Sociology and Anthropology Essay Example for Free

Sociology and Anthropology Essay A. The Science of Sociology and Anthropology Sociology is the scientific study of human society and its origins, development, organizations, and institutions. ] It is a social science which uses various methods of empirical investigation and critical analysis to develop a body of knowledge about human social activity, structures, and functions. A goal for many sociologists is to conduct research which may be applied directly to social policy and welfare, while others focus primarily on refining the theoretical understanding of social processes. Subject matter ranges from the micro level of individual agency and interaction to the macro level of systems and the social structure. The traditional focuses of sociology include social stratification, social class, culture, race and ethnicity, gender and sexuality, social mobility, religion, secularization, law, and deviance. As all spheres of human activity are affected by the interplay between social structure and individual agency, sociology has gradually expanded its focus to further subjects, such as health, medical, military and penal institutions, the Internet, environmental sociology, political economy and the role of social activity in the development of scientific knowledge. Anthropology is the study of humans, past and present. To understand the full sweep and complexity of cultures across all of human history, anthropology draws and builds upon knowledge from the social and biological sciences as well as the humanities and physical sciences. A central concern of anthropologists is the application of knowledge to the solution of human problems. Historically, anthropologists in the United States have been trained in one of four areas: sociocultural anthropology, biological/physical anthropology, archaeology, and linguistics. Anthropologists often integrate the perspectives of several of these areas into their research, teaching, and professional lives. Sociology and anthropology are separate, but related, branches of the social sciences that study humans and society.  Once anthropology and sociology were similar in how they studied humans, but in the early part of the 20th century, their methodologies and foci diverged. B. The Development of Sociology and Anthropology The history of Anthropology and Sociology is long and full of invaluable insights into the human condition. It provides a mirror that reaches deep into ourselves and explains why we do things that are sometimes contradictory to logic, and most often in alliance with societal standards. For these reasons, Anthropology and Sociology have remained highly esteemed fields of study and continue to flourish as a library of social thought grows. August Comte was the first to coin the term sociology. He was not the first to create theories of sociology, but was the first to proclaim himself a sociologist. Comte was a functionalist who believed every aspect of society served a purpose. He is most famous for his idea of social statics and dynamics. Social statics is the study of social order, whereas social dynamics is the study of social change and progress. Dividing the study of sociology into these two categories created two different frames of reference from which sociology could be studied (Collins and Makowsky 26). The next significant development in sociology came with Karl Marx. Marx was a conflict theorist who believed that all aspects of society could be explained as a struggle between two or more opposing groups. There were three parts to Marxs theory. First, there was his sociology which established the class system (Collins and Makowsky 34). This system included the capitalists, or bourgeois, who owned the means of production and profited from exploiting workers, or the proletariat (Collins and Makowsky 40). Next, Marxs politics explained that a class struggle for power would be won by the group that best suits the evolving economy (Collins and Makowsky 36). Since the only way for the capitalist to profit is by exploiting the worker, and the worker cannot profit on his own because he does not own the means of production, capitalists could drive wages lower and lower until the workers revolt (Collins and Makowsky 41). Finally, Marx speculated that this revolt would occur because the worker would be gaining less from their work than what they put in. This was his social/political philosophy (Collins and Makowsky 45). At around the same time in the field of Anthropology the predominant school of thought was becoming the social evolutionists. These theorists used Charles Darwins theory of evolution to explain society (Collins and Makowsky 85). Herbert Spencer said that societies were like organisms in that they went from simple to complex and independent to interdependent. However, societies were not like organisms because they were not organized similarly or interconnected (Collins and Makowsky 85-86). Sir Edward Burnett Tylor was another social evolutionist who believed that all cultures were derived from a single body of information and that certain societies had less and others more (McGee and Warms 27). Lewis Henry Morgan perpetuated this idea by claiming that there were three types of societies: savage, barbarian, and civilized (McGee and Warms 41). The aspects of the society that determined how evolved the culture was along this scale were how people gained subsistence, the system of government, language, family, religion, house life and architecture, and the type of ownership of property (McGee and Warms 42). The three stages could be defined along the lines of inventions and discoveries and the types of primary institutions (McGee and Warms 46). Some years after the social evolutionists established their theories of Anthropology, Emile Durkheim made an impact on Sociology. Like Comte, he too was a functionalist. Durkheim created many theories, among them the most notable being that of the function of crime and Social Facts. Durkheim believed that the function of crime was to unify members of society. Crime provides a principle behind which most members of society can stand behind and become united. The repercussions of crime also teach the youth the norms and values of a society (Collins and Makowsky 105). Durkheim is also commended for his theory of Social Facts. A Social Fact is determined by a society and is not true across all societies, whereas facts are true across all societies (McGee and Warms 88). Another sociologist who was working at the same time as Emile Durkheim was Max Weber. Weber was a symbolic interactionalist who believed that all interactions in society represented a deeper characteristic of society. However, Weber was also a Marxist who deemed class, power, and status the foundation of society (Collins and Makowsky 120-121). Weber spent much of his time explaining the forms of government. He described two types of government: Patrimonialism and Bureaucracy. In Patrimonialism, positions in government were awarded via traditional legitimacy, or birth-right (Collins and Makowsky 126). No special skills were needed to fulfill job requirements and there were generally few to no rules. In Bureaucracy, people were appointed or elected for positions. This system used rational-legal legitimacy and contained a hierarchy. Bureaucracy required a great amount of specialization and included many rules and regulations (Collins and Makowsky 127). Two other symbolic interactionalists who made significant contributions to sociology around this time were Charles Horton Cooley and George Herbert Mead. Cooley developed the concept of the Looking-Glass self. The principle had three dimensions. First, people look at themselves as they think others see them. Then, they look for judgments others may be making about them. And finally, they evaluate those judgments and adjust their behavior accordingly (Collins and Makowsky 167). Mead also created a model of the self. In Meads theory, the first stage we encounter is the me. This is a stage in which we anticipate stimuli and react with formulated responses. As we mature, we enter the I where we are now able to see the expectations society has of us and we react with conditioned responses (Collins and Makowsky 174). After we are able to identify ourselves as part of a community, we adjust our actions to best suit the interests of the community (Collins and Makowsky 175). A new school of Anthropology developed shortly after the theories of Cooley and Mead. The school was Historical Particularism and it drew upon the work of Franz Boas and Alfred L.  Kroeber. Historical Particularism brought with it the idea that each society has a unique history based on different paths of development and therefore, no society is inferior to the next (McGee and Warms 130). Boas believed that one must immerse oneself in a culture in order to understand it and draw conclusions. This was starkly different to the anthropologists before him who used comparative studies to examine other cultures. Boas used ethnographic studies to document cultures that were about to be lost because of contact with the outside world (131-132). Kroeber was Boas student, however Kroeber took a different approach to anthropology. He did not believe that the individual played a significant role in the development of society, whereas Boas did (McGee and Warms 133). Kroebers major contribution to anthropological theory was his Eighteen Professions. These professions were eighteen beliefs about social evolution which Kroeber did not agree with. He believed that social evolution began on an assumption that society evolves like organisms, and did not believe heory should include assumptions (McGee and Warms 141). Three equally influential anthropologists of the same time period were Bronislaw Malinowski, Alfred Reginald Radcliff-Brown, and Edward Everet Evans-Pritchard. All three belonged to the Structural Functionalist school of anthropology. Structural Functionalists sought to understand the underlying structure of society. The most notable Structural Functionalist was Malinowski. He studied the Kula trade in New Guinea with the Trobriand Islanders. Malinowski discovered that necklaces and bracelets being exchanged in this system were not just gifts between tribes. They were in fact creating a relationship between the tribes so that other goods, such as food, could be traded freely because of the established bond between the two tribes (McGee and Warms 161). Radcliffe-Brown is best known for his research on the relationship a child holds with his or her mothers brother. He hypothesized that the mothers brother acts as a second, or surrogate, mother to the child whereas the father of the child acts as a disciplinarian. In addition, the child has access to the mothers brothers food and property if the mother dies and the mothers brother helps when the child is sick or if the mother is no longer capable of caring for the child. This explains the positive relationship that the mothers brother has with the child, and the negative relationship a child has with his or her father (McGee and Warms 177). Previous theorists such as Sigmund Freud had speculated that a negative relationship a son had with his father was a result of jealousy the son felt because the father was having sex with the mother (Collins and Makowsky 148). The last of the Structural Functionalists was Evans-Pritchard. He developed the idea of a Segmentary Lineage System. This was a system by which people see themselves in relationship to each other depending on how closely related they are to each other. For example, even if an individual is friends with someone from another family, they will take the side of a member of their own family before defending the friend outside their bloodline (McGee and Warms 191). During this time, another school of anthropology was developing. This was the school of Culture and Personality. Culture and Personality was defined by three themes: the relationships between culture and human nature, culture and individual personality, and culture and society typical socialization. It was pioneered by two anthropologists; Ruth Fulton Benedict and Margaret Mead (McGee and Warms 206). Benedicts major contribution was the highly influential concept of cultural relativism. Cultural relativism asserted that there are no superior or inferior cultures, only different cultures. Benedict also stressed that cultural configuration established the personality of its members. She was primarily interested in culture and human nature (McGee and Warms 209). Mead was chiefly concerned with culture and the individual. Her major contribution was a study on Sex and Temperament in Three Primitive Societies. Mead studied three tribes: the Mundugumor, the Arapesh, and the Tchambuli. In the Mundugumor tribe, both sexes were aggressive head hunters. In the Arapesh tribe, both men and women were gentle and calm problem solvers. In the Tchambuli tribe, men were apt to gossip and provided nurturing while women were dominant. Since all three of these systems were very different from the western, patriarchal way of thinking, they contributed significantly to the study of anthropology (McGee and Warms 222). Another movement in anthropological thought began in this time period. It was called Cultural Ecology and Neo-Evolutionary Thought. Pioneered by Julian Steward and George Peter Murdock and focused on how societies adapt to their environments as a measurement of evolution (McGee and Warms 225). When Boas made ethnographic studies a standard in anthropology, cross-cultural studies had been abandoned. Murdock revived the practice of cross-cultural studies and created the Human Relations Area Files. This was a collection of my volumes documenting the organization of various cultures around the world (McGee and Warms 263). Murdock also contributed significantly to the study of divorce. He hypothesized that a stable marriage is more likely if one or more of three factors are in place. First, a bride price helped to secure a marriage because there was no obligation to repay the price and therefore marriage was profitable. Second, arranged marriage would stabilize a marriage. The final factor that would ensure the stability of a marriage was the crow. This is a situation in which women are stolen and would not be returned because this is a sign of weakness (McGee and Warms 265-266). Steward is responsible for the distinction between culture type and culture core. A societys culture type is how a culture uses a specific technology to exploit the environment. Culture core accounts for the features of a culture that play a role. Knowing both the culture type and core of a society can prove useful when studying how the society aintains subsistence (McGee and Warms 228). Up until this point in history, few if any sociologists had touched upon race. Then, the rise of the black sociologist occurred in the form of W. E. B. DuBois. DuBois was a Marxist and saw blacks as the modern day proletariat. He believed it was segregation that kept black from obtaining jobs and in turn bad jobs led blacks to lower economic status. DuBois believed the only way to create chang e was through education, though he admitted that education was useless under segregation (Collins and Makowsky 196). DuBois also suggested that blacks have a double consciousness. Blacks feel caught between two identities: one black, and one American. These two identities divert blacks attention from fulfilling either identity to its fullest extent. It also places undue mental stress on African-Americans to keep switching identities to match their circumstances (Farganis 180). Several years later, Erving Goffman, another symbolic interactionalist, contributed his theory of Dramaturgy. Goffman stated that each one of us has a back stage and a front stage. The back stage is who we really are when we think we are not being judged. Goffman categorizes this as a accurate identity. The front stage is the act we put on for the rest of society to see. This is what Goffman labels a fabricated identity (Farganis 360). There are four steps to managing a fabricated identity. First, one must control the setting. Then, an individual puts on a personal front. Next, one will play the part they have created. And finally, the individual must manage the audience (Farganis 366-367). Another influential sociologist was Michele Foucault. He belonged to the new movement of Contemporary European Thought under the umbrella of Post-Modernism. Foucault suggested that over time, societies discourse, or presumed truths, have changed. For example, during the middle ages, society at large made the assumption that everything in the world could be explained through religion. However, during the enlightenment, the discourse of western thought shifted to look towards science for an answer to all phenomena (Faganis 411). In post-modernism, sociologists propose that there are no ultimate truths that science, religion, or any other institution can define (Farganis 413). At the same time, Claude Levi-Strauss is studying language from an anthropological standpoint. His major contribution to the field is through his inclination to approach linguistics from a structuralist point of view. Levi-Strauss asserts that language should be studied to discover the underlying structures that create societies. Previous theorist such as Boas thought language was important to study because it showed how we categorize the world (McGee and Warms 335). Around this time, Sally Slocum is attempting to perform a Feminist Critique. Female anthropologists and sociologist of the past had too often focused on the importance of men in society and glossed over the contributions of women. Slocum pointed out that women are second class citizens in most societies because of their association with nature which was seen as untamed and therefore dangerous. Men were associated with culture because they were the controllers of culture. This created an image of men as being the more civilized of the two genders. Women were aligned with nature because of their ability to bear children and the work they commonly did producing, instead of killing as men often did (McGee and Warms 419). These anthropologists and sociologists of the past have provided current thinkers with a basis for further research and exploration. Today, Anthropology and Sociology are growing fields of interest across the world. Thousands of anthropologists and sociologists chip away at lifes major questions every day. As the canon of literature grows, human beings grow closer and closer towards self-actualization.

Chapter 16 Summary Essay Example for Free

Chapter 16 Summary Essay In this chapter we are going to learn about therapy, treating psychological disorders, evaluating psychotherapies, the biomedical therapies, and preventing psychological disorders. You have three ways on how to treat disorders. They are psychotherapy, biomedical therapy, and eclectic approach. Psychotherapy is treatment involving psychological techniques consisting of interactions between some seeking to overcome difficulties and a trained therapist. Biomedical therapy is prescribed medicine that acts differently on every persons physiology. Lastly eclectic approach is an approach on the clients problems which uses various forms of therapy. Sigmund Freuds psychoanalysis was the first of the therapies to be formed. The techniques that we have are resistance, interpretation, and transferring. Interpretation is noting supposed dream meanings and other significant behaviors and events in order to promote insight. We have psychodynamic therapies which is a tradition that views on individuals when they respond to unconscious forces and childhood experiences. There are three psychotherapy skeptics which are people often need therapy when they are in crisis, clients need to believe that doing therapy will eventually help them with their problems, and clients need to speak kindly to their therapist and to respect what they have to say. Many studies are digested by what they call meta-analysis. Various therapies which have three benefits. These benefits are hope for demoralized people, a new perspective of the way we look at things, and a trusting, caring, empathetic relationship. The emotion between the client and his/her thera pist is called therapeutic alliance which is a key concept to being a therapist. In our world we have antipsychotic drugs, antidepressant drugs, and mod-stabilizing medications. Antipsychotic drugs are drugs used to schizophrenia and other severe disorders. While antidepressant drugs are used to treat depression and anxiety disorders. Electroconvulsive therapy is a therapy for severely depressed patients which is a brief electric current sent through the brain.

The Concept Of Charity In Islam Religion Essay

The Concept Of Charity In Islam Religion Essay The paper which I am going to right is about Islamic concept of charity. The concept is not new for so many people because every religion of the world preached that charity is a way of bringing justice to society. But here I would like to explain different forms of charity in Islam, their differences and its impact on society. Charity is for those in need. This is general principle which enjoins us to help people in need, be they good or bad, on the right path or not, Muslims or non-Muslims. No one should judge in these matters. The foremost ends in charity should be Gods pleasure and our own spiritual good. The concept of charity in Islam is thus linked with justice. It is not limited to the redressed of grievances. It implies apart from the removal of handicaps, the recognition of the right that every human being has to attain the fullness of life.   The definition of charity in Islamic tradition differs somewhat from its interpretation in other contexts. The Quran states: And be steadfast in your prayer and pay charity; whatever good you send forth for your future, you shall find it with Allah, for Allah is well aware of what you do . Charity is central to a Muslims life. Prophet Muhammad (PBUH) said No wealth (of a servant of Allah) is decreased because of charity. There are misconceptions by some people regarding Islamic concept of Charity. They think that Islam is taking Charity by force in the name of Zakat. But this is not reality. Islam does not force anyone to give charity. This is third pillar of Islam and its reward will be given in after world. The following five words are the most frequently used words to describe charity in the Noble Quran: 1. Infaq fi Sabil Allah (spending in the path of Allah).    Infaq Meaning spending benevolently 2. Ihsan Meaning the doing of good or (kindness and consideration) 3. Zakah  Ã‚   Meaning growth or purification 4. Sadaqah Derived from the root sidq and meaning truth, and comes to signify charitable deed 5. Khayrat Meaning good deeds Here two basic concepts will be explained that is Zakat and Sadaqah where Zakat is obligatory charity and Sadaqah is voluntarily Charity. DEFINITION AND IMPLICATION OF ZAKAT (ALMS GIVING) Zakat, is derived from the verb zaka, (which means to thrive, to be wholesome,[to be pure) and signifies purification. The Noble Quran referring to the purification of wealth states: Of their wealth take alms to purify and sanctify them ZakÄ t or alms giving, one of the Five Pillars of Islam, is the giving of a small percentage of ones possessions (surplus wealth) to charity, generally to the poor and needy. It is often compared to the system of tithing and alms, but it serves principally as the welfare contribution to poor and deprived Muslims, although others may have a rightful share. It is the duty of an Islamic community not just to collect zakat but to distribute it fairly as well. Zakat is a multi facial concept. In one form it is an act of worship while in other form it is the carrying out of social service. It is thus not just the payment of a tax as it is generally understood but is rather an act of religious significance. Muslims fulfil this religious obligation by giving a fixed percentage of their surplus wealth. Zakat has been paired with such a high sense of righteousness that it is often placed on the same level of importance as offering Salat. Muslims see this process also as a way of purifying themselves from their greed and selfishness and also safeguarding future business. In addition, Zakat purifies the person who receives it because it saves him from the humiliation of begging and prevents him from envying the rich. Its importance and centrality to Islam results in the punishment for not paying when able are very severe. Muslim jurists agree that zakat is obligatory on the Muslim who has reached puberty, who is sane, who is free, and who owns the minimum assigned nisab throughout Islamic history; denying Zakat equals denying the Islamic faith. However, Muslim jurists differ on the details of zakat, which may include rate, the exemptions, and the kinds of wealth that are zakatable. Zakatable refers to assets subject to zakat according to Islamic examples and directives. Some scholars consider the wealth of children and insane individuals zakatable. Some scholars consider all agricultural products zakatable; others restrict zakat to specific kinds only. Some consider debts zakatable. Similar differences exist for business assets and womens jewellery. Some require certain minimum nisab for zakatability. THE PAYMENT OF ZAKAT Zakat is obligatory on every sane adult Muslim who is malik al-nisab, i.e., who possesses wealth equivalent to the monetary value of 20 Dinar of gold or 200 Dirham of silver. In the case of Muslims below the age of puberty and those Muslims who are insane, Zakat is obligatory on their wealth and their guardians are entrusted to pay it on their behalf. The law stipulates that once a year (after the completion of one lunar year) Zakat must be calculated and 2.5% is to be deducted from a malik al-nisabs wealth (cash, savings, investments, gold and silver) and donated as Zakat. ZAKAT AS AN ACT OF WORSHIP Zakat is in spirit an act of worship and in its external form the discharging of a social service. It is, therefore, not a levy or a tax, but is rather an act of worship. That is why the Noble Quran often mentions the observance of Salah alongside the giving of Zakat: ÙˆÙÅ ½ÃƒËœÃ‚ £Ãƒâ„¢Ã… ½Ãƒâ„¢Ã¢â‚¬Å¡Ãƒâ„¢Ã‚ Ãƒâ„¢Ã…  Ãƒâ„¢Ã¢â‚¬ ¦Ãƒâ„¢Ã‚ Ãƒâ„¢Ã‹â€ ÃƒËœÃƒâ„¢Ã¢â‚¬â„¢ ØلؠµÃƒâ„¢Ã… ½Ãƒâ„¢Ã¢â‚¬ËœÃƒâ„¢Ã¢â‚¬Å¾ÃƒËœÃƒâ„¢Ã… ½ÃƒËœÃ‚ ©Ãƒâ„¢Ã… ½ ÙˆÙÅ ½ÃƒËœÃ‚ ¢ÃƒËœÃ‚ ªÃƒâ„¢Ã‚ Ãƒâ„¢Ã‹â€ ÃƒËœÃƒâ„¢Ã¢â‚¬â„¢ Øلؠ²Ãƒâ„¢Ã… ½Ãƒâ„¢Ã¢â‚¬ËœÃƒâ„¢Ã†â€™Ãƒâ„¢Ã… ½ÃƒËœÃƒËœÃ‚ ©Ãƒâ„¢Ã… ½ ÙˆÙÅ ½Ãƒâ„¢Ã¢â‚¬ ¦Ãƒâ„¢Ã… ½ÃƒËœ Ø ªÃƒâ„¢Ã‚ Ãƒâ„¢Ã¢â‚¬Å¡Ãƒâ„¢Ã… ½ÃƒËœÃ‚ ¯Ãƒâ„¢Ã‚ Ãƒâ„¢Ã¢â‚¬ËœÃƒâ„¢Ã¢â‚¬ ¦Ãƒâ„¢Ã‚ Ãƒâ„¢Ã‹â€ ÃƒËœÃƒâ„¢Ã¢â‚¬â„¢ لؠ£Ãƒâ„¢Ã… ½Ãƒâ„¢Ã¢â‚¬  Ãƒâ„¢Ã‚ Ãƒâ„¢Ã‚ ÃƒËœÃ‚ ³Ãƒâ„¢Ã‚ Ãƒâ„¢Ã†â€™Ãƒâ„¢Ã‚ Ãƒâ„¢Ã¢â‚¬ ¦ Ù†¦Ãƒâ„¢Ã‚ Ãƒâ„¢Ã¢â‚¬ËœÃƒâ„¢Ã¢â‚¬  Ãƒâ„¢Ã¢â‚¬â„¢ Ø ®Ãƒâ„¢Ã… ½Ãƒâ„¢Ã…  Ãƒâ„¢Ã¢â‚¬â„¢ÃƒËœÃ‚ ±Ãƒâ„¢Ã‚  Ø ªÃƒâ„¢Ã… ½ÃƒËœÃ‚ ¬Ãƒâ„¢Ã‚ ÃƒËœÃ‚ ¯Ãƒâ„¢Ã‚ Ãƒâ„¢Ã‹â€ Ãƒâ„¢Ã¢â‚¬ ¡Ãƒâ„¢Ã‚  Ø ¹Ãƒâ„¢Ã‚ Ãƒâ„¢Ã¢â‚¬  ÃƒËœÃ‚ ¯Ãƒâ„¢Ã… ½ ØللّÙ†¡Ãƒâ„¢Ã‚  Ø ¥Ãƒâ„¢Ã‚ Ãƒâ„¢Ã¢â‚¬  Ãƒâ„¢Ã… ½Ãƒâ„¢Ã¢â‚¬Ëœ ØللّÙ†¡Ãƒâ„¢Ã… ½ Ø ¨Ãƒâ„¢Ã‚ Ãƒâ„¢Ã¢â‚¬ ¦Ãƒâ„¢Ã… ½ÃƒËœ Ø ªÃƒâ„¢Ã… ½ÃƒËœÃ‚ ¹Ãƒâ„¢Ã¢â‚¬â„¢Ãƒâ„¢Ã¢â‚¬ ¦Ãƒâ„¢Ã… ½Ãƒâ„¢Ã¢â‚¬Å¾Ãƒâ„¢Ã‚ Ãƒâ„¢Ã‹â€ Ãƒâ„¢Ã¢â‚¬  Ãƒâ„¢Ã… ½ Ø ¨Ãƒâ„¢Ã… ½ÃƒËœÃ‚ µÃƒâ„¢Ã‚ Ãƒâ„¢Ã…  ÃƒËœÃ‚ ±Ãƒâ„¢Ã…’ And be steadfast in your prayer and pay charity; whatever good you send forth for your future, you shall find it with Allah, for Allah is well aware of what you do Moreover, the Noble Quran emphasizes the importance of Zakat as follows: By no means shall you attain righteousness, unless you give of that which you love RECIPIENTS OF ZAKAT Allah (S.W.T) has mentioned paying of Zakat on multiple occasions like. Zakat is for the poor and the needy and those who are employed to administer and collect it, and for those whose hearts are to be won over, and for the freeing of human beings from bondage, and for those who are overburdened with debts and for every struggle in Gods cause, and for the wayfarers: this is a duty ordained by God, and God is the All-Knowing, the Wise. According to the Noble Quran, the lawful recipients of Zakat must be Muslims who belong to either one or more of the eight categories: (1) The poor (2) The needy (3) Those whose hearts are to be reconciled (4) Securing the freedom of those who are captives (5) Those that are genuinely in debt (6) Muslim employees (7) Those who engage in the cause of Allah I (8) The wayfarers DEFINITION OF SADAQAH The word Sadaqah is derived from the Arabic root verb sadaqah which means to be truthful and hence Sadaqah implies engaging in any righteous act in order to earn the mardat (pleasure) of Allah. SOME RULES PERTAINING TO SADAQAH There are three basic rules involved for Sadaqah to be divinely rewarded. Firstly, it must be donated in the name of Allah alone. Secondly, all monies donated must be from a legitimate source. Money that has been stolen or earned unethically is rendered void by Allah . Thirdly, all excess wealth is seen being owned by Allah and Muslims hold the wealth as trustees. Therefore, it is left up to individual Muslims to determine as to how much they are willing to give back to Him in the form of charity. SOME MITIGATING CONSEQUENCES OF SADAQAH According to the teachings of Islam, the giving of Sadaqah serves a number of functions. First and foremost is the expiation of sins. The believers are asked to give Sadaqah immediately following any divine transgression. It also serves to compensate for any shortcoming in any past payment of Zakah. Moreover, it also gives protection against falling victim to calamities. Furthermore, it wards off affliction in this world, and punishment on Day of Judgment. It is therefore recommended to give Sadaqah, irrespective whether it is at night or during the day, in secret or in public in order to seek God Almightys pleasure (Al-Baqarah, 2:274). Finally, it is generally believed that the constant giving of a little charity pleases God Almighty more than the occasional giving of much charity. DIFFERENCE BETWEEN ZAKAT AND SADAQAH It is important to differentiate between Zakat and Sadaqah. Zakat is the obligatory annual almsgiving which is determined on the basis of the value of ones wealth. Sadaqah on the other hand is superogatory charity, given by Muslims over and above their Zakat contribution. Moreover, every Muslim irrespective of his/her financial status can in actual fact participate in Sadaqah in view of the fact that Sadaqah is not necessarily restricted to monetary contributions, but can also be given in kind as specified in the Noble Quran, for example, feeding the poor (69:34; 90:11-16; 107:1-3), extending any form of support to the orphans (17:34; 76:8; 89:17; 90:15; 93:9, 107:2) and widows, advising or counselling, and volunteering ones services in the community. CONCLUSION Thus charity, on a generic level, plays a major role in Muslim society. One of the key purposes of the religion is grounded in a sense of community, which is fostered by charity. The Noble Quran reassures those who engage in voluntary charity would be amply rewarded: Those who believe, and do deeds of righteousness, and establish regular prayers and regular charity, will have their reward with their Lord: On them shall be no fear, nor shall they grieve. From the Islamic point of view, wealth belongs to God and is held by human beings in trust; so for those whom Allah has blessed with wealth, it is a test; and Muslims should strive to pass this test by not becoming worshipers of hoarded wealth. They should rather use the wealth only in ways God has permitted and realize that the amount to be given is not really their money but, rather, it belongs to those who have less than they do. Islamic charity is one of those unique forms of worship that bring out both the individual and the social aspects of ibada worship. Consider its sociopolitical effects: it frees society from the ill feelings arising out of class hatred. It opposes an individualism that is blind to the travails of ones neighbors and stands against a socialism that shackles individual freedom. It fosters neither selfishness nor renunciation. It also strengthens a sense of brotherhood and establishes social cohesion. Islamic charity represents the unbreakable bond between members of the community, whom Prophet Mohammed described as like the organs of the body, if one suffers then all others rally in response. We are fortunate to have sufficient means to live a quality life, but there are millions of people who are less fortunate than ourselves. Many millions of children, women and men live in abject poverty. Things that we take for granted-regular meals, housing, education and healthcare-are considered luxuries in some of the worlds poorest countries. It is our duty to help them-because helping the poor and destitute is emphasized again and again in the Quran and in the other Holy Scripts and traditions. By working together we can help make a real difference and bring about positive change to many peoples lives. The rewards for being charitable are also manifold: charity purifies our wealth and God has promised us a great reward for being charitable towards our fellow human beings.

Expansion Of Arthurs Battle With The Giant :: essays research papers

Arthur turned his head in the direction the woman's gaze and there before him stood the giant that he had heard so much about during the past few days. It stood almost 20 feet off the ground and carried a club bigger than Arthur himself. The stench of rotting human corpses emanated from its disgusting body and insects of every sort imaginable crawled freely through its hair and under its skin. Arthur stood motionless, stunned for a moment by the unbelievable hideousness of the creature."How could a God who created the beauty of things such as the forests and mountains also be responsible for creating such filth?" thought Arthur. He then put his hand on his sword and grasped it tightly. Was this giant more than he could handle? Would his pride and honor lead him to his death? If Merlin was right, and God was not on his side, how could he expect to win this fight? Arthur's stomach began to churn as all these thoughts flew through his mind and he clenched Excalibur even tighter. The giant was carrying the bodies of twelve peasants on its back. The sight of the dead men and women the giant had so mercilessly killed enraged Arthur. This beast would pay dearly for its crimes if he had anything to do with it."May great God in heaven, who rules the world, give you a short life and shameful death! Surely you are the most foul fiend that was ever formed! Guard yourself, you dog, and prepare to die, for this day my hands will kill you!" exclaimed Arthur.The giant answered Arthur by raising its massive club and swinging it at him. Arthur could feel a gust of wind blow against him as the tree-sized club whipped through the air towards him. He raised his shield with his head covered in an attempt to block the giants blow. This was the worst part of fighting for Arthur, not being able to see what was happening, he would have to leave his fate up to God.The blow came quickly, completely jolting and stunning Arthur and shattering his shield into sawdust, but at least he was still alive. If God was to forsake him, today was not the day He did so. Arthur's strength and confidence grew after he survived the first blow for he believed God would protect him tonight.

Chicagos Negro :: Free Essays Online

Chicago's Negro When studying urban living spaces, one question that always comes to mind is how a particular urban space or neighborhood came into existence. I have grown up on the South Side of Chicago for the past 19 years in a community known as Pill Hill. My neighborhood, a middle-class Chicago neighborhood, came to gain its name because of all the doctors and health-care professionals who resided in the neighborhood in the 1960’s. In addition, I have also had the opportunity to live outside of the city in a northern suburb known as Highland Park: Along the lakefront of Chicago are some of the most affluent communities in the United States. In both median household income and per capita income, Northbrook, Highland Park, and Wilmette and among the nation’s ten wealthiest communities with a population of about 25,000 or more. There are other salient characteristics of these three communities: they are virtually all white and they have virtually no subsidized housing. (Squires 117) The rigors and din of the city are all but removed from life in Highland Park. Nevertheless, Highland Park, IL has faced its own share of trouble in the past decade for the discrimination that the corrupt local government has plagued minorities with. The living conditions in Highland Park are drastically different from those of the South Side of Chicago in that the average property value of a home in the year 2000 was $662,755 while the average home in Pill Hill sold for $180,323. (Citizens United for Justice) Nevertheless, Highland Park is just a single example of Chicago’s many affluent northern suburbs that developed in the 1850’s. Growing up in the city my entire life and having lived in different socio-economic conditions, I have grown immune to the extraordinary degree of racial segregation present in Chicago. As an African American, I have always felt comfortable living on the South Side of Chicago and not until I had the opportunity to live in both Highland Park and a neighboring suburb, Lake Forest, did I truly know what it felt like to be a minority. Nevertheless, this was not always the case for most blacks. From the early 1900’s, blacks resided on the South Side of Chicago, not by choice, but because of strict discriminatory housing laws that forbade the sale of homes in certain areas to blacks.

The Psychology of the Serpent in D.H. Lawrences Snake Essay -- Lawren

The Psychology of the Serpent in D.H. Lawrence's 'Snake'      Ã‚  Ã‚   Less than 17% of the world's snakes are poisonous and less than half of these are dangerous to man. The risk of death as a result of snakebite is, in fact, lower than the risk of being struck by lightning (Pinney 138). Nonetheless, cross-culturally and throughout the world, the snake is an object of fascination, fear, and respect for humankind. The serpent is a source of symbolic speculation, as it appears in myth, dream, literature, and religion. In nature or otherwise, "it is impossible to approach the creature innocently" (Morgenson 3). As D.H. Lawrence's poem, "Snake", suggests, the snake's invoked power in not a result of any physiological aspect of the snake's chemistry, but rather a consequence of the psychological symbol that defines the snake's being. Like many of Lawrence's nature poems, Barbara Hardy classifies "Snake" as "anthropomorphic", composing the snake as a creature in itself, but "through the images of human experience" (43). Lawrence's serpent is car efully constructed with a sense of immediacy and harsh reality, but it is through the eyes and experience of the human narrator that the reader comes to understand the snake. More importantly, the reader comes to understand the pure necessity, and the pure immorality, of subconscious symbolism and judgement. The snake provokes both terror and respect.    Aside from the reality of a mysterious, occasionally poisonous predator is the archetypal image of the serpent, latent with mythological, biblical, and historical symbols. Among the most common phobias is ophiaphobia, or fear of snakes, despite the unlikeliness of one to encounter a snake in the urban world (Rapoport 195). Lawrence, though ... ...s Cited Hardy, Barbara. "D.H. Lawrence's Self-Consciousness." D.H. Lawrence in the Modern World. Ed. Peter Preston and Peter Hoare. New York: Cambridge UP, 1989. 27-46. Hobsbaum, Philip. A Reader's Guide to D.H. Lawrence. London: Thames and Hudson, 1981. Lawrence, D.H. "Snake." The Norton Anthology of English Literature: Major Authors. 6th ed. Ed. M.H. Abrams, et al. New York: W.W. Norton, 1996. 2452-54. McGuire, William et al, eds. The Collected Works of C.G. Jung. 5th vol. 2nd ed. Trans. R.F.C. Hull. Princeton: Princeton UP, 1956. Morgenson, Greg. The Serpent's Prayer: The Psychology of an Image. N.D. On-line. Available: http://www.cgjung.com/cgjung/articles/serpent.html. 22 February 1998. Pinney, Roy. The Snake Book. New York: Doubleday, 1981. Rapoport, Judith L. The Boy Who Couldn't Stop Washing. New York: NAL Penguin, 1989.      

Outline Muslim teachings on wealth and poverty Essay

Poverty: a state of being poor the status of having no money to take care of yourself and the basic needs of life such as, food, clothing and housing. Muslims believes poverty to be as a test to mankind form god. There are different types of evil and suffering which cause poverty such as: ? Moral evil ? actions done by humans which cause suffering. ?Natural evil ? things which cause suffering but have nothing to do with humans e.g. earthquakes. (I will explain it in the following paragraphs) When god created the earth he also made a being called Adam (pbuh) to take care of it, Allah order the angles to bow down to Adam (pbuh) (humans are superior to the angles as they have free will-which is why they can be vice-regents- but they are inferior because their free will means they can sin) means they can sin) all Angels except one ignorant Satan (iblis) refused to follow Allah’s commands to bow down to Adam so Allah rejected him and throw him out of the heavens. However Allah allowed Satan to do mischief and disrupt mankind form worshiping Allah until the last day then Satan shall be sent to hell and those who were tempted by his evil shall follow him into the fire. Muslims believe that suffering is a test from god. But if there faith stays strong and they lead a good and devote themselves to Allah they shall rewarded with eternity paradise. â€Å"be sure we shall test you with something of fear and hunger, some loss in goods or lives or the fruits of your toil, but give glad tidings to those who patiently persevere calamity, ‘to god we belong and to him shall we return† Muslims believe that the way to succeed and pass the test is to help those who suffer such as the floods in Bangladesh through Muslim charities such as Muslim hands, Islamic relief e.c.t. The Prophet Muhammad (pbuh) has said: ‘Poverty can lead to Kuffar (ungratefulness)’. This is because a deprived human being may feel that his Lord is being unjust on him, but a human being cannot understand that this life is a test from Allah and the real life is the life hereafter. What does Islam say about Zakat & Charity Wealth in the English dictionary is defined as, having huge sum of money or possession, riches, state of being well off. In Islam whatever wealth you posses is regarded as a trust from Allah (God). You are not free to do what you want with your wealth, as you will be accounted for how you release it. Islam teaches that wealth is something given by god for the benefit of humanity and there for it should be shared. ‘Then (on the day of judgement) you will certainly be questioned about all the favours you enjoyed.’ (102:8) According to Islam, the wealth you posses does not show your superiority, neither or nor does it give you distinction or make you a part of honoured class. The one who posses the riches of Faith is the one who is wealthiest in the sight of Allah, not the one who posses material riches. Islam says that there is nothing wrong to posses wealth, as long as you earn it in the right (halal/lawful) way and discharge it in the right (halal/lawful) way. Islam has given guideline for the ways of life which mainly concentrates on the earning and use of wealth. Earning and spending is essential for living, but we do not live only for this. We have a greater purpose in life. Everything in Islam is for the benefit of mankind. The main principle of Islam aim to establishing a just society wherein everybody will behave responsibly and honestly, and not as cunning people who fight for as big share of something as possible without regard for honesty, truth and responsibility. Islam has given rules for earning wealth which all Muslims should abide by. Muslims must follow the Qur’an and the Sunnah: 1) Any earnings from the production, sale and distribution of alcoholic drinks are unlawful, as are earnings from gambling, lotteries and from interest (riba) transactions (5:90-91, 2:275). 2) Earning by falsehood, deceit, fraud, theft, robbery and burglary is unlawful. Deceitful acquisition of orphans’ property has been particularly banned ( 2;188, 4:2, 6:152, 7:85, 83:1-5). 3) Smuggling and the artificial creation of shortages are unlawful (3:180, 9:34-35) 4) Earning from brothels and from such other practises which are harmful to society are also unlawful. Islam strikes to the root of evil and wants to establish a just and fair society. A Muslim must earn his living in halal ways and he should always bear in mind that what ever he does, it is known to Allah. He will be accountable for his actions on the day of judgement. He cannot hide anything from Almighty Allah. Unlawful outgoings are also not allowed in Islam. It does not at all benefit a Muslim to spend money irresponsibly. Over-spending and waste are strongly discouraged (7:31, 17:26, 19:27, 25:68) What is Zakat Zakah (welfare contribution) is the third pillar of Islam. The Arabic word Zakah means â€Å"to purify or cleanse†. Zakah is to be paid once a year on savings at the rate of two and a half percent. This rate applies to cash, bank savings, gold and silver and silver jewellery. The rate for cattle and agricultural produce is different. Payment of Zakah is a means of keeping our wealth clear of greed and selfishness. SCHEDULE OF ZAKAH Wealth on which zakah is payable Amount which determines the payment of zakah (nisab) Rate of zakah 1 Agricultural produce 5 Awsuq (653 kg) per harvest * 5 per cent produce in case of irrigated land; 10 per cent of produce from rain-fed land. 2 Gold, silver, ornaments of gold and silver of gold and silver 85 grams of gold or 595 grams of silver * 2.5 per cent of value 3 Cash in hand or at the Bank Value of 595 grams of silver * 2.5 per cent of amount 4 Trading goods Value of 595 grams of silver * 2.5 per cent value of goods 5 Cows and buffaloes 30 in numbers For every 30, one- year old; for every 40, one 2- year old 6 Goats and sheep 40 in number One for first 40; two for 120; there for 300; one more for every 100 7 Produce of mines Any quantities Per cent of value of produce 8 Camels 5 in number A up to 24, one sheep or goat for each five camels B 25-35, one 1-year-old she-camel C 36-45, one 2-year-oldshe-camel D 46-60, one 3-year-oldshe-camel E 61-75, 4-year-old she-camel F 76-90, two 2-year-old she-camel G 91-120, two 3-year-old she-camel H 121 or more, one 2-year-old she-camel for each additional 40, or one 3-year-old she-camel for each additional 50 * Fiqhuz zakah It also encourages us to be honest in our dealings, earnings and outgoings (spending money). Zakah is a compulsory act in Islam it is not charity or tax. Charity is optional and taxes are used by states for any purpose, but zakah is only allowed to be spent in certain places such as helping the poor, even for needy or travellers in need and for the cause of Allah. Zakah is a form of ibadah. Ibadah (Arabic) the word meaning worship or obedience. It can be done in any activity in life, if they it is done to please Allah and Allah alone. We all so pay zakah to gain Allah’s favour. Zakah is a way of contributing our excess wealth with those who are less fortunate then our selves. Truly we our selves do not own the wealth it belongs to Allah. He is the real owner of the wealth and mankind, we have to fulfil Allah’s commands by paying zakah as an obligatory it is a part of ibadah. Zakah is a basic principle of Islam, based on social welfare and the fair distribution of wealth . In addition to zakah, Muslim are encouraged in the Quran to make voluntary contributions to help the poor and needy, and for other social purposes. These voluntary contributions are called Sadaqa (charity). Through zakah, rich share their wealth with the poor. Zakaah al-Fitr Zakaah al-Fitr is the name given to charity, which is distributed at the end of the fast of Ramadan. Zakaah al-Fitr is a duty, which is Waajib on every Muslim, whether male or female, minor or adult as long as he/she has the means to do so. Ibn `Umar reported, â€Å"that the Prophet (sallallaahu `alaihi wa sallam) made Zakaah al-Fitr compulsory on every slave, freeman, male, female, young and old among the Muslims; one Saa` of dried dates or one Saa` of barely.† The head of the household may pay the required amount for the other members. The significant role played by Zakaah in the circulation of wealth within the Islamic society is also played by the Zakaah al-Fitr. However, in the case of Zakaah al-Fitr, each individual is required to calculate how much charity is due from himself and his dependents and go into the community in order to find those who deserve such charity. Thus, Zakaah al-Fitr plays a very important role in the development of the bonds of community. The rich are obliged to come in direct contact with the poor, and the poor are put in contact with the extremely poor. This contact between the various levels of society helps to build real bonds of brotherhood and love within the Islamic community and trains those who have, to be generous to those who do not have. The main purpose of Zakaah al-Fitr is to provide those who fasted with the means of making up for their errors during the month of fasting. Zakaah al-Fitr also provides the poor with a means with which they can celebrate the festival of breaking the fast (`Eid al-Fitr) along with the rest of the Muslims. Ibn Abbaas reported, â€Å"The Prophet (sallallaahu ‘alaihi wa sallam) made Zakaah al-Fitr compulsory so that those who fasted may be purified of their idle deeds and shameful talk (committed during Ramadaan) and so that the poor may be fed. Whoever gives it before Salaah will have it accepted as Zakaah, while he who gives it after the Salaah has given Sadaqah.† The goal of Zakaah al-Fitr is to make Believers more aware of Allah. By making them give up some of their wealth, through this the believers are taught the higher moral characteristics of generosity, compassion (sympathy for the unfortunate), gratitude to God and the righteousness. But, since Islaam does not neglect man’s material need, part of the goal of Zakaah al-Fitr is the economic well-being of the poorer members of society. Zakaah al-Fitr is only Waajib for a particular period of time. If one misses the time period without a good reason, he has sinned and can not make it up. This form of charity becomes obligatory from sunset on the last day of fasting and remains obligatory until the beginning of Salaah al-‘Eid’ (i.e. shortly after sunrise on the following day). However, it can be paid prior to the above mentioned period, as many of the Sahaabah (companions of the Prophet (sallallaahu ‘alaihi wa sallam) used to pay Zakaah al-Fitr a couple days before the `Eid. Naafi reported, â€Å"That the Prophet’s companion Ibn `Umar used to give it to those who would accept it and the people used to give it a day or two before the `Eid.† Ibn `Umar reported, â€Å"that the Prophet (sallallaahu ‘alaihi wa sallam) order that it (Zakaah al-Fitr) be given before people go to make the Salaah (al-‘Eid).† And Ibn `Abbaas reported, â€Å"That the Prophet (sallallaahu ‘alaihi wa sallam) said, â€Å"Whoever gives it before the Salaah will have it accepted as Zakaah, while he who gives it after the Salaah (will not, for it will only be considered as) ordinary charity.† Therefore, one who forgets to pay this Zakaah al-Fitr on time should do so as soon as possible even though it will not be counted as Zakaah al-Fitr. The amount of Zakaah is the same for everyone regardless of their different income brackets. The minimum amount is one Saa` (two handfuls) of food, grain or dried fruit for each member of the family. This calculation is based on Ibn `Umar’s report, † that the Prophet(sallallaahu ‘alaihi wa sallam) made Zakaah al-Fitr compulsory and payable by a Saa` of dried dates or a Saa` of barley.† The Sahaabee, Abu SA`eed al-Khudree said, â€Å"In the Prophet’s time, we used to give it (Zakaah al-Fitr) as a Saa` of food, dried dates, barley, raisins or dried cheese.† Aqiqah The word ‘Aqeeqah’ means the â€Å"the hair of the forehead†. It also means the animal that is sacrificed after the birth of a child. Some people call it â€Å"Nusukiyah or Dhabihah†. The purpose of ‘Aqiqah is to give thanks to Allah, to express happiness on the birth of a child, and to announce the birth so that people know to whom the child belongs. ‘Aqiqah is a highly recommended Sunnah (scholars). According to other scholars it is wajib (mandatory). The proper time for ‘Aqiqah is the 7th day (or after), counting from the day of the birth of the child. Parents or grandparents should perform ‘Aqiqah for their children or grandchildren. In some traditions it is said that one should sacrifice two lambs for a boy and one for a girl. But it is not required. One can sacrifice even one for the boy. Prophet Muhammad – peace be upon him – sacrificed one lamb for Hasan and for Husain. The meat of the animal should be divided like the sacrificial meat at Eidul Adha, one third for the poor, one third for friends and one third for the family. One can also give all the meat to the poor and needy people. Children are Allah’s gift. We should be thankful to Him and we should take good care of them. From the beginning we should pay attention to their Islamic upbringing and education. Parents should be a good role model for their children and they should also make sure that their children are learning right values, have right teachers and good friends. Someone rightly said that children are like sponges. They absorb whatever they see. It is very important that we give them the right message. We should also be careful about what they watch on TV and Internet. In Arabic the word â€Å"‘Aqiq† is also used for a precious stone. One can also say that ‘Aqiqah is a ceremony that helps us realize the preciousness of our children. Salman bin ‘AamirAd-Dabbi narrated that the Prophet (SAW) said, â€Å"Aqiqah is to be offered for a newly born boy, so slaughter (an animal) for him, and relieve him of his suffering.† It is Sunnah to slaughter 2 (or 1) animals for a boy, and 1 for a girl. This meat is then to be shared with all the people in the community. At the time of the prophet meat was scarce. So eating and distributing meat became a special way of celebrating the birth of a baby. Giving something of the wealth over which Allah has given us temporary custody is a critical part of our deen. The Prophet (sas) said: â€Å"Man yatasaddaqa bi ‘idli tamratin min kasbin tayyibin – wa laa yaqbalu Allahu illa at-tayyib – fa inna Allaha yaqbaluhaa bi yameenihi thumma yurbeehaa li saahibihaa kamaa yurbiy ahadukum falwahu hattaa takoona mithla al-jabali.† â€Å"Whoever gives in charity the value of a single date from pure earnings – and Allah accepts nothing but the pure – verily Allah receives it with his right hand then he makes it grow like the way one of you causes a dowry to grow until it becomes like a mountain.†(Translation) Muslim & Bukhari Sadaqa The meaning of sadaqa is the giving of wealth to another as an act of worship and seeking to come closer to Allah Most High. It is an effective barrier between the giver and evil. It repels trials and hardships and prevents an awful death. All of this is only by the permission of Allah and the giving of sadaqa is the cause which Allah has attached to these benefits. It is also used allegorically to refer to all acts of â€Å"giving† and kindness other than those involving wealth such as giving the greeting, smiling in your brother’s face, seeking to solve a problem between two others for no gain to yourself, being attentive to your spouse in your bed and other actions. As the hadith says, giving of your wealth to another while physically between you and another human is an action received directly by Allah Most High. This has also been mentioned in the Qur’an: â€Å"A lam ta’lamoo anna Allaha huwa yaqbalu at-taubata ‘an ‘ibaadihi wa ya’khudhu as-sadaqaati wa anna Allaha huwa at-tawaabu ar-raheem.† â€Å"Did you not know that Allah is the One who accepts repentence from his slaves and takes their charities and that Allah is the ever-Forgiving, the Merciful.† (Translation) At-Tauba:104 Generally, the best way to give sadaqa is in secret, although it can also be done publicly. Sometimes it is actually better to give publicly if that will encourage others to follow suit and increase the amount of giving among the Muslims. Because the Prophet (sas) said: â€Å"Whoever starts a good practice will get its reward and the reward of all those who do it after him without that decreasing his reward in the least and whoever starts a bad practice will get its sin and the sin of all those who do it after him without that diminishing their sin in the least.† Allah said: â€Å"In tubdoo as-sadaqaati ta ni’immaa hiya wa in tukhfoohaa wa tu’toohaa al-fuqaraa’a fa huwa khairun lakum wa yukaffiru ‘ankum min sayyi’aatikum wa Allahu bimaa ta’maloona khabeerun.† â€Å"If you show your charitibal giving that is just fine and if you conceal it and give it to the needy that is better for you and it will expiate for you some of your bad deeds and Allah is fully aware of all that you do.† Al-Baqara:271 While giving may seem like a growing of one’s wealth and putting it in a savings account or lending it out for interest may seem like an increase in one’s wealth, the really it is quite the opposite. Allah said: â€Å"Yamhaqu Allahu ar-ribaa wa yurbiy as-sadaqaati wa Allahu laa yuhibbu kulla kaffaarin atheemin.† â€Å"Allah obliterates interest and causes charity to grow and Allah does not love every one of those extreme in disbelief and extreme in sin.† Al-Baqara:276 Sadaqa, to be acceptable must be an act done for the sake of Allah with consciousness that what is being given is not truly â€Å"yours† or something you have earned or deserved. Rather, it is the sustenance (rizq) of Allah and His favor upon you and something which Allah has simply made you the temporary custodian (mustakhlaf) over. It was possessed by others before you and will be possessed by others after you. When one has this consciousness, then they will realize that the receiver is actually giving them a great gift and a great help by allowing them to worship and come close to Allah in this way – and not the other way around. So Muslims of understanding will never humiliate or belittle those to whom they give nor feel that they have done them a favor or that the receivers â€Å"owe† them anything like the ignorant and disbelieving do. If one does these things, it shows that their sadaqa is not genuine and it is invalidated and does them no good with Allah no matter how big and generous it may be. Allah said: â€Å"Yaa ayyuhaa alladhina aamanoo laa tubtiloo sadaqaatikum bi al-manni wa al-adhaa ka alladhiy yunfiqu maalahu ri’aa’a an-naasi wa laa yu’minu bi Allahi wa al-yaumi al-aakhiri.† â€Å"O, you who believe do not invalidate your charities with claims of generosity and harmfulness like the one who spends his wealth for the people to see but doesn’t believe in Allah and in the Last Day.† Al-Baqara:264 Islam encourages the giving of charity, but does not encourage the taking of charity let alone asking for it. Since there are always among us those who need assistance, this means that it is obligatory upon those with the means to look for places to put their sadaqa such those in need never need to ask and seek their help. The Prophet (sas) said: â€Å"Al-yadu al-‘ulyaa khairun min al-yadi as-suflaa wa ibda’ bi man ta’oolu wa khairu as-sadaqa maa kaana ‘an dhahri ghinaa wa man yasta’fif ya’iffuhu Allahu wa man yastighni yughnihi Allahu.† â€Å"The upper hand is superior to the lower hand. Start with those for whom you are responsible. The best charity is the one which leaves you free of need. Whoever abstains, Allah will dignify them and whoever maintains self-sufficiency, Allah will make them self-sufficient.† Al-Bukhari Sadaqa is one of the seven things which will get you shade in the Throne of Allah on the terrifying day of al-mahshar when there is no shade except for the shade of Allah. In the hadith: â€Å"Saba’atun yudhilluhum Allahu fiy dhillihi yauma laa dhilla illa dhilluhu†¦ wa rajulun tasaddaqa bi sadaqatin fa ikhfaahaa hattaa laa ta’lamu shimaaluhu maa tunfiqu yameenuhu† â€Å"Seven who Allahu will shade in His shade on the day when there is no shade except His shade†¦ and a man who gave something in charity secretly such that his left hand did not know what his right hand had given.† Muslim & Bukhari Before you think that your property is little or that you need to receive and not give, remember your standing before Allah. If two Muslims have a little and cling to it thinking â€Å"I have only a little†, then they will get no good deed from their wealth with which to face Allah. If the same two people give something of their minor wealth and, because Muslims are giving they also receive, they may end up with the same or more sustenance but also have a good deed with which to face Allah Most High. Giving is win-win situation! On that day, we will need everything possible to help us. Do not neglect any opportunity to send something forward for that day. Even a tiny act of giving could be the critical item which determines your fate in the eternal hereafter. The Prophet (sas) said: â€Å"Maa minkum min ahadin illa sayukallimuhu Allahu laisa bainahu wa bainahu turjumaan. Fa yandhuru aimana minhu falaa yaraa illa maa qaddama wa yandhuru ash’ama minhu falaa yaraa illa maa qaddam wa yandhuru baina yadaihi falaa yaraa illa an-naara tilqaa’a wajhihi fa ittaqoo an-naara wa lau bi shiqqi tamratin.† â€Å"There is not one single one of you but that Allah will speak to him with no interpreter between them. He will look to his right and see nothing but what he has sent forth. He will look to his left and see nothing but what he has sent forth. He will look in front of him and see nothing but the fire facing him. So beware of the fire – even if with just half a date.† Muslim & Bukhari Sadaqh e jariyah To spend in the path of Allah Ta’ala by way of helping the Deen of Allah is highly creditable and rewarding. Reward gained through sadaqh e jariyah attains continues reward even after our death. Indeed fortunate are those who have gained such tremendous benefits and Insha Allah will succeed in the hereafter. Some of the common contributions made in this respect are: donations towards the Masjid, building of Madrassahs, printing of Namaz, Yaseen Shareef, Durood and Salaam booklets etc. Undoubtedly these projects are required and should be encouraged because it benefits Islam. â€Å"Hazrath Abu Hurairah (RadiAllahAnho) has reported the messenger of Allah has said, â€Å"Among the actions and good deeds for which a believer will continue to receive reward, after his death, are knowledge which he taught and spread, a good son whom he left behind, or a copy of the Qur’an which he left as a legacy, or a mosque which he erected, or a house which he built for the traveller, or a stream which he caused to flow, or a Sadaqah which he gave from his property when he was alive and well, for which he will continue to receive reward after his death.† The above hadith indicates various ways to attain the reward of Sadaqa e Jariyah, and building a House of Allah Ta’ala is indeed one of the best form of Sadaqa-e-Jariyah. Riba/intrest Riba (Usury and Interest): According to Quran and Sunnah Riba (Usury) is of two major kinds: Riba An-Nasia – Interest on lent money Riba Al-Fadl – Taking a superior thing of the same kind of goods by giving more of the same kind of goods of inferior quality, eg, dates of superior quality for dates of inferior quality in great amounts. The definition of Interest, the literal meaning of interest or Al-Riba as it is used in the Arabic language means to excess or increase. In the Islamic terminology interest means effortless profit or that profit which comes free from compensation or that extra earning obtained that is free of exchange. Riba has been described as a loan with the condition that the borrower will return to the lender more than and better than the quantity borrowed. Due to the trend of interest money is going from the poor to the rich, whereas the rich are supposed to give money to the poor. Consequently, the rich are getting richer and the poor are becoming poorer. Islam completely prohibits interest as it clearly states in the Quran: â€Å"O you who believe, do not take interest, doubling and quadrupling, and keep your duty to Allah, so that you may proper.† Conclusion Overall, I feel that it is a fact of life that poverty exists and no being can deny this fact and say that there is no poverty in the world. As Allah has created poverty he has also created enough wealth to support the poor, and needy. Allah has gave wealth to some people and poverty to some both are a test from god, the one who is likely to succeed is the one who gives his extra wealth to the needy if he is wealthy or the one who is patient and keeps faith in god if he is poor. The system of usury has been introduced in to the world but Islam says whoever restrains from usury and earns and spends his wealth loyally to Islam and pays zakah will indeed succeed in the next life.