasions the author seemed to move to the wider margins of the topic. However, as the implications of pluralism are pertinent and its integration with postmodernism significant, the information was extremely beneficial.The Christian must recognize empirical pluralism, tolerate cherished pluralism, but reject philosophical pluralism. We must recognize the diversity that exists in modern culture as Christians have throughout history. While pluralism poses new challenges in the current day, Christians have always had to stand up for the truth of Christian believe against other religions. Scripture was both inspired and written in a pluralistic context. However, even in the Old Testament God insisted that his people turn from the worship of other gods and other religions.For example, in Joshua 24:15, Joshua gave the children of Israel a choice to either serve God or Baal. The prophet Elijah would later give Israel the same choice in 1 Kings 18:21. Throughout history, God’s people have been reminded to be faithful to God as they were constantly surrounded by foreign gods and other religions. The same phenomenon applied during New Testament times. Christians resided in cities like Rome, Corinth and Antioch, Corinth, which were centers of diversity and multicultural exchange.They were surrounded by other world views, yet were constantly reminded that Jesus was the only way. This created a clash between Christians and other world views that would come to a head with the persecution of Christians. The Apostle Paul argued in the book of Acts that the true and living God superseded all other gods and preached Christianity against the backdrop of pluralism. There has been a need for Christians to do so ever since. Yet, while we reject philosophical and religious pluralism, in some cases, Christians are willing to cherish pluralism. In todays society, we cherish ethnic diversity.We welcome new members into our churches that come from various backgrounds even as God welcomes worshippers from every natio n, tribe, people and language. Carson states his purpose for writing, to equip Christians for fidelity to the gospel and encouraging unbelievers to find Jesus as Lord: â€Å"If anything in the following pages equips some Christians to intelligent, culturally sensitive, and passionate fidelity to the gospel of Jesus Christ, or if it encourages some thoughtful unbelievers to examine the foundations again and so to find that Jesus is Lord, I shall be profoundly grateful. [iii] In the book, Carson gives a comprehensive examination of pluralism. He takes the time to communicate with great detail on his positions and provides details that demonstrate his understanding of the subject. Throughout, Carson intimates the tension between the opposing perspectives of the pluralist and the Christian. From the perspective of the pluralist, the Christian appears to be a religious bigot unless they are willing to redefine Christianity without connecting it with Scripture.Likewise, from the perspect ive of the Christian, The pluralist is a misguided idolater no matter how sincere they may be. [iv] The book is divided into four sections, which tackle the major issues affected by the three types of pluralism. In the first section, the author describes the influence of hermeneutics and how texts are invariably interpreted against the backdrop of the interpreter's social â€Å"home† and the historical conditioning of the language itself. During this process, the interpreter takes bits of the text and â€Å"deconstructs† it to fit them into their own framework, which generates fresh insight.While this section also critiques postmodernism, Carson warns against giving the impression that modernism was a correct way of analyzing either the text or the world we live in. The second section deals with the philosophies of Derrida and Foucault that form the basis for postmodern thought, which is at odds with the Christian faith. While Carson opposes the idea of postmodernism, and criticizes the work of Foucault and Derrida, theologians such as James K. A. Smith, say thatCarson has misinterpreted their ideas and posits that they actually have an affinity with the central claims of Christianity. [v] The late German theologian, Karl Rahner recommended in his writings that dialogue should be used as the method by means of which plural theologies should strive for an understanding of each other. [vi] However, Carson intimates that the Christian needs to affirm that all interpretations are not equally valid because: God has revealed Himself and spoken clearly; and God has unfolded His plan of salvation and recorded it in Scripture.The third section of the book attempts to assist Christians living in a pluralistic culture by giving an understanding of assumptions made in the public sphere and replacing those assumptions with biblical truth. As we live in a world where public morality has seemingly collapsed, religion seems to be based on feeling and not on trut h. Carson says that ethical divisions are made pragmatically, making proper Christian thought necessary in making sense of the pluralistic world that we live in. vii] The final section of the book says that the answer to philosophical tolerance is the reiteration of Christian doctrine concerning the Second Coming and the nature of heaven and hell. Christians must have confidence in spreading this message in a compassionate way. However, it must be done with a sense of urgency, as the evangelism of our communities is paramount. Christians must have a deep conviction of the infallibility of Scripture and hold that it is inerrant and sufficient in order to both live a victorious life in a pluralistic society and to increase confidence in Christian doctrine. ———————- [i] Carson, D. A. Grand Rapids, MI: Zondervan, 2002, 13 [ii] Ibid, 19 [iii] Ibid, 10 [iv] Ibid, 238 [v] Smith, James, K. A. Who's Afraid of Postmodernism? : Taking Derrida, L yotard, and Foucault to Church (The Church and Postmodern Culture). Grand Rapids, MI. Baker Academic. 2006, 28 [vi] Fay, William Vendley. Pluralism and the theological methods of Karl Rahner: A critical assessment. January 1, 1983. ETD Collection for Fordham University. Paper AAI8802369 [vii] Carson, D. A. Grand Rapids, MI: Zondervan, 2002, 404

The Effects of Teenage Pregnancy - Free Essay Example

Sample details Pages: 2 Words: 740 Downloads: 1 Date added: 2019/04/05 Category Society Essay Level High school Tags: Teenage Pregnancy Essay Did you like this example? The Effects Pregnancy Have on Teens Teen pregnancy has many damaging effects on teenagers. Education may be put on hold when a teen becomes pregnant. For example, Medical complications often occur in pregnant teenagers. Don’t waste time! Our writers will create an original "The Effects of Teenage Pregnancy" essay for you Create order Having a baby is expensive, financial difficulty may arise during a teen pregnancy or after the baby is born. Therefore, teen pregnancy leads to serious effects on the mother. Teenage pregnancy not only has terrible effects, but it can cause serious problems in a teenage life. A teenage pregnancy can alter the path of any teenage mothers life. The teenage mother will not only responsible for herself but also another person to take care of. Nutrition while pregnant is very important for both mother and baby. For example, the teen mother will have to take prenatal vitamins, nutrient, and minerals, eat healthy food to avoid unnecessary weight gain, only odd 300 calories to an already healthy and balanced daily calories count. She also needs to drink over 8 bottles of water each day, so her baby is hydrated. The teenage mother needs an approximately about eight hours of sleep each night. Women undergo psychological changes, faces enormous stress, and self-esteem problems. Intensify stress and nervousness during pregnancy affect a babys physical and psychological development. Psychology stress is associated with such harmful results as preterm births. Teen mothers can also experience the costs intensify stress such as post-natal depression and obesity. Pregnant teens and their babies are at higher risk of health problems that pregnant women who are older. Pregnant teens have a higher risk of getting a high blood pressure. It is also called pregnancy-induced hypertension. Pregnant teens may also be at higher risk of postpartum depression. Postpartum depression is depression that occurs after childbirth. It is treatable. According to Dr. Gaither, this illness affects about 10% of new moms. Statistically proven children born to teenagers experience more struggles during their lives. Some of these struggles comprise not having a proper education and have behavioral and physical health problems. These effects can be passed down from generation to generation if the cycle is not broken. The pregnant teen dropout rate in the U.S. is distressing. In terms of the adolescent pregnancy rate, the U.S. ranks among the top in comparison to other countries (Centers for Disease [CDC], 2013). 86,000 teens ages 15 to 19 get pregnant in a year and 70% of pregnant teens drop out of high school. Hispanic and black females are more likely to be among the teen population to drop out of school while pregnant. Because of unplanned Pregnancy, only 50 percent of teen mothers receive a high school diploma related to 90 percent of female students who did not have a baby as a adolescent. [CDC], 2013). Some of the most important things to help teen parents are information and support. Some of the main troubles teenage mothers have are not having is employment to purchase the necessities required for taking care of their baby or young child. The United States has the highest rate of teenage pregnancy costing the country more than $7 billion per year, according to Family First Aid. Only half of the pregnant teen girls who drop out of high school are employed, and those who are employed make less than those who finish high school. The medical costs of According to Child Trends, researchers working for the National Campaign to Prevent Teen Pregnancy in 2006 estimated the total public cost of teenagers having a baby cost from about $10,000 to $15,000 just for all the hospital costs including delivery, tests, and prenatal care visits. Because of these costs, the teen mother will pass these costs on to their parents, or in some case, the teen mother would have to work more, this will prevent her from spending adequate time with her baby. In summary, teen pregnancy has negative effects on teens. Because education may be put on hold. Young moms may lack at supporting their child financially while pregnant. Teen moms are at a higher risk of health problems. Teenage mothers face many problems but they can be overcome with commitment, support, and dedication. Works Cited Mawer, C. (1999). Preventing teenage pregnancies, supporting teenage mothers. BMJ, 318(7200), 1713-1714. Doi: 10.1136/bmj.318.7200.1713 Costs of Teen Pregnancy /Pregnant Teen Help. (2018). Retrieved from https://www.pregnantteenhelp.org/facts/costs-of-teen-pregnanct Cdc.gov. (2018). About Teen Pregnancy| Teen Pregnancy | Reproductive Health | CDC. [online] Available at: https://www.cdc.gov/teenpregnancy/about/index.htm [Accessed 23 Jul. 2018]. Gaither, K. (2018). TEENAGE PREGNANCY. Retrieved from https://prezi.com/2mkkz8qn36nh/teenage-pregnanct/