Basic Accounting Concepts Knowledge Base
What are the basic Concepts of Finance most employers look for in entry level B&P Analysts? I am working towards my BA in business , most likely a core in Finance, and I have an phone interview this week for a Budgets & Planning Analyst. I've been studying for this on basic accounting concepts and some fianncial analysis, but still at a loss. At best, I can gauge myself on what I need to work on in by improving skillset & knowledge. I have a job but I am shooting for higher ground - its time for a change. Any help is appreciated. I am working towards my BA in business , most likely a core in Finance, and I have an phone interview this week for a Budgets & Planning Analyst. I've been studying for this on basic accounting concepts and some fianncial analysis, but still at a loss. At best, I can gauge myself on what I need to work on in by improving skillset & knowledge. I have a job but I am shooting for higher ground - its time for a change. Any help is appreciated. -->The Phone Interview is actually a Screening process to test knowledge in skills prior to a real interview.
Debit means decrease and credit means increase” is true List and discuss the various points that you will shar? You have been nominated by your institution for a seminar because of your proficiency in basic accounting concepts. The participants and audience include college professors, practicing CPAs, and fellow students. The theme of the seminar is Basic Accounting Principles. You have been asked to share whether or not the statement “Debit means decrease and credit means increase” is true? List and discuss the various points that you will share with the audience.
more accounting homework questions????? Application of the full disclosure principle A. is theoretically desirable but not practical because the costs of complete disclosure exceed the benefits B. is violated when important financial information is buried in the notes to the financial statements C. is demonstrated by the use of supplementary information presenting the effects of changing prices D. requires that the financial statements be consistent and comparable According to the FASB's conceptual framework, comprehensive income includes which of the following? A. Operating Income Yes; Investments by Owners No B. Operating Income Yes; Investments by Owners Yes C. Operating Income No; Investments by Owners Yes D. Operating Income No; Investments by Owners No The basic accounting concept that refers to the tendency of accountants to resolve uncertainty in favor of understating assets and revenues and overstating liabilities and expenses is known as the A. conservatism constraint B. materiality constraint C. substance over form principle D. industry practices constraint
Basic Accounting Question - debits/credits? Okay so I am new in accounting and I can seem to understand this concept. I know the basic formula is: Assets = Liabilities + Assets and that debit means "left" side and credit means "right" side Example: Account Name Debit Credit Bank Service Charge Expense 35 Cash 35 If there is a decrease in cash (which is an asset, left side of equation) then there is a credit to cash. However, I do not understand why a bank expense charge would be debited. If you are debiting, wouldn't you be decreasing liability? Or is the bank expense charge also considered an asset? I am confused here... It seems like expenses are considered as assets? Is this true? I thought expenses were used to find retained earnings: revenues - expenses Or is this a different kind of expense???
Can boys be book keepers ? I am going back to college and I've noticed book keepers can work part time and get paid pretty well. I have understanding of basic accounting concepts. Can boys be book keepers ? I notice most are girls and the adds seem to want people who have children.
Accounting Question, Basic Journal entry? Suppose you have this: 9/15 Expenses Debit 1000 Cash Credit 1000 Paid first month's shop rent of $1000. Why would cash be a credit, when you are actually removing cash from your account? I really don't understand the whole concept of the journal entries here's the source, plz view the 9/15 entry! http://www.netmba.com/accounting/fin/process/journal/
accounting??please help me..? 1.determine the different forms of business administration 2.the different types of business organization and their meaning 3.definition of accountancy 4.phases pf accountancy 5.fundamental concepts of accounting 6.underlying assumptions of accounting 7.basic principles of accounting
question about accounting courses? i am an accounting undergrad entering my junior year, i have a broad fundamental knowledge of the accounting concepts good with excel and good with financial statements and other finance material, how hard will coursework typically get? i've heard if you've got the basics down, the rest is pretty easy as long as you keep up, others say it gets MUCH harder....i am ready to take it on head-on, but would like to hear your advice/"horror" stories about whats to come lol thanks
hi i am working in a export company in a account department? my problem is i have done my 10+2 science stream graduatio from art and finaly working in a account department. i do all my work independly but my basic concept of accounts are not clear. will anyone suggest me to clear my basic concepts is there any book
business/accounting classes? i hear that they get easier as you go on, is this true. For me accounting has been quite challenging. Is it gonna get a lot more tricky or is the basics just a concept i need to grasp first?
Do you have to take alot of advanced math for a business degree? a marketing, hr or management degree?!?! i know you have to take statistics and that is not basic math....but how about the other courses?!? i know accounting is just basic math and is more about logic and concepts etc....but yeah?? do i have to quite a bit of ADVANCED math courses? if i get ina career in marketing or hr would i have to work with alot of math ? working with adding , subracting, dividing is fine but not the whole day
visual basic 2005 need help ? since i am using computer from 5 to 6 years.i have good command over computers internet etc. now i want to start to learn programming from basic to advance. i dont have any knowledge of language fundamentals. i have seen VB 2005 i have designed some basic interfaces in it. but later i came to know that i must have good concept of OOPS or C or c++. few told me you cant learn VB2005 without learning vb 6 or Vb .net 2003. if i will start learning that it will take 6 or more months and than VB2005. its not look great for me. i dont want develop hardcore giant and multinetwork applications. i am planning to develop midrange of applications relating to inventory accounts etc. my question is it is possible to learn directly VB 2005 or i have to learn vb 6 and more. guide me in this more suggetions also.
visual basic 2005 help? since i am using computer from 5 to 6 years.i have good command over computers internet etc. now i want to start to learn programming from basic to advance. i dont have any knowledge of language fundamentals. i have seen VB 2005 i have designed some basic interfaces in it. but later i came to know that i must have good concept of OOPS or C or c++. few told me you cant learn VB2005 without learning vb 6 or Vb .net 2003. if i will start learning that it will take 6 or more months and than VB2005. its not look great for me. i dont want develop hardcore giant and multinetwork applications. i am planning to develop midrange of applications relating to inventory accounts etc. my question is it is possible to learn directly VB 2005 or i have to learn vb 6 and more. guide me in this more suggetions also.
What do you think about this soldiers letter? From: J.D. Englehart, (Former) SPC. 1st Infantry Division Sent: January 14, 2006 People often ask me, "If you are so against the war and couldn't stand the army, why did you ever join in the first place?" I have answered the same every time, that perhaps I was naïve, that I wanted a chance to see the world and earn college money. Or that I felt trapped in a dead-end town and needed a chance to escape, or that I was curious to live life as a soldier and gain military knowledge. These answers are never enough for some people, yet so many young Americans end up in the military the same exact way. I understand that I joined just prior to September 11, 2001. Indeed, I was naïve then to think that we lived in a somewhat peaceful world. Soldiers at that time joined for other reasons. Maybe soldiers who join now are ones who want to fight in a war. After much personal debate, I have learned that my resistance to war and empire was forged by the army itself. Since the very beginning of my four year military experience, I was simply a very different soldier. In basic training, instead of attending church service with the rest of the privates for two hours of relaxation, I was in the barracks mopping the floors and cleaning toilets. I would not fake a belief in god for petty rewards. While other soldiers were marching in rank and file to eat chow, I was off to the side, being smoked by a drill sergeant--doing pushups and flutter-kicks--for refusing to yell out cadence like a dopey high school cheerleader. As time went by, it never got any easier. I had a very hard time with the concept of conformity. While other soldiers in the barracks were watching porno's and hitting the beer bong with their frat-buddies, I was sitting on my bunk in a dark corner of a room reading Noam Chomsky. Instead of spending endless hours spit-shining my boots or ironing my BDU's, I was playing punk riffs on my guitar or perhaps writing poetry. I would routinely skip out on company "mandatory fun days" and go back to my room and sleep. Beetle Bailey was my hero. Instead of spending every weekend going to the same mundane hip-hop clubs and discos, starting fights and trying to get laid, I was backpacking across Europe with other like-minded friends. We traveled way beyond the limits that a mileage pass would allow. We were openly learning about other cultures, exploring a great unknown, and living life to the fullest while we had it. Instead of hating Iraqis for their strange ways and resentful behavior, I was trying to imagine the world in which they lived, even before an unwelcome US occupation forced them to live in a war zone. While other soldiers were bragging about how many hajis they had waxed in the last engagement, I was carefully pondering what the longtime ramifications would be for such inane bloodshed. Instead of coming back from missions and going straight to the PlayStation, I was writing what I saw and how I felt on this blog. It is true that I was a very different breed in the army. However, there were others like me. We were far and few between, we were misfits in an olive-drab green hell. We solidified, became friends, and became brothers. Most of the soldiers in my platoon were this way, outcasts. We opposed the war, sometimes openly. We were never persecuted for our beliefs because, although we were angry, we were a whole. We were a group of covert-subverts and our chain of command hated it. I came home from Iraq and was awarded combat spurs, a glorious achievement for a cavalry scout. I contemplated the true meaning of these spurs, this icon of war. Spurs that were worn by soldiers on horses; who rode with General Custer and decimated the American Indian population. Spurs painted with the blood of five major wars of the 20th century, some wars to fight empire and others to promote it. What would I do with these spurs? I decided to hold on to them. They meant much more than archaic tradition and a turbulent history. Somehow they meant comradery and friendship. My brothers-in-arms and I had earned them together, and they symbolize a token of deep understanding of a past we will share together, until the day we die. Today's public thinks that every American soldier fighting in Iraq supports the war and that his/her morale and trust in command is very high. However, in my experience, this was simply not true. I encountered dissent on many levels (For one example, see post below: Free Speech for Soldiers, Sept.21, 2004). Even soldiers who supported the army and loved their job hated being in a conflict they could not understand. Some soldiers did understand, and were resentful for it. The morale for the majority of our brigade was relatively low. I rarely met anyone who wanted to fight in Iraq, and the only ones who truly wanted to stay were the high echelon officers who seemed more concerned about their careers than the overall mission. Some may wonder where these disgruntled soldiers are. I believe that they are a part of every social fabric of our country. I've certainly met more angry veterans than I have boastful ones. Some missing limbs, some missing friends, others missing innocence. Angry and confused. Cannot find the healthcare they need. Cannot find jobs. Can no longer find a place to fit in our society. Some of these soldiers are still in the military and fear repercussions of speaking out. Soldiers who served several missions in Iraq and want no more. Soldiers tied to the war machine with no hope of escape. They wait for their day of freedom, hoping to avoid another stop-loss. They want out before death takes them first. So many silent voices and whispered stories. I know one veteran who refuses to talk about his experience because he thinks no one will understand and it won't change anything anyways. Another veteran I know candy-coats his experience so he won't disappoint his conservative family members. These soldiers are everywhere, but choose to remain silent because they fear ostracism from a war crazed, jingoistic public. The media plays with everyone's mind, convincing everyone that everything is okay as long as you trust in the government's overall plans for victory in Iraq. But when one asks a veteran for the truth, this optimistic fairy tale of ultimate victory seems a hard pill to swallow. I am not trying to speak for every soldier and veteran. I know that there are those out there who support the war effort and feel good about being in Iraq. However, in my experience, I have not met too many who feel this way. There is a rising tide of antiwar sentiments growing in this country. Fifty-two percent of America now feels it was not worth going to war with Iraq, while fifty-eight percent disapprove of Bush's handling of the war, and now a whopping fifty-three percent actually support a Bush impeachment. (CNN/USA Today/Gallup Poll/Zogby Poll. Jan. 6-8, 2006). One would have to wonder how these polls might look if more and more soldier accounts were brought to the public's attention. There is a truth that lies buried under the Pentagon propaganda machine and the misinformation provided by corporate media and a dishonest administration, and that truth lies in the experience of combat soldiers. In the end I know that my experience may have been different, or that maybe I was a very different kind of soldier. But it was the army that molded my contempt for authority and distrust of a feudalistic government that pulls the strings. Through my army involvement I met others like me who felt much of the same way. We were dissidents, but never un-American. On the contrary, we knew the difference between following orders and thinking for ourselves. Ultimately, there is no difference between love for one's country and the willingness to oppose a government that institutes war, fear and oppression on any level. There are many soldiers and veterans who share the same feelings as me and others I met along the way. Some are even in the ranks of the military. Someday all the soldiers will come home and when they do, their stories and sentiments will follow. Only then will a better understanding of the truth be known. -- J.D. Englehart
For those that understand a little basic physics, a question Special relativity revealed, in no uncertain terms, that all time exists at one point, right now, when viewed from all possible spatial viewpoints. The future is as set in stone as the past. How can this be reconciled with a concept of free will? I know there are people who have studied physics and yet still have the concept of a free will. How do you account for the obvious discrepancy between the realities of space-time and a non-deterministic concept of free will? This is actually a question, I am not trying to make a point. David and Scott. I think I understand it pretty well. If you were (purely theoretically) able to slice space at a "moment" of time, someone 10 billion light years away moving away from me would have the now of 150 years in the future at my point in space. As such, taking all viewpoints, the events of the future are certain. TheMadProf - great answer. However, the multiverse concept is rather hard to apply to the macro universe and is really can only apply at a quantum level. I find it hard to conceive of how classical newtonian (Einstein, in this cas) physics can be applied to something which is really only an issue at the quantum level.
Basic ebay questions.....? I've never bought from Ebay. My questions are: How do you place a bid? I see a "buy it now," option, but how do you bid? Do I have to set up an account first? I see there are "auction only" and "buy it now only" catagories. If an item I want is in "buy it now only," can I not place a bid on it? It's only available at that price? I rarely buy things online because I only have a debit card (not a credit card), which is less secure as I understand it. I buy from Amazon.com and have not had trouble there - is ebay basically the same level of security? It's the same concept right - you buy from an individual merchant, but the transaction goes through ebay. I'm afraid because I've heard of security concerns with ebay. As long as I buy from someone that has a good rating, I should alright, right? I can use my parents' credit card if that would be safer.
Why does pure socialism fail while capitilism thrives? In my opinion it is the greed factor. Socialism fails to account for the basic human nature to achieve in life. While capitalism embraces and encourages it. Capitalists are dedicated to the principle that they have the right to achieve all that they desire in life and are only limited by their willingness to work harder to obtain their desires. They are rooted in the concept of individual responsibility for success or failure. Socialists hold the opinion that all people should be equal in all things. If someone has more they are not really entitled to the spolis of their effort, but rather should be forced to share because they have achieved more. They hold the opinion that there should be collective control and redistribution of all resources and that people will worker harder simply for the benefit of the collective. Socialism can be somewhat incorporated into a capitalist system, but pure socialism will always be doomed to fail. What is your opinion?
Entreprenuership Education? Am I in over my head? If anybody on YA! went to college and learned any of these concepts, which will be the most difficult. I'll be starting soon, and im taking any advice I can get! Thanks-Randy Preparing for Business Success What you need to know before you get started: the pros and cons of starting a small business; evaluating you own strengths and weaknesses; avoiding the ten most common mistakes; exploring online resources. Instruction Set 2 Choosing Your Business Types of businesses; the pros and cons of different types of businesses; facts and figures; legal points; special considerations; online resources. Keys to Success Identifying your mission; creating a Mission Statement; setting measurable goals; stages of growth. Business Connections Where and how to begin networking; building and maintaining you network; successful networking; developing community contacts; finding a mentor; online connections. Instruction Set 3 Market Research Where to start your research; the benefits of market testing; using demographics; finding you target market; adjusting to market changes; creating a questionnaire; types of surveys; interpreting data; customer buying behavior and values; online resources. Basics of a Business Plan Business information; your industry; your operating plant; your financial plan; supporting documentation; background research; getting started; using the library; researching costs and pricing; business tips; finding business plan software Writing a Business Plan Getting ready to write; Introduction and Overview; the Business section; Background, Mission Statement, Products and Services, and Target Customers, positioning your business; product differentiation; the Industry section: Market Position and Competition. Instruction Set 4 Your Business Structure Choosing a structural status; plant and equipment needs; describing your inventory; your management structure; Total Quality Management; developing processes; staffing considerations. Financing Your Business Finding the right financing; types of financing; banks and other lending institutions and agencies; equity financing; finding financial resources online; avoiding undercapitalization. Legal Requirements and Resources Types of legal requirements;legal resources; regulations, licenses and permits; federal, state and local requirements; payroll; zoning laws; business taxes. Back to Top Instruction Set 5 Marketing that Works Your marketing plan; tips for effective marketing; advertising campaigns; public relations campaigns; marketing resources; promotions and publicity; finding the right strategy for your business. Building a Team Hiring the right people; keeping the right people; internal customer service; suppliers, distributors and experts; referrals and recommendations. Putting Your Business Online What is e-commerce; establishing your Web presence; security, credibility, and consumers; creating your Web page; online resources; Web service providers; making yourself known. Instruction Set 6 Preparing a Budget Estimating costs and expenses; software and online resources; forecasting sales volume; pricing strategies; making financial projections; financial analysis; performance measures. Keeping Business Records The importance of keeping records; bookkeeping basics; computerized accounting; record keeping for tax purposes; line item descriptions; income statements; your business status; financial statements and statement analysis. Graded Project — Creating Your Business Plan Pulling all the elements together; filling in the missing pieces; developing the overview; evaluating the overall plan; tips for presenting a stronger plan. Learning Aid: Starting Your Own Business CD-ROM Oral reports will commence once per grading session. Grading will be based on clarity,statistics,demographics,and customer charisma.
What should I major in? I'm 16 years old and I'm taking the CHSPE later this month to get out of high school early (meaning I won't be attending my senior year) and I have a pretty clear idea of what I want to do when I'm older. I'm knowledgeable in the areas of digital art, design and technology, and hold a high interest in business. I've taken an accounting class and have proved to be skilled in that along with basic business administration concepts. I would like to own an online merchandising business while still doing web/graphic design on the side (in which I already possess those talents), so what major would be the right one for me?
Disproved a physical concept - Quantum Immortality? I am just a physics student, but I think I have come up with a problem with a popular physical concept. http://en.wikipedia.org/wiki/Quantum_immortality The concept of Quantum Immortality contradicts what is known in regards to the basic laws of thermodynamics. Firstly, take into account the second law of thermodynamics, that the entropy of a closed system can only stay the same or increase. The universe is a closed system, and therefore the entropy can only stay the same or increase - heading towards the heat death of the universe. However, does heat death occur in a finite period of time? The entropy of the universe MUST increase if there is life existant within it. So, in all of the universes in the multiverse the entropy will increase to a level (IN FINITE TIME) where it cannot sustain life. Nobody can survive in all multiverses for an infinite amount of time as the concept of Quantum Immortality puts forward. Am I wrong, or did these 'scientists' forget thermo? EDIT: Nobody can survive in any universe for an infinite amount of time as the concept of Quantum Immortality puts forward.
Should we give money to poor ppl? ZAKAAT (Alms) Ramadan is the month of giving and benevolence, the Messenger was more benevolent than a falling rain. Muslims are encouraged to emulate the Messenger of Allah (saas), to assess and pay their Zakaat during the month of Ramadan, thus combining the two pillars of Islam at the same time. Zakaat (alms) is the name of what a believer returns out of his or her wealth to the neediest of Muslims for the sake of the Almighty Allah. It is called Zakaat because the word Zakaat is from Zakaa which means, to increase, purify and bless. Who Should Give Zakaat The obligation of Zakaat is mandatory on every Muslim who possesses the minimum Nisaab, whether the person is man, woman, young, old sane or insane. Because the proof of Zakaat in Al-Qur`an and Sunnah is general and does not exclude young or insane. Allah (SWT) stated that: "Of their goods take alms so that thou mightiest purify and sanctify them..." (Al-Qur`an, 9: 103) Imam Ibn Hazim said that every Muslim young or old sane or insane needs to cleanse his or her wealth with Zakaat because of generality of the evidence. Anas bin Malik reported that the Messenger of Allah (saas) said: "Trade with the money of the orphan, lest it is eaten up by Zakaat." (At-Tabraani) In another Hadith `Amru bin Shuaib related from his grandfather that the Messenger of Allah said: "Whoever is entrusted with money of an orphan should trade with it and should not leave it sitting to be used up by charity." (Tirmidhi) The point of reference in these reports is that the Messenger (saas) urged the trustee on the estate of people who due to age or other reasons cannot manage their own financial affairs, to invest it in a business that will yield a return and make it grow until they are in a position to do so themselves. For, if proper investment is not made with an ophan's inheritance, it will be depleted by charity, thus leaving the orphan with little or nothing. The Nisaab The Lawgiver, Allah has prescribed the minimum amount that is obligatory for Zakaat in different ranges of properties, and that minimum amount is known as nisaab. The reason for nisaab is to ensure that no one is forced to give Zakaat out of what he or she does not have, and that no wealth goes without Zakaat. Nisaab is also an insurance against the tyranny of the state to tax the poor and or the neediest as is the case in many countries. Nisaab is a reference point for the average Muslim who is not sure whether he possesses the minimum wealth on which Zakaat is obligatory. The wealthy need not worry about the Nisaab. Zakaat is obligatory on their entire wealth and must be paid out at the end of financial year that they set for their Zakaat. The Nisaab will not be valid unless it fulfills two conditions: 1) The amount that has reached Nisaab must be the excess or surplus known as "faadil" from one's essential needs such as food, clothing, housing, vehicles, tools and machinery that is used in business. The essentials for living are exempted from Zakaat. Although what constitutes nisaab may change from one country to another, the amount that is needed for the basic needs of living in different countries is very similar, because the market place determines the prices, whether it is an official market or a non-official market. In the poorest countries people do without or live below the poverty standard, and that is why many go hungry or without basic essentials. However, we must realize that Zakaat is an act of worship (ebadah) like Salaat. The element of intention (niyyah) is necessary, and we should not overly rely on state agencies to determine for us the requirements of our religious duty. The so called the "consumption basket" (that is poverty level as determined the social security administration which are updated every fiscal year) may not be the same as what Islam considers minimum Nisaab. In the industrialized countries, the consumption basket may include items that are not necessarily essential, such as entertainment, extra clothing, variety of food, eating in restaurant or eating at home, owning more than one car as opposed to having three cars in the driveway, drinking water as opposed to juices, eating regular food or special "health" food. This is why I believe it is essential that we do not lose site of the fact that Zakaat is ebadah of wealth, like salaat and fasting. Non Muslims may consider all the things mentioned above as essentials while Muslims will not. Indeed, no Muslims in good standing will attempt to hide behind the label of consumption basket so as to evade Zakaat. Nisaab eliminates the possibility of injustice or unfair treatment of the Zakaat payer. To suggest that if we do not follow the rules of International Monetary Fund or the arbitrary figures of social security administration or department of agriculture we will be doing injustice to the Zakaat payer is ludicrous. 2) Nisaab must mature, that is the money is not liable for Zakaat unless it has remained a full year in the possession of a person. This is the understanding of the majority of the scholars. Imam Abu Hanifah (raa) said: "What should be considered is the existence of nisaab at the beginning and the end of the Zakaat year set by the payer". It does not matter if the nisaab money increases or decreases during the calendar year, as we will explain later. This condition does not include farm produce, for it is due on the day it is harvested. Allah (SWT) stated: "... But render the dues that are proper on the day that the harvest is gathered..." (Al-Qur`an, 6: 141) According to Imam Al-`Abadi, (raa) Zakaat money is of two kinds: one that by its nature can not be invested and Zakaat of this category is due on the day of harvest. This includes all the farm produce that is liable for Zakaat. The other is wealth that can be invested in the hope of a good return, like cash, gold or silver, because the opportunity is there that cash in one's hand can be invested for a good return. This includes currency investment, merchandise and livestock. Their Zakaat is not due until they have matured in one full year. The proof of this condition is the Hadith related by Ibn `Umar that the Messenger of Allah (saas) said: "He who acquires property is not liable for Zakaat on it till a year passes." According to Ibn Rushd (raa) this is the understanding of the majority of scholars, including the four rightly guided Khalifahs. Zakaat Of Salaries The condition of yearly term maturity applies to the commodities on which the Lawgiver said Zakaat is due, and this includes silver, gold, modern paper currency and livestock. Paper currency is analogous to silver, therefore, it takes the case of silver. There is no Zakaat on salary, earned income from wage earners or professionals or independent contractors until such money matures in a full year. There is no such thing as paying your Zakaat on the day you receive your paycheck. What the wage earner must know is that he or she can purify that money with charity (sadaqah) anytime they cash the paycheck. Allah (SWT) states: "And in their wealth and possessions (was remembered) the right of the needy, he who asks and he who (for some reason) was prevented (from asking)." (Al-Qur`an, 51: 19). We can deduce from the concept of "yearly maturity" of wealth on which Zakaat is due as encouraging, among other things, saving on the part of the Zakaat payer, and enhances the chances for eradicating poverty, because if the poor receives his rightful share of Zakaat there will be the possibility that he can take Zakaat money and invest it and become a Zakaat payer instead of recipient. This possibility will be lost if he receives few Zakaat dollars every month. To say that the wage earner just brings his check home and spends everything on necessities and lives from check to check with nothing left over means the person is eligible for Zakaat. Using farm produce as analogous to salary for Zakaat is wrong analogy. As Imam Al-`Abadi said, these are two different categories of money. $2, 500.00 cash can be invested by the person and expect a good return whereas it will be difficult to invest a bushel of corn. It can be traded as a commodity, which is what it is. This why we must know that analogy has rules that must be followed before it is applied. Certainly the jurists are unanimous that earned income, known as almal al-mustafadah, should either be added to existing money and wait until that amount reaches maturity and then give their Zakaat; or if there is no money on hand the time one possesses this money, he or she should wait one full year before assessing it for Zakaat. Zakaat is one of the five pillars of Islam and a vital element in the religion of Islam. It is the twin sister of Salaat. In Al-Qur`an, Allah (SWT) stated: "So establish regular Prayer and give regular Alms; and obey the Messenger; that you may receive mercy." (Al-Qur`an, 24: 56) Also, "...Establish regular Prayer and give regular Alms, and loan to Allah a beautiful loan...." (Al-Qur`an, 73: 20) "And they have been commanded no more than this: to worship Allah, offering Him sincere devotion, being true (in faith); to establish regular Prayer and to practice regular charity; and that is the religion right and straight." (Al-Qur`an, 98: 5) In a famous Hadith reported by `Umar Bin Khattab (raa), the Messenger of Allah (saas) responded to Jibreel (as) and said: "... Islam is to testify that there is no deity but Allah and Muhammad is the Messenger of Allah, to perform the prayer, to pay Zakaat, to observe fasting in Ramadan, and to make pilgrimage to the house of Allah if you are able to do os...." (Bukhari, Muslim) There is consensus among Muslim scholars that it is mandatory on every believer who is financially able. Whoever knowingly denies this obligation, while he possesses the minimum amount, would be considered a disbeliever and a renegade from Islam. Whoever is stingy, or tries to cheat, is considered among the wrongdoers. Zakaat is mandatory on four categories of items. 1. Farm produce of seeds and fruits, such as wheat, barley, rice, dates, raisins, cocoa, pistachios, coffee, cashews. Allah (SWT) stated: "O you who believe, give of the good things which you have (honorably) earned, and of the fruits of the earth which We have produced for you..." (Al-Qur`an, 2: 267) Also: "... But render the dues that are proper on the day that the harvest is gathered..." (Al-Qur`an, 6: 141) Thus, these two verses and many others indicate that Zakaat is due on farm products that reached the minimum amount (nisaab). No farm product is liable for Zakaat unless it is a product that is considered as food and can be stocked or saved naturally without refrigeration. If the produce is perishable fruit, such as grapes, there is no Zakaat. But if one sells them they will pay their Zakaat on the profit earned when it matures. The nisaab is 612 kilos, which equals 1,346.40 lb. There is no Zakaat on produce that is less than this amount. If the farm produce or crops grow dependant on rainwater, or without any man's labor or irrigation, Zakaat due is one-tenth of the total. If it is grown by irrigation, then the Zakaat due is half of one-tenth of the total produce. There is no Zakaat on fruits like apples or oranges or vegetables which are perishable and need refrigeration for long storage, but they should be considered as any income if the profit earned from their sale reaches the amount of Zakaat, then Zakaat should be given. 2. Cattle, including camels, cows, sheep and goats, that are freely graze and are raised for trade and production. For Zakaat to be obligatory, the number must reach the nisaab. The nisaab of camels is five, of cows 30, of sheep and goats, 40. By freely grazing is meant the animal goes out to feed without the owner buying or bringing it feed or hay. If it is not a grazing animal, there is no Zakaat in the stock by itself. The stock will, however, be considered as articles of trade, then will be assessed for Zakaat as articles of trade when the profit earned from their sale reaches the amount by itself or in combination with other articles of the trade. 3. Merchandise and goods of trade and commerce. This includes anything that is obtained for the business of buying and selling: land, animals, food provisions, fabric, cars, spare parts, etc. This inventory is evaluated annually and assessed for Zakaat, whether the value is the same as the amount spent on it, more, or less. The owners of grocery stores, like any other business, must evaluate every item and give their Zakaat. Simple bookkeeping of inventory, orders, cash on hand, and credits, that is non-delinquent loans, will give one a good picture of the zakaatable assets. But if one is unable to account for everything in the store or shop, he should assess it according to his ability until he is sure that his conscience is clear. There is no Zakaat on what is within one's dwelling or property which includes food, drinks, furniture, houses, animals, cars, clothes and shoes. The only exception is gold and silver. There is no Zakaat on assets from rentals or lease, whether they are apartment units, taxi cabs, etc. That is, there is no Zakaat on the apartment units, buses or cars for rental like yellow cabs company or trucks for rental or equipments. But there is Zakaat on the proceeds or incomes from these rental assets if these assets reach the executable amount, either by themselves or in combination with other assets. Business Activities Many scholars are of the opinion that any business activity that brings any return to the entrepreneur or investor should be assessed for Zakaat. If the activity has a prescribed nisaab, such as gold, silver or paper currency, that nisaab is applied for Zakaat. But if the business has no declared nisaab, its nisaab is the nisaab of commerce, one reason being that most business activities are considered as commerce and because, in actual fact, it is not factitious business name, such as GM, Apple or GE that is taxed for Zakaat, it is the individual investor. We do not tax cooperations such IBM, Apple, GM or Rajihy Bank but the individual investors, share holders and owners of these corporations. Indeed, there are enough rules in Zakaat books to cover all types of business activity, be it cash or risk investment. If the business activity is analogous to commerce, it should be assessed the same rate as commerce. To subject the business to a different Zakaat rate of 10%, which is the rate of farm products instead of its correct rate of 2.5%, the rate of commerce, is unfair and unjustified. Besides, there is no proof, even a weak one, to justify this unfair arbitrary taxation. The difference between 2.5% and 10% is high. The Zakaat system is not like a state revenue collection, but Allah's `ebadah. However, if a business person decides to give more than 2.5% after deducting all the expenses including depreciation, Allah (SWT) will accept it from him. 4. Gold and silver, whether used for commerce or jewelry. Allah (SWT) states: "...And there are those who bury gold and silver and spend it not in the way of Allah: announce unto them a most grievous penalty. On the day when heat will be produced out of that (wealth) in the fire of hell, and with it will be branded their foreheads, their flanks and their backs. This is the (treasure) which you buried for yourselves: taste you, then, the (treasures) you buried." (Al-Qur`an, 9: 34-35). By hoarding is meant refusal to give it in the path of Allah, which includes Zakaat. In a hadith reported by Abu Hurairah (raa), the Messenger of Allah (saas) said: "For the owner or possessor of gold and silver who does not fulfill its obligation, on the Day of Resurrection it will be cast into sheets of fire and be branded on his forehead, side and back. Whenever it cools it is to be repeated for him in a day whose length is the length of fifty thousand years, until the judgement is rendered among the people." (Muslim). By its obligation is meant assessing it for Zakaat. In another version: "No possessor of a treasure who does not give its Zakaat." Zakaat is mandatory in gold and silver, irrespective of its form: in coins, raw or nugget, or jewelry for wearing, or for rent, because of the generality of evidence of Zakaat without any detail. In a report by Abdullah bin `Amr bin `Aas (raa), he related that a woman came to the Messenger of Allah with her daughter. On the daughter's wrist were two heavy gold bracelets. The Messenger asked her, "Do you pay Zakaat on this?" She replied, "No." The Messenger said: "Would it please you that Allah will encircle you with two bracelets of fire?" The reporter commented that she took them off and threw them down in front of the Messenger, and said: "They are for Allah and his Messenger." (Ahmed, Tirmidhi). The Messenger's wife reported that: "The Messenger entered into my house and saw in my hand a huge ring made of silver, so he asked, `What is this?' I replied, `I made them to beautify myself for you, O Messenger of Allah.' He inquired, `Do you give their Zakaat?' I said, `No,' or `Allah willing.' He said: `It will suffice you in the hellfire.'" (Abu Dawuud). Zakaat is due on gold when it reaches the amount of (nisaab), which is 20 Dinaar. According to a hadith, the Messenger said: "No Zakaat on you is due until it reaches 20 dinaar." (Abu Dawud) The Islamic dinaar (currency) is one mithqal, a unit of weight which weighs four and one quarter of a gram. Thus, the nisaab is 85 grams. This is equal to $30.00 US dollars. Similarly, there is no Zakaat on silver until it reaches five oqiyah, because the Messenger said: "There is no Zakaat on less then five oqiyah." (Muslim/Bukhari) Oqiyah is equal to forty Islamic dirhams. The nisaab is 200 dirhams. One dirham is equivalent to 595 grams. The zakaatable amount in both the gold and silver is a quarter of a tenth only. Paper Currency There is Zakaat on modern paper currency because it is equivalent to silver. During the early days of Islam, silver and gold were the currency of exchange minted into dirham for silver and dinaar for gold. Silver, not gold, had a larger circulation. Thus many scholars are of opinion that silver should be the standard for the paper currencies of today because that is more advantageous to the Zakaat payer, as it raises the minimum nisaab whereas gold lowers it. Although both metals are no longer circulated, they are still considered as a security against ever fluctuating paper money. Silver should be used as a standard to assess Zakaat annually, not paper currency, even if the currency is hard currency like the US dollar, Yen and Deutch Mark or Pound Sterling. Because these currencies are backed by political decisions that may not have anything to do with the economy, the value and strength of this paper money depends largely on all haram usury system of interest rates. Thus, the Zakaat payer should look up in the local newspaper's financial or business section for the price of silver which is currently about $3.82. per ounce. The nisaab, then, is 596 x .04=28.80 ounce multiplied by$3.82= 90.91. therefore. The nisaab is about $100.00, as of December 17, 1991. The nisaab should be based on the market value of the currency. If the money is hard currency, there will be no problem, but if the money is a non-marketable currency, like most currencies in the third world countries, the nisaab should be based on the black market, which realistically reflects the value of the currency on the money market. In any case, the silver rate should be used to assess the Zakaat. If the nisaab is determined, the zakaatable amount is 2.5%, or .025 multiplied by the amount. For instance, if the zakaatable amount is $56,000.00 it will be 56,000. x .025 = $1,400.00. Zakaat is due on gold, silver, and or paper currency, whether it is cash in hand or credit in the hands of borrowers. Zakaat is due on debts or cost of merchandize or rental money. If the borrower is a wealthy person that you know will pay back the debt, the lender (that is Halaal lending free of usury) should include that money in the assessment and give its Zakaat. However, one can delay Zakaat on a loan until he receives payment, then return its Zakaat for the past years that he was unable to assess for Zakaat. If the borrower is poor or is refusing to pay the debt, there will be no Zakaat on the money until the lender receives the money. Then he will assess it for Zakaat of one past due year, but there will be no Zakaat in the years before that. There is no Zakaat on precious stones such as diamonds, or metals such uranium, regardless of their value. Gold and silver, of course are assessed for Zakaat. However, if a person possesses any of these stones or metals, he should give their Zakaat like any other articles of trade. If a person possesses diamonds or any other precious stones as an edge against inflation or for ornaments, there will no Zakaat on these. How To Give Zakaat Zakaat may be assessed and returned in two ways: a) Make a record of all money earned, either daily or monthly, which has reached the nisaab and remains in the treasury. The Zakaat of that money would be due one year later on the same day the money was earned and reached nisaab. This means every month's income must be set aside and assessed for Zakaat and so will be the case for the rest of the months. For instance, the income of January, 1991 will be assessed for Zakaat in January, 1992, and the income of February, 1991 will be assessed for Zakaat in February 1992, etc. This method of assessing Zakaat is very difficult because it entails complete bookkeeping of daily or monthly earnings. b) The best way is to set a day or a month, preferably Ramadan, for your annual Zakaat return calendar, say Ramadan 1st, 1412. One year later on the same day Ramadan, 1413, your Zakaat is due and payable. Whatever is in the savings is due for Zakaat, regardless of whether all the amount in the savings reaches a year or not. For instance: if you have $20,000.00 in the savings account on the 1st of Ramadan, 1412 and one year later by the 1st of Ramadan, 1413 there is $50, 000.00, your Zakaat will be assessed for $50,000.00, that is: $50.000.00 x .025= $1,250.00. If, on the other hand, by the 1st of Ramadan, 1413 the amount in the savings is $15,000.00, your Zakaat will be for the amount in the savings, that is $15,000.00 x .025= $375.00. This method is the best because it is easy to assess, meets one's obligation and relieve one's conscience. The Recipient Of Zakaat Knowing who qualifies as recipient of Zakaat is an important aspect of Zakaat collection in Islam. Fortunately, Allah (SWT) has been merciful to us in that He Himself spelled out the people eligible to receive Zakaat. In Surah Tawbah He stated: "Alms are for the poor and the needy; and those employed to administer (the funds); for those whose hearts have been (recently) reconciled (to truth); for those in bondage and in debt; in the cause of Allah; and for the wayfarer: (thus is it) ordained by Allah, and Allah is full of knowledge and wisdom." (Al-Qur`an, 9: 60) In this verse Allah enumerated the people who deserve this divine welfare, and they are as follows: The poor and the needy. These are individuals, and those under their care, to live on. By the poor and needy is meant the people whose income or salaries, or whatever material goods they have, fall short of the cost of living in a given environment and economy. The poor and the needy should be given what will suffice them and their families for one full year. The needy who want to get married and have no means should be given enough for this purpose, and so, too, the student who needs money for tuition, rent, food, and books. The working poor should be given supplementary Zakaat. But the wealthy, or any person with enough income to live on should not be given Zakaat, even if they asked for it. Instead, they should be warned and admonished for asking for what does not belong to them. In a hadith reported by Abdullah bin `Umar, the Messenger of Allah (saas) stated: "A man keeps on asking others for something till he comes on the day of Resurrection without any piece of flesh on his face." (Bukhari/Muslim). This hadith indicates a humiliating appearance before Allah (SWT) that awaits a person who asks illegally. Some said: this hadith implies Allah will punish a person with the very limb, the face, that he used to impress on others to give him their money unlawfully. In another hadith reported by Abu Hurairah, the Messenger of Allah said: "Whoever asks people for their money so as to get rich, he is asking for flames of fire. It is up to him to ask for more or less (he should beware)." (Muslim) This hadith indicates the severity of the punishment, the more one asks the more punishment, the less one asks the less the punishment. In another hadith, reported by Hakeem bin Hizaam said: I begged the Messenger of Allah and he gave me. I begged again, and he gave me. I begged again and he gave me. He then said: "This money is green and sweet; he who receives it from people with a cheerful heart, Allah will bless him in it; he who receives it, with an avaricious mind would not be blessed in it. He will be like the person who eats without being satisfied; and the upper hand is better than the lower hand" (Muslim) This hadith gave an analogy between money and green, ripened fruit that people love to eat. Thus, it indicates that both are greatly loved but easily finished. For money that is easy come easy go, one must be careful about the punishment that awaits the illegal eater. If a person asks for Zakaat and there are no signs of wealth, and he does not know that he should not ask, or a person who is well and able, who can work, but does not; if these people do not know that it is not permissible for them to ask, it may be given anyway. In a hadith reported by Ahmed, Abu Dawud, and Nasa'e, two men came to the Messenger of Allah (saas) and asked for Zakaat. He looked at them closely and found them strong and able, he said, "If you want I will give you. But you should know that the wealthy or an able person who can work has no share in Zakaat" (Ahmad) Those who administer the Zakaat department, assigning people for collecting, bookkeeping, making lists of people eligible for Zakaat, and a financial calendar. These people will receive Zakaat as compensation for their work, even if they are wealthy. This does not include a person who works as an agent for one or two wealthy people to take Zakaat for himself. They should donate their time for Zakaat disbursement and do it with honesty and truthfulness. If they can not, they should be paid or rewarded for their time. In a hadith related by Abu Musa Al-Ashi`ari (raa), the Messenger of Allah said: "A trustworthy Muslim executor is the one who executes completely what has been entrusted to him of Zakaat money in good faith." (Bukhari) That is, he will give the Zakaat money to any of the eligible recipients of Zakaat. He should carry on the duty voluntarily, but if he can not distribute the money without being paid, the Zakaat payer should pay him for his work. The payment for the service of distributing Zakaat should not come out of Zakaat money. The new converts to Islam whose hearts we want to harmonize into the fold of Islam, either because their faith is weak or we are afraid of their being harmed, should be given Zakaat to strengthen their Iman or until we no longer fear their harm. The bonds person who has contracted with his master to buy himself out of bondage deserve Zakaat and should be given enough to pay off their debt to the master and be freed themselves; similarly, Muslim prisoners of war if their freedom is tied to monetary payment, deserve Zakaat sufficient enough to secure their release. On the other hand, if a pearson accidently killed someone and have no means to pay off the blood money, he should be helped from Zakaat funds. The people in debt are of two kinds: (A) The guarantor, who takes the responsibility of someone else's debt so as to reconcile the two warring parties, to extinguish the fire of fitnah between them. If the person requests Zakaat money to pay off this debt he should be given it, which will encourage him to continue in this noble cause. In a hadith reported by Qubaysah Al-Hilaaly (raa), he said I was under debt (hamaalah) and I came to the Messenger (saas) and begged him to help me pay it off. The Messenger told him: "Wait until we receive charity, so we will command that it be given to you." However, the Messenger stated: "O Qubaysah, begging is not permitted except for one of three categories of people: A man who has incurred debt (as guarantor to reconcile blood wit) for him begging is permissible till he pays that off, after which he must stop it; a man whose property has been destroyed by calamity which has smitten him; for him begging is permissible till he gets what will support life or will provide him reasonable subsistence; and a man who has been smitten by poverty, the genuineness of which should be confirmed by three knowledgeable members of his people; for him begging is permissible till he gets what will support him, or will provide him subsistence. Besides these three, Qubaysah, begging is forbidden for every other persons, and one who engages in such consumes that which is forbidden." (Muslim) (B) Whoever incurs debt and has no money to pay it back will be given from Zakaat to help pay his debt, whether the amount is large or small; or his creditor should be paid directly on his behalf, so long as it is paid off. Zakaat can be given in the path of Allah. By this is meant to finance a Jihad effort in the path of Allah, not for Jihad for other reasons. The fighter (mujahid) will be given as salary what will be enough for him. If he needs to buy arms or some other supplies related to the war effort, Zakaat money should be used provided the effort is to raise the banner of Islam. The wayfarer. This is the traveller who in a strange land runs out of money. He or she deserves Zakaat, enough money to take him back to his country, even if he is wealthy and can find someone to loan him the money. On his part, he should take with him on his trip sufficient money, if he is wealthy, so that he will not need Zakaat. Zakaat money can not be used to pay off other obligations, such as giving Zakaat money to people you are obligated to take care of by law; or Zakaat money can not be used to pay for hotel and food expenses. It is, however, permissible to give Zakaat to a wife or family member, provided it is not part of their daily living expense money, but is needed to pay off a debt for one's wife if she can not pay it. So is the case for one's parents if they can not pay their debt. Zakaat money may be given to members of the family for their expenses if one is not obligated to take care of them financially. The wife can pay off a debt of her husband with Zakaat money, because he may be among the eight eligible recipients and she is not obligated to spend on him as he is on her. The eight eligible recipients of Zakaat can be denied their right to Zakaat without proof from Al-Qur`an or Sunnah. In a hadith reported by Ibn Mas`ud, his wife Zaynab heard the Messenger of Allah order women to give Zakaat, so she asked the Messenger (saas): " O Messenger of Allah, you commanded us to give Zakaat, and I have jewelry that I wanted to assess for Zakaat, but my husband Abdullah bin Mas`ud claimed that his son deserves it more than anyone." The Messenger replied: Your husband Ibn Mas`ud is right. Your son deserves your charity more than anyone." In another hadith reported by Salman bin `Aamir, he said the Messenger of Allah said: " Charity to the poor is only charity, but charity to the rest of kind is charity and maintenance of relations (sillah)." (Nisaee) No loan should be written off as Zakaat because Zakaat is taken and given. Allah (SWT) said: "Of their goods take alms...." (Al-Qur`an, 9: 103) And in a Hadith the Messenger has been reported as saying: "Allah has mandated on you Zakaat to be taken from the wealthy and to be given to the poor." Thus, writing off debt is not taken. For instance, If you loan a person money, you can not write off that loan as a Zakaat. However, it could be written off as sadaqah charity. Furthermore, loan, delinquent or not, is considered an absent money, therefore, it should not be transacted in Zakaat. for Zakaat is assessed only in cash in hand. Besides, debt money is valued less than cash in the hand, and using that money for alms is like exchanging good money for bad. The assessor of alms should try to give his Zakaat to an eligible person, but if he makes a mistake and gives it to an ineligible person it is accepted. In a hadith related by Abu Hurairah, he said the Messenger said: "A man expressed his intention to give charity, so he came with his charity and placed it in the hand of an adulteress. In the morning the people were talking and saying charity was given to an adulteress last night. The donor said: O Allah, to thee be the Praise - charity to an adulteress! He then again expressed his intention to give charity, so he went out with it and placed it in the hand of a rich person. In the morning the people were talking and saying charity was given to a rich person. The donor said, O Allah to You be the praise - charity to a rich man! He then expressed his intention to give charity, so he went out with his charity and placed it in the hand of a thief. In the morning the people were talking and saying charity to the thief. So the man said, O Allah to You be the praise (what a misfortune that charity has been given) to the adulteress, the rich and the thief! Then someone came to him and told him your charity has been accepted. As for the adulteress the charity might become the means whereby she might restrain from fornication. The rich man might perhaps learn a lesson and spend from what Allah has given him, and the thief might thereby restrain from committing theft. (Muslim/ Bukhari) http://www.islamfortoday.com/beliefs.htm
How does a muslim get to Heaven, saved, reach a state of perfect harmony with God? How does a muslim get to Heaven, saved, reach a state of perfect harmony with God? A6: A Muslim is one who accepts Islam as the religion of GOD to follow. The Arabic word "Islam" is derived from the word "Salam" which means peace. Islam simply means submitting yourself peacefully in worshiping and believing in the One True Living Undivided GOD Almighty. If a person believes in Allah Almighty as One GOD and Muhammad is His Messenger, then that person is a Muslim. Allah Almighty said in the Noble Quran "The religion before Allah is Islam...(The Noble Quran, 3:19)" So according to the Noble Quran, Islam is the religion of Allah Almighty that we must follow. Allah Almighty is not a GOD to fear; He said: "Nay-whoever submits his whole self to Allah and is a doer of good He will get his reward with his Lord; on such shall be no fear, nor shall they grieve. (The Noble Quran, 2:112)" He is also the Most Merciful and Most Forgiving; see Noble Verses 2:163, 2:173, 3:89, 2:199, 3:155, 4:17, and many more for proofs. Allah Almighty is our real friend; "(O Muslims) Your (real) friends are Allah, His Messenger [Muhammad], and the (Fellowship Of) Believers, those who establish regular prayers and regular charity, and they bow down humbly (in worship). (The Noble Quran, 5:55)" And also "Who can be better in religion than one who submits his whole self to Allah, does good, and follows the way of Abraham the true of faith? For Allah did take Abraham for a friend. (The Noble Quran, 4:125)" Allah Almighty is close and listens to our prayers; "When My servants ask thee concerning Me, I am indeed close (to them): I listen to the prayer of every suppliant when he calleth on Me: Let them also, with a will, Listen to My call, and believe in Me: That they may walk in the right way. (The Noble Quran, 2:186)" Allah Almighty forgives pretty much all sins except idol worshiping and trinity beliefs; "Allah forgiveth not that partners should be set up with Him; but He forgiveth anything else, to whom He pleaseth; to set up partners with Allah is to devise a sin most heinous indeed. (The Noble Quran, 4:48)." Therefore, Islam forms the direct relationship between a Muslim and His Creator Allah Almighty as long as a Muslim believes in One True GOD. There is no middle man between a Muslim and His Creator; "It was We Who Created man, and We know what dark suggestions his soul makes to him: for We are nearer to him than (his) jugular vein. (The Noble Quran, 50:16)" "When My servants ask thee concerning Me, I am indeed close (to them): I listen to the prayer of every suppliant when he calleth on Me: Let them also, with a will, Listen to My call, and believe in Me: That they may walk in the right way. (The Noble Quran, 2:186)" The Muslim's faith and righteousness will both make him live in perfect harmony with Allah Almighty. A continuation to my answer from sister Jacqueline S. Waheed; may Allah Almighty always be pleased with her: "A: One of the basic arguments raised by non-Muslims, especially Christians, against Islam concerns the concept of salvation. They say that in Christianity, one is saved by faith, whereas in Islam one must earn their salvation through good deeds. Unfortunately, many Muslims fall into the trap of defending the position imposed on them by these non-Muslims. This then provides the Christians with a basis for their entire Jesus-Father-Crucifixion-Salvation framework. They then go on to argue that salvation is a gift from God that cannot be earned. But if the true Islamic concept is made clear, the Christian has no basis to attack Islam. Many times, Muslims fail to realize that the Islaamic concept of salvation is not based upon good deeds, but is based primarily upon faith. In the dozens of times Allah Almighty talks in the Quran about salvation, he always states, "Those who believe and do good deeds." Belief is always mentioned before deeds or works. When one converts to Islaam, one does not do it by doing some good work but rather through realizing and believing that there is but one God and Muhammed peace be upon him is his last messenger. Non-Muslims may perform good works as well, but what sets them apart from Muslims is their lack of IMA’AN (Aqeedah) [faith], or belief. The reason that the good works of the non-believers are worthless in the hereafter is because of their disbelief. Unless a person's imaan or aqeedah is not correct, all his good deeds are worthless. One of the more popular Hadiths of the Prophet peace be upon him states, "All actions are based upon intentions," implying that the purpose, intent, or imaan behind your action is what you get rewarded for; the actual action is really a consequence of the belief. Another Hadith states, "A man came to the Prophet peace be upon him and asked, 'When will the day of judgment come?' The Prophet peace be upon him replied, 'What have you prepared for the judgment day that you are so concerned for it?' He replied, 'I do not have any good deeds in my account, but I do have one thing: I love Allah and His Messenger peace be upon him.' The Prophet peace be upon him then said, 'In that case, do not worry; you will be with those whom you love.'" (Agreed Upon). This Hadith also confirms the Islaamic position of placing aqeedah and belief before actions. For example, Allah Almighty says in various parts of the Quran, "The believers you will find praying..." He does not say the people who are praying are believers. It is the belief that brings about the action, but the converse is not always true. Another Hadith of the Prophet peace be upon him states, "Unless one loves Allah and Allah's Messenger more than one's own self his imaan is not complete."
need advise on learning programming language? since i am using computer from 5 to 6 years.i have good command over computers internet etc. now i want to start to learn programming from basic to advance. i dont have any knowledge of language fundamentals. i have seen VB 2005 i have designed some basic interfaces in it. but later i came to know that i must have good concept of OOPS or C or c++. few told me you cant learn VB2005 without learning vb 6 or Vb .net 2003. if i will start learning that it will take 6 or more months and than VB2005. its not look great for me. i dont want develop hardcore giant and multinetwork applications. i am planning to develop midrange of applications relating to inventory accounts etc. my question is it is possible to learn directly VB 2005 or i have to learn vb 6 and more. i always wonder how can u lern writing lots of codes betwen the lines. guide me in this more suggetions also.
Objectivity - Subjectivity & Trigger Effect? Bear with me if my post seems - apparently at times - irrelevant, but the description may be very relevant & refreshing of how The Interplay of Objectivity & Subjectivity revealing the dynamic interactions in our thinking processes - hence awareness & behavior Here some background : - I'd like to suggest using the term "exploratory experimentation" instead of "therapia in the multiplex" . - This is Goethe's approach of understanding our internal / external world. Not the color itself I'm interested here - but its Metaphor & phylosophy (now I understand why Goethe himself was the only one regard his Theory of Colors is his Best accomplisment) : "Newton's and Goethe's respective approaches to color illustrate two very different approaches to experimental research. We call them theory-oriented and exploratory experimentation. Theory-oriented experimentation is often regarded as the only relevant kind: It corresponds roughly to the "standard" view in the philosophy of science that experiments are designed with previously formulated theories in mind and serve primarily to test or demonstrate them. Such a view was stated forcefully by Karl Popper, who wrote, "The theoretician puts certain definite questions to the experimenter, and the latter, by his experiments, tries to elicit a decisive answer to these questions, and to no others. . . . Theory dominates the experimental work from its initial planning up to the finishing touches in the laboratory."8 According to this view, it makes sense to perform an isolated experiment, and in particular an experimentum crucis, designed to judge between competing hypotheses. Newton largely followed such an approach in his experiments on color. By contrast, exploratory experimentation has been relatively neglected by historians and philosophers of science. Its defining characteristic is the systematic and extensive variation of experimental conditions to discover which of them influence or are necessary to the phenomena under study. The focus is less on the connection between isolated experiments and an overarching theory, and more on the links among related experiments. Exploratory experimentation aims to open up the full variety and complexity of a field, and simultaneously to develop new concepts and categories that allow a basic ordering of that multiplicity. Exploratory experimentation typically comes to the fore in situations in which no well-formed conceptual framework for the phenomena being investigated is yet available; instead, experiments and concepts codevelop, reinforcing or weakening each other in concert. Exploratory experimentation often results in the establishment of a hierarchy within a realm of phenomena. At the pinnacle are those phenomena--Goethe calls them primordial--that involve only the essential conditions and that are therefore attributed a special status. All other effects can be deduced or explained from those elementary ones by progressively complicating the experimental arrangement and adding new conditions. The connection between a particular effect and an elementary phenomenon is revealed by establishing a chain of intermediate effects. In his methodological essay The Experiment as Mediator Between Object and Subject,9 Goethe described the result of such an approach as a "series of experiments that border on one another closely and touch each other directly; and which indeed, if one knows them all exactly and surveys them, constitute as it were a single experiment. . . ." He regarded this care to connect the "closest to the closest" as an experimental analog of mathematical deduction, which "on account of its deliberateness and purity reveals every leap into assertion." In that context, isolated experiments are not very informative, let alone demonstrative, as they well might be in theory-oriented work. The difference is nicely illustrated by the exchange between Newton and an early critic, the Liège Jesuit Anthony Lucas, who brought forward many new experiments (including variations of Newton's own), which he claimed could not be accounted for by Newton's theory. Newton's response was to insist that one "try only the experimentum crucis [Opticks, book 1, part 1, experiment 6]," for "where one will do, what need of many?"10 " By : http://www.physicstoday.org/vol-55/iss-7/p43.html - Connections - The Trigger Effect (Connections was a ten-episode documentary television series created and narrated by science historian James Burke) : Again, not science per se, but focus on how we think & act (individually & collectively) that making our World as it has been & will be Sources : http://video.google.com/videoplay?docid=-2010590024183774407&q=genre%3Adocumentary+duration%3Along&hl=en http://www.palmersguide.com/jamesburke/billotto_con1.html Hope you all enjoy Cheers
What about Skeptics of Buddhism, like us ? Please Patiently read everything.? Buddhism for beginners (and sceptical Westerners) Introduction Now that Buddhism is such a fast-growing religion in the West, a lot of Westerners are attracted to its rational approach and rejection of an all-powerful deity. But all too often we Westerners quickly get stuck on the idea of rebirth and the various cultural traditions that have become a part of Buddhism in Asia. I've been there myself - wondering if rebirth is for real, if karma is scientific, if Buddhism is rational, why I have to bow to a statue, and so on - and I almost gave up at one point. I've noticed also that some Westerners pop up on the Internet looking for others who've converted to Buddhism, hoping they can discover the trick to becoming a Buddhist despite a materialist upbringing. So this page is a mixture of useful resources and my own personal experiences in fully accepting Dharma as a way of life. I hope it will be of some use to others on the same path. •Where should I start? •What is Buddhism? •Are rebirth and karma for real? •What is our purpose in life? •What's the difference between Theravada and Mahayana? •Which tradition should I choose? •How do I become a Buddhist? •Which are good books to read? Where should I start? If there's one place you should not start, it's reincarnation/rebirth. Newcomers to Buddhism tend to open every book at the section on rebirth because what happens to us after we die is all-important in the monotheistic culture we come from. But the Buddha wasn't teaching rebirth as the goal of life. He said many times, "I teach suffering, and the way out of suffering." That was his message, to make nirvana (Pali: nibbana) - the end of suffering - the goal. So the place to start is with the basics, the Four Noble Truths and a practice aimed at reducing suffering. If this seems worthwhile to you, you're on your way. In fact, the best way to start is by doing a lot of reading. You need to know about the basic principles of Buddhism, its founder, its history, the different traditions, and what it can do for you. Even though there's a lot of stuff available free on the Internet, I still think a well-written book is the best way to go. For all of the above, try John Snelling's The Buddhist Handbook : A Complete Guide to Buddhist Schools, Teaching, Practice, and History or Gill Farrer-Halls' The Illustrated Encyclopedia of Buddhist Wisdom (which is also a handbook). These two books are both excellent primers to start off with. There's also a short overview titled What is Buddhism? from the Buddhist Society of Western Australia. For inspiring books written by Western monks who really understand Westerners' problems, try Ajahn Sumedho's The Mind and the Way : Buddhist Reflections of Life or Ajahn Jagaro's True Freedom, which is available online: •Chapter 1: True Freedom •Chapter 2: Compassion - The Natural Expression of Awakening •Chapter 3: Buddhism and God •Chapter 4: Beyond Boredom and Depression •Chapter 5: Buddhism and Vegetarianism •Chapter 6: Death and Dying Another book that's a must-read is Thich Nhat Hanh's little-known masterpiece, Old Path, White Clouds : Walking in the Footsteps of the Buddha, a beautiful and easy-to-read story of the Buddha's life drawn from accounts in the Pali Canon and illustrated with line drawings. For a thorough explanation of the nuts and bolts of the teachings and practice, check out Ayya Khema's Being Nobody, Going Nowhere : Meditations on the Buddhist Path (very good at showing how ego rules our lives) or Henepola Gunaratana's Eight Mindful Steps to Happiness : Walking the Buddha's Path. There are a lot of good books on Dharma (Pali: Dhamma), but I'd recommend starting of with the original Theravada Buddhism and checking out the Mahayana traditions like Zen and Tibetan when you have a grasp of the basics. What you read will depend on what particular problems brought you to Buddhism in the first place. Some authors, the Dalai Lama and Thich Nhat Hanh, for example, have written books on anger management. But it's important to practise too. In addition to following the Five Precepts, try practising Right Speech, generosity, compassion, being less self-centred, being less addicted to pleasures of the senses and being less concerned with possessions. And once you have a good grasp of the basic teachings and different traditions, it will be time to start meditating. Your situation in life may affect your practice and progress. If you live near a temple or Buddhist group, you'll be able to listen to Dharma talks, make Dharma friends and be with a community of like-minded people. If you don't, there are always the Internet and Buddhist forums such as E-Sangha and the Buddhist Society of Western Australia. I personally live in a Buddhist country where the majority of people don't understand the deeper teachings of Buddhism, so their focus is on making merit for a better rebirth and participating in ceremonies. So I rely a lot on the Internet, on Amazon and a few friends. I rarely go to temples. What is Buddhism? The following article is from the website of the Buddhist Society of Western Australia. The author explains karma and rebirth in the traditionally accepted way and is somewhat sceptical about the origins of the Mahayana sutras, but otherwise it's an excellent overview of Buddhism. Introduction For more than 2,500 years, the religion we know today as Buddhism has been the primary inspiration behind many successful civilizations, the source of great cultural achievements and a lasting and meaningful guide to the very purpose of life for millions of people. Today, large numbers of men and women from diverse backgrounds throughout our world are following the Teachings of the Buddha. So who was the Buddha and what are His Teachings? The Buddha The man who was to become the Buddha was born Siddhattha Gotama around 2,600 years ago as a Prince of a small territory near what is now the Indian-Nepalese border. Though he was raised in splendid comfort, enjoying aristocratic status, no amount of material pleasure could satisify the enquiring and philosophic nature of the young man. At the age of 29 he left palace and family to search for a deeper meaning in the secluded forests and remote mountains of North-East India. He studied under the wisest religious teachers and philosophers of his time, learning all they had to offer, but he found it was not enough. He then struggled alone with the path of self- mortification, taking that practice to the extremes of asceticism, but still to no avail. Then, at the age of 35, on the full moon night of May, he sat beneath the branches of what is now known as the Bodhi Tree, in a secluded grove by the banks of the river Neranjara, and developed his mind in deep but luminous, tranquil meditation. Using the extraordinary clarity of such a mind with its sharp penetrative power generated by states of deep inner stillness, he turned his attention to investigate upon the hidden meanings of mind, universe and life. Thus he gained the supreme Enlightenment experience and from that time on he was known as the Buddha. His Enlightenment consisted of the most profound and all-embracing insight into the nature of mind and all phenomena. This Enlightenment was not a revelation from some divine being, but a discovery made by Himself and based on the deepest level of meditation and the clearest experience of the mind. It meant that He was no longer subject to craving, ill-will and delusion but was free from their shackles, having attained the complete ending of all forms of inner suffering and acquired unshakeable peace. The Teachings of the Buddha Having realized the goal of Perfect Enlightenment, the Buddha spent the next 45 years teaching a Path which, when diligently followed, will take anyone regardless of race, class or gender to that same Perfect Enlightenment. The Teachings about this Path are called the Dhamma, literally meaning "the nature of all things" or "the truth underlying existence". It is beyond the scope of this pamphlet to present a thorough description of all of these Teachings but the following 7 topics will give you an overview of what the Buddha taught: 1. The way of Inquiry The Buddha warned strongly against blind faith and encouraged the way of truthful inquiry. In one of His best known sermons, the Kalama Sutta, the Buddha pointed out the danger in fashioning one's beliefs merely on the following grounds: on hearsay, on tradition, because many others say it is so, on the authority of ancient scriptures, on the word of a supernatural being, or out of trust in one's teachers, elders, or priests. Instead one maintains an open mind and thoroughly investigates one's own experience of life. When one sees for oneself that a particular view agrees with both experience and reason, and leads to the happiness of one and all, then one should accept that view and live up to it! This principle, of course, applies to the Buddha's own Teachings. They should be considered and inquired into using the clarity of mind born of meditation. Only when one sees these Teachings for oneself in the experience of insight, do these Teachings become one's Truth and give blissful liberation. The traveller on the way of inquiry needs the practice of tolerance. Tolerance does not mean that one embraces every idea or view but means one doesn't get angry at what one can't accept. Further along the journey, what one once disagreed with might later be seen to be true. So in the spirit of tolerant inquiry, here are some more of the basic Teachings as the Buddha gave them. 2. The Four Noble Truths The main Teaching of the Buddha focuses not on philosophical speculations about a Creator God or the origin of the universe, or on a heaven world ever after. The Teaching, instead, is centred on the down-to-earth reality of human suffering and the urgent need to find lasting relief from all forms of discontent. The Buddha gave the simile of a man shot by a poison-tipped arrow who, before he would call a doctor to treat him, demanded to know first who shot the arrow and where the arrow was made and of what and by whom and when and where ... this foolish man would surely die before his questions could be well answered. In the same way, the Buddha said, the urgent need of our existence is to find lasting relief from recurrent suffering, which robs us of happiness and leaves us in strife. Philosophical speculations are of secondary importance and, anyway, they are best left until after one has well trained the mind in meditation to the stage where one has the ability to examine the matter clearly and find the Truth for oneself. Thus, the central Teaching of the Buddha, around which all other teachings revolve, is the Four Noble Truths: 1.That all forms of being, human and otherwise, are afflicted with suffering. 2.That the cause of this suffering is Craving, born of the illusion of a soul (see below, note 7). 3.That this suffering has a lasting end in the Experience of Enlightenment (Nibbana) which is the complete letting go of the illusion of soul and all consequent desire and aversion. 4.That this peaceful and blissful Enlightenment is achieved through a gradual training, a Path that is called the Middle Way or the Eightfold Path. It would be mistaken to label this Teaching as 'pessimistic' on the grounds that it begins by centring on suffering. Rather, Buddhism is 'realistic' in that it unflinchingly faces up to the truth of life's many sufferings and it is 'optimistic' in that it shows a final end of the problem of suffering - Nibbana, Enlightenment in this very life! Those who have achieved this ultimate peace are the inspiring examples who demonstrate once and for all that Buddhism is far from pessimistic, but it is a Path to true Happiness. 3. The Middle Way or Eightfold Path The Way to end all suffering is called the Middle Way because it avoids the two extremes of sensual indulgence and self-mortification. Only when the body is in reasonable comfort but not over-indulged has the mind the clarity and strength to meditate deeply and discover the Truth. This Middle Way consists of the diligent cultivation of Virtue, Meditation and Wisdom, which is explained in more detail as the Noble Eightfold Path. 1.Right Understanding 2.Right Thought 3.Right Speech 4.Right Action 5.Right Livelihood 6.Right Effort 7.Right Mindfulness 8.Right Concentration Right Speech, Action and Livelihood constitute the training in Virtue or Morality. For a practising Buddhist it consists of maintaining the five Buddhist Precepts, which are to refrain from: 1.Deliberately causing the death of any living being; 2.Intentionally taking for one's own the property of another; 3.Sexual misconduct, in particular adultery; 4.Lying and breaking promises; 5.Drinking alcohol or taking stupefying drugs which lead to lack of mindfulness. Right Effort, Mindfulness and Concentration refer to the practice of Meditation, which purifies the mind through the experience of blissful states of inner stillness and empowers the mind to penetrate the meaning of life through profound moments of insight. Right Understanding and Thought are the manifestation of Buddha-Wisdom which ends all suffering, transforms the personality and produces unshakeable serenity and tireless compassion. According to the Buddha, without perfecting the practice of Virtue it is impossible to perfect Meditation, and without perfecting Meditation it is impossible to arrive at Enlightenment Wisdom. Thus the Buddhist Path is a Gradual Path, a Middle Way consisting of Virtue, Meditation and Wisdom as explained in the Noble Eightfold Path leading to happiness and liberation. 4. Kamma Kamma means 'action'. The Law of Kamma means that there are inescapable results of our actions. There are deeds of body, speech or mind that lead to others' harm, one's own harm, or to the harm of both. Such deeds are called bad (or 'unwholesome') kamma. They are usually motivated by greed, hatred or delusion. Because they bring painful results, they should not be done. There are also deeds of body, speech or mind that lead to others' well being, one's own well being, or to the well being of both. Such deeds are called good (or 'wholesome') kamma. They are usually motivated by generosity, compassion or wisdom. Because they bring happy results, they should be done as often as possible. Thus much of what one experiences is the result of one's own previous kamma. When misfortune occurs, instead of blaming someone else, one can look for any fault in one's own past conduct. If a fault is found, the experience of its consequences will make one more careful in the future. When happiness occurs, instead of taking it for granted, one can look to see if it is the result of good kamma. If so, the experience of its pleasant results will encourage more good kamma in the future. The Buddha pointed out that no being whatsoever, divine or otherwise, has any power to stop the consequences of good and bad kamma. The fact that one reaps just what one sows gives to the Buddhist a greater incentive to avoid all forms of bad kamma while doing as much good kamma as possible. Though one cannot escape the results of bad kamma, one can lessen their effect. A spoon of salt mixed in a glass of pure water makes the whole very salty, whereas the same spoon of salt mixed in a freshwater lake hardly changes the taste of the water. Similarly, the result of a bad kamma in a person habitually doing only a small amount of good kamma is painful indeed, whereas the result of the same bad kamma in a person habitually doing a great deal of good kamma is only mildly felt. This natural Law of Kamma becomes the force behind, and reason for, the practice of morality and compassion in our society. 5. Rebirth The Buddha remembered clearly many of His past lives. Even today, many Buddhist monks, nuns and others also remember their past lives. Such a strong memory is a result of deep meditation. For those who remember their past life, Rebirth is an established fact which puts this life in a meaningful perspective. The Law of Kamma can only be understood in the framework of many lifetimes, because it sometimes takes this long for Kamma to bear its fruit. Thus Kamma and Rebirth offer a plausible explanation to the obvious inequalities of birth; why some are born into great wealth whereas others are born into pathetic poverty; why some children enter this world healthy and full-limbed whereas others enter deformed and diseased... The fruits of bad Kamma are not regarded as a punishment for evil deeds but as lessons from which to learn, for example, how much better to learn about the need for generosity than to be reborn among the poor! Rebirth takes place not only within this human realm. The Buddha pointed out that the realm of human beings is but one among many. There are many separate heavenly realms and grim lower realms, too, realms of the animals and realms of the ghosts. Not only can human beings go to any of these realms in the next life, but we can come from any of these realms into our present life. This explains a common objection against Rebirth that argues "How can there be Rebirth when there are ten times as many people alive today than there were 50 years ago?" The answer is that people alive today have come from many different realms. Understanding that we can come and go between these different realms, gives us more respect and compassion for the beings in these realms. It is unlikely, for example, that one would exploit animals when one has seen the link of Rebirth that connects them with us. 6. No Creator God The Buddha pointed out that no God or priest nor any other kind of being has the power to interfere in the working out of someone else's Kamma. Buddhism, therefore, teaches the individual to take full responsibility for themselves. For example, if you want to be wealthy then be trustworthy, diligent and frugal, or if you want to live in a heaven realm then always be kind to others. There is no God to ask favours from, or to put it another way there is no corruption possible in the workings of Kamma. Do Buddhists believe that a Supreme Being created the universe? Buddhists would first ask which universe do you mean? This present universe, from the moment of the 'big bang' up to now, is but one among countless millions in Buddhist cosmology. The Buddha gave an estimate of the age of a single universe-cycle of around 37,000 million years, which is quite plausible when compared to modern astrophysics. After one universe- cycle ends another begins, again and again, according to impersonal law. A Creator God is redundant in this scheme. No being is a Supreme Saviour, according to the Buddha, because whether God, human, animal or whatever, all are subject to the Law of Kamma. Even the Buddha had no power to save. He could only point out the Truth so that the wise could see it for themselves. Everyone must take responsibility for their own future well-being, and it is dangerous to give that responsibility to another. 7. The Illusion of Soul The Buddha taught that there is no soul, no essential and permanent core to a living being. Instead, that which we call a 'living being', human or other, can be seen to be but a temporary coming together of many activities and parts - when complete it is called a 'living being', but after the parts separate and the activities cease it is not called a 'living being' anymore. Like an advanced computer assembled of many parts and activities, only when it is complete and performs coherent tasks is it called a 'computer', but after the parts are disconnected and the activities cease it is no longer called a 'computer'. No essential permanent core can be found which we can truly call 'the computer', just so, no essential permanent core can be found which we can call 'the soul'. Yet Rebirth still occurs without a soul. Consider this simile: on a Buddhist shrine one candle, burnt low, is about to expire. A monk takes a new candle and lights it from the old. The old candle dies, the new candle burns bright. What went across from the old candle to the new? There was a causal link but no thing went across! In the same way, there was a causal link between your previous life and your present life, but no soul has gone across. Indeed, the illusion of a soul is said by the Buddha to be the root cause of all human suffering. The illusion of 'soul' manifests as the 'Ego'. The natural unstoppable function of the Ego is to control. Big Egos want to control the world, average Egos try to control their immediate surroundings of home, family and workplace, and almost all Egos strive to control what they take to be their own body and mind. Such control manifests as desire and aversion, it results in a lack of both inner peace and outer harmony. It is this Ego that seeks to acquire possessions, manipulate others and exploit the environment. Its aim is its own happiness but it invariably produces suffering. It craves for satisfaction but it experiences discontent. Such deep- rooted suffering cannot come to an end until one sees, through deep and powerful meditation, that the idea 'me and mine' is no more than a mirage. These seven topics are a sample of what the Buddha taught. Now, to complete this brief sketch of Buddhism, let's look at how these Teachings are practised today. Types of Buddhism One could say that there is only one type of Buddhism and that is the huge collection of Teachings that were spoken by the Buddha. The original Teachings are found in the 'Pali Canon', the ancient scripture of Theravada Buddhism, which is widely accepted as the oldest reliable record of the Buddha's words. Theravada Buddhism is the dominant religion in Sri Lanka, Burma, Thailand, Cambodia and Laos. Between 100 to 200 years after the passing away of the Buddha, the Sangha (the monastic community) split over the political question of 'Who runs the Sangha?' A controversy over some monastic rules was decided by a committee of Arahats (fully Enlightened monks or nuns) against the views of the majority of monks. The disgruntled majority resented what they saw as the excessive influence of the small number of Arahats in monastery affairs. From then on, over a period of several decades, the disaffected majority partially succeeded in lowering the exalted status of the Arahat and raising in its place the ideal of the Bodhisattva (an unenlightened being training to be a Buddha). Previously unknown scriptures, supposedly spoken by the Buddha and hidden in the dragon world, then appeared giving a philosophical justification for the superiority of the Bodhisattva over the allegedly 'selfish' Arahat. This group of monks and nuns were first known as the 'Maha Sangha', meaning 'the great (part) of the monastic community'. Later, after impressive development, they called themselves the 'Mahayana', the 'Greater Vehicle' while quite disparagingly calling the older Theravada 'Hinayana', the 'Inferior Vehicle'. Mahayana still retains most of the original teachings of the Buddha (in the Chinese scriptures these are known as the 'Agama' and in the Tibetan version as the 'Kangyur') but these core teachings were mostly overwhelmed by layers of expansive interpretations and wholly new ideas. The Mahayana of China, still vibrant in Taiwan, reflects an earlier phase of this development, the Mahayana of Vietnam, Korea and Japan (mostly Zen) is a later development, and the Mahayana of Tibet and Mongolia is a much later development still. Buddhism's relevance to the world today Today, Buddhism continues to gain ever wider acceptance in many lands far beyond its original home. Here in Australia, many Australians through their own careful choice are adopting Buddhism's peaceful, compassionate and responsible ways. The Buddhist Teaching of the Law of Kamma offers our society a just and incorruptible foundation and reason for the practice of a moral life. It is easy to see how a wider embracing of the Law of Kamma would lead any country towards a stronger, more caring and virtuous society. The Teaching of Rebirth places this present short lifetime of ours in a broader perspective, giving more meaning to the vital events of birth and death. The understanding of Rebirth removes so much of the tragedy and grief surrounding death and turns one's attention to the quality of a lifetime, rather than its mere length. From the very beginning, the practice of meditation has been at the very heart of the Buddhist Way. Today, meditation grows increasingly popular as the proven benefits to both mental and physical well being become more widely known. When stress is shown to be such a major cause of human suffering, the quieting practice of meditation becomes ever more valued. Today's world is too small and vulnerable to live angry and alone, thus the need for tolerance, love and compassion is so very important. These qualities of mind, essential for happiness are formally developed in Buddhist meditation and then diligently put into practice in everyday life. Forgiveness and gentle tolerance, harmlessness and peaceful compassion are well known trademarks of Buddhism, they are given freely and broadly to all kinds of beings, including animals of course, and also, most importantly, to oneself. There is no place for dwelling in guilt or self-hatred in Buddhism, not even a place for feeling guilty about feeling guilty! Teachings and practices such as these are what bring about qualities of gentle kindness and unshakeable serenity, identified with the Buddhist religion for 25 centuries and sorely needed in today's world. In all its long history, no war has ever been fought in the name of Buddhism. It is this peace and this tolerance, growing out of a profound yet reasonable philosophy, which makes Buddhism so vitally relevant to today's world. Are rebirth and karma for real? Is rebirth for real - either as a human or in one of the other realms? This is the question most Westerners ask as soon as they become interested in Buddhism. Karma (Pali: Kamma) - the law of cause and effect - operates across multiple lifetimes, but where's the proof that there is any life other than the current one? It's a complex subject and each tradition has its own explanation. It isn't uncommon for different teachers in the same tradition to have a different take on rebirth. One thing's for sure, there is no scientific proof of rebirth (yet). There are rational explanations, but they all rest on unprovable assumptions. One way to approach the question of rebirth is suggested by Thanissaro Bhikkhu, who says, "You don't have to believe in rebirth, you just have to take it as a working hypothesis." Other teachers, such as Ajahn Summedho, have a similar view, that since we can never know what will happen after death, it makes sense to practise Dharma (Pali: Dhamma) and live this life in the best way possible. Some well-known monks, Ajahn Brahm and P.A. Payutto among them, say that when meditators reach the third or fourth jhana (level of absorbtion) they are able to "read their past lives" as the Buddha did and experience the truth of rebirth. But this ability is by no means universal, even among meditation masters. Another explanation championed by Buddhadasa, Thailand's most revered monk, is that rebirth in a series of physical bodies is "conventional talk" to make the subject understandable for the masses, but in "Dharma talk" what the Buddha really meant was that each life was the arising of the ego in the mind. So we experience "death" and "rebirth" (of the ego) many times each day. Similarly, the six realms of existence all correspond to states of mind. In the same way, the cause and effect of karma can be observed in our own mental states - when we do good deeds it results in a wholesome mental state, when we do bad deeds, we experience unwholesome mental states. This rational explanation of rebirth and karma doesn't necessarily exclude the traditional view. It augments it. What works for me is to take both of them as working hypotheses and practise accordingly. Recalling the Buddha's story about the man shot with a poisoned arrow, if we need to have every detail of the teaching proved to us at the outset, we'll be dead before we start practising. What is our purpose in life? The traditional answer to this is that our purpose is to attain nirvana and stop the endless cycle of rebirths and suffering. But the idea of a general purpose for mankind suggests that someone or something created that purpose, which in turn suggests an omnipotent deity. The way I think of it is that we have no pre-ordained purpose. We evolved, and here we are. Because we also evolved language and conceptual thinking, we got stuck with this concept of a self, an ego that makes us feel separate from everything else. The ego needs constant reassurance of its importance, which is why we cling to our views and defend them fanatically, and why we are constantly criticizing others. Our ego rules our lives. It is terrified of being snuffed out. We handle this in different ways. Some of us have lots of kids so we can feel that a part of us lives on forever through our descendants. Some of us perform heroic deeds so that our names will live on in history forever. Some of us get onto Ripley's Believe It Or Not with the world's longest moustache or beating the world record for smashing melons with our head, or some such nonsense, so that we'll achieve digital immortality. Some of us cling to the idea that a god will give us eternal life in some form after death. For those of us who don't find this pseudo-immortality or unguaranteed immortality satisfying, there's a need to create our own purpose in life. This is where Buddhism fits the bill nicely. Instead of being ruled by the ego and its fears, get rid of it! Being rid of the ego and the suffering it brings is what Ajahn Jagaro called "True Freedom" - a very appealing idea for all of us. If we don't achieve true freedom in this life, we should get another chance in a future life. But simply diminishing the ego and increasing freedom in this life seems like a worthwhile purpose to me. What's the difference between Theravada and Mahayana? To preserve the monastic order, the Buddha set down 227 rules for a bhikkhu (monk) to observe and 311 for a bhikkhuni (nun). Before his death (known as parinirvana) he said that some minor rules could be changed. Within a short time of his passing away there was disagreement over what could be changed and different sects emerged. The more reformist sects later called themselves Mahayana (greater vehicle) and referred to the conservative sects as Hinayana (lesser vehicle). The only conservative sect remaining today is Theravada, which is prevalent in Sri Lanka, Burma and Thailand. Theravada recognises the Pali Canon as its scriptures and a variety of ancient Theravadin commentaries. Whereas Theravada spread to the south and east, Mahayana moved to the northwest through what is now Pakistan and Afghanistan and then across Central Asia to China, Tibet, Vietnam, Korea and Japan. For historical reasons, the language of Mahayana scriptures was Sanskrit and that of Theravada was Pali. Hence the difference in spelling of some common Buddhist terms: Nirvana/Nibbana, Sutra/Sutta, Karma/Kamma, Dharma/Damma, etc. Westerners are more familiar with Mahayana Sanskrit terms. Mahayana also has its own scriptures in addition to the Pali Canon, the most important of which is the Lotus Sutra. These sutras are purported to be the Buddha's secret "higher" teachings, which were handed down only to those who were ready for them - an idea emphasised at the beginning of the Lotus Sutra. Apart from a modified monastic code which made monasticism possible in harsh environments such as Tibet, Mahayana emphasises the Bodhisattva Ideal, where a man vows not to achieve final enlightenment until all sentient beings have been saved. So anyone helping others to achieve enlightenment can be considered a bodhisattva. In Theravada, the term bodhisattva usually refers only to the historical Buddha in his previous lives. Historically, some Mahayanists consider Theravadins to be selfish for seeking enlightenment only for themselves, while some Theravadins consider Mahayanists to have deviated from what the Buddha taught. The various sutras and sects of Mahayana reflect different ways of reaching enlightenment appropriate for different people with different levels of ability. Because of this, a number of "mythical" buddhas and bodhisattvas are revered and used as objects of meditation. Theravadins revere only the historical Buddha and only his image is seen in temples. Mahayana tends to emphasise the concept of sunyata (void-ness) in its teachings and tends to have a more specific idea of what passes from rebirth to rebirth (consciousness, comprising awareness and memory). Personally, I found that the more I read about Mahayana and the Tibetan tradition known as Vajrayana, the more I accepted that all sects are going in the same direction and there is no point in considering any one of them better than another. Which tradition should I choose? I suggest reading about Theravada first and then investigating the other traditions to see which suits you best. Your decision may also depend on your Buddhist friends and what is available where you live. As far as I know, the main traditions known in the West are Theravada, Tibetan, Zen, Pure Land and Nichiren. One myth that seems to have grown up over the years is that with Mahayana one can reach enlightenment in one lifetime whereas with Theravada it takes aeons. This notion seems to have been pushed by the Chinese Zen patriarchs, in particular Huang Po, as illustrated in The Zen Teaching of Huang Po. In modern times the idea has been spread by influential author-scholar John Blofeld, who translated Huang Po's works into English and wrote several excellent books on Buddhism. But it all seems pretty ridiculous because how could anyone know how many lives ago any particular person started consciously working towards enlightenment? Blofeld followed Zen and then Tibetan Buddhist Tantrism, describing both as the "Short Path." However, it isn't difficult to see that any tradition that emphasises meditation - as the Buddha did - will be a short path. In the past century, the Thai Forest Tradition is a good example of a Theravadin tradition that produced a number of enlightened masters. According to Blofeld, Mahayana and Tibetan Buddhism in particular offer ways of practice to suit people at every level. After all, not everyone has an aptitude for meditation. A lot of people prefer something simpler, such as praying, chanting, various forms of devotion and pilgrimages. He describes Zen and Theravada as "formless," meaning the practice is mostly just you and your mind. But in fact there's a lot more to both than just meditation. Tibetan Buddhism seems to attract Westerners because there are now a lot of Tibetan lamas and monasteries in the West, because of the charisma of the Dalai Lama, because it can be a "Short Path," because of its reputation for developing psychic powers and because of its many varied methods of practice. However, Tibetan Buddhism has absorbed much of the ancient, shamanistic Bon religion of Tibet, so it's wise to read up on Tibet thoroughly before committing to it. Zen attracts Westerners because it's something of a "back to basics" tradition with an emphasis on meditation and very little ritual. Sakyamuni, the historical Buddha, is revered rather than the other mythical buddhas and bodhisattvas of the Mahayana sutras. Although it originated in China, the type of Zen practised in the West is mostly Japanese. Theravada attracts Western practicioners because it is seen as the oldest and purest form of Buddhism, one that reveres only Sakyamuni and in theory concentrates on meditation. The Thai Forest Tradition which developed in the late 1800s was an effort to practise exactly as the Buddha did, wandering in the jungle and meditating in caves. Although the jungle is largely gone now, a number of Westerners joined Ajahn Chah's international monastery in the 1970s and later spread the practice in other countries: Ajahn Jagaro and Ajahn Brahm in Australia, Thanissaro Bhikkhu in the USA and Ajahn Sumedho in the UK. For a brief look at the origins of this tradition, see Thanissaro Bhikkhu's Customs of the Noble Ones. For a more detailed treatment, read Forest Recollections. Pure Land was once widespread in China and is still practised among Chinese around the world. A refined form of Pure Land (Jodo and Shin Jodo) developed in Japan and has spread to the West. Pure Land involves purifying the mind by chanting the name of the Amitabha (Amida) Buddha to gain help in reaching a realm after death from where it is easy to reach enlightenment. On a deeper level, Pure Land equals pure mind and Amitabha represents our own qualities rather than an external saviour. Pure Land is sometimes combined with Zen practice. Nichiren is a homegrown Japanese tradition advocating chanting of a phrase hailing the Lotus Sutra. An offshoot of Nichiren is the lay organisation, Sokka Gakai International. There are a few Buddhist sects and organisations that are controversial in some way, usually because of their founder/leader or his particular beliefs. Before getting involved with Sokka Gakai (SGI), the Friends of the Western Buddhist Order (FWBO), Shugden or Diamond Way (Karma Kagyu), you might want to google for information about their background. How do I become a Buddhist? Although there is a ceremony of taking the Three Refuges (the Buddha, the Dharma, and the Sangha), there isn't any "conversion" involved and you aren't required to renounce any other religion or beliefs. In fact, it seems to be more of a social statement to show others that you have become a Buddhist. In my opinion, once you accept the Buddha's teachings as a way of life and try to follow the Five Precepts for lay people, you're a Buddhist. For me, this involved a lot of reading Dharma and listening to Dharma talks on the Internet. Rather than read the scriptures (which are often difficult), I chose books by monks and nuns who already had a deep knowledge of Dharma through study and practice, and who had a talent for explaining it. I looked at how Buddhism developed over the millennia and decided to start off with Theravada, which is the original form of Buddhism based on the Pali Canon. Later, I investigated the various Mahayana traditions too. It was obvious to me that reducing the power of the ego to control our lives was a foundation of Buddhism. For my practice, I concentrated on Right Speech (a component of the Noble Eightfold Path) because I thought it would give the fastest results. I expected if I started being nice to people, eventually they'd be nicer to me. That happened, but much more than that. I found myself examining my intentions every time I felt like defending my views, arguing with someone, contradicting them, criticizing them, comparing myself with them or judging them in any way at all. Pretty soon it was obvious that much of what I said or did was designed to boost my sense of self-worth and that "true freedom" was to escape this tyranny of the ego. Later I started meditating, since this is the only way to experience the truth of the teaching rather than just understanding them intellectually. Even though the majority of people born into Buddhism may not meditate, it's essential for the serious Buddhist. Some Westerners have a problem with whether they are or aren't a Buddhist, usually because they still have some belief in god or because they haven't come to believe in rebirth. The following talk by Ajahn Jagaro, a Western monk of the Thai Forest Tradition, will be helpful for anyone asking himself, "Am I a Buddhist?" ________________________________________ Am I a Buddhist? by Ajahn Jagaro Teaching people who have only recently encountered Buddhism I am often asked the question "How do you become a Buddhist?" or "How do you know when you are a Buddhist?" This type of enquiry is indeed healthy and to be encouraged not only amongst those new to Buddhism but also for people born and raised as Buddhists. So go ahead and ask yourself: "Am I a Buddhist?" I expect that there will be many who will answer "Yes" and those who say "No", but I wonder how many will be thinking "Oh ... Ahm,.. I don't know." So let us contemplate this business of being a Buddhist a bit more. To begin our enquiry it may be worthwhile to know what the Buddha said on the matter. The following episode is taken from the Buddhist scriptures (Anguttara Nikaya, Vol IV): "Once, the Lord dwelt amongst the Sakyans in the Banyan Tree Monastery at Kapilavatthu, and while there, Mahanama the Sakyan came to him and asked; "How, Lord, does one become a lay disciple?" "When one has taken refuge in the Buddha, the Dhamma and the Sangha, then one is a lay disciple". "How, Lord, is a lay disciple virtuous?" "When a lay disciple abstains from killing, stealing, sexual misconduct, lying and drinking intoxicants, then he is virtuous." Here the Buddha clearly states that by taking refuge in the Buddha, Dhamma and Sangha one becomes a disciple or, in modern terminology, a Buddhist. The classical formula of going for refuge, which has been passed down from the time of the Buddha is as follows; Buddham Saranam Gacchami (I go for refuge to the Buddha) Dhammam Saranam Gacchami (I go for refuge to the Dhamma) Sangham Saranam Gacchami (I go for refuge to the Sangha) However one does not become a Buddhist through the mere repetition of these words nor by the performance of any other ceremony ritual or initiation. On the other hand, though one has not performed any ceremony or ritual, one may still be a Buddhist. Put simply, this means that no one can make you a Buddhist nor can anyone stop you from being a Buddhist. It is a volitional choice that one makes when one has sufficient confidence in the Teacher and the Teaching. In the commentaries to the scriptures it explains this as, "It is an act of consciousness devoid of defilements, motivated by confidence in and reverence for the Triple Gem"... Here I would like to relate something of my own experience to help explain this point. When I first came in contact with Buddhism I did not consider myself a religious person. If anything, I thought of myself as an atheist and felt that religion had little relevance to real life. However, I did find the Buddha's Teachings and in particular the practice of meditation very appealing. I had a desire to find out more about it and this lead me into a monastery where I was eventually ordained as a monk. One day a young Thai student, wanting to practise his English, casually asked me "Are you a Buddhist?" But in my mind I wondered whether or not I was a Buddhist. I must confess that it was a strange position to be in - a Buddhist monk who doesn't know whether he is a Buddhist! Yet that situation persisted for over a year before the meaning of both the question and the answer became clear to me. During that year as I continued to study and practise the Dhamma I began to feel very comfortable with the teaching and increasingly confident that this was the way for me. With this came the conscious recognition that I had chosen the Buddha as my Teacher and considered him as the embodiment of the spiritual ideals of peace and liberation. I had also chosen to follow the path contained in his Teaching (the Dhamma) being confident that it would lead to liberation. And while on this path I would seek the guidance and try to emulate the example of all the noble disciples who constitute the Sangha. It was indeed wonderful to discover that I was a Buddhist and not just a Buddhist monk! Now becoming a Buddhist does not mean that one has to either agree with or believe in everything that is taught or practised by all the countless Buddhist sects and groups throughout the world. Nor do we have to believe that it is the only way and that all the other religions are no good. It simply means that having looked at and probed into this teaching of the Buddha, having tried it and having seen that it does work, one has confidence in it and chooses to take refuge in the Buddha, the Dhamma, and Sangha. However if you are still unsure as to whether you are a Buddhist or you are not, don't worry about it, just keep on practising. With Metta, Jagaro Bhikkhu. ________________________________________ If you found this page useful or have any comments you can contact me at craigo@tale ofgenji.org. [ links | home | bibliography ]
Physics Question. Kinematics in 1 Direction? I'm having trouble with this concept question: Two objects are thrown vertically upward, first one, and then, a bit later, the other. Is it possible that both reach the same maximum height at the same instant? Account for your answer. I'm implying that there is gravity, these are basic objects that can't propel themselves, and that air resistance is ignored. But I can't be completely sure about all of that.
programming language selection adivise? since i am using computer from 5 to 6 years.i have good command over computers internet etc. now i want to start to learn programming from basic to advance. i dont have any knowledge of language fundamentals. i have seen VB 2005 i have designed some basic interfaces in it. but later i came to know that i must have good concept of OOPS or C or c++. few told me you cant learn VB2005 without learning vb 6 or Vb .net 2003. if i will start learning that it will take 6 or more months and than VB2005. its not look great for me. i dont want develop hardcore giant and multinetwork applications. i am planning to develop midrange of applications relating to inventory accounts etc. my question is it is possible to learn directly VB 2005 or i have to learn vb 6 and more. i always wonder how can u lern writing lots of codes betwen the lines. guide me in this more suggetions also.
How many people have considered suicide because of math classes? I don't mean to make fun or mock a serious thing like suicide, but it's a legitimate question. Our educational system is flawed in that you are forced to take classes that you are not mentally configured to do well in - for example, I really really struggle with math. I do very well in real world applications with numbers, for example accounting and econ, those make sense. Math problems where it's just how to take gibberish numbers and get some other gibberish kill me. I'm a very visual person, I don't remember specifics, I remember concepts, so a formula will cause me problems but I can explain economic theories with graphs all day long. My question is this - how many people, forced to take more math than a basic business degree should have to take (calculus), have considered suicide solely because of that class? Admins who require useless math for a non-math related degree should be charged with murder. I have other problems but this is the first time I've thought like this. Taranto - S