Basic Accounting Principles Knowledge Base
Where can I learn very basic bookkeeping and accounting principles by Monday? I got a job call for Monday. I have to take a 100 question test, 4 categories. Two of the categories are bookkeeping and accounting. I've looked all over the internet and have come up broke. Any suggestions? Areas: maintain general and subsidiary ledger records; post entries; balance against other records; post charges; principles and practices of bookkeeping. Here's the tough one. The job is with the City. The program used is the Municipal accounting system. I've never used it. I may be tested on that also. I wonder if I will be asked questions like "What is the basic accounting equation?" I have quite a bit of financial experience; experience with budgets, making payments, maintaining records, etc., but nothing like this. The programs I used were dedicated to the company and the work was specialized. Honestly, I'm a little nervous about the test. Thanks!
basic accounting principles. How to handle credit card purchases? How do I record credit card purchases for my small business? The purchases are for material to be sold or to be consumed while conducting the business. The credit card is in the name of the business and is used exclusiverly for the business. As I use the credit card, accounting principles dictate to treat the purchase like a cash purchase. However, I ceated a liability using the credit card. The credit card bill has to be paid with a company check. I imagine the following procedure: Record the cc transaction in an account called "credit card". Should this be an liability account that is later offset by a cash payment from the company's bank account ? The check payment is then broken up over the various corresponding expense accounts. Is this workable? Thank you for any input. Hendrik
What are the basic principles of accounting? My exmans are approaching (they are to be held in the first week of september), but I dont even know what is Ledger, but it is always the case with me... I have a habit to study at the eleventh hour... so would u like to answer my question in short... and any site that can help me.... I want the 13 basic principles or conventions...
Can someone recommend a basic textbook/guide for accounting principles? I have a lot of different responsibilities at my job, and one is them is accounting, but I don't have any formal training in that area. I can use excel and am decent with statistics so I can definitely run the numbers, but I need some help with the technical terms and layouts used in accounting--could someone recommend a basic book or two that could help me? Something that wouldn't be too technical for a regular person to understand, but not something too basic (I don't want to get 'accounting for dummies'). Thanks.
Need HELP bad!! In accounting class and need help with Chapter two of principles of accoutning 1? Chapter two of Principles of Accounting 1 it is about financial Statements. I don't get any of it and don't understand what it means. It talks about the balance sheet and what the financial statements mean. I don't get what it is talking about and need help. What do financial statements in accounting do and what is it used for ? Some of the topics are Repor/ Account form,Balance Sheets, and the basics to what financial statements are about. If you can please help me it will be very appreciative. Accountants or people in accounting that knows this please help!! THANK YOU! if you have MSN or AIM or Yahoo messenger and may help me by instant message and are online often please be kind and leave me your sn so i can get some help. again thank you.
Why do people continue to work even when it means poverty? I've heard about all these people deemed the "working poor" who undertake jobs etc. where the cost of going to work and arranging day care and other things actually puts them in the hole. Do these people not understand basic accounting principles? Is their pride so dominant that they'll actually work for a negative return? Does the government perpetuate the myth that in order to be a "contributing" member of society one must have a job and pay taxes, no matter what the down side? Please explain.
which course will benenfit me the most? Our high school is offering advance courses for the advance classes for our junior year(next year). I don't think this would have any official record that a collage would be able to see. So this would just be for the pure benefit of it. The Courses are: Public Speaking - Writing and preforming different types of speeches. Advanced Biology - Introduction to botany, zoology, leading to comparative anatomy. Business Math - Basic accounting principles and applications of math in business. Art and Design - Elements of design used in architecture, landscaping etc. Cultural Anthropology/World Religions - Study of culture and religions as factors of moder and historical events. Research and Documentation - How to annotate research Data, make footnotes, bibliographies etc. I think the the last one would be the most beneficial as it can be applied in all other subjects. Some life experience would be much appreciated. We would still have a normal curriculum in addition to this.
accounting??please help me..? 1.determine the different forms of business administration 2.the different types of business organization and their meaning 3.definition of accountancy 4.phases pf accountancy 5.fundamental concepts of accounting 6.underlying assumptions of accounting 7.basic principles of accounting
Which course would benefit me the most? Our high school is offering advance courses for the advance classes for our junior year(next year). I don't think this would have any official record that a collage would be able to see. So this would just be for the pure benefit of it. The Courses are: Public Speaking - Writing and preforming different types of speeches. Advanced Biology - Introduction to botany, zoology, leading to comparative anatomy. Business Math - Basic accounting principles and applications of math in business. Art and Design - Elements of design used in architecture, landscaping etc. Cultural Anthropology/World Religions - Study of culture and religions as factors of moder and historical events. Research and Documentation - How to annotate research Data, make footnotes, bibliographies etc. I think the the last one would be the most beneficial as it can be applied in all other subjects. Some life experience would be much appreciated. We would still have a normal curriculum in addition to this.
more accounting homework questions????? Application of the full disclosure principle A. is theoretically desirable but not practical because the costs of complete disclosure exceed the benefits B. is violated when important financial information is buried in the notes to the financial statements C. is demonstrated by the use of supplementary information presenting the effects of changing prices D. requires that the financial statements be consistent and comparable According to the FASB's conceptual framework, comprehensive income includes which of the following? A. Operating Income Yes; Investments by Owners No B. Operating Income Yes; Investments by Owners Yes C. Operating Income No; Investments by Owners Yes D. Operating Income No; Investments by Owners No The basic accounting concept that refers to the tendency of accountants to resolve uncertainty in favor of understating assets and revenues and overstating liabilities and expenses is known as the A. conservatism constraint B. materiality constraint C. substance over form principle D. industry practices constraint
What good will business classes do for you in the future after graduating college? What good will business classes do for you in the future after graduating college? Classes such as: principles of microeconomics principles of macroeconomics introduction to communication college math with calculus introduction to computers principles of accounting (both managerial and financial accounting classes) data analysis with spreadsheets communicating in business legal and ethical environment of business basic information systems foundations of marketing practice business statistical analysis using spreadsheets finance organizational behavior business policy What good will all these business foundation courses do for me in the future after I graduate college and receive my bachelors of business administration?
Accounting Help 3? Which of the following is NOT a basic principle of cash management? a. Increase collection of receivables b. Keep inventory levels high c. Advoid paying liabilities early d. Invest idle cash
I am having difficulty understanding the equatorial counter current. What causes its dynamics? I have got an understanding of the Ekman deflection NE and SE trade winds respectively to the NW and SW causing divergences at 0 and 10 degrees latitudes (in Atlantic) I think I understand the basic principles of the equatorial undercurrent (a response to the sloping sea surface from W to E on account of the accumulation of water on the E coast of the Americas) but I cant get a grasp on the Equatorial countercurrent’s causes or dynamics. If anyone could shed any light on this it would be great or direct me to some easily digestible literature! Thanks
I have an IAD in Computer Studies (NCC UK). Do I qualify for any exemption at CIMA level 1? I have an Advanced Diploma in Computer Studies (NCC UK). I would like to know if i am eligible for any exemptions at the Cima certificate level? Below is what I have studied entails: Education:International Advanced Diploma in Computer Studies (Jan 2001-Dec 2001) Areas of study: -Business Management -Project Management -Systems Analysis and Design -Network Environment -Software Environment -Object Oriented Techniques -Practical Project (Point of Sale System) Diploma in Computer Studies (Jan 1999-Dec 1999) Areas of study: - Business Systems Development - Human Communication & Information Systems - Computerised Accounting - Computer Programming - Basic Computing Principles - Modelling for Computing with Mathematics - Practical Project (Library Automation)
What about Skeptics of Buddhism, like us ? Please Patiently read everything.? Buddhism for beginners (and sceptical Westerners) Introduction Now that Buddhism is such a fast-growing religion in the West, a lot of Westerners are attracted to its rational approach and rejection of an all-powerful deity. But all too often we Westerners quickly get stuck on the idea of rebirth and the various cultural traditions that have become a part of Buddhism in Asia. I've been there myself - wondering if rebirth is for real, if karma is scientific, if Buddhism is rational, why I have to bow to a statue, and so on - and I almost gave up at one point. I've noticed also that some Westerners pop up on the Internet looking for others who've converted to Buddhism, hoping they can discover the trick to becoming a Buddhist despite a materialist upbringing. So this page is a mixture of useful resources and my own personal experiences in fully accepting Dharma as a way of life. I hope it will be of some use to others on the same path. •Where should I start? •What is Buddhism? •Are rebirth and karma for real? •What is our purpose in life? •What's the difference between Theravada and Mahayana? •Which tradition should I choose? •How do I become a Buddhist? •Which are good books to read? Where should I start? If there's one place you should not start, it's reincarnation/rebirth. Newcomers to Buddhism tend to open every book at the section on rebirth because what happens to us after we die is all-important in the monotheistic culture we come from. But the Buddha wasn't teaching rebirth as the goal of life. He said many times, "I teach suffering, and the way out of suffering." That was his message, to make nirvana (Pali: nibbana) - the end of suffering - the goal. So the place to start is with the basics, the Four Noble Truths and a practice aimed at reducing suffering. If this seems worthwhile to you, you're on your way. In fact, the best way to start is by doing a lot of reading. You need to know about the basic principles of Buddhism, its founder, its history, the different traditions, and what it can do for you. Even though there's a lot of stuff available free on the Internet, I still think a well-written book is the best way to go. For all of the above, try John Snelling's The Buddhist Handbook : A Complete Guide to Buddhist Schools, Teaching, Practice, and History or Gill Farrer-Halls' The Illustrated Encyclopedia of Buddhist Wisdom (which is also a handbook). These two books are both excellent primers to start off with. There's also a short overview titled What is Buddhism? from the Buddhist Society of Western Australia. For inspiring books written by Western monks who really understand Westerners' problems, try Ajahn Sumedho's The Mind and the Way : Buddhist Reflections of Life or Ajahn Jagaro's True Freedom, which is available online: •Chapter 1: True Freedom •Chapter 2: Compassion - The Natural Expression of Awakening •Chapter 3: Buddhism and God •Chapter 4: Beyond Boredom and Depression •Chapter 5: Buddhism and Vegetarianism •Chapter 6: Death and Dying Another book that's a must-read is Thich Nhat Hanh's little-known masterpiece, Old Path, White Clouds : Walking in the Footsteps of the Buddha, a beautiful and easy-to-read story of the Buddha's life drawn from accounts in the Pali Canon and illustrated with line drawings. For a thorough explanation of the nuts and bolts of the teachings and practice, check out Ayya Khema's Being Nobody, Going Nowhere : Meditations on the Buddhist Path (very good at showing how ego rules our lives) or Henepola Gunaratana's Eight Mindful Steps to Happiness : Walking the Buddha's Path. There are a lot of good books on Dharma (Pali: Dhamma), but I'd recommend starting of with the original Theravada Buddhism and checking out the Mahayana traditions like Zen and Tibetan when you have a grasp of the basics. What you read will depend on what particular problems brought you to Buddhism in the first place. Some authors, the Dalai Lama and Thich Nhat Hanh, for example, have written books on anger management. But it's important to practise too. In addition to following the Five Precepts, try practising Right Speech, generosity, compassion, being less self-centred, being less addicted to pleasures of the senses and being less concerned with possessions. And once you have a good grasp of the basic teachings and different traditions, it will be time to start meditating. Your situation in life may affect your practice and progress. If you live near a temple or Buddhist group, you'll be able to listen to Dharma talks, make Dharma friends and be with a community of like-minded people. If you don't, there are always the Internet and Buddhist forums such as E-Sangha and the Buddhist Society of Western Australia. I personally live in a Buddhist country where the majority of people don't understand the deeper teachings of Buddhism, so their focus is on making merit for a better rebirth and participating in ceremonies. So I rely a lot on the Internet, on Amazon and a few friends. I rarely go to temples. What is Buddhism? The following article is from the website of the Buddhist Society of Western Australia. The author explains karma and rebirth in the traditionally accepted way and is somewhat sceptical about the origins of the Mahayana sutras, but otherwise it's an excellent overview of Buddhism. Introduction For more than 2,500 years, the religion we know today as Buddhism has been the primary inspiration behind many successful civilizations, the source of great cultural achievements and a lasting and meaningful guide to the very purpose of life for millions of people. Today, large numbers of men and women from diverse backgrounds throughout our world are following the Teachings of the Buddha. So who was the Buddha and what are His Teachings? The Buddha The man who was to become the Buddha was born Siddhattha Gotama around 2,600 years ago as a Prince of a small territory near what is now the Indian-Nepalese border. Though he was raised in splendid comfort, enjoying aristocratic status, no amount of material pleasure could satisify the enquiring and philosophic nature of the young man. At the age of 29 he left palace and family to search for a deeper meaning in the secluded forests and remote mountains of North-East India. He studied under the wisest religious teachers and philosophers of his time, learning all they had to offer, but he found it was not enough. He then struggled alone with the path of self- mortification, taking that practice to the extremes of asceticism, but still to no avail. Then, at the age of 35, on the full moon night of May, he sat beneath the branches of what is now known as the Bodhi Tree, in a secluded grove by the banks of the river Neranjara, and developed his mind in deep but luminous, tranquil meditation. Using the extraordinary clarity of such a mind with its sharp penetrative power generated by states of deep inner stillness, he turned his attention to investigate upon the hidden meanings of mind, universe and life. Thus he gained the supreme Enlightenment experience and from that time on he was known as the Buddha. His Enlightenment consisted of the most profound and all-embracing insight into the nature of mind and all phenomena. This Enlightenment was not a revelation from some divine being, but a discovery made by Himself and based on the deepest level of meditation and the clearest experience of the mind. It meant that He was no longer subject to craving, ill-will and delusion but was free from their shackles, having attained the complete ending of all forms of inner suffering and acquired unshakeable peace. The Teachings of the Buddha Having realized the goal of Perfect Enlightenment, the Buddha spent the next 45 years teaching a Path which, when diligently followed, will take anyone regardless of race, class or gender to that same Perfect Enlightenment. The Teachings about this Path are called the Dhamma, literally meaning "the nature of all things" or "the truth underlying existence". It is beyond the scope of this pamphlet to present a thorough description of all of these Teachings but the following 7 topics will give you an overview of what the Buddha taught: 1. The way of Inquiry The Buddha warned strongly against blind faith and encouraged the way of truthful inquiry. In one of His best known sermons, the Kalama Sutta, the Buddha pointed out the danger in fashioning one's beliefs merely on the following grounds: on hearsay, on tradition, because many others say it is so, on the authority of ancient scriptures, on the word of a supernatural being, or out of trust in one's teachers, elders, or priests. Instead one maintains an open mind and thoroughly investigates one's own experience of life. When one sees for oneself that a particular view agrees with both experience and reason, and leads to the happiness of one and all, then one should accept that view and live up to it! This principle, of course, applies to the Buddha's own Teachings. They should be considered and inquired into using the clarity of mind born of meditation. Only when one sees these Teachings for oneself in the experience of insight, do these Teachings become one's Truth and give blissful liberation. The traveller on the way of inquiry needs the practice of tolerance. Tolerance does not mean that one embraces every idea or view but means one doesn't get angry at what one can't accept. Further along the journey, what one once disagreed with might later be seen to be true. So in the spirit of tolerant inquiry, here are some more of the basic Teachings as the Buddha gave them. 2. The Four Noble Truths The main Teaching of the Buddha focuses not on philosophical speculations about a Creator God or the origin of the universe, or on a heaven world ever after. The Teaching, instead, is centred on the down-to-earth reality of human suffering and the urgent need to find lasting relief from all forms of discontent. The Buddha gave the simile of a man shot by a poison-tipped arrow who, before he would call a doctor to treat him, demanded to know first who shot the arrow and where the arrow was made and of what and by whom and when and where ... this foolish man would surely die before his questions could be well answered. In the same way, the Buddha said, the urgent need of our existence is to find lasting relief from recurrent suffering, which robs us of happiness and leaves us in strife. Philosophical speculations are of secondary importance and, anyway, they are best left until after one has well trained the mind in meditation to the stage where one has the ability to examine the matter clearly and find the Truth for oneself. Thus, the central Teaching of the Buddha, around which all other teachings revolve, is the Four Noble Truths: 1.That all forms of being, human and otherwise, are afflicted with suffering. 2.That the cause of this suffering is Craving, born of the illusion of a soul (see below, note 7). 3.That this suffering has a lasting end in the Experience of Enlightenment (Nibbana) which is the complete letting go of the illusion of soul and all consequent desire and aversion. 4.That this peaceful and blissful Enlightenment is achieved through a gradual training, a Path that is called the Middle Way or the Eightfold Path. It would be mistaken to label this Teaching as 'pessimistic' on the grounds that it begins by centring on suffering. Rather, Buddhism is 'realistic' in that it unflinchingly faces up to the truth of life's many sufferings and it is 'optimistic' in that it shows a final end of the problem of suffering - Nibbana, Enlightenment in this very life! Those who have achieved this ultimate peace are the inspiring examples who demonstrate once and for all that Buddhism is far from pessimistic, but it is a Path to true Happiness. 3. The Middle Way or Eightfold Path The Way to end all suffering is called the Middle Way because it avoids the two extremes of sensual indulgence and self-mortification. Only when the body is in reasonable comfort but not over-indulged has the mind the clarity and strength to meditate deeply and discover the Truth. This Middle Way consists of the diligent cultivation of Virtue, Meditation and Wisdom, which is explained in more detail as the Noble Eightfold Path. 1.Right Understanding 2.Right Thought 3.Right Speech 4.Right Action 5.Right Livelihood 6.Right Effort 7.Right Mindfulness 8.Right Concentration Right Speech, Action and Livelihood constitute the training in Virtue or Morality. For a practising Buddhist it consists of maintaining the five Buddhist Precepts, which are to refrain from: 1.Deliberately causing the death of any living being; 2.Intentionally taking for one's own the property of another; 3.Sexual misconduct, in particular adultery; 4.Lying and breaking promises; 5.Drinking alcohol or taking stupefying drugs which lead to lack of mindfulness. Right Effort, Mindfulness and Concentration refer to the practice of Meditation, which purifies the mind through the experience of blissful states of inner stillness and empowers the mind to penetrate the meaning of life through profound moments of insight. Right Understanding and Thought are the manifestation of Buddha-Wisdom which ends all suffering, transforms the personality and produces unshakeable serenity and tireless compassion. According to the Buddha, without perfecting the practice of Virtue it is impossible to perfect Meditation, and without perfecting Meditation it is impossible to arrive at Enlightenment Wisdom. Thus the Buddhist Path is a Gradual Path, a Middle Way consisting of Virtue, Meditation and Wisdom as explained in the Noble Eightfold Path leading to happiness and liberation. 4. Kamma Kamma means 'action'. The Law of Kamma means that there are inescapable results of our actions. There are deeds of body, speech or mind that lead to others' harm, one's own harm, or to the harm of both. Such deeds are called bad (or 'unwholesome') kamma. They are usually motivated by greed, hatred or delusion. Because they bring painful results, they should not be done. There are also deeds of body, speech or mind that lead to others' well being, one's own well being, or to the well being of both. Such deeds are called good (or 'wholesome') kamma. They are usually motivated by generosity, compassion or wisdom. Because they bring happy results, they should be done as often as possible. Thus much of what one experiences is the result of one's own previous kamma. When misfortune occurs, instead of blaming someone else, one can look for any fault in one's own past conduct. If a fault is found, the experience of its consequences will make one more careful in the future. When happiness occurs, instead of taking it for granted, one can look to see if it is the result of good kamma. If so, the experience of its pleasant results will encourage more good kamma in the future. The Buddha pointed out that no being whatsoever, divine or otherwise, has any power to stop the consequences of good and bad kamma. The fact that one reaps just what one sows gives to the Buddhist a greater incentive to avoid all forms of bad kamma while doing as much good kamma as possible. Though one cannot escape the results of bad kamma, one can lessen their effect. A spoon of salt mixed in a glass of pure water makes the whole very salty, whereas the same spoon of salt mixed in a freshwater lake hardly changes the taste of the water. Similarly, the result of a bad kamma in a person habitually doing only a small amount of good kamma is painful indeed, whereas the result of the same bad kamma in a person habitually doing a great deal of good kamma is only mildly felt. This natural Law of Kamma becomes the force behind, and reason for, the practice of morality and compassion in our society. 5. Rebirth The Buddha remembered clearly many of His past lives. Even today, many Buddhist monks, nuns and others also remember their past lives. Such a strong memory is a result of deep meditation. For those who remember their past life, Rebirth is an established fact which puts this life in a meaningful perspective. The Law of Kamma can only be understood in the framework of many lifetimes, because it sometimes takes this long for Kamma to bear its fruit. Thus Kamma and Rebirth offer a plausible explanation to the obvious inequalities of birth; why some are born into great wealth whereas others are born into pathetic poverty; why some children enter this world healthy and full-limbed whereas others enter deformed and diseased... The fruits of bad Kamma are not regarded as a punishment for evil deeds but as lessons from which to learn, for example, how much better to learn about the need for generosity than to be reborn among the poor! Rebirth takes place not only within this human realm. The Buddha pointed out that the realm of human beings is but one among many. There are many separate heavenly realms and grim lower realms, too, realms of the animals and realms of the ghosts. Not only can human beings go to any of these realms in the next life, but we can come from any of these realms into our present life. This explains a common objection against Rebirth that argues "How can there be Rebirth when there are ten times as many people alive today than there were 50 years ago?" The answer is that people alive today have come from many different realms. Understanding that we can come and go between these different realms, gives us more respect and compassion for the beings in these realms. It is unlikely, for example, that one would exploit animals when one has seen the link of Rebirth that connects them with us. 6. No Creator God The Buddha pointed out that no God or priest nor any other kind of being has the power to interfere in the working out of someone else's Kamma. Buddhism, therefore, teaches the individual to take full responsibility for themselves. For example, if you want to be wealthy then be trustworthy, diligent and frugal, or if you want to live in a heaven realm then always be kind to others. There is no God to ask favours from, or to put it another way there is no corruption possible in the workings of Kamma. Do Buddhists believe that a Supreme Being created the universe? Buddhists would first ask which universe do you mean? This present universe, from the moment of the 'big bang' up to now, is but one among countless millions in Buddhist cosmology. The Buddha gave an estimate of the age of a single universe-cycle of around 37,000 million years, which is quite plausible when compared to modern astrophysics. After one universe- cycle ends another begins, again and again, according to impersonal law. A Creator God is redundant in this scheme. No being is a Supreme Saviour, according to the Buddha, because whether God, human, animal or whatever, all are subject to the Law of Kamma. Even the Buddha had no power to save. He could only point out the Truth so that the wise could see it for themselves. Everyone must take responsibility for their own future well-being, and it is dangerous to give that responsibility to another. 7. The Illusion of Soul The Buddha taught that there is no soul, no essential and permanent core to a living being. Instead, that which we call a 'living being', human or other, can be seen to be but a temporary coming together of many activities and parts - when complete it is called a 'living being', but after the parts separate and the activities cease it is not called a 'living being' anymore. Like an advanced computer assembled of many parts and activities, only when it is complete and performs coherent tasks is it called a 'computer', but after the parts are disconnected and the activities cease it is no longer called a 'computer'. No essential permanent core can be found which we can truly call 'the computer', just so, no essential permanent core can be found which we can call 'the soul'. Yet Rebirth still occurs without a soul. Consider this simile: on a Buddhist shrine one candle, burnt low, is about to expire. A monk takes a new candle and lights it from the old. The old candle dies, the new candle burns bright. What went across from the old candle to the new? There was a causal link but no thing went across! In the same way, there was a causal link between your previous life and your present life, but no soul has gone across. Indeed, the illusion of a soul is said by the Buddha to be the root cause of all human suffering. The illusion of 'soul' manifests as the 'Ego'. The natural unstoppable function of the Ego is to control. Big Egos want to control the world, average Egos try to control their immediate surroundings of home, family and workplace, and almost all Egos strive to control what they take to be their own body and mind. Such control manifests as desire and aversion, it results in a lack of both inner peace and outer harmony. It is this Ego that seeks to acquire possessions, manipulate others and exploit the environment. Its aim is its own happiness but it invariably produces suffering. It craves for satisfaction but it experiences discontent. Such deep- rooted suffering cannot come to an end until one sees, through deep and powerful meditation, that the idea 'me and mine' is no more than a mirage. These seven topics are a sample of what the Buddha taught. Now, to complete this brief sketch of Buddhism, let's look at how these Teachings are practised today. Types of Buddhism One could say that there is only one type of Buddhism and that is the huge collection of Teachings that were spoken by the Buddha. The original Teachings are found in the 'Pali Canon', the ancient scripture of Theravada Buddhism, which is widely accepted as the oldest reliable record of the Buddha's words. Theravada Buddhism is the dominant religion in Sri Lanka, Burma, Thailand, Cambodia and Laos. Between 100 to 200 years after the passing away of the Buddha, the Sangha (the monastic community) split over the political question of 'Who runs the Sangha?' A controversy over some monastic rules was decided by a committee of Arahats (fully Enlightened monks or nuns) against the views of the majority of monks. The disgruntled majority resented what they saw as the excessive influence of the small number of Arahats in monastery affairs. From then on, over a period of several decades, the disaffected majority partially succeeded in lowering the exalted status of the Arahat and raising in its place the ideal of the Bodhisattva (an unenlightened being training to be a Buddha). Previously unknown scriptures, supposedly spoken by the Buddha and hidden in the dragon world, then appeared giving a philosophical justification for the superiority of the Bodhisattva over the allegedly 'selfish' Arahat. This group of monks and nuns were first known as the 'Maha Sangha', meaning 'the great (part) of the monastic community'. Later, after impressive development, they called themselves the 'Mahayana', the 'Greater Vehicle' while quite disparagingly calling the older Theravada 'Hinayana', the 'Inferior Vehicle'. Mahayana still retains most of the original teachings of the Buddha (in the Chinese scriptures these are known as the 'Agama' and in the Tibetan version as the 'Kangyur') but these core teachings were mostly overwhelmed by layers of expansive interpretations and wholly new ideas. The Mahayana of China, still vibrant in Taiwan, reflects an earlier phase of this development, the Mahayana of Vietnam, Korea and Japan (mostly Zen) is a later development, and the Mahayana of Tibet and Mongolia is a much later development still. Buddhism's relevance to the world today Today, Buddhism continues to gain ever wider acceptance in many lands far beyond its original home. Here in Australia, many Australians through their own careful choice are adopting Buddhism's peaceful, compassionate and responsible ways. The Buddhist Teaching of the Law of Kamma offers our society a just and incorruptible foundation and reason for the practice of a moral life. It is easy to see how a wider embracing of the Law of Kamma would lead any country towards a stronger, more caring and virtuous society. The Teaching of Rebirth places this present short lifetime of ours in a broader perspective, giving more meaning to the vital events of birth and death. The understanding of Rebirth removes so much of the tragedy and grief surrounding death and turns one's attention to the quality of a lifetime, rather than its mere length. From the very beginning, the practice of meditation has been at the very heart of the Buddhist Way. Today, meditation grows increasingly popular as the proven benefits to both mental and physical well being become more widely known. When stress is shown to be such a major cause of human suffering, the quieting practice of meditation becomes ever more valued. Today's world is too small and vulnerable to live angry and alone, thus the need for tolerance, love and compassion is so very important. These qualities of mind, essential for happiness are formally developed in Buddhist meditation and then diligently put into practice in everyday life. Forgiveness and gentle tolerance, harmlessness and peaceful compassion are well known trademarks of Buddhism, they are given freely and broadly to all kinds of beings, including animals of course, and also, most importantly, to oneself. There is no place for dwelling in guilt or self-hatred in Buddhism, not even a place for feeling guilty about feeling guilty! Teachings and practices such as these are what bring about qualities of gentle kindness and unshakeable serenity, identified with the Buddhist religion for 25 centuries and sorely needed in today's world. In all its long history, no war has ever been fought in the name of Buddhism. It is this peace and this tolerance, growing out of a profound yet reasonable philosophy, which makes Buddhism so vitally relevant to today's world. Are rebirth and karma for real? Is rebirth for real - either as a human or in one of the other realms? This is the question most Westerners ask as soon as they become interested in Buddhism. Karma (Pali: Kamma) - the law of cause and effect - operates across multiple lifetimes, but where's the proof that there is any life other than the current one? It's a complex subject and each tradition has its own explanation. It isn't uncommon for different teachers in the same tradition to have a different take on rebirth. One thing's for sure, there is no scientific proof of rebirth (yet). There are rational explanations, but they all rest on unprovable assumptions. One way to approach the question of rebirth is suggested by Thanissaro Bhikkhu, who says, "You don't have to believe in rebirth, you just have to take it as a working hypothesis." Other teachers, such as Ajahn Summedho, have a similar view, that since we can never know what will happen after death, it makes sense to practise Dharma (Pali: Dhamma) and live this life in the best way possible. Some well-known monks, Ajahn Brahm and P.A. Payutto among them, say that when meditators reach the third or fourth jhana (level of absorbtion) they are able to "read their past lives" as the Buddha did and experience the truth of rebirth. But this ability is by no means universal, even among meditation masters. Another explanation championed by Buddhadasa, Thailand's most revered monk, is that rebirth in a series of physical bodies is "conventional talk" to make the subject understandable for the masses, but in "Dharma talk" what the Buddha really meant was that each life was the arising of the ego in the mind. So we experience "death" and "rebirth" (of the ego) many times each day. Similarly, the six realms of existence all correspond to states of mind. In the same way, the cause and effect of karma can be observed in our own mental states - when we do good deeds it results in a wholesome mental state, when we do bad deeds, we experience unwholesome mental states. This rational explanation of rebirth and karma doesn't necessarily exclude the traditional view. It augments it. What works for me is to take both of them as working hypotheses and practise accordingly. Recalling the Buddha's story about the man shot with a poisoned arrow, if we need to have every detail of the teaching proved to us at the outset, we'll be dead before we start practising. What is our purpose in life? The traditional answer to this is that our purpose is to attain nirvana and stop the endless cycle of rebirths and suffering. But the idea of a general purpose for mankind suggests that someone or something created that purpose, which in turn suggests an omnipotent deity. The way I think of it is that we have no pre-ordained purpose. We evolved, and here we are. Because we also evolved language and conceptual thinking, we got stuck with this concept of a self, an ego that makes us feel separate from everything else. The ego needs constant reassurance of its importance, which is why we cling to our views and defend them fanatically, and why we are constantly criticizing others. Our ego rules our lives. It is terrified of being snuffed out. We handle this in different ways. Some of us have lots of kids so we can feel that a part of us lives on forever through our descendants. Some of us perform heroic deeds so that our names will live on in history forever. Some of us get onto Ripley's Believe It Or Not with the world's longest moustache or beating the world record for smashing melons with our head, or some such nonsense, so that we'll achieve digital immortality. Some of us cling to the idea that a god will give us eternal life in some form after death. For those of us who don't find this pseudo-immortality or unguaranteed immortality satisfying, there's a need to create our own purpose in life. This is where Buddhism fits the bill nicely. Instead of being ruled by the ego and its fears, get rid of it! Being rid of the ego and the suffering it brings is what Ajahn Jagaro called "True Freedom" - a very appealing idea for all of us. If we don't achieve true freedom in this life, we should get another chance in a future life. But simply diminishing the ego and increasing freedom in this life seems like a worthwhile purpose to me. What's the difference between Theravada and Mahayana? To preserve the monastic order, the Buddha set down 227 rules for a bhikkhu (monk) to observe and 311 for a bhikkhuni (nun). Before his death (known as parinirvana) he said that some minor rules could be changed. Within a short time of his passing away there was disagreement over what could be changed and different sects emerged. The more reformist sects later called themselves Mahayana (greater vehicle) and referred to the conservative sects as Hinayana (lesser vehicle). The only conservative sect remaining today is Theravada, which is prevalent in Sri Lanka, Burma and Thailand. Theravada recognises the Pali Canon as its scriptures and a variety of ancient Theravadin commentaries. Whereas Theravada spread to the south and east, Mahayana moved to the northwest through what is now Pakistan and Afghanistan and then across Central Asia to China, Tibet, Vietnam, Korea and Japan. For historical reasons, the language of Mahayana scriptures was Sanskrit and that of Theravada was Pali. Hence the difference in spelling of some common Buddhist terms: Nirvana/Nibbana, Sutra/Sutta, Karma/Kamma, Dharma/Damma, etc. Westerners are more familiar with Mahayana Sanskrit terms. Mahayana also has its own scriptures in addition to the Pali Canon, the most important of which is the Lotus Sutra. These sutras are purported to be the Buddha's secret "higher" teachings, which were handed down only to those who were ready for them - an idea emphasised at the beginning of the Lotus Sutra. Apart from a modified monastic code which made monasticism possible in harsh environments such as Tibet, Mahayana emphasises the Bodhisattva Ideal, where a man vows not to achieve final enlightenment until all sentient beings have been saved. So anyone helping others to achieve enlightenment can be considered a bodhisattva. In Theravada, the term bodhisattva usually refers only to the historical Buddha in his previous lives. Historically, some Mahayanists consider Theravadins to be selfish for seeking enlightenment only for themselves, while some Theravadins consider Mahayanists to have deviated from what the Buddha taught. The various sutras and sects of Mahayana reflect different ways of reaching enlightenment appropriate for different people with different levels of ability. Because of this, a number of "mythical" buddhas and bodhisattvas are revered and used as objects of meditation. Theravadins revere only the historical Buddha and only his image is seen in temples. Mahayana tends to emphasise the concept of sunyata (void-ness) in its teachings and tends to have a more specific idea of what passes from rebirth to rebirth (consciousness, comprising awareness and memory). Personally, I found that the more I read about Mahayana and the Tibetan tradition known as Vajrayana, the more I accepted that all sects are going in the same direction and there is no point in considering any one of them better than another. Which tradition should I choose? I suggest reading about Theravada first and then investigating the other traditions to see which suits you best. Your decision may also depend on your Buddhist friends and what is available where you live. As far as I know, the main traditions known in the West are Theravada, Tibetan, Zen, Pure Land and Nichiren. One myth that seems to have grown up over the years is that with Mahayana one can reach enlightenment in one lifetime whereas with Theravada it takes aeons. This notion seems to have been pushed by the Chinese Zen patriarchs, in particular Huang Po, as illustrated in The Zen Teaching of Huang Po. In modern times the idea has been spread by influential author-scholar John Blofeld, who translated Huang Po's works into English and wrote several excellent books on Buddhism. But it all seems pretty ridiculous because how could anyone know how many lives ago any particular person started consciously working towards enlightenment? Blofeld followed Zen and then Tibetan Buddhist Tantrism, describing both as the "Short Path." However, it isn't difficult to see that any tradition that emphasises meditation - as the Buddha did - will be a short path. In the past century, the Thai Forest Tradition is a good example of a Theravadin tradition that produced a number of enlightened masters. According to Blofeld, Mahayana and Tibetan Buddhism in particular offer ways of practice to suit people at every level. After all, not everyone has an aptitude for meditation. A lot of people prefer something simpler, such as praying, chanting, various forms of devotion and pilgrimages. He describes Zen and Theravada as "formless," meaning the practice is mostly just you and your mind. But in fact there's a lot more to both than just meditation. Tibetan Buddhism seems to attract Westerners because there are now a lot of Tibetan lamas and monasteries in the West, because of the charisma of the Dalai Lama, because it can be a "Short Path," because of its reputation for developing psychic powers and because of its many varied methods of practice. However, Tibetan Buddhism has absorbed much of the ancient, shamanistic Bon religion of Tibet, so it's wise to read up on Tibet thoroughly before committing to it. Zen attracts Westerners because it's something of a "back to basics" tradition with an emphasis on meditation and very little ritual. Sakyamuni, the historical Buddha, is revered rather than the other mythical buddhas and bodhisattvas of the Mahayana sutras. Although it originated in China, the type of Zen practised in the West is mostly Japanese. Theravada attracts Western practicioners because it is seen as the oldest and purest form of Buddhism, one that reveres only Sakyamuni and in theory concentrates on meditation. The Thai Forest Tradition which developed in the late 1800s was an effort to practise exactly as the Buddha did, wandering in the jungle and meditating in caves. Although the jungle is largely gone now, a number of Westerners joined Ajahn Chah's international monastery in the 1970s and later spread the practice in other countries: Ajahn Jagaro and Ajahn Brahm in Australia, Thanissaro Bhikkhu in the USA and Ajahn Sumedho in the UK. For a brief look at the origins of this tradition, see Thanissaro Bhikkhu's Customs of the Noble Ones. For a more detailed treatment, read Forest Recollections. Pure Land was once widespread in China and is still practised among Chinese around the world. A refined form of Pure Land (Jodo and Shin Jodo) developed in Japan and has spread to the West. Pure Land involves purifying the mind by chanting the name of the Amitabha (Amida) Buddha to gain help in reaching a realm after death from where it is easy to reach enlightenment. On a deeper level, Pure Land equals pure mind and Amitabha represents our own qualities rather than an external saviour. Pure Land is sometimes combined with Zen practice. Nichiren is a homegrown Japanese tradition advocating chanting of a phrase hailing the Lotus Sutra. An offshoot of Nichiren is the lay organisation, Sokka Gakai International. There are a few Buddhist sects and organisations that are controversial in some way, usually because of their founder/leader or his particular beliefs. Before getting involved with Sokka Gakai (SGI), the Friends of the Western Buddhist Order (FWBO), Shugden or Diamond Way (Karma Kagyu), you might want to google for information about their background. How do I become a Buddhist? Although there is a ceremony of taking the Three Refuges (the Buddha, the Dharma, and the Sangha), there isn't any "conversion" involved and you aren't required to renounce any other religion or beliefs. In fact, it seems to be more of a social statement to show others that you have become a Buddhist. In my opinion, once you accept the Buddha's teachings as a way of life and try to follow the Five Precepts for lay people, you're a Buddhist. For me, this involved a lot of reading Dharma and listening to Dharma talks on the Internet. Rather than read the scriptures (which are often difficult), I chose books by monks and nuns who already had a deep knowledge of Dharma through study and practice, and who had a talent for explaining it. I looked at how Buddhism developed over the millennia and decided to start off with Theravada, which is the original form of Buddhism based on the Pali Canon. Later, I investigated the various Mahayana traditions too. It was obvious to me that reducing the power of the ego to control our lives was a foundation of Buddhism. For my practice, I concentrated on Right Speech (a component of the Noble Eightfold Path) because I thought it would give the fastest results. I expected if I started being nice to people, eventually they'd be nicer to me. That happened, but much more than that. I found myself examining my intentions every time I felt like defending my views, arguing with someone, contradicting them, criticizing them, comparing myself with them or judging them in any way at all. Pretty soon it was obvious that much of what I said or did was designed to boost my sense of self-worth and that "true freedom" was to escape this tyranny of the ego. Later I started meditating, since this is the only way to experience the truth of the teaching rather than just understanding them intellectually. Even though the majority of people born into Buddhism may not meditate, it's essential for the serious Buddhist. Some Westerners have a problem with whether they are or aren't a Buddhist, usually because they still have some belief in god or because they haven't come to believe in rebirth. The following talk by Ajahn Jagaro, a Western monk of the Thai Forest Tradition, will be helpful for anyone asking himself, "Am I a Buddhist?" ________________________________________ Am I a Buddhist? by Ajahn Jagaro Teaching people who have only recently encountered Buddhism I am often asked the question "How do you become a Buddhist?" or "How do you know when you are a Buddhist?" This type of enquiry is indeed healthy and to be encouraged not only amongst those new to Buddhism but also for people born and raised as Buddhists. So go ahead and ask yourself: "Am I a Buddhist?" I expect that there will be many who will answer "Yes" and those who say "No", but I wonder how many will be thinking "Oh ... Ahm,.. I don't know." So let us contemplate this business of being a Buddhist a bit more. To begin our enquiry it may be worthwhile to know what the Buddha said on the matter. The following episode is taken from the Buddhist scriptures (Anguttara Nikaya, Vol IV): "Once, the Lord dwelt amongst the Sakyans in the Banyan Tree Monastery at Kapilavatthu, and while there, Mahanama the Sakyan came to him and asked; "How, Lord, does one become a lay disciple?" "When one has taken refuge in the Buddha, the Dhamma and the Sangha, then one is a lay disciple". "How, Lord, is a lay disciple virtuous?" "When a lay disciple abstains from killing, stealing, sexual misconduct, lying and drinking intoxicants, then he is virtuous." Here the Buddha clearly states that by taking refuge in the Buddha, Dhamma and Sangha one becomes a disciple or, in modern terminology, a Buddhist. The classical formula of going for refuge, which has been passed down from the time of the Buddha is as follows; Buddham Saranam Gacchami (I go for refuge to the Buddha) Dhammam Saranam Gacchami (I go for refuge to the Dhamma) Sangham Saranam Gacchami (I go for refuge to the Sangha) However one does not become a Buddhist through the mere repetition of these words nor by the performance of any other ceremony ritual or initiation. On the other hand, though one has not performed any ceremony or ritual, one may still be a Buddhist. Put simply, this means that no one can make you a Buddhist nor can anyone stop you from being a Buddhist. It is a volitional choice that one makes when one has sufficient confidence in the Teacher and the Teaching. In the commentaries to the scriptures it explains this as, "It is an act of consciousness devoid of defilements, motivated by confidence in and reverence for the Triple Gem"... Here I would like to relate something of my own experience to help explain this point. When I first came in contact with Buddhism I did not consider myself a religious person. If anything, I thought of myself as an atheist and felt that religion had little relevance to real life. However, I did find the Buddha's Teachings and in particular the practice of meditation very appealing. I had a desire to find out more about it and this lead me into a monastery where I was eventually ordained as a monk. One day a young Thai student, wanting to practise his English, casually asked me "Are you a Buddhist?" But in my mind I wondered whether or not I was a Buddhist. I must confess that it was a strange position to be in - a Buddhist monk who doesn't know whether he is a Buddhist! Yet that situation persisted for over a year before the meaning of both the question and the answer became clear to me. During that year as I continued to study and practise the Dhamma I began to feel very comfortable with the teaching and increasingly confident that this was the way for me. With this came the conscious recognition that I had chosen the Buddha as my Teacher and considered him as the embodiment of the spiritual ideals of peace and liberation. I had also chosen to follow the path contained in his Teaching (the Dhamma) being confident that it would lead to liberation. And while on this path I would seek the guidance and try to emulate the example of all the noble disciples who constitute the Sangha. It was indeed wonderful to discover that I was a Buddhist and not just a Buddhist monk! Now becoming a Buddhist does not mean that one has to either agree with or believe in everything that is taught or practised by all the countless Buddhist sects and groups throughout the world. Nor do we have to believe that it is the only way and that all the other religions are no good. It simply means that having looked at and probed into this teaching of the Buddha, having tried it and having seen that it does work, one has confidence in it and chooses to take refuge in the Buddha, the Dhamma, and Sangha. However if you are still unsure as to whether you are a Buddhist or you are not, don't worry about it, just keep on practising. With Metta, Jagaro Bhikkhu. ________________________________________ If you found this page useful or have any comments you can contact me at craigo@tale ofgenji.org. [ links | home | bibliography ]
should animals have rights? yes!!-found on internet? Almost all of us grew up eating meat, wearing leather, and going to circuses and zoos. Many of us bought our beloved "pets" at pet shops, had guinea pigs, and kept beautiful birds in cages. We wore wool and silk, ate McDonald's burgers, and fished. We never considered the impact of these actions on the animals involved. For whatever reason, you are now asking the question: Why should animals have rights? In his book Animal Liberation, Peter Singer states that the basic principle of equality does not require equal or identical treatment; it requires equal consideration. This is an important distinction when talking about animal rights. People often ask if animals should have rights, and quite simply, the answer is "Yes!" Animals surely deserve to live their lives free from suffering and exploitation. Jeremy Bentham, the founder of the reforming utilitarian school of moral philosophy, stated that when deciding on a being's rights, "The question is not 'Can they reason?' nor 'Can they talk?' but 'Can they suffer?'" In that passage, Bentham points to the capacity for suffering as the vital characteristic that gives a being the right to equal consideration. The capacity for suffering is not just another characteristic like the capacity for language or higher mathematics. All animals have the ability to suffer in the same way and to the same degree that humans do. They feel pain, pleasure, fear, frustration, loneliness, and motherly love. Whenever we consider doing something that would interfere with their needs, we are morally obligated to take them into account. Supporters of animal rights believe that animals have an inherent worth—a value completely separate from their usefulness to humans. We believe that every creature with a will to live has a right to live free from pain and suffering. Animal rights is not just a philosophy—it is a social movement that challenges society's traditional view that all nonhuman animals exist solely for human use. As PETA founder Ingrid Newkirk has said, "When it comes to pain, love, joy, loneliness, and fear, a rat is a pig is a dog is a boy. Each one values his or her life and fights the knife." Only prejudice allows us to deny others the rights that we expect to have for ourselves. Whether it's based on race, gender, sexual orientation, or species, prejudice is morally unacceptable. If you wouldn't eat a dog, why eat a pig? Dogs and pigs have the same capacity to feel pain, but it is prejudice based on species that allows us to think of one animal as a companion and the other as dinner.
Weighted Average Common Shares - Please help? Part 1 The annual income statements for Cortez, Inc., as reported when they were initially published in 2003, 2004, and 2005 follow: 2003 2004 2005 Net sales . . . . . . . . . . . . . . . . . . . . . . . . . . $370,000 $425,000 $412,500 Operating expenses . . . . . . . . . . . . . . . . . . .232,500 260,000 245,500 Income from continuing operations . . . . . . 137,500 165,000 167,000 Loss on discontinued segment . . . . . . . . . . (52,500) — — Income before extraordinary items . . . . . . . . 85,000 165,000 167,000 Extraordinary gain (loss) . . . . . . . . . . . . . . . — 33,000 (70,000) Net income . . . . . . . . . . . . . . . . . . . . . . . . $ 85,000 $198,000 $ 97,000 The company also experienced changes in the number of outstanding shares from the following events: Outstanding shares on December 31, 2002 . . . . . . . 40,000 2003 Treasury stock purchase on April 1 . . . . . . . . . . . . . - 4,000 Issuance of new shares on June 30 . . . . . . . . . . . . . . + 12,000 10% stock dividend on October 1 . . . . . . . . . . . . . . + 4,800 Outstanding shares on December 31, 2003 . . . . . . . 52,800 2004 Issuance of new shares on July 1 . . . . . . . . . . . . . . . + 16,000 Treasury stock purchase on November 1 . . . . . . . . . - 4,800 Outstanding shares on December 31, 2004 . . . . . . . 64,000 2005 Issuance of new shares on August 1 . . . . . . . . . . . . . + 20,000 Treasury stock purchase on September 1 . . . . . . . . . - 4,000 3-for-1 stock split on October 1 . . . . . . . . . . . . . . . +160,000 Outstanding shares on December 31, 2005 . . . . . . . 240,000 Need to do: 1. Compute the weighted average of the common shares outstanding for year 2003. 2. Compute the EPS component amounts to report with the year 2003 income statement for: income from continuing operations, the loss on discontinued segment, and net income. 3. Compute the weighted average of the common shares outstanding for year 2004. 4. Compute the EPS component amounts to report with the year 2004 income statement for: income from continuing operations, the extraordinary gain, and net income. 5. Compute the weighted average of the common shares outstanding for year 2005. 6. Compute the EPS component amounts to report with the year 2005 income statement for: income from continuing operations, the extraordinary loss, and net income. Analysis Component 7. Explain how you would use the EPS data from part 6 to predict EPS for 2006. Part 2 Refer to Krispy Kreme’s financial statements (krispy kreme attached) to answer the following: 1. Has Krispy Kreme issued any preferred stock? If so, what are its features? 2. How many shares of common stock are issued and outstanding at the end of fiscal years 2003 and 2002? How do these numbers compare with the weighted-average common shares outstanding at the end of fiscal years 2003 and 2002? 3. What is the book value of its entire common stock at February 2, 2003? 4. What is the total amount of cash dividends paid to common stockholders for fiscal years 2003 and 2002? 5. Identify and compare basic EPS amounts across years 2003, 2002, and 2001. Identify and comment on any significant changes. 6. Does Krispy Kreme hold any treasury stock as of February 2, 2003? As of February 3, 2002? 7. Does Krispy Kreme report any changes in accounting principles or the occurrence of extraordinary items for fiscal years 2003 or 2002? Are there gains or losses on disposal of a business segment for fiscal years 2003 or 2002?
Krispy Kreme’s financial statements ? 1. Has Krispy Kreme issued any preferred stock? If so, what are its features? 2. How many shares of common stock are issued and outstanding at the end of fiscal years 2003 and 2002? How do these numbers compare with the weighted-average common shares outstanding at the end of fiscal years 2003 and 2002? 3. What is the book value of its entire common stock at February 2, 2003? 4. What is the total amount of cash dividends paid to common stockholders for fiscal years 2003 and 2002? 5. Identify and compare basic EPS amounts across years 2003, 2002, and 2001. Identify and comment on any significant changes. 6. Does Krispy Kreme hold any treasury stock as of February 2, 2003? As of February 3, 2002? 7. Does Krispy Kreme report any changes in accounting principles or the occurrence of extraordinary items for fiscal years 2003 or 2002? Are there gains or losses on disposal of a business segment for fiscal years 2003 or 2002? Roll On 8. Access Krispy Kreme’s financial statements for fiscal years ending after February 2, 2003, from its Website (KrispyKreme.com) or the SEC’s EDGAR database (www.SEC.gov). Has the number of common shares outstanding increased since February 2, 2003? Has Krispy Kreme increased the total amount of cash dividends paid compared to the total amount for fiscal year 2003
Should the government investigate retirement accounts that make a profit? When you buy shares in a retirement account, you purchase at the current market value of that fund. When you go to sell, you sell at the current market value at that time. If the selling price is higher than the purchase price, you make a profit. If the selling price is a lot higher than the purchase price, you make more of a profit. Do you control the purchase or selling price of the funds? So why do people blame the oil companies for high prices when they don't set the price? It's the same basic principle. They buy the crude oil at the current market price, then sell it at what the current price is at the time they sell it. If the price at the time they sell is higher than the price at the time they purchase it, they make a profit.
whats The Real Story Of Mary From the Holy Quran? 1 Kaf. Ha. Ya. `Ain. Sad. This is the only Sura which begins with these five Abbreviated Letters, K.,H.,Y.,A.,S. For Abbreviated Letters generally. 2 (This is) a recital of the Mercy of thy Lord to His Servant Zakariya. The Mercy of Allah to Zakriya was shown in many ways: (1) in the acceptance of his prayer; (2) in bestowing a son like Yahya; and (3) in the love between father and son, in addition to the work which Yahya did as Allah's Messenger for the world. 3 Behold! he cried to his Lord in secret . In secret: because he feared that his own family and relatives were going wrong, and he wanted to keep the lamp of Allah burning bright. He could not very well mention the fear about his colleagues (who were his relations) 4 Praying: "O my Lord! infirm indeed are my bones and the hair of my head doth glisten with grey: but never am I unblest O my Lord in my prayer to Thee! This preface shows the fervent faith of Zakariya. Zakariya was a prophet of the Most High Allah. His office was in the Temple, and his relatives were his colleagues. But he found in them no true spirit of the service of Allah and man. He was filled with anxiety as to who would uphold the godly ideas he had in mind, which were strange to his worldly colleagues. 5 "Now I fear (what) my relatives (and colleagues) (will do) after me: but my wife is barren: so give me an heir as from Thyself His was not merely a desire for a son. If it had been, he would have prayed much earlier in his life, when he was a young man. He was too full of true piety to put merely selfish things into his prayers. But here was a public need, in the service of the Lord. 6 "(One that) will (truly) represent me and represent the posterity of Jacob; and make him O my Lord! one with whom Thou art well-pleased!" It is true that an heir inherits property, but his higher duty is to represent in everything the personality of him from whom he inherits. It is doubtful whether Zakariya had any worldly property. But he had character and virtue, as a man of God, and this he wanted to transmit to his heir as his most precious possession. It was almost the most precious possession of the posterity of Jacob. The people around him had fallen away from Allah's Message. Could his heir, like him, try and renew it? 7 (His prayer was answered): "O Zakariya! We give thee good news of a son: his name shall be Yahya: on none by that name have We conferred distinction before." This was John the Baptist, the forerunner of Jesus. In accordance with his father's prayer he, and Jesus for whom he prepared the way, renewed the Message of Allah, which had been corrupted and lost among the Israelites. The Arabic form Yahya suggests "Life". The Hebrew form is Johanan, which means "Jehovah has been Gracious". 8 He said: "O my Lord! how shall I have a son when my wife is barren and I have grown quite decrepit from old age?" Who is the "He" in this clause? As I have construed it, following the majority of Commentators, it means the angel who brought the message from Allah. But some Commentators construe it to refer to Zakariya. In that case the meaning will be: Zakariya after a little reflection said (in his wonder) "So!", i.e., "Can it really be so? Can I really have a son in my old age?" 9 He said: "So (it will be): thy Lord saith `That is easy for Me: I did indeed create thee before when thou hadst been nothing!' " Every man was nothing just before he was created, i.e., his personality was called into being by Allah. Even if there are material processes in forming the body, in accordance with the laws of nature, the real creative force is the power of Allah. But here there is a subtler meaning. John was the harbinger of Jesus, preparing the way for him; and this sentence also prepares us for the more wonderful birth of Jesus himself, see verse 21 below. Everything is possible with Allah. 10 (Zakariya) said "O my Lord! give me a Sign." "Thy Sign" was the answer "shall be that thou shalt speak to no man for three nights although thou art not dumb." 2464 2465 The "Sign", was in order to convince Zakariya that the Lord's promise was true. 11 So Zakariya came out to his people from his chamber: he told them by signs to celebrate Allah's praises in the morning and in the evening. 12 (To his son came the command): "O Yahya! take hold of the Book with might": and We gave him wisdom even as a youth. Time passes. The son is born. In this section of the Sura the centre of interest is Yahya, and the instruction is now given to him. 'Keep fast hold of Allah's revelation with all your might': for an unbelieving world had either corrupted or neglected it, and Yahya (John the Baptist) was to prepare the way for, Jesus, who was coming to renew and re-interpret it. Hukm, translated Wisdom, implies something more than Wisdom; it is the Wisdom or Judgment that is entitied to judge and command, as in the matter of denouncing sin. 13 And pity (for all creatures) as from Us and purity: he was devout John the Baptist did not live long. He was imprisoned by Herod, the tetrarch (provincial ruler under the Roman Empire), whom he had reproved for his sins, and eventually beheaded at the instigation of the woman with whom Herod was infatuated. But even in his young life, he was granted (1) wisdom by Allah, for he boldly denounced sin; (2) gentle pity and love for all Allah's creatures, for he moved among the humble and lowly, and despised "soft raiment"; and (3) purity of life, for he renounced the world and lived in the wilderness. All his work he did in his youth. These things showed themselves in his conduct, for he was devout, showing love to Allah and to Allah's creatures, and more particularly to his parents (for we are considering that aspect of his life): this was also shown by the fact that he never used violence, from an attitude of arrogance, nor entertained a spirit of rebellion against divine Law. 14 And kind to his parents and he was not overbearing or rebellious. 15 So Peace on him the day he was born the day that he dies and the day that he will be raised up to life (again)! This is spoken as in the life-time of Yahya. Peace and Allah's Blessings, were on him when he was born; they continue when he is about to die an unjust death at the hands of a tyrant; and they will be specially manifest at the Day of Judgment. 16 Relate in the Book (the story of) Mary when she withdrew from her family to a place in the East. the story of Mary. Here the whole theme is different: it is the personal side of the experiences of the worshippers of Allah in relation to their families or environment. To a private eastern chamber, perhaps in the Temple. She went into privacy, from her people and from people in general, for prayer and devotion. It was in this state of purity that the angel appeared to her in the shape of a man. She thought it was a man. She was frightened, and she adjured him not to invade her privacy. 17 She placed a screen (to screen herself) from them: then We sent to her Our angel and he appeared before her as a man in all respects. 18 She said: "I seek refuge from thee to (Allah) Most Gracious: (come not near) if thou dost fear Allah." 19 He said: "Nay I am only a messenger from thy Lord (to announce) to thee the gift of a holy son." Allah had destined her to be the mother of the Prophet Jesus Christ, and now had come the time when this should be announced to her. 20 She said: "How shall I have a son seeing that no man has touched me and I am not unchaste?" 21 He said: "So (it will be): thy Lord saith `That is easy for Me: and (We wish) to appoint him as a Sign unto men and a Mercy from Us': it is a matter (so) decreed." The mission of Jesus is announced in two ways (1) he was to be a Sign to men; his wonderful birth and wonderful life were to turn an ungodly world back to Allah; and (2) his mission was similar to that of all prophets of Allah. But the point here is that the Israelites, to whom Jesus was sent, were a hardened race, for whom the message of Jesus was truly a gospel of Mercy. For anything that Allah wishes to create, He says "Be", and it is . There is no interval between His decree and its accomplishment, except such as He imposes by His decree. Time may be only a projection of our own minds in this world of relativity. 22 So she conceived him and she retired with him to a remote place. The annunciation and the conception, we may suppose, took place in Nazareth (of Galilee), say 65 miles north of Jerusalem. The delivery took place in Bethlehem about 6 miles south of Jerusalem. It was a remote place, not only with reference to the distance of 71 miles, but because in Bethlehem itself the birth was in an obscure corner under a palm-tree, from which perhaps the babe was afterwards removed to a manger in a stable. 23 And the pains of childbirth drove her to the trunk of a palm-tree: she cried (in her anguish): "Ah! would that I had died before this! Would that I had been a thing forgotten and out of sight!" She was but human, and suffered the pangs of an expectant mother, with no one to attend on her. The circumstances being peculiar, she had got far away from her people. 24 But he cried to her from beneath the (palm-free): "Grieve not! for thy Lord hath provided a rivulet beneath thee; 25 "And shake towards thyself the trunk of the palm-tree: it will let fall fresh ripe dates upon thee. Unseen Providence had seen that she should not suffer from thirst or from hunger. The rivulet provided her with water also for ablutions. 26 "So eat and drink and cool (thine) eye. And if thou dost see any man say `I have vowed a fast to (Allah) Most Gracious and this day will I enter into no talk with any human being.' " Cool thine eye: An idiom for "comfort thyself and be glad". The literal meaning should not, however, be lost sight of. She was to cool her eyes (perhaps full of tears) with the fresh water of the rivulet and take comfort that a remarkable babe had been born to her. She was also to look around, and if any one came near, she was to decline all conversation. It was quite true: she was under a vow, and could not talk to any one. She was to decline all conversation with man or woman, on the plea of a vow to Allah. The "fast" here does not mean abstinence literally from eating and drinking. She has just been advised to eat the dates and drink of the stream. It means abstinence from the ordinary household meals, and indeed from human intercourse generally. 27 At length she brought the (babe) to her people carrying him (in her arms). They said: "O Mary! truly an amazing thing hast thou brought! The amazement of the people knew no bounds. In any case they were ready to think the worst of her, as she had disappeared from her kin for some time. But now she comes, shamelessly parading a babe in her arms! How she had disgraced the house of Aaron, the fountain of priesthood! We may suppose that the scene took place in the Temple in Jerusalem, or in Nazareth. 28 "O sister of Aaron! thy father was not a man of evil nor thy mother a woman unchaste!" Aaron the brother of Moses was the first in the line of Israelite priesthood. Mary and her cousin Elisabeth (mother of Yahya) came of a priestly family, and were therefore, "sisters of Aaron" or daughters of 'Imran (who was Aaron's father). See n. 375 to iii. 35. Mary is reminded of her high lineage and the unexceptionable morals of her father and mother. How, they said, she had fallen, and disgraced the name of her progenitors! 29 But she pointed to the babe. They said: "How can we talk to one who is a child in the cradle?" What could Mary do? How could she explain? Would they, in their censorious mood, accept her explanation? All she could do was to point to the child, who, she knew, was no ordinary child. And the child came to her rescue. By a miracle he spoke, defended his mother, and preached-to an unbelieving audience. 30 He said: "I am indeed a servant of Allah: He hath given me revelation and made me a prophet; 31 "And He hath made me Blessed wheresoever I be and hath enjoined on me Prayer and Charity as long as I live; There is a parallelism throughout the accounts of Jesus and Yahya, with some variations. Both the parallelisms and the variations are interesting. For instance Jesus declares at the very outset that he is a servant of Allah, thus negativing the false notion that he was Allah or the son of Allah. The greatness of Yahya is described in terms that are not applied to Jesus, but the verses xix. 14-15 as applied to Yahya are in almost identical terms with those applied to Jesus here. Devotion in Prayer and Charity is a good description of Christ at its best, and pity, purity, and devotion in Yahya are a good description of the ways leading to Prayer and Charity, just as John led to Jesus. 32 "(He) hath made me kind to my mother and not overbearing or miserable; Overbearing violence is not only unjust and harmful to those on whom it is practised; it is perhaps even more harmful to the person who practises it, for his soul becomes turbid, unsettled, and ultimately unhappy and wretched,-the state of those in Hell. Here the negative qualities are "not overbearing or miserable." As applied to John they were "not overbearing or rebellious." John bore his punishment from the State without any protest or drawing back. 33 "So Peace is on me the day I was born the day that I die and the Day that I shall be raised up to life (again)"! and Christ was not crucified. 34 Such (was) Jesus the son of Mary: (it is) a statement of truth about which they (vainly) dispute. The disputations about the nature of Jesus Christ were vain, but also persistent and sanguinary. The modern Christian churches have thrown them into the background, but they would do well to abandon irrational dogmas altogether. 35 It is not befitting to (the majesty of) Allah that He should beget a son. Glory be to Him! When He determines a matter He only says to it "Be" and it is. Begetting a son is a physical act depending on the needs of men's animal nature. Allah Most High is independent of all needs, and it is derogatory to Him to attribute such an act to Him. It is merely a relic of pagan and anthropomorphic materialist superstitions. 36 Verily Allah is my Lord and your Lord: Him therefore serve ye: this is a Way that is straight. As opposed to the crooked superstitions which take refuge in all sorts of metaphysical sophistries to prove three in one and one in three. In the Qur-an there is no crookedness (xviii. 1). Christ's teaching was simple, like his life, but the Christians have made it crooked. 37 But the sects differ among themselves: and woe to the Unbelievers because of the (coming) Judgment of a momentous Day! Judgment: the word in the original is Mash-had, which implies many things: (1) the time or place where evidence is taken, as in a Court of Judgment; (2) the time or place where people are produced (to be judged); and (3) the occasion for such production for the taking of evidence. A very expressive phrase for the Day of Judgment. 38 How plainly will they see and hear the Day that they will appear before Us! But the unjust today are in error manifest! and that whole passage, where the Resurrection is described. 39 But warn them of the Day of Distress when the matter will be determined: for (behold) they are negligent and they do not believe! Hasrat: Sighs, sighing, regrets, distress. 40 It is We Who will inherit the earth and all beings thereon: to Us will they all be returned. Material property passes from one to another: when one dies, another inherits it. Allah gives life and death, and all that survives after physical death goes back to Allah, the original source of all things. 41 Also mention in the Book (the story of) Abraham: he was a man of Truth a prophet. 42 Behold he said to his father: "O my father! why worship that which heareth not and seeth not and can profit thee nothing? The reference to Abraham here is in relation to his tender solicitude for his father, who had not received the light of Unity, and to whom Abraham wanted to be a guide and friend. 43 "O my father! to me hath come knowledge which hath not reached thee: so follow me: I will guide thee to a Way that is even and straight. Some are more receptive of Light than others. It is their duty and privilege to guide and point to the right Way. Sawiyan-right, smooth, even; complete, perfect; hence the derived meaning: in full possession of all the physical senses; in that context, 'not dumb': , when the angel appears in the form of a man, 'completely like' a man, a man 'in all respects.' 44 "O my father! serve not Satan: for Satan is a rebel against (Allah) Most Gracious. The rebellion is all the more heinous and inexcusable, considering that Allah is Most Just, Most Merciful, Most Gracious. 45 "O my father! I fear lest a Penalty afflict thee from (Allah) Most Gracious so that thou become to Satan a friend." To entertain a feeling of friendliness, instead of aversion, to Evil, is in itself a degradation of our nature, a Penalty which Allah imposes on our deliberate rejection of the Truth. And the friendliness to Evil also implies the sharing of the outlawry of Evil. 46 (The father) replied: "Dost thou hate my gods O Abraham? If thou forbear not I will indeed stone thee: now get away from me for a good long while!" Note the gentle persuasive tone of Abraham in his speeches (for we may suppose those sentences to sum up a long course of arguments) and contrasted with the brusque and repellent tone of the father's reply in this verse. The one was the outcome of the true Light which had come to Abraham from Allah, as the other was the outcome of Pagan arrogance and the worship of brute force. The spiritual lesson from this episode of Abraham's life may be stated in four propositions: (1) the pious son is dutiful to his father and wishes him well in all things, material and spiritual, (2) if the father refuses Allah's Light, the son will do his utmost to bring such Light to the father; (3) having received the Light, the son will never renounce that Light, even if he has to forfeit his father's love and renounce his home; (4) even if the father repels him and turns him out, his answer will be a soft answer, full of love and forgiveness on the one hand, but firmness on behalf of Truth on the other. 47 Abraham said: "Peace be on thee: I will pray to my Lord for thy forgiveness: for He is to me Most Gracious. where this promise of Abraham to pray for his father is referred to, and its limitations pointed out. 48 "And I will turn away from you (all) and from those whom ye invoke besides Allah: I will call on my Lord: Perhaps by my prayer to my Lord I shall be not unblest." Abraham left his father and the home of his fathers (Ur of the Chaldees) and never returned. He left because he was turned out, and because it was not possible for him to make any compromise with what was false in religion. In return for abuse, he spoke gentle words. And he expressed his fervent hope that at least he (Abraham) would have Allah's blessing in reply to his prayers. Here was a prefigurement of another Hijrat many centuries later! In both cases the prayer was abundantly fulfilled. 49 When he had turned away from them and from those whom they worshipped besides Allah We bestowed on him Isaac and Jacob and each one of them We made a prophet. Isaac and Isaac's son Jacob are mentioned here as carrying on one line of Abraham's traditions. The other line was carried on by Isma'il, who is mentioned independently five verses lower down, as his line got special honour in the Holy Prophet of Islam. That is why his mention comes after that of Moses. 50 And We bestowed of Our Mercy on them and We granted them lofty honor on the tongue of truth. Abraham and his son and grandson Isaac and Jacob, and their line, maintained the banner of Allah's truth for many generations, and they won deservedly high praise-the praise of truth-on the tongues of men. Abraham prayed that he should be praised by the tongue of truth among men to come in later ages: xxvi. 84. Ordinary praise may mean nothing: it may be due to selfish flattery on the part of others or artful management by the person praised. Praise on the tongue of sincere truth is praise indeed! 51 Also mention in the Book (the story of) Moses: for he was specially chosen and he was an apostle (and) a prophet. Moses was (1) especially chosen, and therefore prepared and instructed in all the wisdom of the Egyptians, in order that he might free his people from Egyptian bondage; there may also be a reference to Moses's title of Kalimullah, the one to whom Allah spoke without th eintervention of angels (2) he was a prophet (nabi), in that he received inspiration; and (3) he was a messenger (rasul) in that he had a Book of Revelation, and an Ummat or organised Community, for which he instituted laws. 52 And We called him from the right side of Mount (Sinai) and made him draw near to Us for mystic (converse). The incident here I think refers to the incidents described more fully . The time is when Moses (with his family) was travelling and grazing the flocks of his father-in-law Jethro, just before he got his commission from Allah. The place is somewhere near Mount Sinai (Jabal Musa). Moses sees a Fire in the distance, but when he goes there, he hears a voice that tells him it is sacred ground. Allah asked him to put off his shoes and to draw near, and when he went near, great mysteries were revealed to him. He was given his commission, and his brother Aaron was given to him to go with him and aid him. It is after that, that he and Aaron went and faced Pharaoh in Egypt. The right side of the mountain may mean that Moses heard the voice from the right side of the mountain as he faced it; or it may have the figurative meaning of "right" in Arabic, i.e., the side which was blessed or sacred ground. 53 And out of Our Mercy We gave him his brother Aaron (also) a prophet. Moses was diffident, and reluctant to go to Pharaoh as he had an impediment in his tongue, and he asked that his brother Aaron should be associated with him in his mission. Allah in His Mercy granted his request. 54 Also mention in the Book (the story of) Ismail: He was (strictly) true to what he promised and he was an apostle (and) a prophet. Isma'il was Az-zabih i.e., the chosen sacrifice for Allah in Muslim tradition. When Abraham told him of the sacrifice, he voluntarily offered himself for it, and never flinched from his promise, until the sacrifice was redeemed by the substitution of a ram under Allah's commands. He was the fountain-head of the Arabian Ummat, and in his posterity came the Prophet of Allah. The Ummat and the Book of Islam reflect back the prophethood on Isma'il. 55 He used to enjoin on his people Prayer and Charity and he was most acceptable in the sight of his Lord. 56 Also mention in the Book the case of Idris: he was a man of truth (and sincerity) (and) a prophet: Idris is mentioned twice in the Qur-an, where he is mentioned among those who patiently persevered., that he was taken up without passing through the portals of death. All we are told is that he was a man of truth and sincerity, and a prophet, and that he had a high position among his people. It is this point which brings him in the series of men just mentioned; he kept himself in touch with his people, and was honoured among them. Spiritual progress need not cut us off from our people, for we have to help and guide them. He kept to truth and piety in the highest station. 57 And We raised him to a lofty station. 58 Those were some of the prophets on whom Allah did bestow His Grace of the posterity of Adam and of those whom We carried (in the Ark) with Noah and of the posterity of Abraham and Israel of those whom We guided and chose; whenever the Signs of (Allah) Most Gracious were rehearsed to them they would fall down in prostrate adoration and in tears. The earlier generations are grouped into three epochs from a religious point of view: (1) from Adam to Noah, (2) from Noah to Abraham, and (3) from Abraham to an indefinite time, say to the time when the Message of Allah was corrupted and the need arose for the final Messenger of Unity and Truth. Israel is another name for Jacob. The original is in the Aorist tense, implying that the "Posterity" alluded to includes not only the messengers but their worthy followers who are true to Allah and uphold His standard. 59 But after them there followed a posterity who missed prayers and followed after lusts: soon then will they face Destruction This selfish godless posterity gains the upper hand at certain times, but even then there is always a minority who see the error of their ways, repent and believe, and live righteous lives. They are not penalised in the Hereafter because they were associated with the ungodly in time. They reap the full reward of their faith and righteousness. 60 Except those who repent and believe and work righteousness: for these will enter the Garden and will not be wronged in the least 61 Gardens of Eternity those which (Allah) Most Gracious has promised to His servants in the Unseen: for His promise must (necessarily) come to pass. 62 They will not there hear any vain discourse but only salutations of peace: and they will have therein their sustenance morning and evening. Salam, translated "Peace", has a much wider signification. It includes (1) a sense of security and permanence, which is unknown in this life; (2) soundness, freedom from defects, perfection as in the word salim; (3) preservation, salvation, deliverance, as in the word sallama, (4) salutation, accord with those around us; (5) resignation, in the sense that we are satisfied and not discontented; besides (6) the ordinary meaning of Peace, i.e., freedom from any jarring element. All these shades of meaning are implied in the word Islam. (19.62) Rizq: literally sustenance or means of subsistence, the term covers all the means of perfect satisfaction of body and soul. Morning and evening, i.e., early and late, all the time, always. (19.62) 63 Such is the Garden which We give as an inheritance to those of Our Servants who guard against evil. 64 (The angels say:) "We descend not but by command of thy Lord: to Him belongeth what is before us and what is behind us and what is between: and thy Lord never doth forget" We are apt to be impatient of the evils we see around us. We may give of our best service to Allah, and yet see no results. In our human short-sightedness we may complain within ourselves. But we must not be impatient. The angels of Grace come not haphazard, but by command of Allah according to His Universal Will and Purpose. Allah does not forget. If things are delayed, it is in accordance with a wise providence, which cares for all. Our plain duty is to be patient and constant in His service. (19.64) 65 "Lord of the heavens and of the earth and of all that is between them: so worship Him and be constant and patient in His worship: knowest thou of any who is worthy of the same Name as He?" The more we taste of the truth and mystery of life, the more do we realise that there is no one to be mentioned in the same breath as Allah. He is above all names. But when we think of His beautiful qualities, and picture them to ourselves by names which give us some idea of Him, we can search the whole wide world of our imagination, and we shall not find another to be compared with Him in name or quality. He is the One: praise be to Him! (19.65) 66 Man says: "What! when I am dead shall I then be raised up alive?" 67 But does not man call to mind that We created him before out of nothing? 68 So by thy Lord without doubt We shall gather them together and (also) the Evil Ones (with them); then shall We bring them forth on their knees round about Hell; The disbelief in a future life is not merely a philosophic doubt, but a warped will, a disingenuous obstinacy in face of our inner spiritual instincts and experiences. We were nothing before. Cannot the same Allah, Who created us out of nothing also continue our personality? But if we refuse to accept His light and guidance, our state will grow worse and worse. We shall be deprived of His grace. We shall be herded with satans. In utter humiliation we shall be faced with all the consequences of our refusal of Truth. (19.68) Round about Hell: There are many ways leading to evil, and people get to it from all round. Hence the mention of the seven Gates to Hell: see xv. 44. and n. 1977. (19.68) 69 Then shall We certainly drag out from every sect all those who were worst in obstinate rebellion against (Allah) Most Gracious. 70 And certainly We know best those who are most worthy of being burned therein. 71 Not one of you but will pass over it: this is with thy Lord a Decree which must be accomplished. Three interpretations are possible, (1) The general interpretation is that every person must pass through or by or over the Fire. Those who have had Taqwa (see. n. 26 to ii. 2) will be saved by Allah's Mercy, while unrepentant sinners will suffer the torments in ignominy, (2) If we refer the pronoun "you" to those "in obstinate rebellion" in verse 69 above, both leaders and followers in sin, this verse only applies to the wicked, (3) Some refer this verse to the Bridge over Hell, the Bridge Sirat, over which all must pass to their final Destiny. This Bridge is not mentioned in the Qur-an. (19.71) 72 But We shall save those who guarded against evil and We shall leave the wrongdoers therein (humbled) to their knees. 73 When Our Clear Signs are rehearsed to them the Unbelievers say to those who believe "Which of the two sides is best in point of position? Which makes the best show in council?" The Unbelievers may, for a time, make a better show in worldly position, or in people's assemblages where things are judged by the counting of heads. But Truth must prevail even in this world, and ultimately the positions must be reversed. (19.73) 74 But how many (countless) generations before them have We destroyed who were even better in equipment and in glitter to the eye? 75 Say: "If any men go astray (Allah) Most Gracious extends (the rope) to them. Until when they see the warning of Allah (being fulfilled) either in punishment or in (the approach of) the Hour they will at length realize who is worst in position and (who) weakest in forces! Allah's warning is that every evil deed must have its punishment, and that there will be a Hereafter, the Day of Judgment, or the Hour, as it is frequently called. The punishment of evil often begins in this very life. For instance, over-indulgence and excesses of all kinds bring on their Nemesis quite soon in this very life. But some subtler forms of selfishness and sin will be punished as every evil will be punished-in its own good time, as the Hour approaches. In either case, the arrogant boasting sinners will realise that their taunt-who is best in position and in forces? (xix. 73)-is turned against themselves. (19.75) 76 "And Allah doth advance in guidance those who seek guidance; and the things that endure. Good Deeds are best in the sight of thy Lord as rewards and best in respect of (their) eventual returns." These lines are the same as in xviii. 46 (second clause), (where see n. 2387), except that the word maradd (eventual returns) is here substituted for amal (hope). The meaning is practically the same: but "hope" is more appropriate in the passage dealing generally with this world's goods, and "eventual returns" in the passage dealing with the sinner's specific investments and commitments in worldly position and organised cliques. (19.76) 77 Hast thou then seen the (sort of) man who rejects Our Signs yet says: "I shall certainly be given wealth and children"? Besides the man who boasts of wealth and power in actual possession, there is a type of man who boasts of getting them in the future and builds his worldly hopes thereon. Is he sure? He denies Allah, and His goodness and Mercy. But all good is in the hands of Allah. Can such a man then bind Allah to bless him when he rejects faith in Allah? Or does he pretend that he has penetrated to the mysteries of the future? For no man can tell what the future holds for him. (19.77) 78 Has he penetrated to the Unseen or has he taken a contract with (Allah) Most Gracious? 79 Nay! We shall record what he says and We Shall add and add to his punishment. Such a man deserves double punishment,-for rejecting Allah, and for his blasphemies with His holy name. (19.79) 80 To Us shall return all that he talks of and he shall appear before Us bare and alone. Literally, "We shall inherit", Cf. xix. 40 and n. 2492. Even if the man had property and power, it must go back to the Source of all things, and the man must appear before the Judgment-seat, alone and unaccompanied, stripped of all the things from which he expected so much! (19.80) 81 And they have taken (for worship) gods other than Allah to give them power and glory! 2525 'Izz=exalted rank, glory, power, might, the ability to impose one's will or to carry out one's will. (19.81) 82 Instead they shall reject their worship and become adversaries against them. Cf. x. 28-30, where the idols deny that they knew anything of their worship, and leave their worshippers in the lurch; and v. 119, where Jesus denies that he asked for worship, and leaves his false worshippers to the punishment of Allah. (19.82) 83 Seest thou not that We have set the Evil Ones on against the Unbelievers to incite them with fury? Under the laws instituted by Allah, when evil reaches a certain stage of rebellion and defiance, it is left to gather momentum and to rush with fury to its own destruction. It is given a certain amount of respite, as a last chance: but failing repentance, its days are numbered. The godly therefore should not worry themselves over the apparent worldly success of evil, but should get on with their own duties in a spirit of trust in Allah. (19.83) 84 So make no haste against them for We but count out to them a (limited) number (of days). 85 The day We shall gather the righteous to (Allah) Most Gracious like a band presented before a king for honors. 86 And We shall drive the sinners to Hell like thirsty cattle driven down to water Note the contrast between the saved and the doomed. The one march with dignity like honoured ones before a king, and the other rush in anguish to their punishment like a herd of cattle driven down by thirst to their watering place. Note the metaphor of the water. They rush madly for water but are plunged into the Fire! (19.86) 87 None shall have the power of intercession but such a one as has received permission (or promise) from (Allah) Most Gracious. 88 They say: "(Allah) Most Gracious has begotten a son!" 89 Indeed ye have put forth a thing most monstrous! The belief in Allah begetting a son is not a question merely of words or of speculative thought. It is a stupendous blasphemy against Allah. It lowers Allah to the level of an animal. If combined with the doctrine of vicarious atonement, it amounts to a negation of Allah's justice and man's personal responsibility. It is destructive of all moral and spiritual order, and is condemned in the strongest possible terms. (19.89) 90 At if the skies are ready to burst the earth to split asunder and the mountains to fall down in utter ruin. 91 That they should invoke a son for (Allah) Most Gracious. 92 For it is not consonant with the majesty of (Allah) Most Gracious that He should beget a son. This basic principle was laid down early in the argument (xix. 35). It was illustrated by a reference to the personal history of many messengers, including Jesus himself, who behaved justly as men to their kith and kin and humbly served Allah. The evil results of such superstitions were pointed out in the case of many previous generations which went to their ruin by dishonouring Allah. And the argument is now rounded off towards the close of the Sura. (19.92) 93 Not one of the beings in the heavens and the earth but must come to (Allah) Most Gracious as a servant. 94 He does take and account of them (all) and hath numbered them (all) exactly. Allah has no sons or favourites or parasites, such as we associate with human beings. On the other hand every creature of His gets His love, and His cherishing care. Everyone of them, however humble, is individually marked before His Throne of Justice and Mercy, and will stand before Him on his own deserts. (19.94) 95 And every one of them will come to him singly on the Day of Judgment. 96 On those who believe and work deeds of righteousness will (Allah) Most Gracious bestow Love. His own love, and the love of man's fellow-creatures, in this world and in the Hereafter. Goodness breeds love and peace, and sin breeds hatred and contention. (19.96) 97 So have We made the (Qur'an) easy in thine own tongue that with it thou mayest give Glad Tidings to the righteous and warnings to people given to contention. 98 But how many (countless) generation before them have We destroyed? Canst thou find a single one of them (now) or hear (so much as) a whisper of them?
Why does pure socialism fail while capitilism thrives? In my opinion it is the greed factor. Socialism fails to account for the basic human nature to achieve in life. While capitalism embraces and encourages it. Capitalists are dedicated to the principle that they have the right to achieve all that they desire in life and are only limited by their willingness to work harder to obtain their desires. They are rooted in the concept of individual responsibility for success or failure. Socialists hold the opinion that all people should be equal in all things. If someone has more they are not really entitled to the spolis of their effort, but rather should be forced to share because they have achieved more. They hold the opinion that there should be collective control and redistribution of all resources and that people will worker harder simply for the benefit of the collective. Socialism can be somewhat incorporated into a capitalist system, but pure socialism will always be doomed to fail. What is your opinion?
Physics: Dynamics question (Momentum + Angle)? Hello all, I've solved this one on my own, but I'm wondering if I have to take into account the angle of inclination. I've used the basic closed system principle, in which momentum is always the same, after and before the firing of the cannon ball. All I need to know is if I need to, and if so how do I take into account the angle at which the cannon is fired? Thanks. A cannon of 300 kg mass shoots a projectile of 0.3 kg mass, at a velocity of 250 m/s, forming a 30 degree angle with the horizontal. Calculate the velocity at which the cannon is thrown backwards by the force of the shot. Friction is ignored.
do you think that yahoo is anti-islamic racist?!!? please check this site http://images.search.yahoo.com/search/images?p=allah&fr=yfp-t-501&toggle=1&cop=mss&ei=UTF-8 a picture with god name on a pig?!! what on earth is this picture supposed 2 mean/??! ISLAM’S ANSWER TO THE RACIAL PROBLEM BY A GERMAN DIPLOMAT THE HAJJ This annual pilgrimage, or Hajj as it is called in the Arabic language, is one of the five pillars, one of the five fundamental religious duties to be performed by Muslims. Without going further into the details of the conditions to be fulfilled in order to be able to proceed on this pilgrimage, or of the rites and rituals to be observed in its course, let me describe in a few words the most striking and unforgettable sight that will be present itself to your eye upon reaching the sacred territory: You will see a multitude of men, women and also children, close perhaps to two million, from every corner of the world, black and brown of complexion, Yellow and white, Arabs and Iranians, Turks and Malays, Chinese and Africans, black and white Americans, blond and blue-eyed Europeans- in short to quote one of our great Germanic Poets, Frederick Schiller : " Who knows the nations, who the names of all who here together came?" NO DISTINCTION And there is still more that fills us with wonder: Whether black or brown, yellow or white, rich or poor, young or old, every male that our eye beholds is dressed alike, wearing two white seamless sheets of simple material, thus eliminating completely all marks and signs of distinction of dress between the African and American, the Asian, Australian and European, the mighty and wealthy and the poor and lowly. Here they have come, brother unto brother, sister unto sister, bearing witness to the brotherhood of mankind, to the equality of all human beings before their creator, for it is to worship Him and to extol His glory that has brought them here. They have heard and heeded His call, and their reply uttered, nay cried out by all and sundry, echoing and re-echoing from the surrounding mountains is: "LABBAIK, ALLAHUMMA LABBAIK" HERE AM I, O ALLAH, HERE AM I, THERE IS NONE WHO IS THE PARTNER, ALL PRAISE AND BLESSING BELONG TO THEE ALONE, FOR THOU ART THE SOVEREIGN, AND THOU HAST NO PARTNER." The pilgrimage to Mecca, the huge assembly of believers from all five continents, the gathering together of the multitude of worshippers of all races on the plain of Arafat is perhaps the most spectacular expression, symbol and proof of unity and brotherhood of man as enunciated and upheld by the religion of Islam, and it is equally a symbol and proof of the equality of man before Allah, the Supreme Being, as taught by this religion. The concept and idea of the oneness of humanity is Islam's unique contribution to human civilization, and it came as a natural sequel to its cardinal doctrine, the doctrine of " TAUHID" or the unity of God. The doctrine which runs through all teachings of the Holly Quran like a red thread, has found its most concise and terse expression in the 112th chapter of the Holly book, called "AL-IKHLAS," or purity of Faith: "Say He is God, the One and Only; God the Eternal, Absolute; He begotten not, nor is He begotten; And there is None like unto Him." Holly Quran 112: 1-4 (Read these verses and the verses following in conjunction with their commentary by A. Yusuf Ali.) THE RABB He, Allah, the One and Only, is the author of all existence; He is our creator, to Him we belong and to Him is our return. And He is more than mere author and creator: He is also the "RABB" of his creation and His creatures: and "RABB" according to the great authority on the Holly Quran , Imam Raghib, in Arabic it signifies 'THE CHERISHER, SUSTAINER AND FOSTERER OF A THING IN SUCH A MANNER AS TO MAKE IT ATTAIN ONE CONDITION AFTER ANOTHE RUNTIL IT REACHES ITS GOAL OF COMPLETION AND PERFECTION." "Thus Allah being the "Rabb ul-Alamin," the "Rabb of the worlds," as He is called in the opening chapter, of the Holly Quran and of all of us, whom He created. "HE DEALS WITH ALL OF US ALIKE, NO MATTER TO WHICH RACE, NATION, TRIBE OR PARENTAGE WE MAY BELONG, for He created us all alike, as the Holly Quran further elucidates in numerous verses and words, such as: "AND MANKIND IS NAUGHT BUT A SINGLE NATION." Holy Quran 2:213 We are all the children of Adam, and Adam was made of dust. Here Dawned the idea for the first time in human history that all men have a common origin and that, because of their common origin, because we belong to Allah, all and sundry, to whom is our ultimate return, the whole of humanity is but one family, one nation and should, ideally, form one fraternity, the universal brotherhood of man. The differences of color and languages, of build and of features are not regarded as differences of quality, or as marks or degrees of excellence, but as an expression of the diversity in nature: Says the Holy Quran: "AMONG HIS SIGNS IS THIS,THAT HE CREATED YOU FROM DUST: AND THEN, BEHOLD, YE ARE MEN SCATTERED( FAR AND WIDE)" "AND AMONG HIS SIGNS IS THE CREATION OF THE HEAVENS AND THE EARTH, AND THE VARIATIONS AND DIVERSITY OF YOUR TONGUES AND OF YOUR COLOR; VERILY IN THAT ARE SIGNS FOR THOSE WHO KNOW." Holy Qur'an 30:22 Allama Yousuf Ali, commenting on this verse, remarks: "All mankind were created of a single pair of parents; yet they had spread to different climates and developed different languages and different shades of complexions. And yet, their basic unity remains unaltered. They feel in the same way, and are equally under God's care". Whatever a country in which a people lives, whatever the language they speak, whatever the color of their skin, they are recognized as one family, living under one roof- the canopy of heaven scattered, but of common origin: Says the Holy Qur'an: "O MANKIND! REVERENCE YOUR GURDIAN LORD, WHO CREATED YOU FROM A SINGLE PERSON, CREATED OF LIKE NATURE, HIS MATE, AND FROM THEM TWAIN SCATTERED (LIKE SEEDS) COUNTLESS MEN AND WOMAN." Holy Qur'an4:1 UNITY OF MANKIND There is one verse in the Holy Qur'an, however, which not only re-states the common origin of man, explains the division of humanity into nations, or race and tribes, tells us that the object and purpose of this division was also the ultimate unification of humanity, but goes a step further: It points out to us the one and only criterion, the only standard by which man is judged by god, and thus by which we should also judge our fellow-man. As you will presently see, THIS CRITERION IS NOT HIS COLOR, NOR HIS RACE, NOT HIS SOCIAL STANDING OR CASTE, NOT EVEN HIS SKILL AND THE DEGREE OF HIS INTELLIGENCE. It is something which to achieve lies within reach of every human being, black or brown, white or yellow, rich or poor, if only he made an effort to cultivate it within himself. Says the Holy Qur'an: "O MANKIND WE CREATED YOU FROM A SINGLE (PAIR) OF A MALE AND A FEMALE, AND MADE YOU INTO NATIONS AND TRIBES, THAT YE MAY KNOW EACH OTHER. VERILY THE MOST HONORED OF YOU IN THE SIGHT OF GOD IS (HE WHO IS) THE MOST RIGHTIOUS OF YOU AND GOD HAS FULL KNOWLEDGE AND IS WELL AQUAINTED (WITH ALL THINGS)." Holy Qur'an 49:13 "The principle of the brotherhood of man laid down here", observe an author of an English translation of the Holy Qur'an, "is based on the broadest foundation. The address here is not the believers: but to men in general, who are told that they are all, as it were, members of one family, and their divisions into nations, races, tribes and families should not lead to estrangement from, but to a better knowledge of each other. Superiority of one over another in this vast brotherhood does not depend on race, nationality, wealth or rank but on righteousness, on the careful observance of duty towards God and fellow-man, on moral greatness", to which I maybe permitted to add: and on the strength of one's "IMAN", of faith in the one and only God because it is through faith and through submission unto the will of God only through which we can attain to moral greatness. This verse of the Holy Qur'an is the answer of Islam to racism, an answer which, as far as the Muslim community is concerned, did not remain a pious exhortation but sounded the death knell of racial discrimination in the world of Islam as borne out not only by the example set by the Prophet Mohammed (P.B.O.H.); but also subsequent events in the history of all Muslim nations and by the general attitude of the Muslims until the present day. I am inclined by personal experiences gathered during travels in almost all Muslim countries in the course of the last 25 years, to insist that, in consequence of these teachings of Islam and their translation into practice by the Prophet (P.B.U.H.); such a complete change was brought in the minds and hearts of all who embraced Islam, in the minds and hearts of all Muslims that is, that to them racial differences present no problems at all, nay, that they are largely almost totally unaware of, and most certainly little disturbed or embarrassed by, such differences. A BEAUTIFUL PATTERN OF CONDUCT There are instances galore in the life of the Prophet Mohammed, upon whom be peace and blessings of God, which show us that, as is the case with regard to all injunctions of the Holy Qur'an, he was the perfect exemplar, the beautiful pattern of conduct also with regard to the application and actualization of the principle of the brotherhood of man in his own dealings with his followers as well as in his personal relations with adherents of other faiths. But we can only appreciate fully how formidable a task it was to establish this principle among his followers, if we look at the social conditions which prevailed in Arabia before the advent of the Prophet(P.B.U.H.) .Let me in order to illustrate this point, quote from a book of a non-Muslim author, namely from "The social structure of Islam" by reuben levy: " The population of Arabia , outside of a few settled communities embedded in it, has throughout historical times been so constituted as to form a number of groups or tribes, very loosely held together either by loyalty to a particular leader or by the assumption of descent from a common ancestor, whether real or legendary. Within each of such groups or tribes, the independence of individual units- the tents or families- has always been taken as a matter of course, and the head of each unit has been regarded as being in status the equal of every other. In the heads of the families lies the power to elect the "SHAYKH" or tribal chief, of whom in theory, no special qualification is required. In actual practice, however there is normally a strong prejudice in favor of choosing the "SHAYKH" from amongst the number of particular families. At the time of the rise of Mohammed such families held a position of great influence within the community, so that in any claim to authority the factor of birth was considered of a paramount importance. Noble ancestry was the supreme test of nobility, and no person whose genealogy was not entirely free of hereditary taint for example ancestors of servile or Negro origin could be regarded as conforming to the requisite standard. Such person were relegated to the humbler ranks of society and were thus compelled to undertake careers that inevitably marked them as inferior beings ... In the same way that the old nobility resisted the assumption of equality by other Arabs, so the inhabitants of Arabia as a whole refused to consider foreigners as being their peers." The Arabs regarded themselves as a superior race. And as regards the Negroes they did not recognize them except as slaves. It is to this situation to which the Holy Qur'an refers in the following verse: "AND HOLD FAST ALL TOGETHER , BY THE ROPE WHICH GOD (STRETCHES OUT FOR YOU), AND BE NOT DIVIDED AMONG YOURSELVES; AND REMEMBER WITH GRATITUDE GOD'S FAVOURON YOU; FOR YE WERE ENEMIES, AND HE JOINED YOUR HEARTS IN LOVE, SO THAT BY HIS GRACEYE BECAME BRETHREN; AND YE WERE ON THE BRINK OF THE PIT OF FIRE, AND HE SAVED YOU FROM IT. THUS DOTH GOD MAKE HIS SIGNS CLEAR TO YOU: THAT YE MAY BE GUIDED." Holy Qur'an 3:103 Among the measures introduced by the Prophet of Islam to level the differences of rank and of race among his steadily growing community perhaps prayer ought to be mentioned in particular. Five times a day the Muslims meet together for prayer. Among the first Muslims were members of the noblest Arab families as well as a good number of Negro slaves. At prayers they all stood shoulder to shoulder before the Almighty, and when, in the further course of prayer, they prostrated before their Lord, it might well have been that the head of a noble Arab praying in a row behind a Negro slave rested at the latter's feet. In prayer and in the company of the Prophet(P.B.U.H.) no differences of status was recognized between the two. UNITY IN PRAYER From standing side by side in the ranks of prayer, the next step was a mere corollary; they mingled freely on terms of perfect equality on all other occasions. Service to God was thus the door through which the fraternization of humanity was effected... The negro slaves and the noble Arab were made to meet together on terms of equality in prayer and in religious gatherings. It was thus impressed on their minds, that they were all equal before God, and life once molded on these lines led to the natural consequence that the negro slaves and the Arab nobility enjoyed equal status in society. In the first Muslim community a negro slave, Bilal, was chosen by the Prophet(P.B.U.H.) himself to deliver the "ADHAN", the call to prayer, while the Prophet(P.B.U.H.) himself was the "IMAM" or leader of congregation. Thus, of the two office-bearers of the Mosque, the Prophet(P.B.U.H.) himself of noble blood and birth, was one, the other being Bilal, a negro. In his famous oration, which he delivered on the occasion of his "Farewell Pilgrimage", his last pilgrimage before he closed his eyes forever, the Prophet(P.B.U.H.) re-affirmed re-stated the principle of equality and brotherhood of man in Islam, thus bequeathing it as a sacred legacy to generation after generation of Muslims after him until the present day. Let me quo