Author: Andre Coleman

13 When Jesus heard what had happened, He withdrew by boat privately to a solitary place. Hearing of this, the crowds followed him on foot from the towns. 14When Jesus landed and saw a large crowd, he had compassion on them and healed their sick.

15 As evening approached, the disciples came to him and said, “This is a remote place, and it’s already getting late. Send the crowds away, so they can go to the villages and buy themselves some food.” 16 Jesus replied, “They do not need to go away. You give them something to eat.” 17 “We have here only five loaves of bread and two fish,” they answered.

18 “Bring them here to me,” he said. 19 And he directed the people to sit down on the grass. Taking the five loaves and the two fish and looking up to heaven, he gave thanks and broke the loaves. Then he gave them to the people. 20 They all ate and were satisfied, and the disciples picked up twelve basketfuls of broken pieces that were left over.

21 The number of those who ate was about five thousand men, besides women and children.

The bible’s new testament contains a plethora of information and stories that chronicle the life and times of Jesus. Most of the accounts in the new testament are filled with symbolism and are regarded as relating to matters of higher purpose and deep significance. The new testament still provides moral guidance and clarification on improving ourselves even two thousand years after the passages were written. One of the many well known accounts of the new testament is Matthew 14:13-21, otherwise known as the feeding of the five thousand.

In Matthew 14:13-21 the structure is relatively straightforward. The focal point is certainly the miracle that was carried out to satisfy a need. But the conversation that leads up to it is significant to the interpretation, Jesus is using the miracle to get something more across. Jesus does not simply do the miracle, but first instructs the disciples to give the people something to eat. They, of course, have nothing to give the thousands. And so Jesus gives to them, so that they might give to the people. The point of the passage is the revelation of Jesus as the Messiah, and as the Messiah He can and will meet all the needs of his people.

The principal message is for Christians to have the same compassion that Jesus did. If we see the poor, needy, hungry, and are stirred with compassion, then we must follow the teachings of Jesus. We are called by Jesus to feed the hungry. Though we may not necessarily have a lot to give, we may have more than the needy. We can reason that they will only squander what we give them, or that we should not give because it will only encourage them to remain poor and dependent, but that is not what the Bible tells us to be concerned about. In order to become more like Christ we will need to be moved by compassion, which we then go to meet the needs of the people.

Another idea suggested by the passage is that the provision of food has a spiritual meaning as well. The people would have had it in their thinking that man does not live by bread alone, or, that God provides things for people in order that they will listen to Him. We too have received the word from the Lord, and so must give it to the people. Any time God provides something for people it is a call for faith, a call for them to believe that Jesus is the Messiah, and that they need to trust in Him. This message calls people to take the spiritual ‘food’ that Christ gives and to give it to the spiritually needy people of the world. It may well be that in providing physical food for the hungry and the masses there will also be the opportunity to tell them of true sustenance. The provision of life from Christ is always available for those who are spiritually needy.

The story of Jesus feeding the 5000 has a message and meaning that still holds true to this day. The story tells us to be compassionate for the needy, and to provide them with the sustenance of God. With Jesus showing compassion and contributing his time and food, he wants others to follow his lead and do the same. This miracle reveals Jesus’ power as the messiah, through his limitless capacity to satiate the needs of the people.

Bible interpretation table

Text reference

Notes

Introduction

Literary analysis

What form/genre is the text?

Who are the characters?

What is the point of the text?

What words does the author use to get this point across?

What is the style of the text?

What images are used in the text?

What type of tone is used in the text?

What words are repeated?

The text chronicles the life of Jesus with storytelling.

The characters in the story are Jesus, the disciples and the 5000 people that Jesus fed.

The purpose of the text is to spread the message of Jesus through one of his miracles.

The image of the 5000 people is to provide readers with an understanding of the sheer numbers that Jesus had to feed.

Historical background

Where was the text set?

What major historical events were taking place at the time in which the text is set?

Where was this text written?

Who is the author?

When was this written?

What major historical events were taking place at the time the text was written?

What was the society like in which this text was written?

What religious background needs to be known to understand the text?

Who are the characters of the text and what was their role in society?

What cultural context must be known to understand the text?

The location of the story is somewhat disputed. Luke says it was in the “area of Bethsaida.” Therefore it would be somewhere on the northwest shore of Galilee.

All of the gospels contain the miracle of the feeding of the 5000 so the identity of the first author is unknown.

The story was probably written at the end of the first century A.D.

At the time, Jesus was travelling around with his disciples, teaching the people. Jesus was asserting his role as the messiah.

Theological Meaning

What have others written about the meaning of this text?

What is your interpretation of the meaning of the text?

Others have written that Jesus represented Gods will to provide for his people.

The food represents Jesus’ spirituality, which he then splits and shares with everyone else.

Conclusion

Why is this text significant?

It spreads the message of Jesus with a relatively simple yet powerful story of one of his miracles.

I think one of our contradictions and limitations of our democracy was conferral of group rights. Through this provision every religion most importantly Christianity and Muslims can have their own set of religious rights including having their own personal law and all the religious institutions are free to propaganda their own religion and raise money without taxes. Since 1947,Various religions,castes and tribes have been accommodated in our country through group rights, liberal constitutionalism and layered federalism.(Bajpai,2003) I think adopting group rights in our constitution it led to a form of liberalism discourse where as there is a conflict between state sovereignty and Individual rights.

In India the concept of religion is deeply rooted, from time to time the ruling classes and the forces which want to control the society has always used religion to mobilise people for electoral votes. In the post-1947 period, all the political parties in order create their exclusive vote banks, they resort to linguistic, regional, religious identities which leads to polarisation among the masses. For eg: targeting Muslim vote banks, congress always appeased the fundamentalists of the community and agreed to all their religious demands while ignoring the basic issues of Muslims which would enable their political participation and economic and cultural development. The political parties to divert the attention of people from miserable ground realities will come up with deceptive slogans and issues. Exploiting the media they will create religious and communal differences among the common masses for their political interests. The decade of 1980s was a decade which saw “secular-nationalist” discourse. Its the time when the “Indian Identity” got fragmented into various smaller sectional identities. To put it in Foucauldian terms “Insurrection of littleselves” . He notes that this modern form of power is characterized by “an immensely flexible braiding of coercion and consent (Nigam,2000).In 80’s, BJP, a Hindu nationalist, right wing party dubbed the Congress’s secularism as “Pseudo-secularism”. The secular theory was condemned in the context that it did not respect the wishes and interests of Hindu majority; They felt Hindus were the ones most affected by it. They claimed it pampered the minority, especially Muslims and lower caste. By not respecting Hindu values, it snubs the Indian idea of secularism which calls for aˆzequal respect for all religions (“sarva dharma-sambhav”). According to BJP, “true secularism, can only be achieved through true equality, which must start from the premise that Hindus constitute the majority population” (Hansen 1996). The real pursuit of the discourse of Hindu Nationalism is to achieve “equality through difference”. The rise of religious identities in India is questioning the fundamental values of democracy.

Though Hindu nationalism was steadily growing in 1980s it got radicalized in 1990s. The actors behind this radicalization were assertiveness of lower caste, underperforming political- administrative system (license Raj), increased insecurity because of Globalisation and feeling of dislocation of nation and national identity. The fervour of Hindu nationalism was at its peak at this time and struck chord with Hindu middle classes. Thus Nation-state became a vehicle to disseminate hindutva Ideology. This dogmatism resulted in the demolition of “babri masjid”. In this discourse to Hindu Nationalism, Muslims were demonized as “operational others” as they are constraining India to achieve modernity because their cultural obsoleteness and population overgrowth. Also they are considered to be the reason for the dislocation of the nation in the past and the contemporary times. They according to Hindu nationalism,” also block the full realization of democracy due to their block voting and stunt the full development of a tolerant secularism due to their intransigence and intolerance” (Hansen 1996).

Thus the varied notions of authenticity, sovereignty and superiority among these religious groups especially Hindus and Muslims and discourse of rights and equality among these social groups lead to Hindu Nationalism.

Hindu Nationalist discourse sought to portray the muslims as inherently doctrine, undemocratic, anti-modern and patriarchal. Hindutva forces like RSS,BJP used a religious language to create a political discourse. To acquire power Hindtuva forces came up with a political ideology to influence the voters and mobilise them on religious grounds by making them increasingly religious consciousness. Hindutva’s manifested Hinduism was more hegemonic, chauvinistic and political in character. Hindutva politics used selective religious symbolism that forms a to promote a particular version of Hinduism that fitted the RSS’s larger vision of the nation-state by wiping those ideologically inconvenient components of Hinduism. The whole Hindu nationalist movement promoted a view that religion no longer needs to be hidden from the public space, under the garb of secularism.

Hindutva forces adapted an aggressive and chauvinistic form of Hinduism. For eg: They brought out the whole concept of “Bharartha Matha” who is pictured as one form of Hindu kali. During processions they calls for Hindu unity are common and one frequently heard chant is ‘This country is a Hindu country! It’s the Hindu people’s own country!’ Most prevalent of all is ‘Om Kali! Jai Kali! Bharatmata ki jai!’ In other words, while proclaiming victory in Hindi to ‘Mother India’ – unambiguously understood as Bharat, Hindu India – it is supremely violent Kali who is invoked and praised. RSS’s activists say Kali’s name inspires courage in them, but almost all slogans are plainly intended, too, to be aggressively Hindu and they are understood as such by Muslims and Christians, who hear them most vigorously, yelled out when a procession passes a mosque or church. [1]

The thematic Hindu nationalism sought the support of religious institutions, orders and festivals in this regard. Among the various festivals, Hindutva has systematically targeted few religious festivals like Ganesh Chaturthi for political purposes. Through indoctrination of colourful, seductive processions the Hindutva forces on a daily basis succeeds in Hinduisation of the public spheres. Lot of Hindu festivals are no more a symbol of religious and cultural traditions but are symbols of communalism.

In the name of nationalist ideology, Hindutva forces manifest Hinduism through various institutions in an attempt to make the public internalise Hinduvta ideas which indirectly influences the masses in everyday life. Thus these political elites artificially constructed this whole atmosphere of Hindu-Muslim antagonism through indoctrination and enfranchisement of manifested religious ideas and portrayed muslims as “enemies”. This resulted in systematic “excorcision of muslims”.Thus this resurgence of religious identities is not a problem of democracy or secularism it’s a problem of political vested interests executed through our democratic institutions.

Muslims in India are increasingly facing socially exclusion. Muslims are looked at with suspicion and contempt. It’s a very disturbing trend to see reports like Muslims are not able to find homes [2] and the highest number of untrailed cases are from muslim community [3] .

How can we be a good democracy if Minorities of our country doesn’t feel at peace?

A liberal secular democracy shouldnot tolerate matters of faith triumphing over ourconstitution. Religion should not interfere in state affairs. Understanding tolerance as secularism is wrong.as citizens regardless of which community we belong to we must not tolerate certain things.

This assignment will explore the place of inculturation in contemporary mission by defining mission in the present world and exploring how the various aspects of mission are affected by mission and the origins of the word ‘inculturation’. There will also be exploration into the ethics of inculturation in mission and an exploration of the biblical perspective of mission. The assignment will consider whether inculturation is part of the Missio Dei. This assignment will focus on inculturation in the western world as inculturation is most important when applied to a post-Christondom society as these are the lease likely to have a view on God. It is also more likely to be within the interest of the target audience for this essay.

There is considerable controversy surrounding the meaning of the term inculturation. The relationship between gospel and cultures is recognised as a crucial question for Christian mission. [1] The two main words used when relating culture with the Gospel and these are contextualisation and inculturation. These terms differ only by a matter of perspective – contextualisation is to make the Gospel relevant to the culture and inculturation is the perspective of the Gospel represented within those situations. The Gospel is communicated in and through language, symbols, music, traditions, and customs. In other words, the Gospel is communicated through culture. This is where inculturation begins. Each of the four gospels was written for a specific culture. For example, the gospel of Matthew was written for Jewish communities. The Gospel message transforms the world and continues to be inculturated in different times and places (Matthew 5.1-16). Among the problems vexing modern missiology is the urgent need for adaptation, both due to declining congregations in the post-Christendom era and because of the constant need for adaptation to promote acceptance of faith. Mission partners are told to adjust themselves to the people whom they labour. [2] This is the product of inculturation.

The ‘making of disciples’ is a process that begins at the point of conversion, but continues long after it, for the entirety, one could argue, of a Christian’s life. The International Standard Dictionary Bible Dictionary defines disciples thus: ‘after the death and ascension of Jesus, disciples are those who confess Him as the Messiah.’ [3] The process of becoming a disciple thus begins with a confession of faith, but must continue as part of the Body of Christ, and in the Church.

The term ‘winning souls’ implies in itself an eschatological view of salvation, and places a heavier emphasis on life in Christ after the resurrection of the dead than life in Christ in this world. In principle salvation is the effect on the soul of a conversion to Christianity. There is, however, a distinction to be made between ‘saving’ and ‘winning’ souls. Whilst the former has a firmly eschatological meaning, the latter is more ambiguous. It is therefore imperative that the motives of the church are clear; namely, from what are these souls being saved from? Butler describes American culture as something that people need to be saved from. [4]

The practice of Paul laid out in 1 Corinthians 9:22 is that Christianity appeared to those on the outside of faith to adapt to the circumstances in which they find those to whom they are preaching. The word inculturation is of recent coinage and has rapidly been accepted within theological debate. [5] This would appear to imply that it meets a need identified recently and that there is general agreement on its significance within contemporary mission – that it is a vital component to successful mission both when inculturation is naturally occurring and when it is formulated for the purpose.

Academics agree that the message of the New Testament entails mission. Passages such as Matthew 28:18-20 and Mark 16:15-16 are usually referred to by scholars as the ‘Great Commission’. [6] Due to this the Church of Jesus has a mandate to take the salvific message of the Gospel to the ends of the earth and to make Disciples of Christ in every nation.

There is some ambiguity regarding the understanding of mission. [7] Practicing one’s faith in community is an important way of participating in mission. [8] Through baptism, Hebrews 10:25 withholds that Christians believe that they become sisters and brothers belonging together in Christ. The church is the coming together of the faithful and their going forth in peace and this is the mission God is said to require of his people and this is also known as the Missio Dei. [9] Bosch is one theologian strongly in favour of witnessing as a Christian, saying that ‘Mission means serving, healing, and reconciling a divided, wounded humanity.’ [10] Sometimes to achieve these aims set out by Bosch it is required to adapt ones personal understanding in favour of a greater meaning which can put into motion these missiological acts.

Bosch describes mission in general terms as ‘the activity of proclaiming and embodying the gospel among those who have not yet embraced it.’ [11] The basic premise of mission is that all Christians should be involved in the Great Commission of Jesus as spoken in Matthew 28:19-20. The teaching of the contemporary missional church is that the church has a mission because Jesus had a mission. [12] Hirsch describes mission when he says ‘missional church is a community of God’s people that defines itself, and organizes its life around, it’s real purpose of being an agent of God’s mission to the world.’ [13]

Through inculturation, the Church provides an incarnational in cultures and at the same time introduces people along with their cultures, into the churches own community, providing that it is biblical. [14] People of faith transmits these Biblical ideologies into their own values, at the same time taking the elements which already exist within their cultures and adapting those that do not into a more applicable form. [15] Due to this action within the local churches, the universal Church has developed forms of expression and ethics in the various sectors of Christian life, such as evangelization, worship, theology and social justice. [16]

A consequence of inculturation is that a given culture has an opportunity to be transformed by faith, and ideally the culture in question is introduced into the Church. Inculturation has this effect because humanity reflects God as they are created in His image (Genesis 1:27). God has planted His holy spirit, in every individual, and as such, every community. This is a normal consequence of humanity’s creation in the image and likeness of God. [17] Christians believe, as described by Paul in his letter to the Corinthians that the Holy Spirit is active in all of humanity, regardless of whether they have faith in him. This is this reason that the Gospel message can be unchanging despite inculturation of the Gospel into cultures. [18] It is the duty of evangelism which is made possible due to inculturation, to reveal this presence and this activity, to discover and affirm holy spirit and to challenge everything in the culture, which impedes the full manifestation of God’s truth and love. [19] This provides a full circle of inculturation from applying the Gospel to the culture in question, to the culture being transformed by the Gospel message and to some extent un-inculturating themselves.

There are various different ways of explaining transformation of culture by faith. One opinion, represented by Galder, is to situate the process in what is called the Missio Dei, which basically means ‘the Mission of God’. [20] The Missio Dei reaches its potential in the great commandment of love (oneanother as oneself) and its practical implementation in the life and sacrifice of Jesus described in John as ‘God so loved the world that he gave his only Son’ (John 3: 16). [21] Another approach taken by theologians, represented by Wainwright & Tucker, is to see inculturation as a consequence of the Incarnation. [22] By becoming human, God identified himself with human culture. [23] Culture was part of the human nature adopted by God the Son, Jesus. [24] This identification was completed in the death of Jesus on the cross. [25] Through his death and resurrection, Jesus transcended the limitations of an earthly life and has extended his saving power interculturally. [26] This process of the ‘inculturation wheel’ involves the death and resurrection of each and every culture. [27] Christians believe, according to Wainright, that their faith is the perfection of every culture. [28] Both of these arguments represent valid points however, despite being seemingly distinctive in academic writings, they have no requirement to be mutually exclusive. For this reason, one may conclude that one could incorporate the incarnation with the Missio Dei for maximum beneficial results.

Inculturation affects every aspect of the Christian life, particularly how that life of faith begins. Evangelism as Witness, a model put forward by Abraham, is the idea that a Christian’s everyday life should serve as a witness to their faith and that this should be a route to evangelism. [29] The basis for this idea is found in the Sermon on the Mount, when Jesus tells his disciples, ‘In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven’ (Matthew 5:16). Abraham himself is ambivalent about this approach: while it is effective at making evangelism a natural part of a Christian’s daily life, there is a danger that it can ‘[allow] us to pretend that the church has fulfilled its obligations in evangelism when in reality it has reduced evangelism to our acts of mercy and love.’ [30] Furthermore, by making evangelism an inherent part of the Christian lifestyle, but distinctive from secularisation, it becomes removed from the culture of a community and represents its own, faithful culture. [31] This would leave room for new converts to detach from an inculturated Gospel message and begin their faith from pure eyes. [32] Through the eyes of inculturisation evangelism as witness appears to be a shallow representation of the understanding of the role of inculturism in contemporary culture.

However, one thing that may be said of evangelism by witness is that its motives are inherently pure. Because the Christian lifestyle is not a means to an evangelistic end but an end in itself, evangelism is not a purpose in itself; rather a Christ-like life is the purpose, and evangelism is merely a by-product. This is the danger that Abraham expresses in The Art: that witness as evangelism ‘exaggerates what can be conveyed through acts of mercy and love alone.’ [33]

One characteristic of Jesus Christ is his willingness to serve. He spent his human life serving the apostles and all those he came in contact with. Through the scriptures, his service has become much more far reaching, beyond the people he came in direct contact with. The stories that are told teach all of us why service is important. When Christ was teaching the multitudes of people and it was a meal time, the community of people got hungry. Jesus was compassionate to their needs and fed them. Not only did he perform a miracle to show that what He provided both in the meal and in his saving actions, that there was enough for everyone, but he also shared his time with His people. Jesus is taken as the ultimate idol in a time where people feel the need to be provided with an external locus of identity. His example surpasses culture, it is an intercultural need that supposes time and space, for that of food, nutritionally and spiritually. This could be argued to be evidence for a resolution to some issues facing faith across cultures.

Christianity is a religion that has surpassed centuries and inculturation is is entwined throughout the church’s history. As a result of this historical process there is a certain accumulation of cultural elements, which begin with those biblical influences where the culture is present whilst continually being affected and adapted by cultures. [34] The cultures of the Bible are necessary for the understanding of Scripture, which, in the Christian tradition, cannot be replaced by any other historical influence. [35]

Within more traditional church practices there is the use of words, gestures and rites – particularly those that belong to the liturgy of the sacraments. There are other traditions the church has help which Jesus himself did or has commanded his followers to participate in: Baptism and the bread and wine which Jesus substituted for the blessings of the Jewish Passover. [36] The Church feels unable to change these practices without being unfaithful to the historical Jesus. [37]

The process of the inculturation into other cultures is costly in time. Tanye describes it as ‘not a matter of purely external adaptation, for inculturation means the intimate transformation of authentic cultural values through their integration in Christianity and the insertion of Christianity in the various human cultures.’ [38] The process is thus a profound and all-embracing one, which involves the Christian message and also the Church’s reflection and practice. At the same time it is a difficult process, as the attraction to compromise the distinctiveness and integrity of the Christian faith is strong.

The Church identifies with biblical culture, but this is ever further from its own living culture of today. The cultures of the first century AD are, in fact, cultures which are not naturally occurring in modern society. The reason for emphasis on biblical culture is because it belongs to the humanity and historicity of Jesus himself, who is the subject of evangelization/inculturation. People of every culture have to do this and it is part of the reality of inculturation itself, especially where these elements are essential to Christian identity. Inculturation is a slow journey which accompanies the whole of missionary life. It involves those working in the Church’s mission and the Christian communities as they develop.. It is an integral component to evangelism. For this reason inculturation is essential to the current church in the west however is not ideal for a longer-term plan for the church.

Without technology, our lives wouldn’t be just the usual walk in the park daily routine. Technology is a huge contributor to the well being of human kind. Just try to imagine how hard it would be to make it through the day without the simplest of technologies. We have grown by using the luxuries that technology provides that many wouldn’t know how to adapt to the traditional and simpler methods. Technology has surely proven itself to be very beneficial, if not necessary. Some people may be confused on what exactly technology is? Technology is the systematic study of the methods and techniques employed in industry, research, agriculture, and commerce. These studies are then put to use in order to make daily life much easier. Some might think that technology is not necessary due to the opinion that it brings out the worst in people.

The earliest technologies of all time are said to be made during the Paleolithic Era. When these technologies were made, language was a key factor in their creation. Right around 250,000 years ago, homo sapiens used the first kind of language. With this language, humans were able to communicate their different ideas, or technologies, through verbal communication. Human ancestors have been using stone and other tools since long before the emergence of Homo sapiens approximately 200,000 years ago. These tools greatly aided the early humans in their hunter-gatherer lifestyle to perform a variety of tasks including chopping wood, cracking open nuts, skinning an animal for its skin, and even creating other tools out of softer materials such as bone and wood. Other technological advances made during the Paleolithic era were clothing and shelter. the adoption of both technologies cannot be dated exactly.

But the results could be seen until our era also. In the past ten years technology has completely changed the way we live. The progress in technology have not slowed down and it continue to advance so must we and the world around us change also if we want to keep up. Before the turn of the century we were in a world of mass media. As a population we were stuck together and all marketed at in the same style regardless of our social class and other social and personal differences. Pop culture was central, hug and controlled by big trans-national media companies. This has changed drastically in the last decade. With the advancement in internet technology such as mobile internet and broadband people have more access to various forms of entertainment, information and communication. With all these changes the way we interact and use media has changed, however questions can be raised about how much influence this has on us and who controls this. The media corporations, which make up the mass media, have also had to change by using new technologies and platforms to sell their products. New technologies have raised new problems and questions can be raised as to whether this is really progress.The influence of the Internet has caused a change in the way we communicate, learn and shop.

The Internet is probably most famous for the ability to spread information, fact or fiction. We were once limited to news editors of a local paper, then to national cable news. Now anyone can search the globe, visit local papers in foreign countries, and see the views of all sides. This ease of information has also brought with it a large amount of hoaxes, money schemes, and fallacies.

There is no question that easy access to the Internet, like the introduction of mail service and the invention of the telephone, has changed the nature of people’s connection to others in their social world. Mail made possible connections among people without physical proximity, and the telephone facilitated communication among distant people, making rapid connections possible across long distances. But has this communication revolution changed the pure nature of interpersonal and group processes? On the one hand, since the primary use of the Internet is communication, some people might speculate that the Internet will have positive social consequences in people’s everyday lives because it increases the frequency and quality of interpersonal communications among people. People with easy access to others would feel better connected and more strongly supported by others, leading to happiness and engagement in families, organizations, communities, and society more generally. But, on the other hand, the ease of electronic communication may lead to weaker social ties, because people have less reason to leave their homes and actually interact face to face with other people. The Internet allows people to more easily work from their home, to form and sustain friendships and even romantic attachments from their home, to bank from their home, to vote and engage in political and social issue based discussions with others. In this modern high-tech world, the mobile phones have become an inseparable object from our daily life. The handset are gaining its importance in today’s world because of their communication features. Therefore it can be said that mobile phones have turned out to be one of the most popular additions to style statements. These devices can be seen out among people of all ages, all over the world. Many people consider that without mobile phone, they cannot imagine their life; both in terms of necessity and in terms of a fashion statement.

Apart from being a fashion accessory and communication gadget these phones add prestige value to the individual. The mobile phones have many other benefits to offer to their users such as camera, music player, games, GPS, Mobile office and much more. With high connectivity features, the users can stay connected with the world and their loved ones whenever and wherever they want.

As a matter of fact, initially mobile phones were launched in the market to provide the normal telephonic communication with the help of the wireless technology and the short message service(which is always known as SMS). The phones also provide phone book storage, organising of dates and time. The phones also worked as calculators also. These mobiles served as a suitable way of managing and detecting appointments

Technology has also considered a huge factor for the influence of television in our daily life this decade. Nowadays, television has become the most popular type of communication and entertainment. Because of this popularity, television clearly has a far-reaching effect on human life, and on people’s behavior.

On the one hand, television provides people with many advantages. With a TV, you can easily gain knowledge about everything. If you want to get some information about the current situation in Haiti, just turn on your TV and open CNN or BBC channels.

Also programs on TV can help people learn many practical skills to communicate with each other. The TV programs often simulate cases happening in all aspects of real life. Therefore, people can learn their own lessons from those cases. For example, from movies shown on TV, people could come to know how to behave in certain cases and then, apply into their real lives to solve their own issues. Also, TV brings a huge source of entertainment, making people’s lives more pleasant. After a long working-day, tired from all stuff you’ve done, you just want to stay at home, lying on the sofa to enjoy interesting films of all kinds, from action films, horror films to romantic films and so on. This helps you feel at relaxed and escape from your tensions. In general, TV has clearly become an essential part in human life.

TV also brings with it serious problems. Watching TV could lead to a number of health issues. For instance, in developed countries where TV is popular, many children acquire obesity because of watching TV too much without exercises. As a consequence, it leads to laziness and health deterioration. In addition, not only could TV harm people physically but it could also impact on people mentally in many cases. More and more violent behaviors are shown on TV today. As a result, they become persist obsessions in people’s mental and gradually lead them to violence in real life. Especially, young people’s fledgling brains are vulnerable to these stimuli. Many young criminals are found to commit crimes due to the fact that they simply imitate what they have seen on the screen. Since 2000 many companies have added a special filter in all LCD and PLASMA televisions and that aims to reduce epilepsy from all that colors and maintain the influence that images are having to our brain due to the velocity of the image cube that come and go in frond of us approximately 200 times per minute so since 2000-2010 TV has become safer and better for all of us since that this decade had been essential for TV companies. But this lead to even more addiction

Concluding 2000-2010 was a very important decade for technology especially on TV mobile phones and internet. Technology with the dawn of the millennium dramatically increased with super speeds internet got more updates and possibilities, as a result teenagers and people of all ages become even more internet addicts. new companies launched high definition TV’s and that cause all youngsters to get stuck with videogames and of course that was gold decade for mobile phone industries new models pop up with differed styles and colors possibilities become endless and the population became tech-addict and with an empty pocket. This decade is known as the most addictive era of all times. I believe that this decade truly should be considered as gold for technology and

The socket has been introduced in pre-colonial Malaysia .Before the British colonial Malaysia, the village in the country, as in other parts of the world developed through land settlement or colonization. One of the popular methods was the “collective Pondok system”, which was particularly common in the Muda Region of Kedah. By this system, a group of settlers would gather around and a person who is well -versed in Islamic Knowledge or who had already established himself as a religious teacher .After the they found a suitable place , they will build their “Pondok” (huts) around a Madras; a religious center for worship as well as teaching. In the case where the group has been established, they would invite a religious teacher from elsewhere to set up a Madras among them .This religious teacher was also the “Imam” of the community, in the sense that he led five prayers daily in the mosque or “madsarah.”

The group of peasant will be going out to open land around the clusters of their “Pondok”, leaving their children to the teacher for religious education at day time. For those wives who are unable to work with their spouse in the land also will obtained religious instruction from the teacher. The peasants will receive religious at least one or twice a week and longer on Friday because it was a day of rest. They will spend more time in the mosque than the field.

As an appreciation for the service provided by the teacher, the peasants usually will collectively clear a piece of land and cultivate if for the teacher. Slowly, as the land become more productive and the production level of each peasant family exceeds the “nisab of 480 Gantang” [1] for each harvesting; the peasant family would pay skate at their 10 % of the gross yield of the paddy. According to “Afifudin”, those early days all the skate form a specific group in the Pondok system would go to the teacher. If a group of 50 sacked paying peasants would contribute a minimum of 2400 Gantang each year .As time goes by, the wealth of the teacher can be accumulated. The teacher can use the socket for the expansion of Madras.

During the colonial period in Malaysia especially Kelantan, Zakat was administered by imam, who is the local religious leader managed the Zakat collection and supervised by the division of inherited party. In order to finance the intensified activities, the state required imams to surrender part of the Zakat they collected at the village level. However, this method is only partially successful due to the British regime replaced Grahman’s, the “Islamic administration” .The Grahman took charge of civil administration, he divested the imams of their “civil” function .which were transfer to the headman (ketua kampong).

According to secret institution in Malaysia .During British Colonial Period, The segregation between religions, custom and temporal matters took place during this period. All Islamic and Malay customs related matters were administered by a special body known as Majlis Agama Islam Negeri (MAIN). Other than that, the rest came under the purview of the British civil and criminal law system (Matters associated with socket were administered by MAIN. Accordingly, in Zakat Satu Tinjauan, Kelantan was the first state to establish the body which later became a model to other Malay States. Under this model, the Imam (spiritual leader) has been empowered to govern skate related matters and a portion of Zakat collection would be delivered to the state government as a financial resource for Islamic affairs. That was how the administration of soaked developed until today which remain under the supervision of State Islamic Councils.

After the independence of Malaysia, New Economic Policy has been introduced. The Zakat fund is use for investment purpose .In the early 1970s ,the minister of National and Rural Development, Encik Ghaffae Baba, who was also the chairman of Mara ,urged all the state Religious Councils to invested substantial portion of their money (mostly derived from the collection of Zakat) in Amanah Saham Mara .The objective is to eliminate the income gap between the ethnic group in Malaysia, especially the Muslim and Chinese.

DEFINATION AND CONCEPT

In the Islamic world, Muslims are required to give compulsory charity with determined purpose and established rules. This compulsory charity is known as Zakat. Zakat is one of the five fundamental pillars of Islam; it stands as the third pillar of Islam, just after Salat, the daily ritual prayer. Allah has mentioned Zakat about twenty times in the Holy Qur’an combined with Salat.

Basically, Zakat, or Zakat al-Mal, means obligatory “alms” or “alms upon wealth”. Alms is a gift of money, clothes or food, it is equivalent to charity and is a type of donation. Moreover, Zakat is literally means “to be clear, to grow, to increase”. It comes from the root letter “za, kaf, ya” which consists of few meanings, which are to be clean, to pay the obligatory charity, to be pure innocent, to be better in purity and to praise oneself, to justify. All of these have been included in the Quran and explain all of these things.

In addition, Zakat can be defined as the transferring ownership of an amount of material wealth specified by the Lawgiver to a poor Muslim who is neither Hashimi nor their client, without material benefit returning to the giver in any way, for the sake of Allah Most High. [Tumurtashi, Tanwir al-Absar] Hashimi in here means those from the family of the Prophet (Allah bless him and give him peace).

Besides, the term “Zakat” and “sadaqah” are often used interchangeably in the Quran and Sunnah, where “sadaqah” also means charity. However, Zakat refers to obligatory charity and sadaqah refers to voluntary charity. Zakat can be categorized into two types; there are Zakat-ul-Maal (Zakat on the wealth) and Zakat-ul-Fitr (Zakat on the individual). It is recommended to every Muslim to pay sadaqah after paid the two types of Zakat.

Other than that, Allah has prescribed Zakat as a duty to Allah, upon every wealthy individual. Every Muslim also has “nisab”, which is a designated minimal amount of wealth for the full cycle of a lunar year must, as a matter of worship, satisfy the duty of Zakat-Charity. This charity is to cleanse or purify the individual’s wealth. Unlike charity, Zakat can only give to Muslim; it is not valid to give Zakat to a non-Muslim.

THE OBJECTIVE OF ZAKAT

The primary objective of Zakat is to elevate the spirit of human being above the material acquisition. Consequently, Islam does not view the Zakat payer as a mere of sore of funds, but as a person who always needs purification and cleansing, both spiritually and materially .The prophet (p) summaries this purpose in the ayat ,”sadaqa from heir wealth by which you might purify and cleanse them.

Zakat, when paid out of submission to the command of Allah, is a mean of purifying the soul of a Muslim from greed and miserliness. The vices of selfishness and greed must be controlled in order for human beings to elevate their spirits, to succeed in their social relations in his life, and gain admittance to paradise .Allah Almighty says, “Truly man is niggardly! (17:100) and “But people are prone to selfish greed.)Zakat is a purifier that trains Muslims to give and spend selflessly .It liberates their souls from the love of wealth and slavery to materials gains and acquisitions.

On top of that, Zakat is a mean of training Muslims on virtues of generosity as much as it is a means of purification from greed .Being paid in repetitive pattern year after year, regular Zakat as well as Zakat al-fitr train Muslims to give and spend for charitable purpose. The Qur’an describes believers as the righteous who have the virtue of spending for good reasons. The very second sura of the Qur’an begins, “Alif .Lam .Mim.That is the Book with no doubt .In it is guidance for the god-fearing: those who believe in Unseen and establish the prayer and give of what we have provided for them.”This exhortation is reiterated many times in the Qur’an ,such as “Those who give away their wealth by night and by day ,secretly and openly ,”: “Those who give in times of both ease and hardship” and “The steadfast ,the truthful ,the obedient ,the givers ,and those who seek forgiveness before dawn.”

Also, once a person is trained to spend on public interests and to give to his brethren out of his own wealth, he is most likely to be freed from any urge to transgress on other people’s wealth and possessions.

Besides that, Zakat trains people to acquire divine characteristic. If man purified of miserliness and greed and becomes accustomed to the habit of giving and spending, his soul is elevated above low human trait of covetousness, “Truly man is niggardly!” (17:100) and aspire to the height of Divine perfection, since one of the characteristic of Allah is absolute and unlimited mercy, powers, theoretical and practical .Allah obliges Zakat in order to perfect human souls in graciousness to other people ,as the prophet says, Train yourselves to attributes of Allah. This encouragement to spend through Zakat and voluntary charity resulted with time, you in the emergence of charitable trusts all over Muslim world, trusts devoted not only to helping the poor and needy but to all causes for human beings as well as animals.

In addition, Zakat is to shows expression of thankfulness to Allah .Gratitude and thankfulness are among the best characteristics of human beings. Zakat is an expression of thankfulness to Allah for the bounties .He gives on us .Allah, says al-Ghazali, and has gives on human spiritual and materials bounties. Prayers and other acts of physical worship express gratitude for the blessing of creation, while Zakat and other acts of donator worship express gratitude for the material blessings of Allah .The concept that Zakat is thanks Allah for His bounties is s widespread and deeply rooted in the consciousness of Muslims that it is common to say that one must give Zakat in thanks for the grace of sight, hearing, health, knowledge, etc.

Also, Zakat stimulates personality growth in those who pay it .Through helping others overcome their financial difficulties, Zakat payers are enriched by feelings of self-worth and fulfillment. Zakat also helps offer the payer’s self to others and grow through helping them and gives the payer a noble sense of victory over his base desires and material drives-over his owns shaytan.

Last but not least, Zakat is to purify wealth. This is because Zakat is a right to the poor, not paying it means keeping something that belongs to others intermingled worth one’s wealth and this brings Allah’s wrath on the whole wealth. The Prophet (p) says, “If you pay Zakat on your wealth, you have taken away its evil.”

IMPACT OF ZAKAT IN SOCIETY

Undeniable, the concept of Zakat is the cornerstone in Islamic finance and economic system. Zakat is a compulsory charity that every Muslim must pay and to help the poor people. This has causes Zakat play an important role in the society, especially the Muslims society. Below are several impacts brought by Zakat system?

The Zakat system helps to make sure the society’s wealth circulation is in a fair and clean condition. Due to the wealth people must pay Zakat to the poor, the wealth will not become too rich whereas the poor will not become poorer. Definitely, there are some restrictions in order to choose the Zakat recipients, the restrictions can make sure those who receive the Zakat is with a reasonable and acceptable reason. In this case, Zakat has becomes the duty of wealth people, just like a compulsory charity must done by wealth people. But, the percentage of Zakat paid is depends on the wealth of an individual, it is not a system that forces people to pay a certain amount, but is require Muslims to pay their minimum amount according to their wealth which is affordable.

Zakat also allows an individual to purify and grow his wealth. Man is naturally greedy and always want more and more to fulfil their unlimited utility. Zakat, with the obligatory charity, require Muslims to do charity. This process might make the people to think of others and come out from the race of personal interests. It has help to cleanse the selfishness of an individual where someone may extend his financial in order to help more poor people and those in need. The Holy Quran also has mentioned that “And whose is saved from his own avarice such are they who are successful.” With more and more individual with this personality can maintain the peacefulness of the society and becomes the role model for the next generation.

Besides, Zakat system has helped to reduce the poverty problem in many countries. The main reason for poverty in any society is the concentration of wealth is limited to a very few people in a particular country. The introduction of Zakat system is actually for the purpose of this root cause of poverty. If everyone will need to pay Zakat, no poor or the unfortunate would have to involve in the begging. As the wealth is distributes to the poor, the poor will have the ability to continue struggling for their lives. In addition, Islam has prohibited the poor or needy from stretching hand before others.

In the economic perspective, Zakat has also help to increase the production volume. When the Zakat has distributed to the poor and people in need, they would spend the money to satisfy their personal needs or basic needs, which then results in the increase of production volume. A rich individual however, will not need to spend too much money in order to fulfil their needs in life. Even the one wants to spend much, it will not more than a group of poorer spending money for basic needs.

Moreover, the increase in production volume will led to the rise of several economic activities. In order to support the increased production, the economy would generate more jobs and more working opportunities which causes the unemployment level tends to reduce with the growth of economy in overall. The rise of job opportunities will then generates more demand of goods and services and more space for additional investment. And, finally, the growth cycle will lead to a balanced economic growth. Other than that, the Zakat system also will increase the overall savings of people, although with the concept of discouraging of over storage of money for an individual. Consequently, the income level of a society also has increased. All of these economic activities will led to the decrease in probability of economic recession. As the Zakat system is used to balance the wealth between the rich and poor, the chance of recession can be reduced.

The impact brought by Zakat towards economic has improved the living standard of society, the inequality and poverty problem reduced and helped to decrease the crime rate and any other social evil that would harm the society. This is how the Zakat system makes a difference towards the society.

TYPES OF ZAKAT

Zakat is divided into several types:

Zakat of Income

Zakat of Savings

Zakat of Business

Zakat of KWSP/LTAT

Zakat of Share

Zakat of Livestock

Zakat of Gold and Silver

Zakat of Crops

Zakat of Income

Extra payment received by an individual from their employer or individual itself in the form of physical energy or physically or professional employment for specific day, month and yearly also been required to pay Zakat.

Employment income includes: –

The annual salary

Other allowances

Unpaid wages

Other remuneration such as bonuses, etc.

Method of Calculation

First Method

Using gross income (without deduction) 2.5% on gross income per year.

Example:

Total gross income per year: RM 25,000.00

Amount of Zakat (2.5%): RM 625.00

Monthly Payment: RM 625.00 /12 = RM 52.08

Second Method

Using the net income (Income year less allowable expenses per year) x 2.5% Expenses allowed deduction (per year): -:-

Self: RM 8,000.00

Wife: RM 5,000.00

Children: RM 1,000.00

KWSP: 11% from gross income workers

Parents Contribution: RM (amount given) per month x 12 months

Contributions to organizations that pay the Zakat (for example: Lembaga Tabung Haji, Takaful)

Zakat of Savings

Contribution of workers and employers to KWSP People Provident Fund , Soldiers Provident Fund (LTAT) are also required to pay Zakat as the concept is similar to savings but the different is savings of KWSP and LTAT could not be withdraws anytime where never they like and it is subject the rules.

Fixed Deposit

Fixed deposit of RM 100,000 was kept for a year without the excluded (assumed nisab charity at that RM 9430.00)

Then charity is required to produce are: RM 100,000 x 2.5% = RM 2.500

Regular Deposit

Method of Calculation

(Duration haul is January 5, 1999 until February 7, 2000) (Assuming nisab of charity at that RM 3,323.50)

So Zakat are:

(Balances with lower interest bank refused WITH) X 2.5%

(RM 9,115.00 – RM 115.00) x 2.5% = RM 225.00

Zakat of Business

Zakat been given out by Sole Prop irate, Partnership, Cooperative Society, Societies and Organization which had reached one year and the time limit.

Method of Calculations

[(Current Assets – Current Liability) + Coordination x Percentage of Muslims Share x ZAKAT ABILITY (2.5 %)].

Zakat of KWSP

Contributions of employees and employers into the Employees Provident Fund (EPF), Lembaga Tabung Angkatan Army (LTAT),or the like imposed zakat as conceptually the same as saving money, but with the difference amount of savings, LTAT and so on shall not be issued at anytime because and subject to regulations that is fixed.

Method of calculation

First Method

2.5% of the contribution that issued once money issued.

Second Method

2.5% of contribution every employee is based on the annual statement

Zakat of Shares

Zakat which is given out for investment which has reached its time limit and minimum value.

Methed of Calculation

2.5 % the value of lowest share – share which is own for one year minus for shared borrowed.

If the lowest value is not determined, use the value beginning early in the year or in the year or whichever is the lowest.

For shareholders which must be owned by investors. Muslims in the long term to gain control a company or firm so his payment for Zakat will be based on the calculations that it will not affect the importance of other Muslims to get hold of the company.

If any of the owner’s shares has not reached one year, but the whole property being changed for a number of time for one year from shares to cash and vice versa, so use the lowest value with the mixture of money and shares, shares with basic to count Zakat multiply 2.5 %.

Zakat of Livestock

Livestock Zakat is property Zakat that required to be taken out in perfect the conditions. Domestic animal that obliged to pay Zakat is among them such as goat, cattle, camel, sheep, and buffalo. Prophet S.A.W said ” From Muaz Ibnu Jabal, had said, RasulullahS.A.W was sending me to Yaman and ask me to collect zakat from each of 30 cows, 1 lamb musinnah (1 female cattle aged up to 3 years ) and every 30 cows, tabi’ or tabiah ( 1 male or female cattle aged up to 2 years).” The livestock that we would like to give a Zakat must be perfect and no defects such as missing the foot or hand and so on.

COWS/BUFFALOES

Quantities

Zakat Amount / Sex

30-39 tail

1 tail, age 1 year / male

40-59 tail

1 tail, age 2 year / female

60-69 tail

2 tail, age 1 year / male

70-79 tail

1 tail, age 1 year / male

and 2 tail, age 2 year / male

80-89 tail

2 tail, age 2 year / female

90-99 tail

3 tail, age 1 year / male

100-109 tail

1 tail, age 2 year / female

and 2 tail, age 1 year / male

110-119 tail

2 tail, age 2 year / female

and 1 tail, age 1 year / male

120 tail above

tail, age 2 year / female

and 3 tail, age 1 year / male

GOATS

Quantities

Zakat Amount / Sex

40-120 tail

1 tail, age 2 year / male or female

121-200 tail

2 tail, age 2 year / male or female

201-399 tail

3 tail, age 2 year / male or female

Subsequent additions : Every of 100 tail plus

plus 1 tail, age 2 year / male or female

SHEEP

Quantities

Zakat Amount / Sex

40-120 tail

1 tail, age 1 year/ male @ female

121-200 tail

2 tail , age 1 year / male @ female

201-399 tail

3 tail, age 1 year/ male @ female

Subsequent additions : every 100 tail

Increased by 1 tail, age 1 year / male @ female.

Zakat of Silver and Gold

Gold and silver is a mineral that is required to charity. This is because these metals are very useful as it uses an exchange value of all things. As for other jewelry than gold and silver like diamond, pearl, silk, copper, are not obligatory Zakat on it.

Nisab Zakat gold used = 200gram

Gold Zakat Nisab unused = 85gram

Zakat of Crops

Zakat for basic food after it has reached the stage of satisfaction for the state which is 363 gantang / 1300 kg like paddy, wheat, cereals and so on.

Method of Calculation

First Method

Cereals and fruits which used by people energy, animals and machines will use a lot of expenditure and so that the Zakat is 10 % or 1/10

Second Method

Cereals and fruits depend on rain water, so Zakat is 5 % or 1/20

Third Method

Cereals and fruits depends both as above method, so Zakat is 7.5 %

ZAKAT PAYMENT
When Does Zakat Become Obligation

Only the wealth of Muslims is imposing to Zakat, it is not required from non-Muslim. First, this is because Zakat is one of the Pillar of Islam; it can’t expect any disbeliever to pay it. Second, Islam is one of religion which is prohibiting any action that enforce others accept Islam as one’s religion. In additional, if people just adapt them to Islam they should not be asked any past due of Zakat (the period of disbelief). According to the Shariah, Zakat is an obligatory for any Muslim who is:

Mature

Only major subject to the Zakat, qualify as a Zakat payer. Due to the lack of legal capacity, minor are not under a fard obligation to perform acts of ibadah. They are exempt from paying Zakat by using reason they deficiency of legal capacity.

Sane

As a Zakat payer, he should be sane. Before a child reaches mature, he considers as insane. He is exempt from the payment of Zakat during that period and liability of Zakat is start calculate when he get back his sanity. For another example, although the person was sane at the time of maturity but after that he becomes insanity. This person also exempts Zakat for the period his insanity. The liability of Zakat is calculated from the date of recovery of sanity. On the other hand, if the person only insanity of a part of the year, then his liability for Zakat of that year is calculated, no exempt.

Free

Owns the minimum (nizab)

As a Zakat payer, he must meet all these four conditions. If one condition is not met, he doesn’t have an obligation for the payment of Zakat. Besides, even a child, an orphan, or a mentally retarded person is exempt from Zakat payment but they are required to pay on their behalf. Last, if a person died without pay the Zakat was due, Zakat will take from the estate of a deceased person.

ZAKAT DISTRIBUTION
Categories Where Zakat Can Be Spent

Zakat is only paid to an individual who is really needed and deserve. In the Quran, Allah (swt) says that:

Zakat is for the poor and the needy and those who are in charge thereof, those whose hearts are to be reconciled; and to free those bondages, and to help those burned by debt, and for expenditure in the way of Allah, and for the wayfarer. This is an obligation from Allah. Allah is All- Knowing, All- Wise. (9:60)

According to this, Zakat only can pay under eight categories. There are:

The” poor” and the “needy”

The main objective of Zakat is to reduce or mitigate poverty and destitution in social. The way to achieve it is taken from the rich and rendered to the poor. Actually, people who are “poor” and “need” is different. People whose are categories as “poor” when they are in need but due to modesty and self-respect, they are not begging from others. People who are in need and they are submitted in begging from others are classified as people who are “needy”. A person has become “poor” and “needy” mostly is because they are shortage in their income, they cannot fulfil the essential needs, and they are totally poverty. Besides, “poor” and “need” also includes those are physical disability, old age, or accidental circumstances. According to Al-Qaradawi, full- time students can be in “needy” situation when they are continuing their education.

Workers in Zakat administration

A person who collects and distributes Zakat is the third category of Zakat recipients. Based on Al- Qaradawi, Zakat collection and administration is the function of an organized body paid employees. Workers can receive Zakat as a compensation for their works regardless they are poor or not. Besides, this compensation must compete with the market value of their labour.

Those whose hearts are being reconciled

Five types of people involved in this category, there are:

An individual who is close to become Muslim or whose clans may become Muslim.

An individual who may do evil or harm to Muslim. Giving a Zakat to those people will prohibit them to do it.

An individual who has just become Muslim, Zakat will help them to be engaged with Islam

An individual who has a positive influence on Muslim.

A Muslim who is expected to defend their Muslim land against attract from other. This happens especially when they are living on the boarder of a Muslim country.

Muslim whose influence is needed in the process of collecting Zakat in order to convince individuals whose will not pay their Zakat. This action can avoid having fought between government and whose reject in Zakat payment.

According to some jurists, such as Hanafis and Malikis, this category is not exist since the death of the Prophet but Al-Qaradawi and Mawdudi disagree with it, they state that Zakat recipients in this category have not stopped, but the payment only can make by the Islamic state, not by individual Zakat payers.

Emancipation of slaves

Contracted salves can use Zakat to pay his master in order to gain his freedom. Allah orders Muslims must show respect and give to give slaves who wish his contract is freeing. Besides, Allah also orders master to help his own slaves become freedom if they demand it.

Allah says,

“If any slaves you own desire to make a contract to free themselves, write it for them if you know of good in them some of the wealth Allah has given you”.

Those burned in debt.

According to the Hanafi School, a person is included in this category when he does not have enough wealth to serve his debt. The debts arise from consumer expenditure; it includes medical bills, building a house for personal residence, and marriage. Besides, victims those hit by natural disasters or accident and force them must borrow from other in order to continue their basic life also includes in this category. Zakat also consider as a high quality insurance against the financial effect from natural disasters or accidents.

Before applying the Zakat, four conditions must be met, they are:

The debtor must be in need of financial facilitating.

A person who can cover his debt with his own wealth can not apply from Zakat. Besides, people who do not have sufficient wealth but they still can serve his debt with the income is eligible for Zakat. This condition shows Zakat is not only for a debtor who is totally destitute. Zakat may pay with difference depend on the level amount of debt against the available wealth of the debtor.

The debt must come from Islamically lawful activity, for example borrowing in order to support the family.

Loans are used for activities those are prohibited by Islam cannot be paid by Zakat. These activities include consumptions of alcoholic beverages and over-spending on lawful items. The main reason Zakat cannot be used to pay in these activities is to stop other to do this sin activities.

The debt must be due immediately.

Different scholar has a different idea of this condition. Some scholars approve that if the debt is due after one year, the debtor cannot get Zakat to pay it. Some disapprove of this; they argue that Zakat can give help to debtors regardless of the due date of the loans. One can be confirming is obligations owed to God are excluded in this category.

The debt should by reason of other human beings.

For example, obligation to Allah is excluded in this category. Obligation to Allah can be due Zakat and compensation for breaking a certain condition in Shariah.

Expenditure in the way of Allah.

After concluding the views of the Hanafi, Maliki, Shafi’i, and Hanbali, three points are agreed with them. There are:

Jihad considers a part of this category.

The fighter who fighting for the sake of Allah is lawful to receive Zakat. However the equipment and arms to fight is not agreed with some scholar.

Public works such as building school, mosques, highways and roads, and irrigation canals is not qualified to receive Zakat. Four schools say that this public works have other funds to pay it such as fay’ and kharaj.

Wayfarer

Majority jurists believe that someone who just desire and just start travelling isn’t classified in this category. This is because term ‘Ibn as-sabil’ is meant someone on the road and a person who starts and desire travelling is still staying at home. Besides, a person considers as travellers will cut off his financial means at home. That means no income for him when he is travelling. A person who is desire for travel hasn’t cut off his financial means yet.

The wayfarer is one of a category can receive Zakat because of several reasons which are encouraged by the Quran:

Travelling for purpose work and opportunity.

Travelling can seek more knowledge and ponder on the signs of Allah in the world and on His animal and human communities.

Travel can for the purpose of jihad in the Way of Allah

Travel because of to attend the pilgrimage to the Sacred House of Allah.

Categories Who Can Not Receive Zakat

According to Yusuf al-Qardawi (1999), there are several categories of people who is cannot receive Zakat. These categories are:

The rich people

Zakat has purposed to reduce poverty and destitution in social. In order to achieve it, Zakat will be taken from the rich and rendered to the poor. If Zakat is given to the rich, th

Multicultural India is setting up to pitch faith tourism by developing more religious tourist circuits to attract foreign Tourist. Religious Tourism can be defined as travel with this core motive involving experiencing religious forms, or the goods they induce, like art, culture, customs and architecture. Being just about the most ancient civilizations on the world, India has been around contact with almost all the major religions on the world, and regardless of being dominated by Hinduism in today’s context, religions like Islam, Buddhist and Christians also have influenced a sizeable area of the population, in addition to niche religions like Jewism ,Sikhism, Jainism, Vaishnavism that grew as a possible offshoot to this major religious of thought to footfalls and encourage greater domestic travelling that has seen double digit growth in recent years benefiting the local economy

INTRODUCTION:

Religious Tourism in India has exponential growth in the modern years. India is one of the most preferred destinations for Religious Tourism both overseas and domestic travellers. Tourism enables the International traveller to understand and experience India’s cultural diversity first hand. According to official estimates the Indian tourism industry has outperformed the global tourism industry in terms of growth in the volume of foreign tourists as well as in terms of revenue. The main reason for the growth in Religious tourism in India is the tremendous progress made by the Indian economy. Though it must be said that infrastructure is still a constraint. To sustain the current growth the government should invest in infrastructure like transport, accommodation, better roads, health and hygiene etc. To propel growth the industry has invested in new technology ,like art of security systems.India is really a unique country that has plenty to offer to the tourists. Rich culture, heritage and history of India alone attracts a lot of tourists to travel India each year. India is a big country with plenty of destinations to travel to the tourists. Each express of India offers its unique heritage, climate, Cuisine, language to the tourists traveling throughout India.Religious tourism has emerged to be a booming market in India, using the Delhi based National Council for Used Economic Research (NCAER) which signifies that of the 230 mil tourist trips undertaken in India, the largest proportion consist of religious pilgrimages. Performed by both farm and urban, that they out number sensitive getaways in Indians. As 25 million several people visited Tirupati, a temple town on the southern tip regarding India to hook a glimpse of any deity known while Lord Balaji. Tirupatiaa‚¬a„?s annual directory pilgrims is above the total number of travellers visiting Mumbai, Delhi, Bangalore and Kolkata come up with. In the northern state of Jammu in addition to Kashmir. 2 million enthusiasts trek uphill for 15 km to repay respects to women goddess called Vaishno Devi.

LITERATURE REVIEW:

Religious Tourism in India is the foundation of society and order of Religious culture, principles supports to policy, management and development objectives India each Pilgrimage is also a popular feature of Indian historic culture with a long history.. Indian religious tourism potentialities have been one of the important source for country development particularly due to the presence of many religious tourist places in India . Economic ,environment and social development of local resources. In india it reflects religious tourism and pilgrimage tourism offer opportunities for diversify revenues India keep strong foundation of ancient culture ,50 religious and 845 languages ,over 3 millions Gods ,Goddess and historical monuments

MOST IMPORTANT PILGRIMAGE PLACES IN RELIGIOUS WISE AT INDIA:
Hindu Pilgrimage
Sikh Pilgrimage
Buddhism Pilgrimage
Jainism Pilgrimage
Christian Pilgrimage
Muslim Pilgrimage
HINDU PILGRIMAGE
Akshardham

Akshardham could be the famous temple involving “Swaminarayan Sect” that’s the richest sect on the world. It can be a unique cultural complex internal Gandhinagar in storage of Lord Swaminrayan. Encouraged by H. D. Pramukh Swami Maharaj, Akshardham can be a miracle worked from the service and devotion of thousands of volunteers. It is usually an intricately carved, majestic monuments of 6000 a lot of pink sand rock awash with faith based stillness. The entire monument had been built without the application of steel. Besides a 7 feet gold leafed idol involving Lord Swaminarayan along with his holy artefacts, there are a few exhibitions on Native indian Culture with light and Sound shows, a multimedia demonstrate and an animatronic demonstrat

Annavaram

Annavaram is at a distance of 72 km’s from Rajahmundry, 124km fromVisakhapatnam along with 498 kms from Hyderabad and it’s a sacred pilgrim centre on a hill top known as Ratnagiri. The presiding deity at Annavaram is Veeravenkata Satyanarayana Swamy. It can be believed when Vrata is completed in the identify of Satyanarayana Swamy by means of devotees, their wishes are going to be fulfilled.One of the most extremely popular temples with Andhra Pradesh, an exclusive Yantra based in Tripad Vibhuti Narayan Upanishad is present here. The shrine is constructed in a couple storey, the lower 1 containing the Yantra along with upper one housing vigrahas from the Lord.

Amarnath:

Amarnath are standing on a high mountain road. How has been cool and wet. Parts of

your muscles ache and your current breathing is laboured. You keep walking for this

is the walk you possess chosen. And above the next rise, etched against the sky could

be the abode of Shiva. Here the eternal ascetic, the Lord on the Dance, the Destroyer,

whispered the key of immortality in to the ear of his consort. Here sages have fallen

for you to ponder this cosmic, for you to meditate on this divine. Here millions of

enthusiasts help make the means annually, walking regarding 15 nights or higher for a

faith based experience while using deity. Darshan at Amarnath isn’t simple; but what

faith based voyage actually has been? Terrorist assaults possess extra one more

dimensions involving danger to an hard make your way. But nevertheless they’re

going to that particular imposing pile, of which tranquil cave, of which lingam

involving its polar environment. Even now they will are available, for the Adept calls.

Ayodhya

Ayodhya – among seven in the holy directory Hindu cities – where history and also legend merge faultlessly, where some occur to purify their souls although some plan hostile clashes.Ayodhya – which suggests ‘that which can’t be subdued by war’, in which the turbulence always subsides letting the city return to the original, peaceful holy avataar. Ayodhya – a small, calm city wherever sadhus mingle using pious pilgrims and also the occasional tourist, where even the sunset for the banks of your Sarayu river will work for the soul.

Allahabad

Allahabad such the sacred spot for you to Hindus. The mythical river of enlightenment, your Saraswati, is also considered to surface here. It really is believed that your purifying power of any sacred river is strengthened in a confluence. This provides sangam great soul-cleansing properties, and all Hindus anticipate to bathe here at least once in their life time, to wash absent their sins.All-around 7 km via Civil Lines, overlooked from the eastern ramparts from the Allahabad fort, wide flood plains and muddy banks protrude for the sacred sangam. At the point where the brown Ganga meets the greenish Yamuna, priests perch with small platforms to complete puja and guide the devout inside their ritual ablutions from the shallow waters. Beaches and ghats are littered with the shorn head of hair of pilgrims who visit offer pind (offerings) for his or her deceased parents.Boats to the sangam, used by means of pilgrims and tourists alike, can be rented with the ghat (steps ultimately causing water) immediately east from the fort, for your recommended government charge of Rs 12 each head.However, most pilgrims pay out around Rs 36 and you’ll be charged as much as Rs 150. Official prices for just a whole boat are usually between Rs 100 and Rs 120 yet can soar to more than Rs 250 while in peak seasons.

Badrinath

Cradled inside twin montain stages of nar and narayan is the holiest of the actual four main shrines, badrinath along the lift bank with the river alaknanda. With the backdrop, it is definitely an important destination about the sacred itinerary of any devout hindu. In the event the spot was carpeted using ‘badris ‘ or perhaps wild berries and as such was famous as ‘badri van wi .The revered shrine is alive with range legends from mythology. its sanctity is emphasised inside ancient scriptures as “there are many sacred spots of pilgrimage inside heavens, earth and the nether world, but there was none equal in order to badri, nor shall presently there be ” Story has it if the ganga was asked for to descend to earth to help the suffering the human race the earth was unable to withstand the drive of its nice. therefore the grand ganga was separated into twelve holy channesl. alanknanda was certainly one of lord vishnu or perhaps badrinath.The temple associated with shri badrinathji about the bank of the actual alaknanda river, goes to the alaknanda lake, dates back to the vedic times, based at an altitude associated with 3, 133 mts., the existing temple is shown to have been constructed by adi expert shankaracharya – a great 8th century is philosopher -saint, which also established a new math here. also known as vishal badri, badrinath is just about the panch badris.

ARE MOST IMPORTANT HINDU RELIGIOUS TOURISM SPOTS

Bageshwar

Bhubneshwar

Chidambaram

Chitrakoot

Dwarka

Gangotri

Haridwar

Jagannath

Dham Yatra

Kanchipuram

Kanyakumari

Kedarnath

Konark

Madurai

Mahabalipuram

Mansarovar Yatra

Mathura

Omkareshwar

Pushkar

Puttaparthi

Rameshwaram

Shirdi

Tirupati

Vaishnodevi

Varanasi

Yamunotri

SIKH PILGRIMAGE

Anandpur Sahib Anandpur Sahib “Wahe Guru”, a manifestation praising your get good at of the market is around the mouth of each devotee that will relates to Anandpur Sahib. You may instantly feel the good sense associated with calmness that will pervades this ‘city associated with divine bliss’, one of many some seating associated with guru of the Sikh faith, wherever impressive pure-white gurudwaras beckon pilgrims by afar. Your gurudwara and also forts in this article get experienced some of the most substantial functions throughout Sikh strict record. Your Khalsa Panth had been founded in this article, any local authority or council associated with several smart guys that will governs Sikh strict affairs was initially established in this article, because had been your exercise associated with worshipping your Expert Granth Sahib. Anandpur Sahib may be the best destination for a acquire a great insight in to the essence associated with Sikhism that will governs the life span associated with tough, healthy Sardars by Bhatinda for you to Luton. In the celebrations associated with Holla Mohalla (March) and also Baisakhi (April) you’ll be able to enroll in the sea associated with supporters whom flock for you to Anandpur Sahib, switching that right into a carnival area overflowing with strict fervour, traditions, history and also gaiety.

Anandpur

Sahib is usually a small village 80 km by Chandigarh. The item lies in your Ropar district associated with north-east Punjab, around the national boundaries together with Himachal Pradesh. One part associated with Anandpur Sahib include the foothills of the towering Shivalik array, around the additional, your water Sutlej. Situated on the Ambala-Sirhind-Ropar-Nangal railroad path and also the Ambala-Nangal street, it is fortyfive km by Ropar and also 22 km by Nangal.

Kesar Sahib Gurdwara sits in the middle associated with village and is any several second wander from your coach stand traveling. Concerning Kesar Sahib and also the coach stand sits market together with several chemists.

ARE MOST IMPORTANT SIKH RELIGIOUS TOURISM SPOTS

Fatehgarh Sahib

Golden Temple

Delhi Gurudwaras

Hemkund Sahib

Manikaran

Patna Sahib

Poanta Sahib

Takht Sri Hazoor Sahib

BUDDHIST PILGRIMAGE:

Ajanta & Ellora

Bodhgaya

Kaushambi

Kushinagar

Lumbini

Nalanda

Rajgir

Sarnath

Shravasti

Vaishali

JAINISM PILGRIMAGE

Palitana

Ranakpur

Sravanabelagola

Udaygiri & Kandhagiri Caves

CHRISTIAN PILGRIMAGE
Goa

Goa with India’s west coastline was once some sort of Portuguese enclave. The legacy connected with Christianity and with the Gothic architectural model popular in Spain during previous hundreds of years, can still be viewed in the church buildings of Goa right now. Many of this significant churches sometimes appears in Old Goa in addition to in Panaji, the capital of Goa. A few of the churches of fascination are:The holy Basilica connected with Bom Jesus, properties the mortal remains of St. Francis Xavier. It’s a famous pilgrimage heart among Roman Catholics. Other well-known churches are the Convent and Community center of St. Francis connected with Assisi, Church connected with St. Cajetan, Community center of St. Augustine Ruins, Church and Convent connected with St. Monica, Church of our own Lady of Rosary, Chapel of St. Anthony in addition to Chapel of Saint. Catherine.

Velankanni

Velankanni is located 12 km southern region of Nagapattinam on the Coromandel Coast, throughout Tamil Nadu. The shrine here’s dedicated to Your Lady of Well being, the Madonna of Velankanni and is particularly popularly known while ‘Sacred Arogya Matha Church’. Virgin Mary is thought to be have miraculous healing powers. Thousands of pilgrims belonging to various castes in addition to communities flock daily to this ‘Lourdes of the actual East’. The church posseses an imposing facade together with tall spires as well as the wings present the contour of a corner. In a niche in the alter is enshrined the statue in our Lady of Well being.In 1560, Virgin Mary is said to have appeared to a shepherd, asking him or her for milk to quench the desire of baby Jesus. When the shepherd came back to his learn, after performing the nice deed, his pitcher kept filling up with milk. For that reason, a small thatched chapel was built on the site. At the conclusion of the sixteenth century, Virgin Mary appeared again before a lame young man, who regained the usage of his limbs. The specific church was constructed following the tradition would be to offer Our Girl of Health, a candle in the shape of the actual respective ailment- a heart in case of cardiac complications, a liver in case of jaundice, lungs in case of tuberculosis and etc. In case from the ailment getting treated, many bring with him or her small gold and silver replicas of body parts that has already been cured to donate for the church.Some times offering are sent in sealed bottles or maybe big hollow bamboos properly closed and thrown to the sea with the address from the shrine written with them. Such offerings are thought to be reach the holy location. There is a small church museum which has a display of the offerings produced by those whose desires were conceded. A festival is actually celebrated for twenty days from May 28 to September 10 yearly and pilgrims from from coast to coast and even abroad flock for the site, bathe religiously in the sea, have their heads shaved and then walk on their particular knees or rollup to the shrine while rituals.

MUSILIM PILGRIMAGE:
Ajmer Sharif

Ajmer presents India’s real tryst with religion, where it is not important whether a saint is a Muslim or a Hindu, a Sikh or even a Christian; where it only matters he was an enlightened man. Ajmer is where only faith matters which faith is represented from the paradoxical delicacy with the threads tied towards shrine of a Sufi saint. Each thread tied is a wish and when it is granted, and the idea inevitably is, the person who tied it profits to untie a thread. The warm desert winds participate in with those strings, the sun leaches them of colour nevertheless the faithful return in order to tie and untie, within a cycle that never usually end. And sure, it is a hot dusty area where acrid winds blow fine dirt into every space and cranny, but that only serves as a reminder of the particular desert origins with the dervish and the particular Sufi

Jaipur is Nearest airport.

Fatehpur Sikri

He decided to make a new start at the place where his son ended up granted to him. And so the particular Mughal Emperor Akbar chose to build Fatehpur Sikri. This kind of, he hoped, would be a city more in tune regarding his predilections. Here he’d debate theology, indulge in the arts and listen to his vast assortment of books. Here he’d build a structure complex as unorthodox because his court, fusing Hindu and Muslim architectural customs.And then without knowing it, he did actually predict its doom. On one of the arches, severe, controlled, beautiful, there can be a Kornic inscription which reads, translated approximately:

Haji Ali

Haji Ali Situated towards the end of a 500m causeway protruding in to the Arabian Sea would be the whitewashed Haji Ali Mosque, containing the tomb of your Muslim saint Haji Ali that is believed to have meditated on most of these very shores. It is stated that Haji Ali seemed to be a wealthy Muslim product owner who renounced just about all his worldly belongings before starting a pilgrimage in order to Mecca. He died in Mecca and also the casket miraculously drifted and located the spot where the mosque and grave were built through his devotes inside early 19th centuries. The Mosque lies opposite on the famous Mahalakshmi temple and can be approached from Lala Rajpatrai Marg.Haji Ali is usually a handsome example involving Islamic architecture located on an island. In truth, this holy spot is visited through many devotees in addition to visitors who are attracted through the beauty of the site

During high wave the walkway on the mosque is submerged inside sea making the impression that the mosque and this tomb are floating in water. Check the tide times inside local paper previous to visiting.

Jama Masjid

The particular construction work extended for six a long time, ending in 1644. The structure was placed on a high platform making sure that its magnificent facade will be visible from each of the adjoining areas. It is an austere, however, a beautiful building. Just like additional buildings of Shahjahanabad, this was also developed with red sandstone. White marble has been used extensively, specially in the particular three domes and possesses been inlaid together with stripes of african american.The pulpit is one among its best features, being carved out of a single prohibit of marble. Built with a workforce of 5, 000 individuals, the mosque’s 3 gateways, four towers along with two minarets are testimony to the fine architecture of the period. The thin minarets grace the particular facade, one with each side, rising into a height of 130-feet. The eastern door was reserved for the Emperor when he employed to arrive here every single Friday and with Id.A stadium like courtyard greets the visitors as they enter this mosque in the Old Delhi location. Wide staircases along with arched gateways include the hallmark of this particular popular mosque. There is a compact shrine within that houses the relic of the Prophet along with the Holy Koran. Its courtyard carries a capacity to hold nearly 25, 000 worshippers and it is open to the public.The Mosque was based on the plan and design and style of Ostad Khalil, the particular then great Sculptor. Emperor Shahjahan created Jama Masjid at the expense of Rs 10 crore and it can be called as the particular replica of Moti Masjid inside Agra. The premises of the South Minar usually are 1076-sq-ft wide exactly where 25, 000 devotees at a time may sit in concert for Jama Masjid also comprise of a great treasure that was kept in the particular northeast corner of the white shrine- a hair of the beard of Hazrat Mahmmad, his or her used chappal, a chapter of Koran extracted from its original holy e-book, the canopy involving his tombstone and the foot print of Muhammad around the stone.

RELIGIOUS TOURISM POSITIVE IMPACT ON LOCALS AT INDIA:

Religious tourism organization employs in India. If people from the community have jobs in the tourism industry this will improve their economic situation and also create the hard feelings towards tourists. If organizations work with the local community and hire local residents it opens employment opportunities up to people to whom opportunities are rarely available. It offers them motivation to learn and to develop their skills and gives them the opportunity to build a better life for themselves. The bottom line is, it gives them hope.Local people make perfect guides. They know the area they live in. They may know more about the plants in their backyard than a university educated botanist would. They can imitate birdcalls and track animals. Hiring local guides is not only better for the community, itaa‚¬a„?s better for the visitor too. There is a well between tourism and religious tourism. At first a community is keen on bringing tourists into the area. They see it as easy money. But too many religious tourists into a place to local economy will improve.

As long as the benefit of the local people, creating facilities for tourism can benefit the local population as well. Religious Tourism development brings money to the region and also forces improvement of local facilities like water supplies,roads and future project. These two things together can easily help to develop the infrastructure of an area. ReligiousTourism can create for local people new recreational or health systems, entertainment facilities, public spaces or restaurants. The longer that Religious tourism thrives in the area, the more improvements that will be made.

RELIGIOUS TOURISM NEGATIVE IMPACT ON LOCALS AT INDIA:

Religious tourism increased costs for a town; Expenses on cleaning garbage collection, marketing ,water disposal lighting,,and promotion can impact on the Local economy.Increase in the price of real states; Prices of land increase;competition ; poor section of the population have to shift out of the town.General price increases; Suppliers and retailers increase the cost of goods services;

In India recent yerars Issues relative to security and safety, assistance and insurance for religious travel and pilgrimages are taking on greater importance than effect with local people

METHODOLGY:

My research says, I had to required data from specialized documents, and database in order to recognize about Impact of Religious tourism on locals in India. about its culture and pilgrimage its historical places, chain of religious and I hope to it raises the place generally. Religious Tourism give a chance to locality show itself and raises profile in the worldwide.

CONCLUSION:

India is a complete Religious Tourism destination. Religious Tourists who have travel India have expressed it as a unique experience. India is a must visit travel destination that you can enjoy with your entire family.and local economic will grow fastly.

Humanity is an important part of life which tells that to help others, try to understand other and realize the people problems with our own eyes and try to help them

For showing humanity you don’t need to be a rich person, even a poor person can sow humanity by helping someone or sharing his or her food, etc.

When you show humanity you have a feel click or a pinch from your inner soul which you cannot get from something else.

Every religion tells us about humanity, peace and love that is why no religion is higher than humanity.

“I should like to help everyone if possible, Muslims, Hindus, Christine’s, Jew, gentile, black men, white. We all want to help one another; human beings are like that. We all want to live by each other’s happiness, not by each other’s misery. We don’t want to hate and despise one another. In this world there is room for everyone and the earth is rich and can provide for everyone.” Charlie Chaplin (http://www.quotes.net/mquote/38952)

Yeah today I will tell stories of three people who are the biggest example of humanity and they are human lover.

Firstly just imagine yourself I fill this class with garbage how will you feel like you will not stay in this but there is one who go in that garbage search there and you what he found. He found a dead body of child he took that body washed it and buried that body and from that day he used to search in garbage with his wife this man is no other than Mr. Abdul Sattar Edhi the lover of humanity . He is the founder and head of the Edhi Foundation, a non-profit social welfare organization in Pakistan. He is the man who serve is whole life serving for humanity without any selfishness. He has bathed and buried over a thousand unclaimed bodies in a time when selfishness and greed are at their peak and nobody seems to know the meaning of words like altruism and selflessness. His achievements in the field of charity are bound to make one think that his name is synonymous to nobility and humanity. And today he is running Pakistan biggest network of ambulances and shelter.

Moreover his charity does not discriminate based on religion, race or gender. For him, religion is human rights. Edhi has spent many sleepless nights working and serving for humanity whether it is to bury unclaimed bodies or feeding any poor. Besides it he lives a simple life living in small house many of times he used to sleep on the concrete or on the small batch outside his shop his qualities makes him the man of simplicity and human being lover.

As Edhi Said: “No religion is higher than Humanity”

Secondly I will talk tell you about a person who is basically a Pakistani but he is living in Canada he had son named as Ali and his son was 18 years old this man lost his son in accident. The accident was like that his son was working part time as pizza delivery boy when he was on the way for the delivery one black guy who was also of his age come before him and said him money but Ali was honest with his job he refuse that and that guy shoot him that time. When Ali’s father came to know about his son’s death he was in shock and after few days police caught the person who killed his son and called Ali’s father to come when he reach there he came to know that boy who killed his son is 18 years old he is orphan u people know at that time what he said u guys can’t believe it Ali’s father said “I don’t want to do any case on this boy I want to adopt this boy and want to take all responsibilities of this boy because today I lost my son I don’t want tomorrow somebody else lose his 18 years old son”. Just for a minute place yourself on the place of Ali’s father what will be you feeling your 18 years old son shoot dead. Ali’s father this act of humanity raise whole mankind and today he has 4 orphanages in Canada where he take responsibility of around 800 children.

Thirdly the person I am talking about is the well-known personality the person who give us world cup in 1992 he is great leader and humanity lover he is Imran Khan. Most notable among his humanitarian efforts has been the establishment of Shaukat Khanum Memorial Cancer Hospital and Research Centre, named after his late mother. It is Pakistan’s first and only cancer hospital that provides 75% free health care, and was built on public donations. Imran is now building a second hospital in Karachi, based on the successful Lahore model. In 1994, he inaugurated Namal College, a technical college which is now an associated college of University of Bradford. (http://www.imrankhanfoundation.org/about-ikf/the-board/)

Although these people do things for humanity on larger scale we should come on ourselves what we have do for humanity every day we spend our time hanging around with friends going outside for parties have we ever feed a poor person on the road have we ever realize how poor people live their lives no we haven’t because we never realize that for what we are in this world we never realize our duties towards humanity.

We should must realize for what we are in this world because every religion teach us humanity and one who serve humanity is the happiest man on the globe real happiness is your inner satisfaction which you can get by serving humanity what so ever how much you are rich you can’t buy inner happiness.

In last I would only say to any religion you belong be a human first be a human lover strive for humanity as every religion teach us humanity and share your life with others as life is all about living for others and serving humanity that is why “no religion is higher than Humanity” so start serving for humanity from today by doing a small of act of kind what gives you inner happiness and satisfactions

Thank you

The influx of humanistic theology into the educational system has given rise to considerable tension within the Christian community in the recent years.

Questions have been asked of what humanism is and where it comes from. Humanism is a methodology that concentrates on the welfare or progress and happiness of all humanity in this alone and only life.

Humanism can be traced back to the times of Democritus and Aristotle of Ancient Greece. (Lamont, 1992). Its tie to the Greek culture resulted in pagan features such as glorification of mankind (Dodgen, 1986, 195).). It is said that the Greek set about humanizing everything. They humanized God, nature and daily life, and it is out of these acts that great minded men measured all things and gave a firm and noble body of standards to the human life which came after them (King).

The theory of humanism as said has given rise and considerable tension within the Christian community. This brings out curiosity to know what the statement of concern is. Well Humanism is a school of thought that gives primacy to the study of human needs and interest, for instance looking at the theory of Abraham Maslow and his definition of humanism which says “The focus of the humanistic perspective is on the one self who translates to, “you” and “your” perception of “your” experiences.

This view proposed by Maslow argues that you are free to choose “your” own behaviour rather than react to environmental stimuli or reinforces. This statement is also in contrast to the beliefs of operant conditioning developed by the American research psychologist Burrhus Frederic Skinner. Skinner believed that all behaviour is the result of application of consequences.

The theory of humanism emphasized on faith in action. Faith in action but not in a good way. Humanism teaches that it is immoral to wait for God to act for us. It emphasizes that we must act to stop the wars and the crimes and the brutality of ties and future ages. Humanism says we have powers of remarkable kind. We have a high degree of freedom in choosing what we will do. It tells us that whatever our philosophy of the world may be, ultimately the responsibility for the kind of world in which we live in lies with us.

All this brings the fact that the issue of concern is that humanism is a philosophy for those who love themselves, a philosophy of imagination and it is focused upon human’s means for comprehending reality. It does not leave any room for God as the Creator of the universe rather it only portrays God as one who ordains the good or bad that we do.

Hence Humanism causes tension because it does not preserve the legitimacy of the spiritual world and God being the deity of all things

All that left aside the understanding of humanism becomes relevant to the practices of Christian education when one begins to look at the principles of humanistic education or educational humanism. Keep in mind that humanism did not birth in a conference room, educational reform or legislative act. It has been influenced by people of different fields.

Perhaps it is the advocacy by the modern or naturalistic humanists that seems to have drawn the ire of religious leaders towards humanism, especially fundamentalist Christians. This is in spite of the fact that modern humanists advocate a strict separation of church and state, especially in the domain of public education.

When humanism is applied to education it encompasses a variety of assumptions about the teacher, learner, curriculum and the context of learning. There are a lot of principles and each principle highlights the understanding of humanistic education. Some of the principle and objectives that can be seen as basic are:

Teachers should be trusting, sincere and empathetic with their students. They should prize their students and hold them with high regard. This as proposed by Carl Rogers who concludes that such an attitude on the part of the learning leader would set stage for successful experiences and students would become more self accepting and aware of themselves.
As proposed by Gage and Berliner(1991) there are five objectives that a teacher must meet which are: promote positive self-direction and independence, develop the ability to take responsibility for what is learned, develop creativity, develop curiosity and lastly create an interest in the arts in students. This can also be known as sponsoring invitational learning.
Affective factors should be explored as much as the cognitive dimension of classroom instruction (Beihler, 1986, 399). Research by Bayer (1986) indicates that children who are taught in an atmosphere which is conclusive to effective learning will also have a more positive self concept (130-131).
The relationship between the teacher and the pupil has important impact on the learning process. Thomas Gordon (1974) a popular humanist educator, describes a healthy teacher student relationship. He says that the relationship between a teacher and a student is good when it has (1) openness or transparency-so each is able to risk directness and honesty with the other, (2) caring-whereby each know they are valued by the other, and lastly (3) interdependence on one another.
William Purky (1978) call attention to the relationship between a student’s self-concept and scholastic achievement and recommends that instructors develop and use skill of invitational learning. Such a skill as learning students names, having one on one contact with them outside of class, praising and affirming them, demonstrating personal and classroom discipline , and being transparent with personal feeling will help the child recognize his/her values and capabilities or in other word influencing self efficacy.
That all teachers must always keep in mind that learning is facilitated when the pupil is prized, valued and respected by the teacher who can care without being possessive. This is what Abraham Maslow would call promotion of self actualization which would push students to work very hard.
Teachers should use techniques for encouraging students to identify with others, emphasize with them, and relate their feelings to the feeling of others. Teachers are to endorse self determination or self regulation to make students accountable for their action and choices.

Looking at those principles of humanistic education it becomes clear that many of them are based upon sound principles of education.

It would not be difficult to cite biblical references to demonstrate examples form scripture where many of the principles can be seen. That is not to say that educational humanism has its roots in scripture, because such a statement would be based on faulty methods of hermeneutics.

For someone who would study humanism there are a few key terms that would help them understand more about humanism and what it stands for when it comes to education. Some of these are:

Self-efficacyis the extent or strength of one’s belief in one’s own ability to complete tasks and reachgoals. This can be seen as the ability to persist and a person’s ability to succeed with a task. As an example, self-efficacy directly relates to how long someone will stick to a workout regimen or a diet. High and low self-efficacy determines whether or not someone will choose to take on a challenging task or write it off as impossible.
Self-actualization Maslow explicitly defines self-actualization to be “the desire for self-fulfilment, namely the tendency for him [the individual] to become actualized in what he is potentially. This tendency might be phrased as the desire to become more and more what one is, to become everything that one is capable of becoming
Self- determination, the process by which a person controls their own life.
Invitational learning, William Purky said “no aspect of education is more important than the feeling on the part of the teacher that the individual student is important, valuable, and can learn in school”

However humanism goes much further than modernism in its view towards the bible .the view of the humanist is much more radical. Humanism believes in few things that as Christians we may consider them as blasphemy. Some of which are;

“We believe however those tradition dogmatic or authoritarian religions that place revelation, God or creed above human need do a disservice to the human species……As non-theists; we begin with humans, not God, nature not deity”.
As Paul Blanshard, an editor of the Humanist (a slick national publication) wrote: “The evangelists reverently call the Bible “The Book”, and they say it is God’s word. Let’s be blunt about it. By no stretch of the imagination can the bible be called either the revealed word of God or the errorless work of God. It is not one book, and it is not holy. It is very bad history and even of questionable morals…”
Looking at this we see that humanism is not indifferent toward the Bible-but is at all out ward against it. The quotations are fully typical and representative of humanistic thinking toward any revelation from God.

The only way Christians can combat their vicious and desperate influences of humanism and its war on the bibles, is by being so knowledgeable and conversant in the scriptures that can effectively wield the mighty sword of the Spirit.

The essence of positive pride is confidence and contentment, a sense of gratitude and accomplishment in the productive use of your gift (Faw, 134-136). There is a need to have a Biblical perspective of the person and human experiences in order to correctly understand the insights contained in certain theories. The truths about human nature in scripture focus largely on our relationship with God and our need for salvation He alone can provide (Faw, 137).

A Christian who meditates upon the word of the lord and keeps in his heart will have no difficulty seeing the vast superiority of Christianity over humanism or any other vain philosophy. The bible has something real and stable.

The Bible offers a perfect guide for day to day living: teaching the value of time (Eph. 5:15-16); honesty (Eph. 4:25,28); the putting away of every vice which is harmful to one’s self and others (Col. 3:5-9); benevolence and kindness in thought and deed (Col. 3:11-14). The Bible condemns all partiality and prejudice (Col. 3:11; Gal. 3:26-28; James 2:19). The Bible teaches moderation, patience, and peace (Phil. 4:4-8).

Humanism stresses that this life is all there is – that our existence is extremely brief and ultimately hopeless. The Bible, on the other hand, teaches us that while the outward man perishes, the inward man is renewed day by day. God’s word offers us eternal life and provides the motivation to live an honourable, godly life that we might live eternally with God.

The Bible and humanistic philosophy are at war. The battle is bitter, but there is only one way that wickedness can prevail: If Christians fail to study and practice the teaching of God’s word.

There is a major difference between the belief system of the messengers of God and those who reject the word of God. Others find their beliefs humanistically upon their evidences form senses, logic, philosophy and observation. Instead of founding their human study upon the word of God, they sought to test the Word of God by their human study.

Paul warned: “As you have therefore received Christ Jesus the lord, so walk in Him, rooted and built up in Him and established in the faith…. Beware lest anyone cheat you through philosophy and empty deceit, according to the tradition of men, according to the basic principles of the world, and not according to Christ”(Colossians 2:6-9).

The difference between the humanistic system of the world and God’s system is outlined in 1Corinthians 1 and 2. The world bases faith in the wisdom of men. Some seek signs- that which can be measured, seen, touched, tasted, and heard. Others look for Philosophical reasoning.

Humanistic and Biblical concepts of faith can be compared in many ways some of which are:

The humanism starts with doubt in order to prove assertion while the Bible starts with the gift of God. Humanism relies on the autonomy of humanity while the bible relies upon the word of God. Humanism is based on 5 senses while the bible is based on the power of God rather than the wisdom of men. The comparisons are many but the point still stand that humanism cannot attack the bible because God gave us all our reasoning abilities and our senses too.

All this raises the question that, what is the implication for Christian education. The focus of humanism is somewhat curious as other scientific theories regarding humans learning and behaviour also advocate a strictly materialistic view of human’s beings. The general issue of concern is how humanism affects Christian education and somewhat advocates a strictly materialistic view of human beings. Its focus has been on helping the student become ‘’humanized’’ or ‘’ self-actualized therefore helping the student discover, become and develop his or her real self and full potential.

This brings us to what implication humanism has on Christian education. Humanistic approach to learning means a process that is inevitable and unique for every individual. Humanistic approach considers human being as the central part of learning by humanistic approach.

Place of the child in teaching-learning:

According to this approach student plays a central role in whole teaching-learning process. This approach believes in child-centred-education. This approach, considers that we should first understand the needs, interests, abilities, age level, attitudes, aptitude of students then try to organize teaching learning process according to these.

It emphasizes on reach, touch and teaches the child according to his nature, and interests. All teaching material and its process must be related to individual characteristics of students.

2. Emphasis on individuality:

According to this approach every individual has his own individuality. Teacher should respect and develop this individuality through education.

Individual differences should be respected and internal virtues of individual be developed. Teacher should understand this individuality and organize his/her teaching-learning process according to this individuality.

3. Understanding the child:

According to this approach, we should understand the child first of all, and then teach him. We, as a teacher, should know our students, their interest, personality, capabilities and background environment and use teaching methods and content accordingly.

Because this approach believes in student centred education so before teaching, a teacher should understand students thoroughly.

4. Method of teaching:

In this approach teacher should use methods of teaching which are based on psychological principles. Teacher should not use teacher centeredness and traditional methods of teaching in it.

Teacher should emphasize on active learning which could consider the learner. Teacher should use the methods which could teach according to needs, interests, abilities and attitudes of learners.

Learner’s readiness, mental set and motivation are considered as basis for deciding the method of teaching to be used. So teacher should use learner centred innovative methods of teaching.

5. Discipline:

Teacher should not force student to be disciplined. He/she should encourage self discipline and self-control among students. Students should be given the responsibility of to be disciplined.

6. Place and role of the teacher:

According to this approach student plays a central role in teaching learning process. Teacher acts as a guide, friend or helper of the students.

Students should freedom to develop and make progress according to their own pace, needs and interests. Teacher should be considered as the milestone in the journey of total development of the child.

Teacher should not force his own methods and views on students but he should be only a guide in this development process.

Looking at all this we wrap it all up in a nutshell that the implication or consequence that humanism has on Christian education is that it helps Christian educators become better teachers, educators and facilitator.

Having discussed all this we see that we come to a conclusion that humanism is a rational philosophy informed by science, aspired by art, and motivated by compassion. System of values and beliefs that is based on the idea that people are basically good and their problems can be solved using reason instead of religion. We have seen what the general issue of concern is on humanism form a Christian perspective. We have also seen why the understanding of the topic is relevant to Christian education and lastly the implications it has for Christian education. That humanism gives primacy to the study of human needs and interests.

Bibliography

. (n.d.).. Retrieved, from http://www.mc.mancopu.edu/dept/d46/psy/des/fallas.

Anthony, M. J. (2001). Humanism.Evangelical Dictionary of Christian Education(ed,). : Baker Book House Company.

Bayer. D.L. (1986).The Teaching and Learning Process.

Beihler.R. F. and Snowman. J.(1986). Humanism in the classroom: An Eclectic Approach to Teaching and Learning.

Blanshard. Paul.(1978). Humanism versus Orthodoxy. Truth Magazine.

Dodgen.D.J.,& McMinn.M.R.(1986). Journal of Psychology and Theology.

Dolio .J. (2000).Symposium on the Bible and Adventist Scholarship( ed.). Dominican Republic: Dominican republic publishers.

Gage, N., & Berliner, D. (1991).Educational psychology(5 ed.). Boston: Houghton,: Mifflin.

Lamont. C. (1982). The Humanistic Altenative.

Lefrancois, G. R. ().Psychology for Teaching( ed.). Boston: Houghton, : Wadsworth.

Moody. T. (). Humanism And The Bible:Truth Magazine. Louisville, Kentucky/

Rogers.C,& Freiberg,H.J. (1994). Freedom to Learn(3^rd ed). New York: Macmillan/Merrill.

Rogers.C. (1969). Freedom to learn(1^st ed.). New York: Macmillan/ Merrill.

Faw, W. Harold. (1995). Psychology in a Christian Perspective, an Analysis of Key Issues. Baker Books

A difficult task was given to the disciples when Jesus walked the earth roughly 2000 years ago. The task given to them was one they could not complete on their own. The completion of the task would have to be completed with their full trust and faith in God. Many would say what they completed was impossible and it would have been to anyone not fully and solely relying on the strength and wisdom of God. Jesus tells his disciples in Mark 16:15, “Go into all the world and preach the good news to all creation.” [1] This was the task given to the disciples for them to fulfill. But how was this rather small group of people supposed to tell the entire world the good news of Jesus Christ? We should well know that without God they would never have been able to do. But God had a means and had a plan to help them just as He has a means and plan for us today. This paper will discuss one of those means for spreading the Gospel: the Greek language.

Michael Green wrote a book called, “Evangelism in the Early Church.” In his book he describes three main ways to help spread the Gospel and these ways are referred to as the “Pathways for Evangelism” [2] The three ways discussed in the book are Roman Peace, Greek Culture, and Jewish, Religion, but our focus will solely be on the part about Greek culture. This article mentions that the Greek language was already an established language; it was pretty much a universal language. It was said that Latin was confined to certain regions. In his book, Green states that, “Horace complained that captive Greece captured her conquerors. [3] It had become standard long before the first century AD for Roman education to be conducted in the Greek language. Cicero observed that Greek was read by practically the whole world, while Latin was confined to its own territory.” [4] While people like Alexander the Great were trying to push Hellenism or Greek culture on people, this actually ended up being used for God’s glory to help spread His Word.

With Greek being the predominant language in most of the world, some people used this as an advantage to spread the gospel. One the people that we can look to is Paul. Paul wrote most of the New Testament and he used the Greek language to be able to reach the churches he sent letters to and to reach out to the Gentiles who were being shunned by most Jews. Paul had a message that Jesus is the God of Jews and Gentiles thought not just the Jews. Another article says this: “Greek culture had influenced the church growth a lot. Even if is not a spiritual factor, greek culture contributed a lot on spreading the gospel. The gospel in order to become a world-evangel was translated into Greek. The early Christian missionaries did not learn the languages or patois of the Roman empire, but confined themselves to centers of Greek culture. Paul wrote in Greek to the church in Rome itself, of which Greek was the language.” [5]

There were many factors that helped in spreading the Gospel throughout the Roman Empire. There is a list of factors in an online article and the Greek langugage is put as third on the list for the spread of the Gospel. It specifically says, “The universal use of Greek as a result of former conquests aided communication.” [6]

The task at hand for the disciples to tell the whole world about Jesus Christ and what he had done for them was a rather large one. A very challenging goal was set, but it was a goal in whichcould be done with God by their side. Using the Greek language also as a tool to help spread the Word of God was a tremendous asset. This task is still open for his believers today. It did not just stop with the death of the disciples in the first century. With that being said, we need to think about our lives and see if we are helping to spread the gospel as he has commanded us. If we are not then we need to start doing what Jesus has told us in the Great Commission. Will you continue the task?

Horacio V. De la Costa came into existence at the 9th of May 1916 in Mauban, Quezon. His parents, a prominent law magistrate Sixto de la Costa and a modest woman Emiliana Villamayor raised and sent him to a public school in Batangas. Right after his elementary studies, Horacio began his schooling in Ateneo de Manila where he pursued academic excellence (being a graduate of Summa Cum Laude in Bachelor of Arts) and student leadership (being a profound writer and editor of the campus newspaper, Guidon). Upon graduation, he realized that he wanted to serve God by exercising his awe-inspiring gifts in writing. He fulfilled his Master’s Degree in the Sacred Heart Novitiate in Novaliches, and became a Jesuit and a writer.

For two years, Horacio stayed in Ateneo de Manila to teach and enlighten students in the aspects of Philosophy and History. In his professional career, this young intelligent Jesuit composed witty programs such as Kuwentong Kutsero, which portrayed humorous and sarcastic stories of the Manila life; and Teban: The Calesa Diver that mirrored the ongoing dispute in the 1940 Rizal Bill. His television shows turned out to be a nationwide sensation.

When the Japanese government invaded Philippines, Horacio was held captive in Fort Santiago for two months because of resistance whereabouts. He assisted in charitable activities such as offering clothes and medical treatments to Filipino and American combatants who have avoided imprisonment. After the end of World War II, Horacio was bestowed the Medal of Freedom by the American Government then, enrolled in Woodstock College, Maryland for theological studies. At age 30, Horacio was ordained as a Jesuit Priest by Bishop John F. McNamara. Also, Horacio attained a doctorate degree in History at Harvard University.

As Horacio returned to the Philippines, he became the first Filipino Dean of Ateneo de Manila University in 1953 then, assumed a role as the consultant of the Philippine province of the Society of Jesus in 1958. A scholarship fund from Smith-Mundt-Fuldright enabled him to become a research assistant in London School of Oriental and Africa Studies. Throughout his life, he obtained honorary doctorates from the University of Santo Tomas, Tokyo’s Sophia University, and Dumaguete’s Silliman University. At age 55, Horacio became the First Filipino Provincial Superior of the Society of Jesus. Two years later, he was appointed as the General Assistant of Fr. Pedro Arrupe, Superior General of the Society of Jesus.

Due to his Historical works, he was presented the Republic Heritage Award by the late Philippine President Diosdado Macapagal. Before his death due to Cancer on the 20th of March 1977, he attended the Jesuit’s General Congregation in Rome to deliver a speech regarding The Jesuits Today. Horacio had given inspiration towards his government-employed colleagues in the likes of Raul Sevilla Manglapus, Jesus Paredes, and former Chief Justice Claudio Teehankee.

“But what is success for the college graduate and the professional. Surely it is not simply getting rich; joining the affluent establishment; a bungalow in Makati, a mustang fastback, and Paris in the spring, surely it is service.” ¬ – Horacio V. De la Costa

Teaching with Authority

The best example of teaching with authority would be Jesus Christ. Fr. De la Costa said, “He taught them as one having authorityaˆ¦ He did not need to cite sources and other authorities for his authority came from within, from his deep relationship and union with God, His Father.” Fr. Dela Costa believes that teaching should come not from norms but within, like Jesus Christ who based all His teachings from His relationship with God. Also, we can say that Fr. Dela Costa meant that teaching should be a vocation, one teaches not for fame and glory but to be able to share the knowledge that one has also been able to gain from other teachers. This authority is life-giving for one gives and gives without seeking for anything in return.

The Joy of Suffering

Fr. Horacio Dela Costa explains how the Catholic faithful find happiness in their belief when the very symbol of its Church is the Cross, a symbol that usually suggests suffering. Father Dela Costa’s contention is that one must face suffering – “to face it, to take it, and to make it work for you”. He further notes that avoiding or denying suffering into one’s life is not a wise choice as it is an inevitable scenario. He quotes, “Into each life, some rain must fall, some days must be dark and dreary.” This quotation of his suggests the reality of one having to experience suffering in some points of his life.

Father Dela Costa gave attention to the reality that pain bothers people as they go on with their lives. Some really get a difficult time and asks why God must permit pain in their lives. Father Dela Costa downplays this question being brought up by the people due to the agony they are experiencing. He suggests that the better way to see it is to find out “how to use pain, profit by it, make it pay”. He moves that instead of questioning pain, one may live better using it for his own benefit.

Father Dela Costa clarifies the two ways of dealing with pain: undergoing & accepting. He suggests that the difference lies in getting killed (undergoing pain), or laying down one’s life (accepting pain). For the former it is like dying by accident, say, drowning while leisurely swimming by the ocean and for the latter, drowning saving another’s life. The one who accepted pain died for a noble cause, serving his neighbor. This kind of dealing with pain, acceptance, is exemplified by the Cross of Christ. Through Christ “We learn not merely to undergo suffering but to accept it.” Christ, being divine, understands that He does not need to experience suffering but He chose to suffer for our sake. “By his sufferings, we are healed”, says Father Dela Costa.

Light Cavalry

Fr. Horacio de la Costa tells us the story of the beginning of the Ateneo de Manila and the Jesuit schools here in the Philippines. He talks about “building a bridge” by which the professors will be able to pass from their living quarters to the school. Over time, “the bridge did not change nor did the stream of learning that ran through it.” This bridge that Fr. Horacio is talking about may not be physically present now, but the image and symbolism that this bridge carries is still with us.

The image of the bridge is being referred to as the Ignatian spirituality in Education. This bridge is used when the Jesuits are talking about the intensifying of the bridges across mountains and seas between the five Ateneos, in Manila, Naga, Cagayan de Oro, Davao, and Zamboanga. It was a bridge between Jesuits, lay coworkers, and co-leaders in the mission of the Ateneos and between different generations of leaders. That single bridge over Anda Street in 1859 has become an interconnected world, a network of bridges across time, space, and cultures.

In this globalizing world, the role of the educational apostolate has always been so vital for the Jesuits here in the Philippines, since one of the most important shifts of this world is the move from the industrial to the knowledge society. Teaching and researching in Jesuit educated schools must point towards the greater good and utmost importance that you safeguard the humanistic tradition so fundamental to our Ignatian educational heritage.

Fr. Horacio de la Costa introduced the idea of Cura personalis, which means, “care for the entire person”. This concept implies that each and everyone should lend a helping hand to those who are needy. By living out this notion, human beings should respect their neighbor’s unique situations and worries as well as deficiencies. This has been the standing ground of Ignatian Spirituality utilized by Catholic conventions.