FAIZAN SAEED

SESSION AUTUM (2021)

BUSINESS MATHEMATICS AND STATISTICS
SUBMITTED TO: M. YOUSAF BHATTI
SUBMITTED BY HAFIZ MUHAMMAD FAIZAN
 TOPIC

DETERMINATION OF SAMPLE SIZE

 INTRODUCTION

Planning and clinical study is the calculation of sample size.

It is naturally neither practical nor feasible to study whole population.

A set of participants is selected from the population which is less in no

But adequately represents the population.

In a statistical context the population is defined as complete set of people.

 ATTRIBUTES OF A SAMPLE

Every Individual in the chosen population should have equal chance to be

included in the sample.

Ideally chance of Participants should not chance the effect of another's

selection thus it is important to note that random sampling does not describe
the sample or its size as much as it describes how the sample is chosen.
THEORETICAL FRAMEWORK

Ideology Ideology
and and
Discourse Moralizing

The rhetoric
of Rumi in
Ideology and the
Humanizing “Teaching”
as ideology
discourse
ORGANIZATION OF RELATED LITERATURE

A Life Rumi’s
sketch discursive
of strategies
Moulana in the
Rumi anecdotes
Past
Need of
studies
the
on
present
Rumi’s
study
Rhetoric
 CACULATION OF A SAMPLE SIZE

The calculation of a sample size is thus become more crucial in any clinical
study and is the process by which we calculate the optimum number of
participants required to be able to arrive ethically and scientifically valid
result.

This article describes the principle and method to use the sample size.
IMPORTANCE OF SAMPLE SIZE FOR ANY STUDY

The sample size of any study depends upon

Acceptable level of significance.
Power of the study.
Expected effect size.
Underlying event rate in the population.
Standard deviation in the population.
 POPULATION SIZE

The population size may be known as total number of employees in a

company or unknown but there is a need for close estimates especially when
dealing relatively small or easy to measure group of people.
 HOW TO CACULATE SAMPLE SIZE

Determine the population size if (known).

Determine the confidence interval.

Determine the confidence level.

Determine the standard deviation.

 LIMITAION OF A CACULATED SAMPEL SIZE

The sample size always has to be calculated before initiating of a study

As for as possible should not be changed during the study course.
The sample size calculation is also the influenced by a few practical issues
administrative issues and costs.
 METHOD OF DATA ANALYSIS

* The Context is Reflexive Tool

* The Significance Building Tool
* The Activities Building Tool
* The Identities Building Tool
* The Relationships Building Tool
* The Cohesion Tool
* The Signs Systems and Knowledge Building Tool
* The Topic Flow and Topic Chaining Tool
* The Intertextuality Tool
* The Figured Worlds Tool
* The Big “D” Discourse Tool
 SAMPLE OF DATA ANALYSIS
Analysis of “The Slave Who Loved His Master’s Daughter”
Tool 1,2 Both tools are based on, did
writer has achieved the clarity
The Fill in Tool and the of context and what
Making Strange Tool knowledge we as outside
stranger get from the text?
Comment
The discursive feature which
are mentioned in this anecdote
are ultimate love with Allah
almighty, Who has divine
power, abstinence, morality,
humanity power of goodness
and evilness, which we hold
in form of inner conscience.
(68-70)
 SAMPLE OF DATA ANALYSIS

Analysis of “The Slave Who Loved His Master’s Daughter”

Tool 3,4
Why this Way and not that
Way Tool and The
Significance Building Tool
In this tool, what way speaker
choose to convey and what
other way he could have been
trying to said, and the devise
he used in his text is adequate
to build the significance of his
text?
Comment
Rumi gives us the message of
spiritual love. How some
human beings indulge
themselves in worldly
illusions, which are temporary
they are non-believers. On
contrary believers preserve
their selves by Allah almighty.
(68-69)
 SAMPLE OF DATA ANALYSIS

Analysis of “The Slave Who Loved His Master’s Daughter”

Comment
Tool 5,6 The relevant information Rumi notify us what is our
which is related to main chain moral responsibility. He gives
The Doing and Not Just of topic, which used as a us example we cannot judge
Saying Tool and The Frame shifted structure. Speaker morality on the caliber of
Problem Tool keeps more than in his mind right doing and wrong doing.
as compare to what he is His humanism helps us to
saying and doing. understand mystical passion
of love and sentiments of
people around us. (25-31)
 SAMPLE OF DATA ANALYSIS
Analysis of “The Slave Who Loved His Master’s Daughter”

Comment
Tool 7 Rumi’s philosophy of love,
This tool is based on the
morality and humanity help
The Deixis Tool and Situated circumstances in which
us to cope with our issues and
Meaning Tool speaker gives us information
problems. After following
and what situated meaning of
Rumi we can find a string on
this information have?
this necklace of humanity,
love and morality, which hold
one pearl to one another. He
is equally famous between all
the people and religions. (53-
55)
 DISCUSSION
Main Findings

* In the first story of “A Hindu Slave who loved his Master’s Daughter” discuss all
discursive features.

* The anecdote of Mehmood and Ayaz take us to think about our moral responsibility
regarding subordinates. In the time of kingship of Mehmood, one of his courtier received stipend
of equal thirty courtier. Other courtier raised objection against it.

* As Koran describes in Surah Shura (ayat no 12) “For Him are the treasure keeps of
Heaven and Earth, he disable the supply for whom he want, He please and distress too; He as
Almighty knows everything”.
 DISCUSSION

Main Findings

* According to second story “The Purchase of Bilal” man is generated with lust and
knowledge. Because of this lust, man nourishes himself lower down his rank like animal and loss
morality.

* Although Hilal ace was Muslim, but his eyes were partial open for truth and reality
about religion norms and also about the post of Prophet Muhammad (PBUH). He was spiritually
blind of Hilal spiritual quality and rank.

* Prophet Muhammad (PBHU) dignified Hilal at the rank of purity, washed his earthly
stains and desires through the fountain of purity. If someone inner conscience is not spiritually
filled the wealth of belief, he lower his rank of humanity and reach at animal level.
 DISCUSSION
Main Findings

* In this anecdote of “The Sufi and Qazi” we as audience construct morality more than
humanity in this story. The council Allah has given to the nation of Israelites, when they were
dangerous with the cautioning of the Prophets Allah address them “whatever you will do Allah is
watching and vigilant on your assignments.

* In Koran Allah arranged “Do not cast yourself in devastation with your claim hands” but
in case we are companion of Iblis our fiendish control drive us and we convict annihilation. Sufi
overlook his irate incensed slant after assaulted by debilitated man and chosen to take off this
matter on God.

* Sufi was genuine respectable man, who knows the significance of the Day of Judgment,
where everybody go to repulse, what he did within the world. He knows the worth of future,
instead of the show and may not deny from passing and obliteration. Which left him at higher
rank.
 DISCUSSION
Main Findings
* Rumi describes and symbolize Allah as pigmented, a hidden ideological treasure, a
diviner, as chaser of souls, painter, butcher, shepherd and calligrapher. Ultimately Allah is the
final authority of light and darkness, believer and non-believer, good and evil, saint and hypocrite
all opposites.

* World and heaven both end at the same road. There is no possibility, if we lose the
world and achieve the heaven. Self- abnegation and self-existence of mystic lead to affirm his
individuality with Allah.

* Through self-abnegation Rumi discovered individuality and non-individuality, capture

greater heights from the ecstasy and rapture from self-affirmation. Self-abnegation and self-
affirmation both are valid and true.

* Whinfield indicate that, Masnavi is an “experimental” mysticism not a discourse of

“doctrinal” mysticism.
 DISCUSSION

* Rumi is a moralizer traditional preacher, a humanizer the person, who does not preach
who conveys, one who does not impose his ideas rather persuade or impress others. Love is a fire
mentioned in Masnavi, which burns all things except the Beloved when it burns up. When we
desire love our mind becomes wine by the grace of Allah and our body becomes jar.

* Nicholson (1950) whatever slap or injustice the (Divine) fate can bring to pass, it is
our moral duty to accept. My heart is an orchard, and my mind is like the wind: (when) the wind
weeps, the orchard joyfully and happily laughs. During a year of drought, the orchards are
destroyed by the Sun unconsciously smiling to death and pain.

* According to my opinion Sick man is symbol of worldly pleasure Sufi is outer world
and Qazi is our inner conscience which decides and leads us on the right way and tells us about
essence of Allah and the way of morality (Arberry, 1961).
 DISCUSSION

* Even in this time we can found remarkable vitality in Rumi’s writing and poetry. The
relevancy which is present in his work reaches to our inner core. Hence there are thousands who
still believe existence of Rumi in today’s time and still teaches us through their literature.

* Al Nuri (840 AD) states, "The Sufi are those whose souls were released from the
contamination of humanity, purified from carnal taint, and released from concupiscence, so that
they find rest with Allah in the first and highest degree, and fled from all but Him.“

* Rumi’s anecdotes are well studied locally and globally valued as well. His literature
is guideline for all generation especially for spiritual persons who are believers have open their
eyes. We spent all of our life in search of Allah (God) as a hidden treasure. He said heavenly
treasure lies, nearer to us than our neck-veins.
 CONCLUSION

In the light of analysis and discussion following conclusions are derived:

RQ1: Existence of Rumi is also present today and his teachings guide us on different aspects of
life. His poetic and literary work inspire us to explore spiritual love. He gave us numerous
references from Koran and quote them in his anecdotes.

RQ2: Rumi’s teaching challenge many of our cultural beliefs. Words of Rumi are pretext, which
are having deep inner connection between person to person. According to Rumi when Allah’s
light shine on Us, it unveiled rest like Earth, sun, Moon and heaven.
 RECOMMENDATIONS

* Firstly, I suggest that teachers and students of Linguistics and Literature should do more
work on Masnavi stories for understanding difference in discourse of humanizing and
indoctrination.

* For such kind of language awareness, Rumi’s poetry should be part of academic curriculum
at schools, colleges, and university levels. This is essential to develop a counter discourse to
combat hegemony of western writers in the field of Literature.

* I also recommend to teach this type of poetry to change terrorist mindset that has plagued
our country and has deep effects on socio-psychological behavior of the youth.

* Last but not the least, post-graduate students should explore more aspects of the writings of
people like Rumi from across cultures who focused on humanization and resisted against divisive
and extremist thinking and life styles. This will further expand the interdisciplinary nature of
Applied Linguistics and CDA.
 REFERENCES

Arasteh, A.R. (1972). Rumi the Persian Sufi

Arberry, A.J. (1956). More Tales from the Masnavi
Arberry. A.J. (2000). Discourse of Rumi (Fihi ma Fihi translated version)
Arberry, A. J. (1963), Tales from the Masnavi (London: Allen & Unwin, 1961), More Tales
from the Masnavi (London: Allen & Unwin).
Arberry, A. J. (1995), Discourses of Rumi, reprint (Richmond, UK: Curzon Press).
Ali R (2017), The Erasure of Islam from the Poetry of Rumi, New York editorial staff
Barks.C (199 Essential Rumi
Barlin Y.M (2012) Human Dignity, Human Rights, and Responsibility, the new language of
global bioethics
Baderin, M. A (2005). International Human Rights and Islamic Law. Oxford: Oxford
University Press
Berlin, J. (1988) "Rhetoric and Ideology in the Writing Classroom." College English 50.5: 477-
494.
Chittick, W.C (2000). Sufism a Beginner’s Guide
THANK YOU