The Rise of Colonialism and its Impact on Modern Society

In the middle of the 1 5th century, as the Roman Empire was weakening, the fall of Constantinople marked a bigger impact than anyone could have considered. The Ottoman Empire had reign to advance into the Mediterranean, and that meant that traveling east on land was not an option. With the Renaissance about to emerge, it became a springboard for the development of advanced ships. This marked the beginning of the Age of Exploration and Colonialism. The Europeans had every advantage.Their immune system had seen all the diseases in the Old World, while he native conquered people's immune system had only seen a few diseases. The Europeans had far more superior crops and domesticated animals. Cows, pigs, and chicken are considered super animals compared to their wild counterparts, although the wild counterparts do not even exist in the New World. The same could be said for rice, barley, and wheat. The New World had never seen these types of food. The conquered spent their days looking for sustenance while the Europeans were developing guns and telescopes.Because the backbone of the European nations was so developed and stable, their technology and power skyrocketed. With the power, colonization and slavery thrived. From Africa and Asia to the New World, pockets of colonies emerged and developed. Often conquering the entire continent, the colonizers went to work to extract what they thought was important. There were no rights for the conquered. They were in the European man's world and had to go along for the ride. Racial prejudice rears its ugly head throughout the two World Wars and exists even today.The concept of racism was developed during the Age of Colonialism. The thought that any particular type of person based on looks and color was better did not exist ecause it is not true. But during and after the Age of Colonialism, racism was taught to Europeans and enforced to non-Europeans. Europeans thought that looks and color of the Anglos meant more trustworthine ss and intelligence. Unfortunately, the majority of Europeans did not realize that trustworthiness and intelligence are both learned behaviors, and that non-Europeans were taught to be â€Å"uncivilized†.With the conviction of superiority, the Europeans subdued and dominated regions throughout the planet. Africa, in particular, has a long history of colonization from the Europeans. Conquest is defined as the subjugation and assumption of control of a place or people by the use of military force. Major parts of Africa were conquered by the Europeans since ancient times. From the 7th century, Arab trade with sub-Saharan Africa led to a gradual colonization of East Africa, around Zanzibar and other bases.Although trans-Saharan trade led to a small number of West African cities developing Arab quarters, these were not intended as colonies, and while Morocco attempted to conquer areas of the Sahel in the Moroccan war, it was soon forced to withdraw its troops atter pillaging the a rea. Early European expeditions concentrated on colonizing previously uninhabited islands such as the Cape Verde Islands and S ¤o Tom © Island, or establishing coastal forts as a base for trade.These forts often developed areas of influence along coastal strips, but, with the exception of the Senegal River, the vast interior of Africa was not colonized and was little-known to Europeans until the late 19th century. Vincent Khapoya mentions Ali Mazrui's three interrelated broad reasons for European exploration of Africa: to increase knowledge, to spread Christianity and to increase national esteem. European enslavement of Africans, and visa-versa, existed along the coasts of East and West Africa since ancient times. The business exploded, however, after the Age of Colonialism was under way.During what was called by the European powers as, â€Å"The Scramble for Africa,† colonization was motivated by the European hunger for African resources. The subsequent exploitation of t he African people and the uprooting of their spiritual values by Christian missionaries would leave a permanent European stamp on the continent. Britain took the largest piece of the African cake, rom Cairo to Cape Town, in addition to Nigeria and a few West African regions. It was also the British Empire that in 1894, imposed an arbitrary boundary around the many diverse ethnic groups and kingdoms that would make up modern day Uganda.By exploiting linguistic, ethnic, and cultural differences between the different ethnic groups, Britain's divide and rule policies created tensions between the divided ethnic groups that helped maintain British rule. Officially, between 1884 and 1906 the Congo was controlled by a company entirely owned by King Leopold. The area was referred to as the ‘Belgian Free State. Until the end of the 1800s this company primarily exported ivory and palm-oil, a lubricant, from the Congo. Only a small profit was made from these products. At the end of the ce ntury, however, the world discovered rubber.Soon everyone wanted it to make tires, hoses, tubes, valves and many other products. Rubber is produced from a latex ‘sap' that came either from a tree or a vine, both of which grew exceptionally well in the Congo Jungle. Because of the new demand, the Belgian companies began demanding massive amounts of rubber from the Jungle and forced the natives to find massive amounts of it and eliver it to them. King Leopold became incredibly wealthy from the sale of rubber and the Congo paid the price. The method that most harvesters used to get the sap destroyed the trees and vines they took it from.Soon the Belgians began to hire soldiers to make sure that the natives produced the raw material. They threatened them with starvation, mutilation or even death if they did not produce enough rubber. Many times they followed through with the threats. Between the 1880s and 1903 the population of the Congo was reduced from over 20 million people to about 8. 5 million. Joseph Conrad, an author who was there during this time, in his book Heart of Darkness, best illustrated what was going on there when one character on his death bed comments on the situation by simply saying: â€Å"the horror, the horror. The term ‘imperialism' should not be confused with ‘colonialism'. Robert Young writes that imperialism operates from the center, it is a state policy, and is developed for ideological as well as financial reasons whereas colonialism is nothing more than development for settlement or commercial intentions. The Age of Imperialism was a ime period beginning around 1700 when modern, relatively developed nations were taking over less developed areas, colonizing them, or intluencing them in order to expand their own power.Although imperialist practices have existed for thousands of years, the term â€Å"Age of Imperialism† generally refers to the activities of nations such as the United Kingdom, France, Germany, It aly, Japan and the United States in the early 18th through the middle 20th centuries, the â€Å"The Great Game† in Persian lands, the â€Å"Scramble for Africa† and the â€Å"Open Door Policy† in China. Genocide is the eliberate or systematic destruction, in whole or in part, of an ethnic, racial, caste, religious, or national group.The Germans decided that certain ethnic groups were to be eradicated in Namibia. German Lieutenant-General Lothar von Trotha said, ‘l wipe out rebellious tribes with streams of blood and streams of money. Only following this cleansing can something new emerge'. Von Trotha brought with him to German South West Africa 10,000 heavily-armed men and a plan for war. During the period of colonization and oppression, many women were used as sex slaves. â€Å"To receive omen and children, most of them ill, is a serious danger to the German troops. And to feed them is impossible.I find it appropriate that the nation perishes instead of infecting our soldiers. † In the Herero work camps there were numerous children born to these abused women, and a man called Eugen Fischer, who was interested in genetics, came to the camps to study them. He decided that each mixed-race child was physically and mentally inferior to its German father and wrote a book promoting his ideas: â€Å"The Principles of Human Heredity and Race Hygiene†. Adolf Hitler read it hile he was in prison in 1923, and cited it in his own infamous pursuit of â€Å"racial purity'.We can see a trend that follows. For the colonized, life became a living hell. For the colonizers, life became extravagant and easy. These give and take relationships created the modern global economy that we have today. The scars of the past still haunt the wounds of today. Third world countries are still struggling for survival while the well fed first world nations are aligning themselves together to maintain their dominance. While the obvious means of colonizat ion may not be visible, the same characters are in control.

Google Globalization Essay

Globalization has completely altered the way in which the world operates. The barriers that once hindered our ability to communicate and interact with people across the world have diminished. Globalization has become ingrained in all fields: business, government, economic, social. Google began in 1996 as a project by Larry Page and Sergey Brin. Larry and Sergey were both studying at Stanford University California. In their research project they came up with a plan to make a search engine that ranked websites according to the number of other websites that linked to that site (and ultimately came up with the Google we have today). Before Google, search engines had ranked sites simply by the number of times the search term searched for appeared on the webpage, and the duo set out to make a more â€Å"aware† search engine.†¨ The domain google.com was registered on September 14th 1997 and Google Corporation was formed a year later in September 1998.†¨ Google started selling advertisements with its keyword searches in 2000, and so Google Adwords/Adsense was born. These advertisements used a system based on the pretence that you only paid for your advertising if some clicked on your ad link – hence the term Pay Per Click (PPC) was born. The term PageRank was patented in September 2001 – this term is actually named after co-founder Larry Page and not, as some think, named because it is the rank of a page (webpage).†¨ Also in 2001 co-founder Larry Page stood down as the CEO of Google and former CEO of Novel. Eric Schmidt. was appointed as the new CEO of Google.†¨ Google moved its offices to its large Google estate (nicknamed GooglePlex) in Mountainview California in 2003, and is still based there today.

The Importance of Maqasid Al-Shariah in Islamic Finance – a Short Essay by Nadifa Abdulhalim Mohamed

The Global University of Islamic Finance CERTIFIED ISLAMIC FINANCE PROFESSIONAL (CIFP) Part One SHARIAH ASPECTS OF BUSINESS AND FINANCE Assignment Topic The importance of Maqasid al-Shariah in Islamic Finance June 2012 Semester Lecturers: Dr. Yong Bao Wang Dr. Ahcene Lahsasna Student Name: Nadifa Abdulhalim Mohamed Student ID: 1200331 Abstract Maqasid Al-Shariah is one of the very important aspects in Islamic jurisprudence. Maqasid Al-Shariah is taking a crucial position in Ijtihad in order to process a valid examination of the text and provide intact interpretation to achieve the Islamic ruling.The aim behind that is to comprehend the Shariah in all aspects. The primary objective of Maqasid al-Shariah is the realization of benefit to the people, connecting their affairs both in this world and hereafter. It generally held that the Shariah in all of its parts aims at securing a benefit for the people or protecting them against corruption and evil. The aim of this paper is to elaborate the importance Maqasid al-Shariah in Islamic finance. The study found that Maqasid al-Shariah is the most important Shariah aspect in Islamic finance because protection of wealth is one of the five major elements of Maqasid l-Shariah. Objectives of the research: ____________________________________________ †¢ Definition of Maqasid Al-Shariah. †¢ Identification of the importance of Maqasid Al-Shariah in Islamic finance. †¢ Classification of Maqasid Al-Shariah Key terms of the research: 1. Qur’an 2. Sunnah 3. Maqasid Al-Shariah 4. Islamic finance 5. Islamic law 6. Fiqh 7. Usulfiqh TABLE OF CONTENTS TOPIC PAGE NUMBER [pic] 1. Abstract†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦. 1 2. Objectives of the research†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã ¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦.. 3. Introduction†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦4 1. 1 History and background†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦.. 4 2. Identification of Maqasid Al-Shariah†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦8 3. Definition of Maqasid Al-Shariah†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦11 4. Objectives of Maqasid Al-Shariah†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦ 13 5. Classi fication of Maqasid Shariah†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦.. 15 5. Essential (Al-daruriyat)†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦. 16 6. Complementary (Al-hajiyat)†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦.. †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦19 7. Embellishments (Al-Tahsiniyat)†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦19 8.Maqasid Al-Shariah in Islamic Finance†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦19 9. Advantages of Shariah compliance†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦ †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦.. 24 10. Conclusion†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦25 11. References†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦. 26 1. Introduction The linguistic meaning of the word Maqasid is as follows: Maqasid is the plural of the word Maqsad and comes from the verbal root qa-sa-da which has several meanings, some of which are: ‘to intend,’ ‘to take a middle course’ and ‘to walk towards. ’ From this root comes the noun, Qasd which means ‘a goal,’ ‘an aim,’ or ‘an aspiration. The second part of the title is the word Shari’ah, which is a noun meaning ‘a path to a water hole,â€℠¢ and in its more common usage, ‘the law of God as revealed to Muhammad. ’ Together, the term Maqasid al-Shari’ah carries the meaning, based on its constituent parts, of the ‘goals and objectives which are the reason for the legislation of the rules of Islam’ or more simply, ‘The Objectives of Islamic Law’ The Maqasid theory is based on an inductive reading of the Quran in order to identify the higher objectives, intent, and purpose of the divine laws, which are intended to preserve human interests in both this world and the next. This theory asserts that no commandment of God is intended to cause harm for its own sake, although some actions may require struggle and hardship. All legal rulings are intended to achieve ‘balance' and ‘moderation' by steering Muslims toward a middle course between various types of extremes. Also it gives consideration for outcomes or consequences. He explains that part of the objective-oriented approach is considering the outcomes of actions, in accordance with the Sunnah of the Prophet who would consider outcomes and consequences before passing judgment or taking action. 1. History and background As a theme of the  Shari’ah in  its own right, the  maqasid  did not receive much attention in the early stages of the development of Islamic legal thought and, as such, they represent rather a later addition to the juristic legacy of the  madhahib. Even to this day many a reputable textbook on Usul al-Fiqh  does not mention  maqasid al-Shari’ah  in their usual coverage of familiar topics. This is partly due perhaps to the nature of the subject, which is largely concerned with the philosophy of the law, its outlook and objective, rather than the specific formulations of its text.Although the maqasid  as a distinctive theme of the  Shari’ah  are obviously relevant to  ijtihad,  they have not been treated as such in the conventional expositions of the theory of ijtihad. Islamic legal thought is, broadly speaking, preoccupied with concerns over conformity to the letter of the divine text, and the legal theory of  Usul al-Fiqh  has advanced that purpose to a large extent. This literalist orientation of the juristic thought was generally more pronounced in the approach of the tendency – the traditionist – the  Ahl al-Hadith  Ã¢â‚¬â€œ than that of the Rationalists – the  Ahl al-Ray.The literalists thus tended to view the  Shari’ah  as a set of rules, commands and prohibit ions that were addressed to the competent individual  mukallaf  and all that the latter was expected to conform to its directives. The precedent of the leading Companions indicated, on the other hand, that they saw the  Shari’ah  both as a set of rules and a value system in which the specific rules were seen as tangible manifestations of the overriding values. The textualist tradition of the first three centuries did not take much interest in  maqasid al-Shari’ah  and it was not until the time of al-Ghazali (d. 05/1111) and then al-Shatibi (d. 790/1388) that significant developments were made in the formulation of the theory of  maqasid. The basic outlook that was advocated by the theory of the  maqasid  was not denied by the leading schools, yet the  maqasid  remained on the fringes of the mainstream juristic thought that was manifested in the various themes and doctrines of  Usul al-Fiqh. Except for the  Zahiris  who maintained that the  maqasid  are only known when they are identified and declared by the clear text, the majority of  Ã¢â‚¬Ëœulama’  did not confine the  maqasid  to the clear text alone.For they perceived and understood the  Shari’ah  to be rational, goal-oriented and its rules generally founded on identifiable causes. A mere conformity to rules that went against the purpose and outlook of the  Shari’ah  was. , therefore, generally considered unacceptable. A totally different approach to the  maqasid was  taken by the Batiniyyah who held, contrary to the Zahiris, that the essence and objective of the  nusus  were always to be found, not in the explicit words of the text, but in its hidden meaning (i. . batin),  hence their name, the Batiniyyah. There were also differences of orientation among the leading  madhahib  toward the  maqasid:  some were more open to it than others, but elaboration into the goals and objectives of the  Shari’a h  was generally not encouraged. This rather unspoken attitude contrasted with the fact that the Qur’an itself exhibits considerable awareness of the underlying purposes and objectives of its laws and often expounds the causes and rationale on which they are founded.The general reticence of the  Ã¢â‚¬Ëœulama’  in respect of the identification of the  maqasid  might have partly been due to the elements of projection and prognostication that such an exercise was likely to involve. Who can tell, for sure, for example, that this or that is the purpose and overriding objective of the Lawgiver, without engaging in a degree of speculation, unless of course, the text itself declared it so. But then to confine the scope of the  maqasid  only to the clear declaration of the texts was also not enough, as I shall presently elaborate. It was not until the early fourth century that the term  Ã¢â‚¬Ëœmaqasid’  was used in. he juristic writings of Abu ‘Ab d Allah al-Tirmidhi al-Hakim (d. 320/932) and recurrent references to it appeared in the works of lmam al-Haramayn al-Juwayni (d. 478/1085) who was probably the first to classify themaqasid al-Shari’ah  into the three categories of essential, complementary and desirable (daruriyyat, hajiyyat, tahsiniyyat)which has gained general acceptance ever since. Juwayni’s ideas were then developed further by his pupil, Abu Hamid al-Ghazali who wrote at length on public interest (maslahah)and ratiocination (ta’lil)in his works,  Shifa’ al-Ghalil  and  al-Mustasfa.Ghazali was generally critical of  maslahah  as a proof but validated it if it promoted the  maqasid of  the  Shari’ah. As  for the  maqasid  themselves, Ghazali wrote categorically that the  Shari’ah  pursued five objectives, namely those of faith, life, intellect, lineage and property which were to be protected as a matter of absolute priority. A number of prominen t writers continued to contribute to the  maqasid,  not all of them consistently perhaps, yet important to the development of ideas. Sayf al-Din al-Amidi (d. 31/1233) identified the  maqasid  as criteria of preference  al-tarjih  among conflicting analogies and elaborated on an internal order of priorities among the various classes  of maqasid. Amidi also confined the essential  maqasid  to only five. The Maliki jurist, Shihab al-Din al-Qarafi (d. 684/1285) added a sixth to the existing list, namely the protection of honour (al-‘ird)and this was endorsed by Taj al-Din ‘Abd al-Wahhab ibn al-Subki (d. 771/1370) and later by Muhammad ibn ‘Ali al-Shawkani (d. 1250/1834).The list of five essential values was evidently based on a reading of the relevant parts of the Qur’an and the  Sunnah  on the prescribed penalties (hudud). The value that each of these penalties sought to vindicate and defend was consequently identified as an essential valu e. The latest addition (i. e. al-‘ird) was initially thought to have been covered under lineage (al-nasl,  also  al-nasab),  but the proponents of this addition relied on the fact that the  Shari’ah  had enacted a separate  hadd punishment for slanderous accusation (al-qadhf),  which justified the addition. ‘Izz al-Din ‘Abd al-Salam al-Sulami’s (d. 60/1262) renowned work, Qawa’id al-Ahkam,  was in his own characterisation a work on  Ã¢â‚¬Ëœmaqasid al-ahkam’  and addressed the various aspects of the  maqasid  especially in relationship to  Ã¢â‚¬Ëœillah  (effective cause) and  maslahah  (public  interest) in greater detail. Thus he wrote at the outset of his work that â€Å"the greatest of all the objectives of the Qur’an is to facilitate benefits (masalih) and the means that secure them and that the realisation of benefit also included the prevention of evil. † Sulami added that all the obli gations of the  Shari’ah  (al-takalif) were predicated on securing benefits for the people in this world and the next.For God Most High is Himself in no need of benefit nor is He in need of the obedience of His servants. He is above all this and cannot be harmed by the disobedience of transgressors, nor benefit from the obedience of the righteous. The  Shari’ah is,  in other words, concerned, from the beginning to the end, with the benefits of God’s creatures. Taqi al-Din ibn Taymiyyah (d. 728/1328) was probably the first scholar to depart from the notion of confining the  maqasid  to a specific number and added, to the existing list of the  maqasid,  such things as fulfilment of contracts, preservation of the ties of kinship, honouring the rights of ne’s neighbour, in so far as the affairs of this world are concerned, and the love of God, sincerity, trustworthiness, and moral purity, in relationship to the hereafter. Ibn Taymiyyah thus re vised the scope of the  maqasid  from a designated and specified list into an open-ended list of values, and his approach is now generally accepted by contemporary commentators, including Ahmad al-Raysuni, Yusuf al-Qardawi and others. Qardawi has further extended the list of the  maqasid  to include social welfare and support (al-takaful),  freedom, human dignity and human fraternity, among the higher objectives and  Maqasid of the Shari’ah.These are undoubtedly upheld by both the detailed and the general weight of evidence in the Qur’an and the Sunnah. 2. Identification of Maqasid As already indicated the  Ã¢â‚¬Ëœulama’  have differed in their approach to the identification of the  maqasid. The first approach to be noted is the textualist approach, which confines the identification of the  maqasid  to the clear text, commands and prohibitions, which are the carriers of the  maqasid. The maqasid,  according to this view, have no separat e existence outside this framework.Provided that a command is explicit and normative it conveys the objective  maqsud  of the Lawgiver in the affirmative sense. Prohibitions are indicative of the  maqasid  in the negative sense in that the purpose of a prohibitive injunction is to suppress and avert the evil that the text in question has contemplated. This is generally accepted, but there are certain tendencies within this general framework. While the Zahiris tend to confine the  maqasid  to the obvious text, the majority of jurists takes into consideration both the text and the underlying  Ã¢â‚¬Ëœillah  and rationale of the text.The chief exponent of the  maqasid,  Shatibi, has spoken affirmatively of the need to observe and respect the explicit injunctions, but then he added that adherence to the obvious text should not be so rigid as to alienate the rationale and purpose of the text from its words and sentences. Rigidity of this kind, Shatibi added, was itself contrary to the objective (maqsud)of the Lawgiver, just as would be the case with regard to neglecting the clear tent itself.When the text, whether a command or a prohibition, is read in conjunction with its objective and rationale, this is a firm approach, one which bears greater harmony with the intention of the Lawgiver. Shatibi elaborated that the  maqasid  that are known from a comprehensive reading of the text are of two types, primary (asliyyah)and secondary (tab’iyyah). The former are the essential  maqasid  or  daruriyyat  which the  mukallaf  must observe and protect regardless of personal predilections, whereas the supplementary  maqasid -hajiyyat- are  those which leave the mukallaf with some flexibility and choiceA comprehensive reading of the textual injunctions of the  Shari’ah  has given rise to such questions as to whether the means to a  wajib  or  haram should also be seen as a part of the objective that is pursued by t hat injunction; whether the means to a command, in other words, is also an integral part of that command. Another question raised is whether avoiding the opposite of a command is integral to the goal and objective that is sought by that command.The general response given to these questions is that the supplementary aspects of commands and prohibitions are an integral part of their objectives, although disagreements have emerged over details. There is a general agreement that the opposite of a command amounts to a prohibition in the event where that opposite can be clearly identified. Most of the injunctions of the  Shari’ah  are easily understood, and their objectives as well as their opposites can be known and ascertained from the reading of the clear text. It is thus noted that whatever might be necessary for the carrying out of a command or a  wajib is  also a part of that  wajib.Shatibi has similarly concluded that whatever is complementary to the  maqasid   and in the service thereof is also a part of the  maqasid. The question then arises regarding the silence of the Lawgiver in respect of a certain conduct in situations especially where a general reading of the relevant evidence sheds light on the value of that conduct. The question may be put as follows: We know that the  maqasid  are known from clear injunctions, but can they also be known from a general reading of the  nusus  by way of induction?This is where Shatibi has given an original response. Induction (istiqra’) to Shatibi is one of the most important methods of identifying the  maqasid  of the  Shari’ah. There may be various textual references to a subject, none of which may be in the nature of a decisive injunction. Yet their collective weight is such that it leaves little doubt as to the meaning that is obtained from them. A decisive conclusion may, in other words, be arrived at from a plurality of speculative expressions. Shatibi illustrates this by saying that nowhere in the Qur’an is there a specific declaration to the effect that the  Shari’ah  has been enacted for the benefit of the people. Yet this is a definitive conclusion which is drawn from the collective reading of a variety of textual proclamations. Shatibi then adds that the benefits (masalih) are to be understood in their broadest sense which is inclusive of ail benefits pertaining to this world and the hereafter, those of the individual and the community, material, moral and spiritual, and those which pertain to the present as well as the interests of the future generations.This broad meaning of benefits also includes prevention and elimination of harm. These benefits cannot always be verified and ascertained by human reason alone without the aid and guidance of divine revelation. The typical classification of the  maqasid  into the three categories of essential,-complementary and desirable, and the conclusion that the Lawgiver has intended to protect these are based, once again, on induction-as there is no specific declaration on them in the textual sources.On a similar note, the ruling of the  Shari’ah  that the validity of an act of devotion (‘ibadah) can not be established by means of  ijtihad is  an inductive conclusion which is drawn from the detailed evidence on the subject, as there is no specific injunction in the sources to that effect. These conclusions are, in the meantime, of great overall importance; they are not open to doubt, nor is their credibility a matter of speculative reasoning.It is also the same inductive method which has led the  Ã¢â‚¬Ëœulama’  to the conclusion that the protection of the five values of faith, life, intellect, property and lineage is of primary importance to the  Shari’ah – there  being no textual ruling to specify any category or number of values in that order. Shatibi’s inductive method is not confined to the identification of objectives and values but also extends to commands and prohibitions, which may either be obtained from the clear text, or from a collective reading of a number of textual proclamations that may occur in a variety of contexts.Shatibi then goes a step further to say that the inductive conclusions and positions that are so established are the general premises and overriding objectives of the  Shari’ah  and thus have a higher order of importance than specific rules. It thus becomes evident that induction is the principal method of reasoning and proof to which Shatibi resorted in his theory of the  maqasid  and it is also in this regard that he has made an original contribution to this theme.Shatibi’s approach to induction is reminiscent of the knowledge that is acquired of the personality and character of an individual that is based on sustained association with that individual and observation of his conduct over a period of time. This kind of knowledge is broad and holistic, as it is enriched with insight, and likely to be more reliable when compared to the knowledge that might be based only on the observation of specific, isolated incidents in the daily activities of the individual concerned. 3. Definition of Maqasid al-ShariahThe term is a possessive construction, known in Arabic grammar as an Idafa, by which the meaning, â€Å"The Maqasid of the Shari’ah† is conveyed. We shall look at the first component in this construct first. The linguistic meaning of the word Maqasid is as follows: Maqasid is the plural of the word Maqsad and comes from the verbal root qa-sa-da which has several meanings, some of which are: ‘to intend,’ ‘to take a middle course’ and ‘to walk towards. ’ From this root comes the noun, Qasd which means ‘a goal,’ ‘an aim,’ or ‘an aspiration. The second part of the title is the word Shari’ah, which is a noun meaning ‘a path to a water hole,’ and in its more common usage, ‘the law of God as revealed to Muhammad. ’ Together, the term Maqasid al-Shari’ah carries the meaning, based on its constituent parts, of the ‘goals and objectives which are the reason for the legislation of the rules of Islam’ or more simply, ‘The Objectives of Islamic Law’. Technically, many definitions have been given, particularly, by contemporary scholars.Al Imam Al Shatibi who is the founder of Maqasid al-Shariah in Islamic jurisprudence did not provide a definition for this Islamic discipline. There are two other major definitions of Maqasid al-Shariah provided by two other scholars who came after Al Shatibi. They were behind the development of Maqasid al-Shariah in Islamic jurisprudence. These two definitions are provided by Ibn Ashur defined Maqasid al-Shariah base on two aspects: 1: The general aspect which is the purpose and wisdom behind th e enactment of all or most of the Shari’ah ruling.This definition is more related to the general objective of Shariah and those overall principles that guide the enactment of Islamic law in their totality. 2: The second definition of Maqasid al-Shariah is very specific. It is related to specific objective to those objectives that are designed to achieve specific benefits to people in their daily activities, such as the importance validation of contracts. Alal al-Fasi defined Maqasid Shariah as the end sought behind the enactment of each of the ruling of Shariah and the secret involved.This definition covers the public Maqasid (ama) and the private Maqasid (khasa). The definition focus on the end sought behind the enactment of each of the rulings of Islamic law, and the secret of these rulings. The secret of the Islamic rulings means the goals intended by Allah in the law. Maqasid al-Shariah aims to protect the interest of mankind and prevent the evil from them, and also reali ze the public benefit for the society and encourage virtues and avoid vices.Al-Raysuni (2006) stated that â€Å"al Maqasid are the purposes which the Law was established to fulfill for the benefit of humankind†. Therefore the Law is not an end in itself; it serves to attain an objective, a purpose which is the Maslahah (benefit). The word benefit in this context means the achievement of profit or the prevention of harm. Ibn Ashur (2006) maintained that: â€Å"This (the knowledge of Maqasid al-Shariah), in fact, ensures the continuity of the rules of the Islamic Shariah throughout the ages and generations following the age of Revelation until the end of the world. It is important to notice that, even though, Maqasid al-Shariah was not known as a discipline in the early generations of Muslims, the scholars were aware of the danger of neglecting the spirit of the law and only sticking to its literal form. The knowledge of the higher objectives of Shariah is to help preserve the essence of the Islamic law. Maqasid Al-Shari’ah is the objectives and the rationale of the Shari’ah .A comprehensive and careful examination of the Shari’ah rulings entails an understanding that Shari’ah aims at protecting and preserving public interests (Maslahah ) in all aspects of life. Many Shari’ah texts state clearly the reasoning behind certain Shari’ah rulings, suggesting that every ruling in Shari`ah comes with a purpose, which is to benefit the Mukallaf. In-depth comprehension of the objectives of Shari`ah is important for analogical deduction and other human reasoning and its methodology.Indeed, Maqasid al-Shari’ah allows flexibility, dynamism and creativity in social policy, According to Imam Al-Ghazali definition â€Å"The objective of the Shari’ah is to promote the well-being of all mankind, which lies â€Å"in safeguarding their faith (din) , their human self (nafs), their intellect (‘aql), their posteri ty (nasl) and their wealth (mal). Whatever ensures the safeguard of these five serves public interest and is desirable†. 4. Objectives of Shariah (Maqasid Al-Shariah) Maqasid al-Shariah is the objectives and the rationale of the Shariah.A comprehensive and careful examination of the Shariah rulings entails an understanding that Shariah aims at protecting and preserving public interests (maslahah) in all aspects and segments of life. Many Shariah texts state clearly the reasoning behind certain Shariah rulings, suggesting that every ruling in Shariah comes with a purpose, which is to benefit the mukallaf (accountable person), for example, when Quran prescribes Qisas (retaliation), it speaks of the rationale of it, that applying retaliation prevents further killing as Allaah says in Qoran â€Å"There is life for you in Qisas† Surah Baqarah Ayah No 179.Similarly when Quran prohibits wine it says that wine is the works of devil as it causes quarrel and instills hatred and e nmity among Muslims, Allaah said in Qoran â€Å"The devil only wants to excite enmity and hatred between you in intoxicants and gambling and hinder you from remembrance of Allah and from prayer†, Surah Ma’idah Ayah No. 91. In depth comprehension of the objectives of Shariah is important for analogical deduction and other human reasoning and its methodology (Kamali, 1999). Indeed, Maqasid al-Shar ’ah allows flexibility, dynamism and creativity in social policy.According to Imam Al-Ghazali â€Å"The objective of the Shariah is to promote the well-being of all mankind, which lies in safeguarding their faith (Din), their human self (Nafs), their intellect (‘Aql), their posterity (Nasl) and their wealth (mal). Whatever ensures the safeguard of these five serves public interest and is desirable. † Al-Shatibi approves al-Ghazali’s list and sequence, thereby indicating that they are the most preferable in terms of their harmony with the essence of Sh ariah.Generally, Shariah is predicated on benefits of the individual and that of the community, and its laws are designed so as to protect these benefits, and facilitate improvement and perfection of human lives’ conditions on earth. This perfection corresponds to the purposes of the Hereafter. In other words, each of the worldly purposes (preservation of faith, life, posterity, intellect and wealth) is meant to serve the single religious purpose of the Hereafter. The uppermost objectives of Shariah rest within the concept of compassion and guidance, that seeks to establish justice, eliminate prejudice and alleviate hardship.It promotes cooperation and mutual supports within the family and society at large. This is manifested in the realization of maslahah (public interest) which the Islamic scholars have generally considered to be the all-pervasive value and objective of the Shariah and is to all intents and purposes synonymous with compassion. Maslahah sometimes connotes th e same meaning as Maqasid and the scholars have used the two terms almost interchangeably. To further shed light on our discussion of the objectives f Shariah, especially with regard to their application in the preservation of public interest, the following section elaborates on the principles of Maslahah, serving as an important tool to uphold Shariah. 4. 1Maslahah Maslahah is one of the juristic devices that have always been used in Islamic legal theory to promote public benefit and prevent social evils or corruption. The plural of the Arabic word maslahah is ‘Masalih’ which means welfare, interest or benefit. Literally, Maslahah is defined as seeking the benefit and repelling harm. The words maslahah and manfa`ah are treated as synonyms.Manfa`ah (benefit or utility), however, is not technical meaning of maslahah. What Muslim jurists mean by maslahah is the seeking of benefit and the repelling of harm as directed by the Lawgiver or Shariah. 4. 2Other General Objective s of Shariah Through studies of the Qoran and Sunnah will reveal that apart from the above objectives of Shariah, there are several other general objectives of Shariah these objectives include: 4. 2. 1Educating the Individual (Tahdhib al-fard) One of the primary objectives of the Shariah is to educate the individuals.Shariah seeks to educate the individual and inspire them with faith and instill in them the qualities of being trustworthy and righteous, Islam aims to achieve its social goals through reforming the individual All the different aspects of IBADAH involve both mental and physical training, it leads to inner perfection. All punishments mentioned in the shariah was done because the main objective was not only to penalize the person as such, but it is to discipline the criminal and the whole of society to teach them and to prevent such crimes from being committed by others. This is the reason why Qoran has ordered that punishment for those ho commit some crimes must be execu ted in public so as to create awareness to the society of the implication in committing such crime. 4. 2. 2Upholding of Justice (AL-ADL) Upholding the principle of justice or ADL is another objective of Shariah. It is to establish a balance by the way of fulfilling rights and obligations and by eliminating excess and disparity in all spheres of life. Allah has sent scriptures and messengers in order to establish JUSTICE among people, the Qoranic message of justice is objective, and is not tainted by considering of racial, tribal, national, or religious sentiments.In dealing with friends of foes, Muslims and non-muslims, Islam orders all must be treated with justice. 5. Classification of Maqasid al-Shariah Two general categories of maqasid al-shariah were recognised: the Purposes of the Allaah the lawgiver, maqasid al-shari’ah, and the Purposes of the human, maqasid al mukallaf. In an ideal situation the purposes of the law-giver conform to the purposes of the human. Humans do not always know what is in their best interest because of personal whims, hiwa al nafs. The good may appear bad and vice versa. Humans may see immediate benefit while ignoring long-term harm.The Purposes of the Lawgiver are divided into two types: primary and secondary. The primary purposes of the lawgiver, maqasid al-sharia ibtidaa’an, are the most important and are a basis for the secondary purposes. The secondary purposes can be described in three types: the purpose of law as understanding, maqasid al-shariat li al ifhaam; law as injuctions and obligations, maqasid al-shariat li al-takliif; and the law as implementation, maqasid al-shariah li al-imtithaal. This classification shows that the law is not only commands but also has secondary rules that help understand and execute the commands of the primary rules.The primary purposes of Maqasid al-Shariah are divided in to three levels of priority according to its inner strength and all the Islamic legal ruling refers to real ize one of the categories namely:- 1) The necessities or essentials (Daruriyyat). 2) The needs (Hajiyyat). 3) The complementary (Tahsiniyyat). Each of the three have complements, mukammilaat. Each of these three can be divided into private and public purposes. Each of them can also be described in three categories: right of Allah, haqq al-llaah; rights of the human, haqq al-‘abd; rights of the community, and rights of the state, haqq al-sultan.Wants are not mentioned at all in this scheme because they are based on hiwa al-nafs. 5. 1The Essentials (Al-Daruriyyat) The essentials are the matters on which the religion and worldly affairs of the people depend upon, their neglect will lead disruption and disorder and also evil ending and must be protected whether by the individuals, or the government authorities, the essentials can be further divided into the protection of the five fundamental values (Al-Daruriyyat Al-Khamsah).These essential five values are:- ? Protection of Religi on (Al-Din) ? Protection of Life (Nafs) ? Protection of Dignity (Ird) ? Protection of Intellect/Mind (Al-Aql) ? Protection of Property (Al-Mal) 5. 1. 1Protection of Religion (AL-DIN) Al-Din is the most important value that must be protected by the Muslims, protection of al-din at a personal is achieved through the observance of the IBAADAAT, such as five praying, fasting, paying Zakah and performing hajj.Also the protection of Al-Din at wider scope involves defending Islamic faith particularly if it is attacked by the enemy of Islam. The process of protecting can be done through various means such as writings, in speeches and other practical means. If the situation demands waging of war with the enemy of Islam, then it should be done for the sake of protecting. Islam from being destroyed by others Allah S. W. T has enacted the law of JIHAD and commanded the Muslims to defend their faith. 5. 1. Protection of Life (AL-NAFS) Life is essential and valuable to everyone, and it must be pr otected in all circumstances and in this respect, between the life of the rich and poor, between the leader and subordinates, Muslims and non-muslims. Protecting everyone’s life is equally important and obligatory to each and every individual and society, the Shariah has enacted severe punishment for those who kill each other, the punishment for those who kill an innocent human being is the death penalty in Islam.In the punishment of the murderer, even though one life is killed because of the crime, this will lead to saving many more lives as the punishment will deter other from committing such crime, saving one’s life is required and it should be done at the expense of other lives, but if the saving of this live might lead to losing of another life then it should be done as the principle of Shariah states â€Å"a particular harm shall not be removed by inflicting another harm†. . 1. 3Protection of Dignity (AL-IRD) Islam is very concerned about the dignity of a person and emphasizes the importance of protecting dignity. Protection of dignity includes the protection of individual rights to privacy and not exposing or accusing others of misbehaviors. It means ensuring that the relationship between men and women is done in a respectful and responsible way; Islam has enacted a number of guidelines in order to protect the dignity of mankindIslam prohibits its followers committing adultery or other immoral behaviors; any accusation toward a crime, a proof must be confirmed. Otherwise the punishment will be imposed for false accusations. Islam also regulates the relationship between men and women in order to protect their dignity; also Islam disallows the manipulation of women or making women sexual objects and commercial objects by portraying them as an attraction for purchasing such commercial products.Islam tells followers to cover their â€Å"AURAH† and is one of the ways to protecting their dignity. 5. 1. 4Protection of the Intellect/ Mind (AL-AQL) Al-Aql or the intellect is a great gift from Allah S. W. T to mankind; it is one of the human capacities that differ from animals. Allah has ordered protecting this gift by utilizing the mind for the benefit of all and not for any kind of evil, on the other hand Islam gives freedom to express their views, and it must conform that views with the moral and ethical values provided in the Qoran and Sunnah.Protection of the mind requires safeguarding it from anything that might harm the ability and function of the brain, this includes consumption of liquor or similar substance that will disturb the function of the brain, a punishment will be imposed for those who consume liquor. These are made in order to prevent the spread of such habits that could damage the mind and the brain. 5. 1. 5The Protection of Property (AL-MAL) Acquiring property is one of the necessities of mankind. Islam encourages its followers to acquire wealth through Halal borders.Islam has ordered that no one should transgress and acquire the property of others without a legitimate reason and without proper contract, and there will be severe punishment in the Day of Judgment against those who acquire the properties of others unlawfully. Acquiring the property of others illegitimately can be done through, when engaging usury (Riba), cheating in transactions, breaking the trust in matters related to property, stealing the property of others and other similar means. . 2The Complementary (Al-Hajiyyat) There are many examples of Al-Hajiyyat such as the dispensations or legal excuses (Rukhsah), travelers are allowed to combine and shorten their five obligatory prayers and also break their fast in Ramadan month. A sick person is allowed to pray in a sitting or sleeping position and break his fast in Ramadan, also the basic permissibility regarding the enjoyment of victuals and hunting also fall under this category. 5. 3The Embellishments (Al-Tahsiniyyat)The embellishments refer to interests whose realization lead to the improvement and attainment of that which is desirable. The observance of cleanliness in personal appearance and in IBADAH, moral virtues, avoiding extravagance and measures that are designed to prevent proliferation of false claims of false claims in the courts, all these fall under this category. The disappearance of al-tahsiniyyat may not interrupt the normal life but it might lead to the lack of comfort in life. 6. Maqasid Al-Shariah in Islamic FinanceThe objectives of the Shariah in financial transactions refer to the overall goals and meaning that the Shariah aims at achieving from its rulings related to financial activities and transactions. Looking deeply and constantly into several texts of the divine book and the Sunnah of prophet Mohamed (PBUH) on financial activities. It can be stated that the Shariah has observed specific objectives in the enactment of financial laws and principles, these objectives include:- 1. The Objective of Continuity of the Circulation of WealthThis objective refers of preserving the transactional nature of the financial dealing so as to enable large sectors of population to become a part of the monetary cycle of wealth and to avoid the concentration of wealth in a few hands. It is underlined in several verses and Hadiths which call for giving Zakah, the generous donation and spending for the sake of Allah and to refrain from hoarding and monopolizing the wealth. This can be strengthened by several ruling and commands including those contractual transfers of money and other financial transactions like Mudarabah, Musharakah, Muzara’ah and e. . c. this will protect the entire society against crimes and greediness of opportunities, and also surely and definitely bring prosperity and happiness to the whole society. 6. 2The Objective of Continuity of the Investment of Wealth When societies develop, also economic activities and transactions develop. A society develops their finances to the bene fit and prosperity of their members, this is done when wealth must be invested and should be available in many hands for its investment and increment.In support of this objective, there are several verses in the Qoran and Hadiths of prophet (PBUH) which address the issue of necessity and obligation of the continuity of the investment of wealth as they call upon all Muslims to earn, strive and continue to extend themselves to the corners of the earth in search of the bounty of Allaah S. W. T. 6. 3The Objective of Achieving Comprehensive Communal Prosperity This objective is directed at fulfilling the basic material needs of all members of society by achieving personal satisfaction and social tranquility and security.The achievement of this objective will also rid society of negative social attributes such us stratification of the population into privileged and non-privileged classes. The verses and Hadith that call upon Muslims to pay Zakah and cooperate and also help each other in b usiness transactions, upholds all the objective of achievement of prosperity in society. 6. 4The Objective of Validation of Financial Ownership This objective aims the lawful authentication of the rights of lawful financial ownership.Numerous verses and Hadiths verify the right of lawful ownership and spending and they serve the purpose of safeguarding Islamic economic activity. Earlier objectives of Shariah discussions was based on reading and looking deeply into verses on trade, expenditure, investment and consumption, this objective is governed by permissiveness (Halal) of such activities like sales and purchases, cooperate business undertakings, farming activities, financial activities and other pertained activities like forgiving minor uncertainties and binding contracts by witnesses. . 5Protection of the wealth in Islamic Business Transactions Preservation of wealth in finance and business transactions is one of the primary Maqasids in Shariah. The verses from the Qoran and al so Sunnah have very strong statements indicating very clearly the importance of wealth whether for individuals or for the community and the society at large. The right to own and earn, Shariah gives the right to the Muslim community to own and earn, thus creating wealth, Muslims can acquire wealth through owning (Tamaluk) or earning (Takasub).Owning (Tamaluk) consists of possessing anything from which they can gain satisfy their needs, whether from their produce or their substitutes, on the other hand Earning (Takasub) consists of exerting one’s self to gain its own needs whether by physical labor or by mutual consent with others. 6. 6Transparency in Wealth and Finance Transparency is very objective in Shariah for business and finance, this objective seeks to rid Islamic finance from misuse and squander and to prevent disputes, arguments and grudges among the community on financial matters.Islamic law requires security in some business transactions, the main purpose of transp arency is to avoid dispute among people in daily business activities as much as possible. In this respect transparency in finance is applied, especially if it is related to the subject matter of the contract which must be known to both parties including specification, quality and quantity. Such business activities which clearly understood make the contracting parties more comfortable to conclude the deal and execute the business transactions with mutual consent and understanding. . 7Development and Investment of Wealth in Business Transactions The Shariah is very concerned about the development of economic and finance. In supporting this objective the Qoran and Sunnah urge Muslims to look at this aspect respectively. The development of wealth and investment in finance is an obligation not an option, because it contributes to the growth of wealth and protection of property of the society. Shariah considers money as a potential capital rather than a capital, meaning that money becomes capital only when it is invested in a business.Thus the investments and development of wealth will enhance the financial status of members of the society respectively. 6. 8Prevent Harm and Hardship in Wealth and Finance Maqasid al-Shariah tries to achieve command prosperity in the society as a whole, if this is achieved every member of society will be satisfied and safe, as a result from that, all harm and hardship will be either removed from the society or minimized in the finance and business transactions.It is understood that preventing harm in finance comes from putting in to practice most of the objectives of the Shariah in business finance, because those objectives are the key factors. 6. 9Ensure Justice in the Circulation of Wealth in Business Transactions Justice is a prime in human life in all aspects; it is also a vital objective due to its implication in the business community and social activities as well. However justice in terms of wealth starts from earning wealth an d possessing property by right, without any harm.In order to implement justice the Shariah has imposed some rules and regulations and has prohibited all elements that may lead to injustice in business such as bribery, fraud and deception, gambling, uncertainty, Riba and so on. To ensure the establishment of justice in all aspects of business and finance, meanwhile shariah encourages all types of business activities which create justice and benefits the business community and social life as well. 6. 10Objective of Individual Economic ActivitiesThe question of why to produce or why to get involved in economic activities in the first place, is that Shari'ah wants individuals to look after their welfare. Shatibi has used the maslahah (welfare-benefit) to describe this objective of Shari'ah. Human beings have been required by Shari'ah to seek maslahah. Economic activities of production, consumption and exchange that involve maslahah (welfare) as defined by Shari'ah have to be pursued as a religious duty to earn one's betterment not only in this world but in the world hereafter.Also all such activities that have maslahah for human beings are called needs. These needs have to be fulfilled. â€Å"Fulfilling needs† rather than â€Å"satisfying wants† is the objective of economic activities, and the pursuit of this objective is a religious duty. Man is, therefore, obligated to solve his economic problems. The approach that unlimited wants relative to scarce resources defines the economic problem of man may be explaining the economic behavior of a capitalistic society, but it certainly fails to explain the behavior of several traditional societies of the world.The members of traditional societies do not feel motivated to maximize the satisfaction of their wants with the resources available with them, because they find their needs adequately fulfilled and they do not feel obliged to look for the satisfaction of wants beyond their needs defined by themselves or by their environment. All development strategies thus fail to bring development in such societies because of the lack of motivation to earn more or to expand resources at one's disposal. Islamic economic theory, on the other hand, is on more sound footing.It defines economic problem in the light of the objective that Islam assigns to human activities. The fulfillment of this objective is made a religious duty. Islam, thus, becomes a force of economic development even for such traditional societies that are not motivated by the materialistic approach, to maximize the satisfaction of wants. The economic problem of human beings is, therefore, to â€Å"fulfill needs† with the available resources which most of the time may turn out to be scarce relative to needs.The inconsistency that was pointed out in the concept of â€Å"satisfying human wants† is not present in the concept of â€Å"fulfilling human needs†. If the resource constraint is relaxed, the human needs can be fulfilled as they are objectively defined. 7. Advantages of Shariah Compliance in Islamic Finance Current literature proclaims that Islamic financial system differs significantly from conventional system, not only in the ways it functions, but above all the values which guide its whole operation and outlook.The values which are prevailed within the ambit of Shariah, are expressed not only in the minutiae of its transactions but in the breadth of its role in realizing the Maqasid al-Shariah (objectives of Shariah). Indeed, Maqasid al-Shariah reflects the holistic view of Islam which has to be looked at as a whole not in parts as Islam is a complete and integrated code of life and its goal encompasses the whole life, individual and society; in this world and the hereafter (Dusuki ; Abozaid, 2007).Hence, a deep understanding of Maqasid al-Shariah entails intense commitment of every individuals and organizations to justice, brotherhood and social welfare. This will inevitably le ad to a society whereby every member will cooperate with each other and even compete constructively, as success in life is to obtain the ultimate happiness (falah). Thus mere maximization of profits cannot, therefore, be sufficient goal of a Muslim society.Maximization of output must be accompanied by efforts directed to ensure spiritual health at the inner core of human consciousness and justice and fair play at all levels of human interaction. Only development of this kind would be in conformity with the Maqasid al-Shariah. Despite progress in the improvements and introduction of an enabling Islamic capital market environment through various Shariah-compliant product innovations like sukuk, some structure which attempt to achieve the same economic outcome like conventional bond distort the Maqasid al-Shariah.This distortion stems from the restricted view of understanding Shariah, by only focusing on the legal forms of a contract rather than the substance especially when structurin g a financial product. The overemphasis on form over substance lead to potential abuse of Shariah principles in justifying certain contracts which in fact contradictory to the Shariah text and ultimately undermining the higher objectives of Shariah. Conclusion The methodology of interpreting the Quran integrates three approaches: Maqasid, contextualization, and social science research.The maqasid- oriented approach promotes a focus on the higher objectives intent, and purpose of the text. Contextualization offers insight as to the both the historical and contemporary circumstances relevant to the text, while social science research provides an understanding of the contemporary conditions and realities that enables the interpretation and application of the text to be directed towards achieving the higher objectives. The purposes of Islamic Law are not all equally evident. Some are clear to the general public, like basic ethical principles and the essential necessities of life.Others, however, require a trained jurists’ eye, because they are more subtle, and require deeper investigation to discern. This is where juristic reasoning really needs to be exercised. This is where the jurist qualified to engage in juristic reasoning – the mujtahid – comes into play, someone who can understand the sacred texts in conjunction with the broad purposes of Islamic Law and then apply this knowledge to the actual circumstances of the outside world in order to come up with an appropriate legal ruling.Our present need is all the more acute due to the paucity of understanding that Muslims have regarding what Islam wants for Muslim society and for the people – the protection of their liberties, the effective management of their affairs, the cultivation of virtue among them, the prohibition of vice, the development of their resources, the advancement of their capabilities, and the inculcation of the value of being a productive member of society.Todayâ₠¬â„¢s Muslims are in need of all of these things, people who often know a lot of Islamic legal rulings but know very little about the purposes behind them. I also propose to add economic development and strengthening of Research and Development in technology and science to the structure of  Maqasid al-Shariah as they are crucially important in determining the standing of the ummah in the world community. Lastly Maqasid al-Shariah remains open to further enhancement which will depend, to some extent, on the priorities of every age.We should understand that Maqasid Al-Shariah is an important discipline which can play a crucial role in economics, finance and business transactions nowadays. It is time to go forward with full implementation of Maqasid Al-Shariah in finance, business and economic activities to achieve the noble adjectives of the Shariah. These objectives give value to finance, banking, trade and all business transactions. We believe that the implementation of Maqasid Al -Shariah will enhance the performance of finance and trade, and establish justice in the business community and society at large.Furthermore, the achievement of Shariah objectives in business transactions creates happiness and satisfaction, and fulfills the needs of society in terms of wealth. Islam allows all financial activities and transactions leading to the actualization to its noble objectives. Furthermore, investment is considered as an obligation upon all Muslims. This means Muslims have to make use of the wealth in their hands in order to make it grow and gain more profit and benefits. Wealth which is not invested as hoarded.Although the underlined main principles are closely linked to the main objectives of the Shariah in financial activities and transactions, one cannot deny that there are other subsidiary principles, such as prohibition of making money from money, or prohibition of Najash and certain types of sales.References: 1. Dr. Ahcene Lahsasna (2011). Shariah Aspec ts of Business and Finance: INCEIF CIFP. Part 1, January Semester, 2012: Kuala Lumpur: International Centre for Education in Islamic Finance. . Dr. Ahcene Lahsasna (2011). Shariah Aspects of Business and Finance: INCEIF CIFP. Part 1, January Semester, 2012: Online Class Lectures. Kuala Lumpur: International Centre for Education in Islamic Finance. 3. Dr. Asyraf Wajdi Dusuki. â€Å"Challenges of realizing Maqasid Al-Shariah in Islamic Capital Market† 4. Dr. Mohammad Hashim Kamali. â€Å"Maqasid Al-Shariah: The objectives of Islamic law† ———————– The Global University of Islamic Finance

Critically Analyse the extent to which the militarisation of Essay

Critically Analyse the extent to which the militarisation of humanitarian assistance has affected the way in which humanitarian agencies carry out their role in conflict affected countries - Essay Example Military activities are usually politically driven, and they follow the strategies laid out by their governments. On the other hand, aid organizations operate under impartiality and neutrality, but they rely on the military for security and provisions such as transportation. This affects their impartiality and neutrality since they might engage in some politically oriented missions. In the past, NGO workers have been used to gather intelligence for the military, which affects their functionality (Weiss, 1999). The government utilizes humanitarian relief aid to woo the local residents to provide information about the militants. In Iraq and Afghanistan, this strategy has been used to gather information regarding the Taliban and Al-Qaeda militants (Aidan, 2010). Humanitarian aid can be defined as logical assistance, medical assistance, and food supplies to people caught up in a humanitarian crisis such as war or natural disaster. Several countries in the third world such as Congo, Sierra Leone, Syria, and Libya have experienced internal war due to political instability. The affected population in these regions requires protection and assistance, which is mostly provided by NGOs along military organizations such as NATO, United Nations, and African Union. Today’s conflicts disregard human life as well as the values of tolerance and human dignity, and the general population is usually targeted by warlords. The main aim of humanitarian aid is to assist every person without discrimination, respect human dignity, and pursue no other interest. In areas where the military is involved, some affected groups may be locked out due to political reasons. The military may also influence the process of aid provision depending on the cooperation by the locals. This cooperation gauged in terms of information the military receives from local residents regarding militant groups in the region. The involvement of the military in aid activities

Individual assignment Essay Example | Topics and Well Written Essays - 1000 words

Individual assignment - Essay Example During the marketing strategies that Unilever implements for their brands, they can get to know through the response of the customers about which marketing activity has been successful for a particular brand and which strategy has been unsuccessful. Different types of management strategies are applicable during the various circumstances and therefore Unilever always need to learn and have an awareness of the latest management practices that facilitates the organization to become a successful organization. The strategies that are developed by Unilever cannot be kept on being implemented always and forever. It needs to change according to the market results of the products of Unilever. So accordingly after the marketing of the products, Unilever learns which are the most appropriate and suitable strategy that should be implemented in their organization. The learning is school is quite applicable and can be strongly related to Unilever. The industry has some benchmarked management practices and procedures that if applied by organizations will allow the organizations to become successful. Unilever as it is a professional organization and strives to maintain its market leader position need to focus on the benchmarked rules that are present in the industry. The various strategies being implemented in Unilever is emerged as the organization is proceeding further and they adapt to the changing market environments and then learn to change their strategies according to the market demand and implement those strategies that may attract the customers towards their organization’s product. Unilever at times may face complex and unpredictable situations from their competitors and this may cause pressure on the organization as they may have to immediately change their strategies of working and marketing their products. Unilever being a

Human Development in Brazil Essay Example | Topics and Well Written Essays - 750 words

Human Development in Brazil - Essay Example Conditions are slowly improving for all Brazilians, as the Human Development Indicators(HDI) imply, though translating the figures into real progress is more difficult. The HDI is developed by the United Nations Development Programme to aid in determination of how well â€Å"countries turn income into health and educational opportunities†(UNDP). The 2006 report indicates that Brazil falls into the fifty-eighth place among one hundred seventy seven nations. The HDI is calculated by combining three sets of data: lifespan, knowledge and standard of living. The UNDP provides other indices such as the Human Poverty Index(HP1 and HP) and the Gender Related Development Index(RDI). HDI is the most inclusive and allows for a better understanding of overall data. Brazil is by no means a poor country, with abundant natural resources and $30 billion in foreign capital invested by 2002. However, â€Å"forty million live on less than $2 per day, while twenty million live on less than $1 pe r day.†(UNDP). Inequality of income is linked to gender, race and geographical region. The Northeast, where the greatest disparities exist, is comparable economically to nations such as Kenya. The UNDP has set a goal of lowering poverty to below ten percent by the year 2015. This goal seems fully attainable as the poverty rates fall from twenty percent in 1991 to roughly fourteen 2 percent by 2000. Obstacles such as slowing economic growth are identified as barriers to attaining that goal.

Contingency response plan Essay Example | Topics and Well Written Essays - 2500 words

Contingency response plan - Essay Example He shall likewise be responsible for the onsite coordination of external agents like the local authorities and other emergency personnel. The Medical Officer shall conduct a triage of the victims with triage cards in preparation for the arrival of rescue teams. He shall ensure that the medical response team is well appraise of the situation and is prepared to handle the situation. The Security Officer shall survey and conduct a quick investigation if other explosive devices are still present or could be present within the ship or if there is an imminent danger to rescuers or first responders to be in danger too because of secondary explosions. The Local Authorities (Police/Coast Guard) shall be the final authority that will decide if there are still residual danger, or threat. Imminent or otherwise. They shall provide recommendations on how best to proceed. They or their agents shall be the incident manager with the Captain of the shil and his men following their lead and instructions. 1. At the instant that the Captain is aware of the situation he shall immediately station himself on the deck or at the center of communication of the ship. To coordinate all actions and implementations of all emergency protocol. 3. The Captain shall contact, inform and coordinate with the ships’s owner about the incident and relay all available information about the situation as they come to his attention. He should also give his recommendation with regards to information dissemination to other stakeholders 4. The Captain shall also order the Medical station to standby and prepare for the injured and to activate the Emergency Response Team with focus to smoke inhalation and blast injuries and other information that will protect the responders iii. The Security Officer shall survey and conduct a quick investigation if other explosive devices are still present

Business Law Essay Example | Topics and Well Written Essays - 1250 words

Business Law - Essay Example The problem in this question relates to offer, unilateral offer, invitation to treat, acceptance, rejection of offer and past consideration. These would be discussed in line with the facts and determination of conclusion of the issues would be made in accordance with that. The important aspect in respect of the question is that of the differentiation between an offer and invitation to treat. This has been drawn by the courts. Invitation to treat is an expression of willingness of one party to go into into negotiations with another party anticipating that a contract would be concluded at the end of such negotiations. Items on shop display and their prices are treated as an invitation to treat (Fisher v Bell). Advertisements are generally treated as invitation to treat (Harris v. Nickerson ). There are certain exceptions to this the reasoning based on intention and certainty. (Carlill v Carbolic Smoke Ball Co, a case on unilateral offer.)1. An offer on the other hand has been defined a s an unequivocal willingness by a party known as the offeror to enter into a contract on stated terms and provided that such terms would be accepted by the person to whom the offer is made (offeree) a contract would come into existence. Acceptance has been defined as the unconditional acquiesce to the terms that were laid down by the offeror. The important aspects of acceptance are that it should be unconditional and must be communicated to the. ( Holwell Securities v. Hughes2) . A number of exceptions have developed in respect of communication, one of them being the postal rule, whereby acceptance takes place as soon as a letter is posted. As far as instantaneous means of communication is concerned it can be said that the postal rule in Adams v. Lindsell3 of acceptance is not applicable and thus actual communication of acceptance needs to be done (Mondial Shipping and Chartering BV v. Astarte Shipping Ltd4). As far as silence constituting to be acceptance is concerned, the courts h ave been consistent in their approach that silence would not constitute as acceptance and acceptance needs to be communicated or can occur by way of conduct. (Felthouse v. Bendley)5 . The advertisement that was placed cannot be classified as a unilateral offer as the facts do not show the requisite certainty and unconditional offer, thus it is evident that the advertisement is an invitation to treat. The discussion with Rose was merely an invitation to treat as there was hope of a contract being concluded and at no point can it be seen that an offer been made, so there can be no acceptance. In line with the discussion with Mary, the offer of Rose was made and communicated to Mary, however, the problem lies in the fact that even though there Mary responded and accepted the offer, it was never communicated to Rose and so in line with authorities on instantaneous communication it can be concluded that acceptance did not take place and so no action can be brought about by Rose. As far a s Matthew is concerned, the problem lies in the fact that it was conditional on the fact that Matthew would receive payment and therefore a conditional offer, or in other words it was not a conclusive offer which could be accepted. Applying the approach of courts in respect of silence and that it would not constitute to be acceptance; the actions of John cannot in any way create a binding contract. Furthermore, there has been no actions or conduct which show acceptance, on the contrary Mary destroyed the cheque which shows her intention of not being bound. The next issue is in respect of consideration, which is that it must generally be given after promise so as to make it enforceable. Thus a promise made after alleged consideration is complete is unenforceable (Re Mcardle)6. Thus past consideration is generally held not to be good consideration. However, the courts in Pao On v. Lau Yiu Long whereby Lord Scarman laid down the three condition which were to be satisfied if the excepti ons were to be relied upon, the first being that the act which was done

Sales management Essay Example | Topics and Well Written Essays - 1500 words

Sales management - Essay Example Before the sales representatives go to the field, they have to acknowledge the approaches they can use to deal with different consumers. The electronic business should invest in regular training to make the workers familiar with the products offered by the company. Training is also vital because it enables the sales representatives to acknowledge the sales policies and processes. Some consumers are very rude. Consequently, failure to handle them makes sales representative appear rude. This may result into poor relationship between customers and worker. Moreover, it can make the firm to lose many consumers leading to low sales. The sales representatives should be trained on how to ignore rude customers. For example, customers may complain about things that do not involve the sales persons such as business policy or the prices of items. Workers should let the customers complain without responding to their complaints and express their regrets for any inconvenience later. Workers should receive sufficient training on approaches to address the polite customers to maintain good relationships with such customers (Overell 2003). Managers should equally stimulate consumers to be cooperative and committed to their work. They should set strategies for motivating the workers after seeking their opinions. Some of the common ways of inspiring the workers entail compensating and rewarding them. Managers should reward the workers by recognizing their efforts. This may entail praising them before other sales representatives or increasing their pay. Moreover, the managers should compensate the sales representatives who work extra time. For instance, some customers may set appointment times that are outside the usual working hours. Such workers who work beyond the working hours should be compensated by increasing their pay or other forms of compensation. Praising the workers and compensating them will increase the level of commitment and cooperation in the work places. Additional ly, the motivated workers will stop missing the scheduled appointments (Susan 2004 13). The managers need to create and maintain good relationships with the sales representatives. The relationship between workers and their leaders in the work places determines the communication between customers and workers. Good relationship may be created by involving the sales representatives in the decision-making process. This will make the personnel feel appreciated and contented consequently enhancing their productivity. The managers should also treat the sales representatives with courtesy and always acknowledge their presence and contribution. The managers should also comment on the work in private whenever it needs improvement (Garg & Rastogi 2006 577). Question 2 Globalised trade, high foreign investment and increase in cross-border transactions are putting a lot of pressure on businesses. This has forced businesses to devise innovative measures to allow them continue marketing their prod ucts and services. These measures include maintaining good and close relationship between the business and customers. This is difficult in the competitive environment because customers demand more choices than before. Consequently, for a business to meet customer demands and improve loyalty, it needs to access accurate and current customer information. This is possible with the application of the internet that is an ultimate communication tool. Using the internet can support businesses in maintaining customer loyalty because

Techniques used in landscape interpretations Essay

Techniques used in landscape interpretations - Essay Example might not pay that much attention to the castle itself and try to set his/her attention to the way the castle builders included and used natural elements of the land to their advantage. All these different interpretations means that there is no single unified technique to examine a landscape and as there are hundreds of landscapes and thousands of interpretations which can be made of those landscapes a singular technique might be impossible to come by. At the same time, there are various schools of thought which lead a person to apply some basic interpretive methods that further allow them to come up with a singular interpretation for a particular scene. Towards that purpose it is essential for us to understand and appreciate the modern methods of landscape interpretations which are discussed in this paper along. These interpretative techniques have been mentioned by architects, artists and scientists who have utilized these methods to study landscapes around the world. Normally, the first step in examining any given landscape is to actually look at the landscape with the naked eye. Of course this may not be possible in certain situations like interpreting the landscapes of other planets or subterranean structures but in most topographical analysis situations it is certainly a clear possibility. Dennis (2003) gives a very interesting approach to this subject by giving four ways to deliberately look at a landscape. The visual ideology of a landscape is the first element which can be created in the mind of the person who is trying to interpret a landscape. The visual ideology often masks the social conditions which produced the landscape in the first place but by paying close attention to the attention, a person can get to the superficial meaning embedded in the landscape. This signifies the material landscape as the representation of the natural order which is present in the scene and also clarifies any social relations which can be seen from the ideology which

Ap World History Hinduism and Christianity Essay Example for Free

Ap World History Hinduism and Christianity Essay Hinduism and Christianity are two of the thriving religions in the world today. Both religions help make up vast amount of worshiper all over the world. While both religions agree in some aspects, they differ in others, both impacting people around the globe in a unique way. Hinduism and Christianity are similar, in that loving god is one’s first responsibility in life. The two religions differ, in the number of gods or spirits they worship, and the founders of the religion. In both religions loving god is one’s first duty in life. In Hinduism believe that all existence is ranked: Brahman, humans, animals, plants, things. They believe that one has an essential life, or atman, a form of Brahman, and the goal of that life is to achieve moksha or union with Brahman. Similarly, Christians believe that God is above everything else, and by strengthening one’s relationship with God, it will allow one to achieve salvation, or an eternal life with God in Heaven. Differently, Hinduism is a polytheistic religion while Christianity is a monotheistic religion. Hindus believe in three main deities: Brahman, the creator, Vishnu, the preserver, and Shiva, the destroyer. Hindus worship a variety of deities, all which are aspects of Brahman. While on the other hand, Christianity believes in the worship of one deity, God the Father. Christianity believes that God is the creator of the Earth and has final judgment over every human. In contrast, Hinduism has no set founder of the religion. It is believed that a variety of different people contributed to the religion. It is said that the religion has been evolving for thousands of years and will continue to so. However, Christianity does have a set founder, Jesus of Nazareth. Christians believe that Jesus is the Messiah, or son of God. Jesus’ moral teaching in of love, charity, and humility is still practiced today with little evolution. In conclusion, while Hinduism and Christianity differed in a set founder and the number of deities worshiped, they were similar in that loving your god is your first duty in life. While these religions differ, they remain predominant, continent to continent. These religions help shape the cultural diversity throughout the world.

Generation Gap Essay Example for Free

Generation Gap Essay Since the industrial revolution was experienced in the United States, technological evolution has caused generation gaps between people. Advances such as computers and the Internet, space research and security systems are but a few of the systems that continue to evolve beyond the capacity of yesterdays technology-savvy people. Televisions in 2011 are quite complex. Even people who use gaming systems that have progressed from old joysticks to the reading of a persons physical movement for game play have surpassed those who were satisfied with the less complicated systems. Clothing The evolution of clothing promotes gaps between generations, and has done so for years. This is often led by movie stars, rock stars and other artists. Ingenuity in clothing and the desire for the next item in demand continues to push clothing to new limits. What was once considered risque by grandparents is now acceptable and worn daily by grandchildren. As clothing changes and evolves, this generation gap often finds itself thriving in between parents and their children. Language Language has been evolving for thousands of years. Nouns have become verbs; this often aligns with the technology evolution, along with increasing exposure to the Internet. Social sites and chat rooms have encouraged a new generation of language founded on acronyms and shortened phrases. Many people who are unfamiliar with this find themselves lost on social media sites and in chat rooms. Some of this language is carrying into the daily speech of some people. Oftentimes, questions are answered with, I dont know, just Google it. Music Always evolving, music has often been blamed for opening the gap between different generations. Messages change, styles change and there is always a push for the development of a new sound. Music brings back memories that people tend to hang on to. Because of this connection, people have a tendency to hang onto the music of their generation and may eventually find distaste in the music of other generations. This creates widening gaps between generations, some of which have been monumental. Over the course of 20 years, the telephone has evolved and taken on tremendous changes. Gone are the days of circular dials; in are the smartphones that think for themselves. It is because of the evolution of technology that generation gaps exist between the two different types of phones. People experience the same circumstances. The evolution of technology, clothing, language and music are classic examples of causes of generation gaps.

Aboriginal And Indigenous Peoples History Essay

Aboriginal And Indigenous Peoples History Essay 2. The Incas were found to be very educated and sophisticated people as they devised their own way of living up in the Andean Area which was made up of many varied geological areas. They had well designed storehouses and intricate architectural constructions displaying their vast knowledge of architectonics. Stones weighing several tonnes fitted together so well that no mortar was needed in the process of their constructions. Although the Incas idea of time was unlike others, they had established systems of agriculture, transport and communication routes giving us the impression that they were very knowledgeable people and were capable of even further advancing in technology. The Incas were very self-reliant with enough food, clothing and shelter for their communities and used their resources efficiently, storing the remains for times of need. They were able to produce their own crops but only made enough for themselves, which meant they had to trade with neighbouring tribes to obtain what they didnt have. Some of their main crops included maize corn, cotton and potatoes. The Incas made good use of the climate of the different regions of the Incan Empire. The adapting of the climates also meant that they had different jobs for the various regions of the Andean Area so they would be able to get more out of their trade. For specific areas, people had a combination of several occupations as it was more productive that way. 3. (Last page) 4. (Last page) During contact and Comparison to Aboriginal Contact: 1. The Spanish 2. The people who colonised the Inca Empire of the Andes were the Spanish. The Spaniards had previously conquered the Aztecs and were now moving onto the Andean area where the Incas dwelled. A man named Francisco Pizarro along with some other Spanish men made a total of three expeditions to the Andes in an attempt to conquer the Incan Empire. The first expedition was made alone by Francisco Pizarro himself in 1524-1525 and he had only just entered the coast of Columbia. As Pizarro was friendly towards the Incas, they offered him gold and silver as a welcoming and sign of benevolence. Pizarro then made a second voyage to the Andean Area but this time he was accompanied by Bartholomew Ruà ­z, his ship captain and other Spanish conquistadors. Ruà ­z brought back to Pizarro many tales about the riches and the rising population and society of the Incas. He also brought back two traders from whom the Spaniards learnt many things from such as about their endless amounts of gold and silver supplies and the magnificent Inca cities. Hearing this, Pizarro had even more desire to conquer the Incas for their abundant amounts of wealth. They also wanted to colonise the land due to them thinking they were a superior race with a moral duty to change the heathens they found to Christianity to rule and utilize them. Hence, on their third trip to the Andean Area, the Spaniards approached them with the purpose of conquest and conversion. 3. The minority of the Spaniards had any desire to engage with the civilisations that they conquered at that time, meaning that most did not wish to socialise with the Incas. Although, at the beginning of Pizarros expedition to the unknown Andean Area, he only came with the initial thought of exploring the land, and without the intention of colonising them, meaning that his first encounter with the Incas was surprisingly friendly. However, as he was welcomed with such kindness by the Incas who even offered to give him gold and silver (which he accepted), he suddenly had the greed and aspiration to take it all from them for himself just from seeing the huge amounts of wealth they had. From his original friendly exploration to the discovery of the Incan gold, Pizarro then made it war between the Spaniards and the Incas. On their third journey to the Andes, Pizarro and the Spanish, who said they brought the Incas no harm, were welcomed by the Inca Emperor Atahuallpa who thought the foreigners were to bring him good fortune. Nevertheless, their foolish emperor was greatly mistaken, for Pizarro had deceived Atahuallpa, and kidnapped him. Pizarro and the Spaniards subsequently held the Incas emperor for ransom, and in return he got more gold. Even so, they then killed their emperor and further prepared for their plan to colonise the Andean Area. 4. The Incas at first, meeting with Pizarro were friendly and gave him gold to welcome him to their humble land. Unfortunately Pizarro then had the need to be greedy and take their gold and decided war against them. Due to him kidnapping their emperor, the Incas gave him gold so they could try to get their leader back. Sadly, although Pizarro got his gold, he still killed Atahuallpa. This signalled the Incas that it was war between the two cultures. The Incas readily prepared themselves and outnumbered the Spanish greatly when it got to the war so they were not worried at all. Those who didnt fight fled and hid high in the mountains. However, the Incas were conquered extremely easily by the Spanish. But how on earth did such a large army get defeated by another that was only a fraction of its size? It was simple; a lot of the Incan army died from diseases such as smallpox and the flu that the Spanish carried with them when they came to the Andean Area which spread across the area inf ecting many. This reduced the size of the Incan army greatly and gave more advantage to the Spanish. The conquistadors were also able to persuade other tribes already under the Incan rule to be on their side and help bring down the Incan Empire. Last of all, the weapons the Spanish used were much more advanced than the Incan weapons and were never seen by the Incans themselves before. As the Spaniards weapons were clearly more advanced, they were also more powerful than the Incas simple arms and resulted in the Spaniards easy conquer against the Incan Empire. 5. The experience of colonisation for the Incas was in some ways, similar to the indigenous people of Australia, the Aboriginals. The Europeans who colonised the Aboriginals also gave them smallpox and other diseases like the Spanish, which they could not withstand, causing many of the natives to die due to their weak immune systems. What the two cultures also had in common besides that was the fact that they fought back against the non-indigenous peoples who tried to take control of them and their land and didnt give up easily. However, the Incas were defeated more easily by the Spanish than the Aboriginals were by the Europeans even though both put up a fight instead of just giving up their land straight away. The Spanish had canons, which were much more advanced than what the Incas had. The Europeans had guns and the Aboriginals had spears, which were also quite weak when the Aboriginals weapons were compared to the Europeans. The Spanish, as previously stated, did not interact wi th the Andean dwellers, whereas the Europeans made bonds with some of the Aboriginals. Some Europeans even had intimate relationships with the Aboriginals they encountered whilst the Spaniards, in contrast, did not do anything like that with the Incas. Consequences of Colonisation and Comparison to Aboriginal experience: 1. The Incas, although highly prepared and ready for combat, were easily defeated by the Spanish due to numerous reasons. The demolition of the Incan Empire caused the population to decrease greatly. As the Incas were colonised by the Spaniards, they were taught Christianity although they were still able to follow their old one along with Christianity. The Incas were taught that all men are equal before God and that slaughter was wrong and brutal. Conversely, the Incan religion involved them to sacrifice humans and offer them to Incan Gods. They were also introduced to many other new things such as the wheel, horses to haul heavy loads and sheep and cattle which were used for food and clothing. Although colonisation for the Incas had its benefits, it had to have its disadvantages as well. Unfortunately, the majority of the Incas at that time died from slavery, famine, sentence of death and disease. The labour the Incas had to go through was so persevering that some poor citizens died from it. Due to the Spanish rule over the Andean Area, they stole and ate most of the food that the Incas had stored and grown in the past, resulting in a lack of food for the Incas. That then led to many other Incas deaths as the amount of food left was not enough to go around. Other Andean dwellers were killed because they were involved in the rebellions against the Spanish. Some, who were lucky, escaped the grasps of the Spanish and managed to build a new life in other villages. 2. For the Spanish, this colonisation was quite rewarding for them at the start, although it led to the death of the Incan civilisation. There were two major things they gained from the conquest over the Incas. One of which was the land that they had taken. Land, at the time of the Spanish colonising the Incas, was very important. Basically, it was the more land that you owned, the more power you had. Another major thing was gold. After conquering the Incas, the Spanish got their wealth that they wanted so badly. Gold was important to the Spanish as they were able to buy goods with it from other countries as well as them just owning it for their own selfish greediness. The Spaniards along with Francisco Pizarro himself successfully colonised the Incan Empire of the Andean Area for a short period of time. However, approximately 8 years after they assassinated Atahuallpa, Pizarro was assassinated at the age of 70. He was stabbed in the back by a group of men leaving the Spaniards with no leader. After a while, a man named Diego de Almagro took over, and was the man who secretly planned and carried out the murder of Francisco Pizarro. He had personally despised Pizarro as he was more triumphant than he was which influenced his evil scheme. However in 1808, the South American countries formed a revolt against the Spanish which lasted 16 years. Eventually, the Spanish were defeated, and this ended their rule over the Andean Area. 3. The results of colonisation for the indigenous people of Australia compared to the Incas, the indigenous people of the Andean Area, had varying results. Roughly 90% of each of the indigenous tribes was wiped out due to the non-indigenous colonisers for almost the same reasons. The Incas were fortunate to at least have some benefits from the colonisation of their land whereas the Aboriginals had fewer advantages. Some of the Incan traditions still remained whereas the Europeans tried to change the Aboriginal traditions. The Europeans supplied food that the Aborigines didnt usually eat like meat which made them reliant of the foreigners to supply their food, changing their daily diets. The Europeans struggled to put up a fight with the Aboriginals, and eventually won with a result of the land being colonised by them until this very day as well as them having a place to put their convicts for that time. On the other hand, the Spanish lost their power of colonisation of the Andean Are a due to the other bordering South American countries rebelling against their rule over the Incas. The Peruvians to this day, still acknowledge and treat the descendants from the Incas well, whilst some of the people of Australia, didnt treat the Aboriginals like they should have, which ended up with a Sorry Day to the Aboriginals. As a result of colonisation, both Australia and Peru were greatly impacted by their colonisers, the Europeans and the Spanish.