#〈 eternal pursuit of knowledge 〉main verse.

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The Vedas: Sacred Scriptures of Hinduism

The Vedas are the ancient and revered scriptures of Hinduism, embodying the spiritual wisdom and religious practices of the ancient Indian civilization. Composed in Vedic Sanskrit, these texts have been passed down through generations for thousands of years and continue to hold immense significance in Hindu religious and philosophical traditions.

The word “Veda” originates from the Sanskrit root “vid,” which means knowledge or wisdom. Thus, the Vedas are often regarded as a divine revelation, representing the profound insights and eternal truths perceived by ancient seers and sages.

Believed to have been composed between 1500 and 500 BCE, though their oral tradition may extend even further back in time, the Vedas consist of four main collections known as Samhitas. These collections are the Rigveda, Yajurveda, Samaveda, and Atharvaveda. Each Samhita serves a distinct purpose, encompassing hymns, prayers, rituals, and philosophical discourses.

The Rigveda, the oldest and most significant of the four, contains hymns dedicated to various deities, celebrating cosmic forces and natural phenomena. It offers a glimpse into the religious and social life of the ancient Vedic society.

The Yajurveda focuses on the performance of rituals and sacrifices, providing detailed instructions and verses to guide priests during religious ceremonies. It emphasizes the importance of correct recitation and the proper execution of rituals for spiritual attainment.

The Samaveda centers around melodies and chants derived from the Rigveda. It is primarily concerned with the musical aspects of rituals, elucidating the power of sound and rhythm in invoking divine energies.

The Atharvaveda encompasses a diverse range of hymns, spells, and incantations. It addresses practical aspects of life, including healing, protection, and averting misfortunes. It also delves into philosophical and ethical teachings.

Additionally, the Vedas comprise supplementary texts known as Brahmanas, Aranyakas, and Upanishads. The Brahmanas provide ritualistic explanations, the Aranyakas serve as texts for hermits and seekers in forest retreats, while the Upanishads delve into profound metaphysical and spiritual concepts, exploring the nature of reality, self, and ultimate truth.

The Vedas hold a central position in Hinduism and are regarded as the foundational scriptures upon which the diverse branches and philosophies of Hindu thought have been built. They have influenced religious rituals, philosophical schools, and ethical principles throughout history, shaping the religious practices and beliefs followed by millions of Hindus worldwide.

Today, the Vedas continue to inspire seekers of wisdom, offering profound insights into the nature of existence and guiding individuals on their spiritual journeys. They stand as a testament to the ancient heritage and rich spiritual legacy of Hinduism, inviting contemplation, devotion, and the pursuit of eternal truth.

Rigveda

The Rigveda is the oldest and most important collection within the Vedas, consisting of hymns and prayers composed in Vedic Sanskrit. It is considered one of the oldest religious texts in the world, with origins dating back more than 3,500 years ago.

Structure and Contents:

The Rigveda is divided into ten books, known as Mandalas, and contains a total of 1,028 hymns, or Suktas, attributed to different sages and seers known as rishis. These hymns are addressed to various deities, such as Agni (the god of fire), Indra (the king of gods and the god of thunder and war), Varuna (the god of cosmic order and justice), and many others.

The hymns in the Rigveda are written in poetic and metaphorical language, often using intricate metaphors, symbolism, and allegories. They express deep reverence for nature, cosmic forces, and the divine, seeking blessings, protection, and guidance from the gods.

Themes and Significance:

The Rigveda covers a wide range of themes and topics, including creation myths, praises to the gods, nature worship, cosmology, ethical values, social order, and the importance of rituals. It reflects the religious and social practices of Vedic society, providing insights into their beliefs, rituals, and worldview.

The hymns of the Rigveda offer a glimpse into the religious and spiritual experiences of the ancient Vedic seers. They express a sense of wonder and awe towards the natural world, seeking to understand the mysteries of existence and the relationship between humanity and the divine.

Philosophical Teachings:

While the Rigveda is primarily a collection of hymns, it also contains philosophical insights and contemplative reflections. Some hymns explore the nature of reality, the concept of Brahman (the ultimate reality), and the pursuit of knowledge and truth. They discuss philosophical questions regarding the origins of the universe, the nature of existence, and the purpose of human life.

Influence:

The Rigveda has had a profound influence on Hindu religious, social, and cultural practices. Its hymns and rituals form the foundation of the Vedic sacrificial ceremonies and have shaped the development of Hinduism over the centuries. The concepts and ideas found in the Rigveda have influenced subsequent Hindu scriptures, philosophical schools, and religious practices.

The Rigveda is not only a religious text but also a significant literary and historical document. It provides valuable insights into the early Vedic civilization, its language, social structure, and religious practices. Scholars and researchers continue to study and interpret the Rigveda to deepen their understanding of ancient Indian culture and religious traditions.

Overall, the Rigveda stands as a testament to the ancient wisdom, poetic brilliance, and spiritual quest of the Vedic seers, offering a profound glimpse into the religious and philosophical thought of the time and contributing to the rich tapestry of Hindu spirituality.

Yajurveda

The Yajurveda is one of the four main collections of the Vedas, the ancient scriptures of Hinduism. It is primarily focused on the performance of rituals and sacrifices, providing instructions, formulas, and verses for priests to follow during religious ceremonies. The Yajurveda is written in Vedic Sanskrit and is considered a crucial guidebook for priests or “yajurvedis” to carry out sacrificial rites.

Structure and Contents:

The Yajurveda is divided into two main branches or versions: the Krishna Yajurveda (Black Yajurveda) and the Shukla Yajurveda (White Yajurveda). The Krishna Yajurveda contains prose and verse portions mixed together, while the Shukla Yajurveda consists primarily of prose sections. Both versions contain rituals and formulas for the performance of sacrifices, but they differ in arrangement and presentation.

The Yajurveda contains hymns and mantras, referred to as “Yajus,” which are recited during various stages of sacrificial rituals. These mantras are precise and formulaic, serving as instructions for the priests regarding the actions to be taken, the offerings to be made, and the recitation of prayers and invocations.

Themes and Significance:

The Yajurveda emphasizes the importance of correct pronunciation and the precise execution of rituals. It provides detailed descriptions of various rituals, including the preparation of altars, the kindling of sacred fires, the offering of oblations, and the chanting of specific mantras. The rituals outlined in the Yajurveda were performed as acts of devotion, seeking blessings, and establishing a harmonious relationship between humans and deities.

The Yajurveda also contains philosophical and moral teachings. It emphasizes the interconnectedness of all beings and the importance of living in harmony with the natural and cosmic order. It highlights the concept of dharma (righteousness) and encourages ethical conduct, social responsibility, and spiritual growth.

Influence:

The Yajurveda has played a significant role in shaping Hindu religious practices and rituals. It served as a practical guide for priests in performing sacrifices and ceremonies, ensuring that rituals were carried out with precision and adherence to tradition.

While the Yajurveda is primarily concerned with rituals, it also contains philosophical insights and contemplations on the nature of the universe, the relationship between the divine and the mortal, and the pursuit of spiritual enlightenment. These philosophical aspects have contributed to the development of Hindu philosophy and provided a foundation for later texts, such as the Upanishads.

The teachings of the Yajurveda continue to be influential in contemporary Hindu rituals, especially in the performance of religious ceremonies, including marriages, fire sacrifices, and other religious rites. Its mantras and rituals are still recited and followed by priests and practitioners in traditional Vedic ceremonies.

In summary, the Yajurveda is a crucial Vedic text that provides detailed instructions and formulas for performing rituals and sacrifices. It holds significance in preserving ancient Vedic traditions, promoting ethical values, and guiding practitioners in their spiritual journey and devotion to the divine.

Samaveda

The Samaveda is one of the four main collections of the Vedas, the ancient scriptures of Hinduism. It is primarily focused on the musical aspects of rituals and sacrifices, containing a collection of melodies and chants derived from the Rigveda. The Samaveda is written in Vedic Sanskrit and is considered the earliest known musical text in the world.

Structure and Contents:

The Samaveda consists of a compilation of melodies and chants, known as Samans, which were sung during Vedic rituals. These chants are derived from the hymns of the Rigveda but are set to melodic patterns and rhythms. The melodies were sung by a group of priests called the Samavedins, who were responsible for the musical aspects of the rituals.

The Samaveda is organized into two main sections: the Purvarchika (First Archika) and the Uttararchika (Later Archika). The Purvarchika contains melodies from the Rigveda, while the Uttararchika comprises additional melodies specific to the Samaveda. Each section is further divided into chapters and subsections.

Themes and Significance:

The Samaveda places great importance on the musical recitation of the Vedic hymns. It focuses on the precise chanting of the mantras, the correct pronunciation of syllables, and the modulation of the voice to create a melodic and rhythmic flow. The melodies and chants of the Samaveda were believed to have a profound impact on the mind, invoking specific energies and facilitating the connection between humans and the divine.

The Samaveda also highlights the power of sound and its ability to evoke spiritual experiences. It emphasizes the concept of Nada Brahman, the divine essence manifesting as sound vibrations. The Samaveda recognizes that the musical recitation of the Vedic hymns can lead to a transcendental experience, helping individuals attune themselves to cosmic harmony and experience a sense of unity with the divine.

Influence:

The Samaveda has had a significant influence on the development of Indian classical music and its spiritual dimension. The musical patterns and techniques found in the Samaveda served as the foundation for the melodic structures and ragas in Indian classical music. The concept of using sound as a means of spiritual elevation and self-realization is a core principle in Indian music and can be traced back to the Samaveda.

The Samaveda’s emphasis on the power of sound and its connection to the divine has also influenced the practice of chanting and mantra recitation in Hinduism. Chanting sacred verses and mantras is considered a potent spiritual practice, believed to have transformative effects on the mind, body, and spirit.

While the Samaveda may not be as widely studied or practiced as the other Vedas, its musical and spiritual legacy continues to resonate in Hindu traditions. Its melodies and chants are occasionally performed in religious ceremonies and festivals, preserving the ancient musical heritage and the profound spiritual significance of sound in the Vedic tradition.

In summary, the Samaveda is a Vedic text dedicated to the musical recitation of Vedic hymns. It highlights the power of sound, melodies, and chants to create a sacred atmosphere and facilitate a connection with the divine. Its influence can be seen in the development of Indian classical music and the continued practice of chanting in Hindu rituals and spiritual disciplines.

Atharvaveda

The Atharvaveda is one of the four main collections of the Vedas, the ancient scriptures of Hinduism. It is distinct from the other Vedas in terms of its content and style. While the other three Vedas (Rigveda, Yajurveda, and Samaveda) primarily focus on hymns, rituals, and chants, the Atharvaveda includes a compilation of hymns, spells, and incantations for practical purposes.

Structure and Contents: The Atharvaveda is divided into twenty books, known as Kandas, and contains a total of 730 hymns or Suktas. These hymns are attributed to various rishis (seers) and are written in Vedic Sanskrit. The Atharvaveda is believed to be a later addition to the Vedic texts, likely composed around 1000 BCE.

Unlike the other Vedas, the Atharvaveda incorporates a broader range of topics and addresses practical aspects of life. It includes hymns and spells for healing, protection, exorcism, fertility, prosperity, and averting misfortunes. The hymns also touch upon social and ethical issues, as well as philosophical and metaphysical themes.

Themes and Significance: The Atharvaveda encompasses a diverse array of themes and rituals. Some of the prominent themes found within the Atharvaveda include:

Healing and Medicine: The Atharvaveda contains numerous hymns and spells for healing ailments, both physical and mental. It includes prayers and incantations for curing diseases, invoking the healing powers of various deities and natural elements.

Protection and Averting Evil: The Atharvaveda includes spells and rituals for protection against evil forces, black magic, and negative energies. These hymns and incantations aim to shield individuals, homes, and communities from harm and ill fortune.

Social and Domestic Life: The Atharvaveda addresses various aspects of domestic and social life. It provides guidance on marital relationships, childbirth, family harmony, agriculture, and general well-being.

Ethical and Philosophical Teachings: Alongside the practical spells and rituals, the Atharvaveda includes hymns that explore ethical values, righteous conduct, and philosophical reflections. It delves into the nature of reality, the meaning of life, and the pursuit of spiritual knowledge.

Influence:

Atharvaveda’s practical approach and focus on everyday concerns have made it relevant in diverse aspects of Hindu culture and society. Its spells and rituals are still practiced by certain communities and individuals seeking remedies, healing, and protection. Some of the practices and beliefs associated with traditional folk medicine and folk rituals in India can be traced back to the Atharvaveda.

The philosophical and ethical teachings found within the Atharvaveda have also contributed to the development of Hindu thought and spirituality. The ethical principles and reflections on the nature of existence continue to inspire philosophical inquiry and spiritual contemplation.

While the Atharvaveda is sometimes considered distinct from the other Vedas due to its content and style, it remains an essential part of the Vedic tradition. Its inclusion in the Vedas testifies to the rich and diverse tapestry of ancient Indian wisdom and showcases the practical and spiritual dimensions of Vedic knowledge.

In summary, the Atharvaveda stands apart from the other Vedas with its hymns, spells, and incantations for practical purposes. It addresses healing, protection, social life, and philosophical reflections. The Atharvaveda’s influence can be seen in healing practices, rituals, and philosophical contemplations that continue to resonate in Hindu culture and spirituality.

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ISLAM 101: ALMS AND CHARITY: VIRTUES OF ZAKAT: Part 21

RECIPIENTS OF ZAKAT: Part 3

DEBTORS

In normal circumstances, zakat should be given to a person in debt, irrespective of the person’s prior wealth. Although in one way, debtors can actually be classified among the poor and destitute, the main difference is that their unfortunate state is presumably only temporary. By declaring, “Charity is not permissible for the rich, except for the following five: A warrior in the way of God, a zakat collector, a debtor, a person who buys the charity collected as zakat, and a rich person who receives from a poor the gift that was given to him as zakat,” the Prophet has pronounced the eligibility for zakat of a debtor, even if he is rich. On the account of Abu Said al-Hudri, a Companion during the time of the Noble Messenger had bought fruit, which was destroyed before he could offer their payment. Upon hearing this, the Prophet advised the others to lend him financial support. After the amassed total fell short of the required amount, the Prophet said to the creditors, “Take from what there is, for there is no more,” insisting on some additional understanding and compromise on their behalf. Falling into debt must never be seen as a method of receiving zakat or as a pretext for escaping it,  practices strongly condemned by the Prophet and certainly subject to divine fury. The people declared by Islam as being eligible for zakat, in this case, are not those who are penalized for their avarice, but rather those who are going through rough patches while leading a planned and moderate life. The bottom line is that life is transient, man is expected to behave responsibly, and errors perpetrated in this fleeting life may lead to a devastating scenario on the Day of Judgment.

FI SABILILLAH (IN GOD’S WAY)

In line with the various connotations, the Arabic term may suggest, “fi sabilillah” is basically the commitment to put aside all personal duties and dedicate one’s entire time to spend in the way of God. Initially, this involves seeking and learning the knowledge that brings happiness in this life and in the hereafter, and in time, may also require the removal of impediments that stand in the way of spreading God’s name to all corners of the world. It is exactly for this reason that a group courageously taking such an immense task is entitled to zakat, thereby encompassing the broader meaning of the term jihad, as all kinds of struggle offered with the sole aim of pleasing God.

Analyzing the issue from the perspective of the Prophetic Era, the Ashab al-Suffa (Companions that had dedicated their entire time to the pursuit of knowledge), whose numbers reached up to 400, throw more light on the issue as exemplary models, in terms of the duty they had accomplished. Enduring a variety of difficulties, they nevertheless remained incessantly alongside the Prophet, eager to realize his very command and imbibe from his pearls of wisdom. Having devoted themselves solely in this direction, they frequently suffered hunger, even facing, on occasions, the threat of falling unconscious. Abu Hurayra, a heroic example of this devotion, responded to certain criticisms that came in his direction by simply stating, “My brothers complain that I narrate too many hadiths. However, while my Ansar brothers (Medinan Muslims) were busy cultivating their lands, and my Muhajir brothers (Meccan Muslims) were engaged in trade, me and others alike were incessantly by the side of the Prophet, memorizing his words, “At the risk of fainting from hunger.” This illustrates the extent of the dedication and consequent hardship which devout followers encountered for the sake of serving the Qur’an and the Sunna—and also exemplifies the different manner in which believers struggled to support Islam. Of course, the Qur’an is far from quiet on such sacrifices, eternalizing their earnest devotions as follows, in a verse which was also critical to some of the earlier discussions:

Alms are for the poor who are restrained in the cause of God, unable to travel in the land. The ignorant man counts them among the wealthy because of their restraint. But you will know them by their appearance. They never beg people with importunity. And whatever good things you spend, surely God knows them well. (Baqara 2:273)

Despite the difficulties they constantly faced, these Companions would not divulge their hardships, causing others to overlook them when they identified people in no need. Even though there still were a limited number of individuals who might have had a fairly good idea of their dire situation, it was impossible to know the full depth of suffering they concealed to establish the faith of Islam. To cut a long story short, the following account provides an excellent example by which to crystallize this description.

Said ibn Musayyab, one of the forerunners of the Tabiun generation (the praised generation who were acquainted with the Companions, though they did not see the Noble Prophet himself) who was the son-in-law of Abu Hurayra, tells the following story about his father-in-law, as the elder walking around gleefully in a linen robe:

Plunged in deep thought, he (Abu Hurayra) then turned to himself, muttering “Get over yourself, Abu Hurayra! You seem to have long forgotten the days when you would collapse from hunger and children would start treading on you, and others would hasten to you, conceiving it as an epileptic fit. Nobody would understand, bar the Prophet (upon whom be peace) and Jafar ibn Abi Talib, who would say ‘Come Abu Hurayra!’ whereupon you would tag along with them. How many times you entered the home of the Honorable Prophet, satisfying your hunger with milk, presented by him!”

Abu Hurayra, in fact, could not pursue anything else, conceiving this as the only path to revive one’s world and reach the eternal abode. Abu Hurayra’s desire and sensitivity in running to the need of the Prophet, and in memorizing every single word he uttered, was equally matched by his vigor in joining the armed forces, when required, where he confidently assumed the front ranks. Similarly, Abu Lubaba, and many others displayed the same attitude.

Thus it was for the likes of these exemplary figures, that divine glorification was revealed. As conveyed, there were more than 100 Companions who, while prostrating in salat (prayer), would hold fast to their insufficient clothes to prevent exposure of their private areas. As a matter of fact, all possessions and wealth had been abandoned in migrating from Mecca to Medina for the sake of God. The Prophet (upon whom be peace) nurtured a unique sensitivity for his Companions, and he would give them everything that came his way; and yet, especially in the early years of the faith, it still fell short of covering even their basic needs. He himself would endure days of starvation, to the point where he even tied a rock around his stomach to diminish his own feeling of hunger—and yet his soft heart could not bear the hunger of his Companions. So while he lived a life well below the standards of those around him,  he displayed an unmatched sensitivity to the requirements of others.

Through his efforts, Abu Hurayra achieved such proximity to the Messenger that more often than not, he would refer to the Prophet as his Khalil(Confidant), such that he would begin his explanations by saying, “My Confidant told me…” Or, “I went next to my Confidant.” Or, “I conversed with my Confidant…” and so on. By using this term, Abu Hurayra alluded to the ache and longing he experienced whenever he was away from the presence of the Prophet. In one of his many visits to the Prophet, he witnessed him offering salat while seated, showing signs of agony and distress. Immediately after the salat was finished, Abu Hurayra asked the Prophet why he offered his prayer sitting, only to receive this response: “Hunger; O Abu Hurayra!” Abu Hurayra, having witnessed such a heartbreaking scene, broke down in tears and the duty of consolation was, again, left to the Prophet, who uttered these words of gentle comfort: “Don’t cry, Abu Hurayra, because surely, the least torment on the Day of Judgment will befall the starved who have indeed already suffered its hardships.”

Such was the attitude displayed by this great “Confidant.” While the Prophet endured a variety of hardships, it would obviously have been utterly inconceivable for Abu Hurayra and the other 400 friends – the Ashab al-Suffa – to opt for lives of pompous luxury. Affirming their faith in God granted them such an immense maturity that they were constantly on the lookout for opportunities where they could lend their services. So even while they lacked the basic necessities of the day—a horse to ride, a saddle, a flask to carry water in, or a loaf of bread, for example—they would still come to the Prophet, asking for opportunities by which they could serve in God’s cause and thus vehemently insisting, “Provide us with means, O Messenger!” Evidently, the Companions always seeking additional opportunities by which they could support the growth of their faith community and offer themselves increasingly in the name of God. Of course, understanding the depth of service of his close Companions, the Honorable Prophet would give them support and suggestions, as well as anything material he could provide, in order to increase their benefits before God. On the sad occasions when he had nothing left to give, and he was starving himself, he would suffer the unparalleled and additional agony of having to turn back a Muslim who was willing to do more for his faith but simply had nothing more to offer. The Qur’an’s depiction of the preparations in the lead-up to the Tabuk campaign draws attention to this profound and moving situation:

Nor (is there any blame) on those who came to you, to be provided with mounts, and when you said to them, “I am unable to provide you with mounts.” They returned with tears streaming from their eyes, grieving that they could find no means to contribute. (Tawba 9:92)

As mentioned earlier, it is unimaginable in any healthy community for the rich to indulge in luxury while there are those who, out of insufficient means, are deserted to their own starvation and despair. Therefore, mobilizing all financial means towards those who have dedicated their entire lives for a noble cause—and who shed tears not for their own discomfort, but only for their failures in finding the necessary means to give more—would ultimately revive their vanished hopes, instigating an immensely efficacious movement by which the rewards of overwhelming sacrifice would be jointly shared—and enjoyed—by all the benefactors. Within the broadest sense of the term, the invaluable groundwork would thus be laid for talented students and followers, germinating in them an enormous eagerness to become passionate servants in God’s way, and upholders of universal ethics. This is, after all, the essence and vision of Islam.

WAYFARERS

On the word of the Qur’an, the last group of recipients which is identified is that of wayfarers— individuals who become needy during travel, even if they are essentially rich back home. It has virtually become impossible, especially today, to avoid traveling, whether it be for work or to spread the word of Islam to all the ends of the world. The quest to travel in order to serve in God’s way;  to provide a righteous example of  faith in parts of  the world with little or no exposure to Islam; or to resettle in different communities in order to directly invite others to Islam is, in effect, an excellent motive to establish funds, in concordance with the Qur’anic directive to accommodate the needs of travelers and those who lend their services to the mission of God.

This command is simultaneously a verification of how Islam attends to a person’s financial requirements while also decreeing the spread of good and the purge of evil—for including these altruistic souls as recipients of zakat allays their financial concerns and saves them from lagging behind in devoting their lives to the search for thirsty hearts eager to be quenched with the nectar of Truth.

The Messenger of God enunciated the rich among those who may occasionally be eligible to receive zakat while traveling (and thus in need of resources).17 The mention of travelers in the hadith is simply an elaboration of the Qur’anic command in relation to wayfarers. Therefore, though a person may possess enough wealth to donate zakat, he may also be eligible as a recipient, provided that he is in need during travels.

WHERE ELSE CAN ZAKAT BE GIVEN?

The essential aim of zakat is to cure all social diseases that stem from inequality in the distribution of wealth and, ultimately, create a tightly knit community resembling a robust building. Evidently, there exist certain institutions which are aimed at serving the exact purpose for which zakat is intended, and these tend to be well known within a community. Even though these institutions have technically not been mentioned among the other categories of recipients, they do receive zakat owing to their particular social aims and functions. These institutions, which are formed around the core concept of charity, have the power to reach out to the deprived, to ease their lives and, as discussed above, help avoid or discourage potential social strife.

In the words of the Prophet (upon whom be peace), Muslim society is like one body where all parts join the agony of a single limb; viewed from this angle, reviving one certain part of society is commensurable to breathing new life into the entire organism. Espousing this kind of an impetus, each member of society is expected to become active. Actualizing God’s will in all parts of society will, in effect, terminate theft and other crimes connected to financial instability, graciously giving the community a brand new lease on life. While charity and aid foundations, scholarship funds and orphanages may, at first, give the impression of being excluded from the eight groups delineated by the Qur’an, they each fundamentally relate and encompass one or more of the specified recipient groups. The dictates of the Qur’an, in effect, are both general and unrestricted—the essence of a vibrant and comprehensive system of ordinances for life. Therefore, conditions like poverty, traveling, being in debt, or striving in the way of God are inherently deemed to generate the need for assistance, so that individuals in such conditions clearly achieve eligibility for zakat, and organizations which provide such targeted assistance must receive available funds in order to deliver the appropriate relief.

Illat, in Islamic terminology, means the basic reason for determining the permissibility or the impermissibility of action, and it constitutes a crucial foundation of Islamic jurisprudence. Recall that as far as the muallafa al-qulub are concerned, they receive zakat as long as, or whenever and wherever, they exist and there is a need for warming their hearts towards Islam. The situation is similar for wayfarers, as discussed above; namely, zakat is only given to such a group as long as it exists—that is, as long as individuals fitting this description can be identified. Therefore, looking from this perspective, we can say that the very existence of institutions or foundations which serve the needs of any of the individuals defined, and which have as their primary intent and purpose the support of these groups, is sufficient reason for their entitlement to zakat.

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Bhagavad Gita

The "Bhagavad Gita," often referred to simply as the "Gita," is a 700-verse ancient Indian scripture that holds a profound place in Hindu philosophy and spirituality. It is considered one of the most important texts in the history of Indian literature and is renowned for its timeless wisdom and guidance on ethical and moral dilemmas. The "Bhagavad Gita" is a part of the Indian epic, the "Mahabharata," composed by the sage Vyasa.

Historical and Literary Context: The "Mahabharata," an epic narrative that centers around the Kurukshetra War between two factions of a royal family, the Pandavas and the Kauravas, is where the "Bhagavad Gita" is situated. The Gita is presented as a dialogue between Lord Krishna and the warrior prince Arjuna on the battlefield of Kurukshetra, just before the commencement of the great war.

Philosophical Themes: The "Bhagavad Gita" addresses profound philosophical and ethical questions that continue to resonate with readers across generations. The main themes of the Gita revolve around dharma (duty/righteousness), karma (action), bhakti (devotion), and jnana (knowledge).

Dharma and Duty: One of the central themes of the Gita is the concept of dharma, which refers to one's duty, righteousness, and moral obligations. Arjuna, faced with the moral dilemma of fighting against his own relatives and teachers in the war, is conflicted about his duty as a warrior. Lord Krishna emphasizes the importance of adhering to one's dharma and fulfilling one's responsibilities, even when faced with difficult choices.

Karma and Action: The Gita teaches the significance of selfless action, emphasizing the idea that individuals should perform their duties without attachment to the results. Krishna advises Arjuna to focus on his responsibilities rather than the outcomes, reminding him that the results are not entirely within his control. This philosophy encourages individuals to engage in actions that contribute positively to society while being detached from the fruits of their actions.

Bhakti and Devotion: Krishna introduces the concept of bhakti or devotion, emphasizing the path of surrender and love for the divine. He explains that true devotion involves selfless dedication and unwavering faith in God. The Gita teaches that different paths—whether through knowledge, meditation, or service—can all lead to a higher state of consciousness and spiritual realization.

Jnana and Knowledge: The Gita imparts profound spiritual knowledge, guiding Arjuna toward a deeper understanding of the nature of reality, the self, and the universe. Krishna reveals insights about the eternal soul (atman), the imperishable nature of the self beyond the physical body, and the concept of the ultimate reality (Brahman). The pursuit of true knowledge is highlighted as a means to attain liberation (moksha).

Teachings and Dialogues: The "Bhagavad Gita" consists of 18 chapters, each addressing different aspects of life, philosophy, and spirituality. Krishna's teachings to Arjuna provide guidance on various matters:

Arjuna's Dilemma: At the beginning of the Gita, Arjuna is overwhelmed by doubt and moral confusion. He is torn between his duty as a warrior and his feelings of compassion for his family members on the opposing side. This situation leads to a crisis of identity and purpose.

Karma Yoga: Krishna introduces the concept of Karma Yoga, the path of selfless action. He advises Arjuna to perform his duties as a warrior without attachment to the results. This teaching emphasizes that actions performed in the spirit of service and duty lead to spiritual growth.

Bhakti and Devotion: Krishna reveals his divine form to Arjuna, demonstrating his cosmic presence and revealing his universal nature. Arjuna witnesses the vastness of the universe contained within Krishna and realizes the importance of devotion and surrender to the divine.

The Three Gunas: Krishna explains the concept of the three gunas—sattva (goodness), rajas (passion), and tamas (ignorance)—which influence human behavior and mindset. He teaches Arjuna how to rise above these gunas to attain a state of equilibrium and clarity.

The Paths to Liberation: Krishna elucidates the different paths to liberation—Karma Yoga (path of selfless action), Bhakti Yoga (path of devotion), and Jnana Yoga (path of knowledge). He emphasizes that all paths, when practiced sincerely, lead to the same ultimate goal of self-realization.

Detachment and Renunciation: Krishna discusses the significance of detachment from the material world while remaining engaged in one's duties. He explains that true renunciation is not the abandonment of actions but the relinquishment of attachment to the results.

Key Lessons and Significance: The teachings of the "Bhagavad Gita" have profound implications for various aspects of life:

Personal Growth and Ethics: The Gita offers insights into ethical dilemmas and the importance of adhering to one's moral obligations. It encourages individuals to act selflessly, with a sense of duty and righteousness.

Leadership and Decision-Making: The Gita's teachings on duty, responsibility, and decision-making have relevance in the realm of leadership. It emphasizes making choices based on ethical principles and the greater good.

Spiritual Quest and Self-Realization: The Gita guides individuals on the path of self-discovery and self-realization. It teaches the importance of understanding one's true nature, realizing the impermanence of the physical world, and seeking a deeper connection with the divine.

Dealing with Challenges: Krishna's guidance to Arjuna during times of crisis demonstrates how to handle challenges with a composed mind and a sense of detachment from external outcomes.

Unity in Diversity: The Gita teaches that diverse paths and beliefs can lead to the same ultimate truth. This inclusivity promotes harmony and understanding among different spiritual traditions.

Influence and Legacy: The "Bhagavad Gita" has left an indelible mark on world literature, philosophy, and spirituality:

Global Influence: The teachings of the Gita have transcended geographical and cultural boundaries, resonating with people from diverse backgrounds. It has been translated into numerous languages and has inspired scholars, philosophers, and thinkers worldwide.

Philosophical Schools: The Gita has influenced various schools of philosophy in India, including Vedanta, Bhakti, and Yoga. Philosophers like Adi Shankaracharya and Ramanuja have offered commentaries on the Gita, interpreting its teachings within their respective frameworks.

Spiritual Leaders and Thinkers: Prominent figures such as Mahatma Gandhi, Swami Vivekananda, and A.C. Bhaktivedanta Swami Prabhupada have drawn inspiration from the Gita's teachings in their work and

[knewtoday]

The Vedas are the ancient and revered scriptures of Hinduism, embodying the spiritual wisdom and religious practices of the ancient Indian civilization. Composed in Vedic Sanskrit, these texts have been passed down through generations for thousands of years and continue to hold immense significance in Hindu religious and philosophical traditions. The word "Veda" originates from the Sanskrit root "vid," which means knowledge or wisdom. Thus, the Vedas are often regarded as a divine revelation, representing the profound insights and eternal truths perceived by ancient seers and sages. Believed to have been composed between 1500 and 500 BCE, though their oral tradition may extend even further back in time, the Vedas consist of four main collections known as Samhitas. These collections are the Rigveda, Yajurveda, Samaveda, and Atharvaveda. Each Samhita serves a distinct purpose, encompassing hymns, prayers, rituals, and philosophical discourses. The Rigveda, the oldest and most significant of the four, contains hymns dedicated to various deities, celebrating cosmic forces and natural phenomena. It offers a glimpse into the religious and social life of the ancient Vedic society. The Yajurveda focuses on the performance of rituals and sacrifices, providing detailed instructions and verses to guide priests during religious ceremonies. It emphasizes the importance of correct recitation and the proper execution of rituals for spiritual attainment. The Samaveda centers around melodies and chants derived from the Rigveda. It is primarily concerned with the musical aspects of rituals, elucidating the power of sound and rhythm in invoking divine energies. The Atharvaveda encompasses a diverse range of hymns, spells, and incantations. It addresses practical aspects of life, including healing, protection, and averting misfortunes. It also delves into philosophical and ethical teachings. Additionally, the Vedas comprise supplementary texts known as Brahmanas, Aranyakas, and Upanishads. The Brahmanas provide ritualistic explanations, the Aranyakas serve as texts for hermits and seekers in forest retreats, while the Upanishads delve into profound metaphysical and spiritual concepts, exploring the nature of reality, self, and ultimate truth. The Vedas hold a central position in Hinduism and are regarded as the foundational scriptures upon which the diverse branches and philosophies of Hindu thought have been built. They have influenced religious rituals, philosophical schools, and ethical principles throughout history, shaping the religious practices and beliefs followed by millions of Hindus worldwide. Today, the Vedas continue to inspire seekers of wisdom, offering profound insights into the nature of existence and guiding individuals on their spiritual journeys. They stand as a testament to the ancient heritage and rich spiritual legacy of Hinduism, inviting contemplation, devotion, and the pursuit of eternal truth. Rigveda The Rigveda is the oldest and most important collection within the Vedas, consisting of hymns and prayers composed in Vedic Sanskrit. It is considered one of the oldest religious texts in the world, with origins dating back more than 3,500 years ago. Structure and Contents: The Rigveda is divided into ten books, known as Mandalas, and contains a total of 1,028 hymns, or Suktas, attributed to different sages and seers known as rishis. These hymns are addressed to various deities, such as Agni (the god of fire), Indra (the king of gods and the god of thunder and war), Varuna (the god of cosmic order and justice), and many others. The hymns in the Rigveda are written in poetic and metaphorical language, often using intricate metaphors, symbolism, and allegories. They express deep reverence for nature, cosmic forces, and the divine, seeking blessings, protection, and guidance from the gods. Themes and Significance: The Rigveda covers a wide range of themes and topics, including

creation myths, praises to the gods, nature worship, cosmology, ethical values, social order, and the importance of rituals. It reflects the religious and social practices of Vedic society, providing insights into their beliefs, rituals, and worldview. The hymns of the Rigveda offer a glimpse into the religious and spiritual experiences of the ancient Vedic seers. They express a sense of wonder and awe towards the natural world, seeking to understand the mysteries of existence and the relationship between humanity and the divine. Philosophical Teachings: While the Rigveda is primarily a collection of hymns, it also contains philosophical insights and contemplative reflections. Some hymns explore the nature of reality, the concept of Brahman (the ultimate reality), and the pursuit of knowledge and truth. They discuss philosophical questions regarding the origins of the universe, the nature of existence, and the purpose of human life. Influence: The Rigveda has had a profound influence on Hindu religious, social, and cultural practices. Its hymns and rituals form the foundation of the Vedic sacrificial ceremonies and have shaped the development of Hinduism over the centuries. The concepts and ideas found in the Rigveda have influenced subsequent Hindu scriptures, philosophical schools, and religious practices. The Rigveda is not only a religious text but also a significant literary and historical document. It provides valuable insights into the early Vedic civilization, its language, social structure, and religious practices. Scholars and researchers continue to study and interpret the Rigveda to deepen their understanding of ancient Indian culture and religious traditions. Overall, the Rigveda stands as a testament to the ancient wisdom, poetic brilliance, and spiritual quest of the Vedic seers, offering a profound glimpse into the religious and philosophical thought of the time and contributing to the rich tapestry of Hindu spirituality. Yajurveda The Yajurveda is one of the four main collections of the Vedas, the ancient scriptures of Hinduism. It is primarily focused on the performance of rituals and sacrifices, providing instructions, formulas, and verses for priests to follow during religious ceremonies. The Yajurveda is written in Vedic Sanskrit and is considered a crucial guidebook for priests or "yajurvedis" to carry out sacrificial rites. Structure and Contents: The Yajurveda is divided into two main branches or versions: the Krishna Yajurveda (Black Yajurveda) and the Shukla Yajurveda (White Yajurveda). The Krishna Yajurveda contains prose and verse portions mixed together, while the Shukla Yajurveda consists primarily of prose sections. Both versions contain rituals and formulas for the performance of sacrifices, but they differ in arrangement and presentation. The Yajurveda contains hymns and mantras, referred to as "Yajus," which are recited during various stages of sacrificial rituals. These mantras are precise and formulaic, serving as instructions for the priests regarding the actions to be taken, the offerings to be made, and the recitation of prayers and invocations. Themes and Significance: The Yajurveda emphasizes the importance of correct pronunciation and the precise execution of rituals. It provides detailed descriptions of various rituals, including the preparation of altars, the kindling of sacred fires, the offering of oblations, and the chanting of specific mantras. The rituals outlined in the Yajurveda were performed as acts of devotion, seeking blessings, and establishing a harmonious relationship between humans and deities. The Yajurveda also contains philosophical and moral teachings. It emphasizes the interconnectedness of all beings and the importance of living in harmony with the natural and cosmic order. It highlights the concept of dharma (righteousness) and encourages ethical conduct, social responsibility, and spiritual growth. Influence:

The Yajurveda has played a significant role in shaping Hindu religious practices and rituals. It served as a practical guide for priests in performing sacrifices and ceremonies, ensuring that rituals were carried out with precision and adherence to tradition. While the Yajurveda is primarily concerned with rituals, it also contains philosophical insights and contemplations on the nature of the universe, the relationship between the divine and the mortal, and the pursuit of spiritual enlightenment. These philosophical aspects have contributed to the development of Hindu philosophy and provided a foundation for later texts, such as the Upanishads. The teachings of the Yajurveda continue to be influential in contemporary Hindu rituals, especially in the performance of religious ceremonies, including marriages, fire sacrifices, and other religious rites. Its mantras and rituals are still recited and followed by priests and practitioners in traditional Vedic ceremonies. In summary, the Yajurveda is a crucial Vedic text that provides detailed instructions and formulas for performing rituals and sacrifices. It holds significance in preserving ancient Vedic traditions, promoting ethical values, and guiding practitioners in their spiritual journey and devotion to the divine. Samaveda The Samaveda is one of the four main collections of the Vedas, the ancient scriptures of Hinduism. It is primarily focused on the musical aspects of rituals and sacrifices, containing a collection of melodies and chants derived from the Rigveda. The Samaveda is written in Vedic Sanskrit and is considered the earliest known musical text in the world. Structure and Contents: The Samaveda consists of a compilation of melodies and chants, known as Samans, which were sung during Vedic rituals. These chants are derived from the hymns of the Rigveda but are set to melodic patterns and rhythms. The melodies were sung by a group of priests called the Samavedins, who were responsible for the musical aspects of the rituals. The Samaveda is organized into two main sections: the Purvarchika (First Archika) and the Uttararchika (Later Archika). The Purvarchika contains melodies from the Rigveda, while the Uttararchika comprises additional melodies specific to the Samaveda. Each section is further divided into chapters and subsections. Themes and Significance: The Samaveda places great importance on the musical recitation of the Vedic hymns. It focuses on the precise chanting of the mantras, the correct pronunciation of syllables, and the modulation of the voice to create a melodic and rhythmic flow. The melodies and chants of the Samaveda were believed to have a profound impact on the mind, invoking specific energies and facilitating the connection between humans and the divine. The Samaveda also highlights the power of sound and its ability to evoke spiritual experiences. It emphasizes the concept of Nada Brahman, the divine essence manifesting as sound vibrations. The Samaveda recognizes that the musical recitation of the Vedic hymns can lead to a transcendental experience, helping individuals attune themselves to cosmic harmony and experience a sense of unity with the divine. Influence: The Samaveda has had a significant influence on the development of Indian classical music and its spiritual dimension. The musical patterns and techniques found in the Samaveda served as the foundation for the melodic structures and ragas in Indian classical music. The concept of using sound as a means of spiritual elevation and self-realization is a core principle in Indian music and can be traced back to the Samaveda. The Samaveda's emphasis on the power of sound and its connection to the divine has also influenced the practice of chanting and mantra recitation in Hinduism. Chanting sacred verses and mantras is considered a potent spiritual practice, believed to have transformative effects on the mind, body, and spirit. While the Samaveda

may not be as widely studied or practiced as the other Vedas, its musical and spiritual legacy continues to resonate in Hindu traditions. Its melodies and chants are occasionally performed in religious ceremonies and festivals, preserving the ancient musical heritage and the profound spiritual significance of sound in the Vedic tradition. In summary, the Samaveda is a Vedic text dedicated to the musical recitation of Vedic hymns. It highlights the power of sound, melodies, and chants to create a sacred atmosphere and facilitate a connection with the divine. Its influence can be seen in the development of Indian classical music and the continued practice of chanting in Hindu rituals and spiritual disciplines. Atharvaveda The Atharvaveda is one of the four main collections of the Vedas, the ancient scriptures of Hinduism. It is distinct from the other Vedas in terms of its content and style. While the other three Vedas (Rigveda, Yajurveda, and Samaveda) primarily focus on hymns, rituals, and chants, the Atharvaveda includes a compilation of hymns, spells, and incantations for practical purposes. Structure and Contents: The Atharvaveda is divided into twenty books, known as Kandas, and contains a total of 730 hymns or Suktas. These hymns are attributed to various rishis (seers) and are written in Vedic Sanskrit. The Atharvaveda is believed to be a later addition to the Vedic texts, likely composed around 1000 BCE. Unlike the other Vedas, the Atharvaveda incorporates a broader range of topics and addresses practical aspects of life. It includes hymns and spells for healing, protection, exorcism, fertility, prosperity, and averting misfortunes. The hymns also touch upon social and ethical issues, as well as philosophical and metaphysical themes. Themes and Significance: The Atharvaveda encompasses a diverse array of themes and rituals. Some of the prominent themes found within the Atharvaveda include: Healing and Medicine: The Atharvaveda contains numerous hymns and spells for healing ailments, both physical and mental. It includes prayers and incantations for curing diseases, invoking the healing powers of various deities and natural elements. Protection and Averting Evil: The Atharvaveda includes spells and rituals for protection against evil forces, black magic, and negative energies. These hymns and incantations aim to shield individuals, homes, and communities from harm and ill fortune. Social and Domestic Life: The Atharvaveda addresses various aspects of domestic and social life. It provides guidance on marital relationships, childbirth, family harmony, agriculture, and general well-being. Ethical and Philosophical Teachings: Alongside the practical spells and rituals, the Atharvaveda includes hymns that explore ethical values, righteous conduct, and philosophical reflections. It delves into the nature of reality, the meaning of life, and the pursuit of spiritual knowledge. Influence: Atharvaveda's practical approach and focus on everyday concerns have made it relevant in diverse aspects of Hindu culture and society. Its spells and rituals are still practiced by certain communities and individuals seeking remedies, healing, and protection. Some of the practices and beliefs associated with traditional folk medicine and folk rituals in India can be traced back to the Atharvaveda. The philosophical and ethical teachings found within the Atharvaveda have also contributed to the development of Hindu thought and spirituality. The ethical principles and reflections on the nature of existence continue to inspire philosophical inquiry and spiritual contemplation. While the Atharvaveda is sometimes considered distinct from the other Vedas due to its content and style, it remains an essential part of the Vedic tradition. Its inclusion in the Vedas testifies to the rich and diverse tapestry of ancient Indian wisdom and showcases the practical and spiritual dimensions of Vedic knowledge. In

summary, the Atharvaveda stands apart from the other Vedas with its hymns, spells, and incantations for practical purposes. It addresses healing, protection, social life, and philosophical reflections. The Atharvaveda's influence can be seen in healing practices, rituals, and philosophical contemplations that continue to resonate in Hindu culture and spirituality.

[notringwinner]

[ ... ] — ACCOLADE.

— Any award, honor, or laudatory notice — re:   Fanmail

[ ... ] — AESTHETIC.

— Having a sense of the beautiful; characterized by a love of beauty. — re:   Aesthetic Posts

[ ... ] — BILBO BAGGINS.

— ❝ I come from under the hill, and under hills and over hills my path has led. And through the air, I am he that walks unseen... ❞ — re:   Bilbo's Thoughts

[ ... ] — BERSERKER.

— Violently or destructively frenzied; wild; crazed; deranged. — A warrior who fights with frenzied rage in battle. — re:   Bifur

[ ... ] — CHRONICLE.

— A chronological record of events. — re:   Admin's Life

[ ... ] — CLANDESTINE.

— Characterized by, done in, or executed with secrecy or concealment; private or surreptitious. — re:   Anonymous Messages

[ ... ] — CUTTHROAT.

— A person who cuts throats; murderer. — Ruthless. — re:   Dwalin, son of Fundin

[ ... ] — DISTRACTION.

— That which amuses, entertains, or diverts; amusement; entertainment. — re:   Memes

[ ... ] — ENDORSEMENT.

— Approval or sanction. — The signature, instructions, etc., placed on the reverse of a commercial document, for the purpose of assigning the interest therein to another. — re:   Promotions

[ ... ] — FEAST.

— Any rich or abundant meal. — re:   Recipes & Food

[ ... ] — FESTIVITY.

— Festive character or quality; gaiety; merriment. — re:   Christmas, 2015

[ ... ] — FINANCIER.

— A person skilled or engaged in managing large financial operations. — re:   Gloin, son of Groin

[ ... ] — FRIPPERY.

— Finery in dress, especially when showy, gaudy, or the like. — re:   Wardrobe

[ ... ] — GAME.

— An amusement or pastime. — A competitive activity involving skill, chance, or endurance — re:   Wardrobe

[ ... ] — GLOSSARY.

— A list of terms in a special subject, field, or area of usage, with accompanying definitions. — re:   Dictionary

[ ... ] — GOURMAND.

— A person who is fond of good eating, often to excess. — re:   Bombur

[ ... ] — HAWKEYE.

— One who bears keen eyesight. — re:   Bofur

[ ... ] — HEALER.

— A person or thing that heals; a medical practitioner. — re:   Oin, son of Groin

[ ... ] — HEDONIST.

— A person whose life is devoted to the pursuit of pleasure and self-gratification. — re:   Bilbo Baggins

[ ... ] — IMPULSE.

— The influence of a particular feeling, mental state, etc. — re:   Sexual Urges

[ ... ] — INDOMITABLE.

— One who cannot be subdued or overcome, as persons, will, or courage; unconquerable. — re:   Thorin II Oakenshield

[ ... ] — INGENUITY.

— The quality of being cleverly inventive or resourceful; inventiveness. — An ingenious contrivance or device. — re:   Admin's Creations

[ ... ] — INSTIGATOR.

— One who urges, provokes, or incites to some action or course. — re:   Gandalf Greyhame

[ ... ] — JUDICIOUS.

— Using or showing judgment as to action or practical expediency; discreet, prudent, or politic — re:   Elrond Earendilion

[ ... ] — KIN.

— Someone or something of the same or similar kind. — Of the same kind or nature; having affinity. — re:   The Company of Thorin Oakenshield

[ ... ] — LARCENIST.

— A person who commits larceny, i.e., the wrongful taking and carrying away of the personal goods of another from his or her possession with intent to convert them to the taker's own use. — re:   Nori

[ ... ] — LORD.

— A person who has authority, control, or power over others; a master, chief, or ruler. — re:   Sauron ( filed under 'The Lord of the Rings' )

[ ... ] — MARTINET.

— A strict disciplinarian. — Someone who stubbornly adheres to methods or rules. — re:   Bungo Baggins

[ ... ] — MELODY.

— Musical sounds in agreeable succession or arrangement. — re:   Music

[ ... ] — MEMORABLE.

— Worth remembering; notable. — re:   Good Times

[ ... ] — MINUTIAE.

— Precise details; small or trifling matters. — re:   Small Headcanons

[ ... ] — PATRICIAN.

— Befitting or characteristic of persons of very good background, education, and refinement: — re:   Dori

[ ... ] — PERSIFLAGE.

— Light, bantering talk or writing. — re:   Skype / Friend conversations

[ ... ] — PORTRAIT.

— A likeness of a person, especially of the face, as a painting, drawing, or photograph — re:   Admin Photos

[ ... ] — PRECIOUS.

— Of high price or great value; very valuable or costly — Highly esteemed for some spiritual, nonmaterial, or moral quality. — re:   The One Ring

[ ... ] — PROPOSAL.

— The suggestion of something for acceptance, adoption, or performance. — A plan or scheme proposed. — re:   Wishlist

[ ... ] — PROSE.

— The ordinary form of spoken or written language, without metrical structure, as distinguished from poetry or verse. — re:   Saved Writing

[ ... ] — RECOGNITION.

— The acknowledgment of achievement, service, merit, etc; the expression of this in the form of some token of appreciation. — re:   Bias Lists

[ ... ] — RENOVATE.

— To restore to good condition; make new or as if new again. — To reimagine; refresh. — re:   Blog Work

[ ... ] — RIDDLER.

— One who speaks in riddles. — re:   Gollum

[ ... ] — RIDDLING.

— Any enigmatic saying or speech. — re:   Admin's OOC Posts

[ ... ] — SAVANT.

— A person of profound or extensive learning; learned scholar. — re:   Ori

[ ... ] — SANCTUARY.

— A sacred place. Any place of refuge; asylum. — re:   honorwinning

[ ... ] — SCION.

— A descendant. — re:   Frodo Baggins

[ ... ] — sempiternal.

— Everlasting; eternal. — re:   Thorin II Oakenshield & Bilbo Baggins

[ ... ] — sentiment.

— An attitude toward something; regard; opinion. — re:   PSAs

[ ... ] — SLANDER.

— A malicious, false, and defamatory statement or report. — re:   Hate Mail

[ ... ] — tête à tête.

— A private conversation or interview, usually between two people. — re:   Messages

[ ... ] — usurper.

— One who seizes and holds (a position, office, power, etc.) by force or without legal right — One who uses without authority or right — re:   Smaug the Golden

[ ... ] — valorous.

— Courageous; valiant; brave. — re:   Fili, son of Vili

[ ... ] — venturous.

— Having or showing a disposition to undertake risky or dangerous activities; daring. — re:   Kili, son of Vili

[ ... ] — verdure.

— Greenness, especially of fresh, flourishing vegetation. — re:   Nature

[ ... ] — vindictive.

— Disposed or inclined to revenge; vengeful. — re:   Thranduil Oropherion

[ ... ] — wanderlust.

— A Merriweather, innate desire to rove or travel about. — re:   Places

[ ... ] — wayfarer.

— A traveler, especially on foot. — re:   Belladonna Baggins

[ ... ] — wise.

— Having the power of discerning and judging properly as to what is true or right; possessing discernment, judgment, or discretion. — Possessed of or characterized by scholarly knowledge or learning; learned; erudite. — re:   Balin, son of Fundin

THE RINGWINNER MAIN VERSE

ALIAS: Bilbo Baggins AGE: 51 LOCATION: Erebor

An open-ended verse in which Bilbo returns to the Shire after his journey. Whether he stays or goes is up to the thread's discretion.

THE WILD CHILD THE CHILDHOOD VERSE

ALIAS: Bilbo Baggins AGE: From 1-33 LOCATION: The Shire

The lost years, in which Bilbo serves as the local black sheep of Hobbiton. Curious, naive, and somewhat invasive, he wishes to learn all he can about the land beyond his homestead's borders.

THE BAGGINS THE PRE-QUEST VERSE

ALIAS: Bilbo Baggins AGE: From 33-50 LOCATION: The Shire

Properly tamed, Bilbo Baggins lauds the title of one of the most respectable Hobbits in the Shire. He has little to no interest in associating himself with anything to do with adventures, thank you, and would especially rather not deal with troublesome wizards or barbarous Dwarves.

THE TOOK THE QUEST VERSE

ALIAS: Bilbo Baggins AGE: 50 LOCATION: Variable

Baggins or Took? Bilbo struggles with compensating his two warring mindsets as he acquaints himself with the world outside of the Shire -- and the Dwarves who have led him straight into it.

THE DEBAUCHER THE MODERN VERSE

ALIAS: BARNABAS Beckett Baggins AGE: 33 LOCATION: London // Variable

Beck is a boarding school baby and is set to inherit his father's investments. He's savvy and bears formidable intelligence -- but lacks direction in his life. He fills the void by seeking thrills and letting his imagination run wild, and co-heads Durin Corporation, a security conglomerate, with his partner Thorin Oakes.

THE RENEWAL THE GOD VERSE

ALIAS: Bilbo, God of Renewal AGE: Variable LOCATION: Variable

Charming, spirited and not the least bit cunning, the God of Renewal spends half the year tending to the livelihood of fields and forests. The other half, however, sees his life spiral into welcome darkness, where Bilbo is known as Consort and formidable lord of the dead.

THE RAVENCLAW THE HARRY POTTER VERSE

ALIAS: BARNABAS Beckett Baggins AGE: Variable LOCATION: Often, Hogwarts

A clever Ravenclaw who tends toward Herbology and Care of Magical Creatures, but has a strange affinity for the Dark Arts in later years. He's also got a knack for Charms.

THE SUNCHASER THE STAR TREK VERSE

ALIAS: Beckett Baggins AGE: 33 LOCATION: Variable

Wherein Beckett holds a career in Starfleet as second in command under his captain, Thorin.

THE CORSAIR THE PIRATE VERSE

ALIAS: Beckett Baggins AGE: 33 LOCATION: Variable

Beckett seeks his cousin, Dominick Baggins, formerly under the employ of the King's Navy and now missing for several months. He will do anything, include stow away on pirate ships, in order to find him. Swords and bar fights haven't stopped him yet.

THE 411 THE UNDERGROUND VERSE

ALIAS: [REDACTED] AGE: [REDACTED] LOCATION: London / Variable

He is cunning, shrewd, and greatly enjoys his ability to run people in circles. His loyalties are hard to pinpoint and his services come at a high price. If one wants information from him, they've got to intrigue him first -- be it a solved riddle or an exceedingly lavish gift. secrets are his trade, and he is not willing to part with them easily. Often he can be found working as an informant for the highest bidder -- unless they win him over completely, that is.

THE KNIGHT THE KINGSMAN VERSE

ALIAS: Percival AGE: 33 LOCATION: London / Variable

❝ After the death of his father, Percival's mother takes him to the forests where she raises him ignorant to the ways of men until the age of fifteen. Eventually, however, a group of knights passes through his wood, and Percival is struck by their heroic bearing. Wanting to be a knight himself, the boy leaves home to travel to King Arthur's court. After proving his worthiness as a warrior, he is knighted and invited to join the Knights of the Round Table." ----LE CONTE DU GRAAL

In which Beckett Baggins takes up the mantle of Sir Percival, rectifying the wrongs of the world with panache and aplomb.

THE SURVIVOR THE WALKING DEAD VERSE

ALIAS: Beckett Baggins AGE: 33 LOCATION: Variable

He used to co-own the most profitable business in the world, but it's all gone to shit and they operate on a new kind of currency. Separated from the man he loves, Beck's ongoing mission is to locate Thorin Oakes. His weapon of choice? One reliable dagger and all the cunning a multi-millionaire can still afford.

THE INSPECTOR THE GARGOYLES VERSE

ALIAS: Beckett Baggins AGE: 33 LOCATION: London

Detective Inspector Beckett Baggins isn't really surprised to be thrown off of the Eyrie Building on an investigation. What does surprise him is the winged, beclawed creature who snatches him right out of the sky -- and proceeds to offer him a story his inner novelist could never resist.

THE INSPECTOR THE GARGOYLES VERSE

ALIAS: BARNABAS Beckett Baggins AGE: 33 LOCATION: Variable

Beckett is The Ghostwriter, who can bring ideas to life with the flourish of a pen and turn invisible at will. He uses his powers as he sees fit and tends not to be persuaded into teamwork, preferring to set forth his own sense of justice.

THE DUALITY THE BBC SHERLOCK VERSE

ALIAS: John H. Watson AGE: early 30s LOCATION: London

In which Bilbo Baggins is John Watson, and John Watson is Bilbo Baggins. ...Wait. That can't be right, can it?

Too bad he can't remember.

( Based on this plot. )

THEY LOOK SO SHARP, THEY LOOK LIKE ONE THE QUINTUPLET VERSE

ALIAS: Bilbo Baggins AGE: Variable LOCATION: The Shire

One Bilbo Baggins is quite more than enough for Middle Earth to handle. Four is just overkill.

[thislovelylady]

Verses  Breakdown

I have too many verses and I know, I’m sorry, but also I’m not. Here’s a quick summary/breakdown of each one. They are categorized into what vague settings/storylines/fandoms they could fit into!

Main/‘Canon’ Verses

Eternal Heartbeat - Main Goddess Verse. The Goddess wanders various worlds and acts as a relationship counselor and matchmaker. Works with any setting, timeline, fandom, etc.

Seeking A Soulmate - Main Mortal Verse. Lenora’s age varies, but she’s an anxious science nerd who wants to find love maybe? Works with general modern settings. Her little sister Rin is written by @withagentleheart​.

First Kiss - Prelude Verse. Eleanora is a Priestess of the Goddess of Love. She lives in solitude upon a mountain covered in forests, taking care of her shrine and welcoming visitors who come to pay their respects. She will also, on occasion, exorcise the odd negative-energy-born creature that tries to leech power away from the shrine. Works with general fantasy settings.

Fantasy/Historical Setting Verses

Science Meets Magic: Lenora is a traveling merchant who sells a variety of potions, including love potions! You can find her wares here.

Untouched: Eleanor was never sent to the Shrine. Instead, she was married to an old king in order to strengthen the Church Of Pathos’ bond with the kingdom he rules. She is Queen-Consort and Spiritual Adviser to the realm but also works alongside her private court to take care of some supernatural threats. Verse shared with @finalhxaven​, @nymphatragicae​, @invisibleimpossibilities​, @manypcths​.

Voice Of A Siren: Lenora is a mermaid who decided to leave her home -- and thus is not allowed to ever return -- to learn more about the world beyond the sea.

Main Street Apothecary: Rather than a traveling merchant, Lenora works in Victorian England (or some equivalent) as a local pharmacist. Her wares are more science than magic potions.

Unholy Roads: The Priestess left her shrine and instead travels the land as an exorcist, assisting local villages and towns with unholy threats.

Starcrossed: Lenora is a scientist who travels to study plantlife on various planets.

Healing Melodies: Lenora is a bard/songstress who travels the land and shares songs about myths and legends. Love stories, however, are her specialty!

Bound  Broken: Once a deity free to wander the worlds, the Goddess is now a holy avatar forced to serve whoever summons her.

Wish Fulfillment: Lenora is a lust demon/succubus who can assist mortals, so long as they agree to make a pact with her.

Modern Setting Verses (some can be adjusted though)

Cold As Ice: Known as the Ice Queen of Forensics, Lenora is serious and well-studied at the LAPD, working as a forensic chemist. This doubles as her Ace Attorney fandom verse. This verse is Single Ship with @fiircbird.

 Nothing Special: Lenora’s mother passed away before she can graduate high school, and she does not have a little sister to bolster her spirits. She is barely able to make ends meet and isn’t very healthy herself.

Gilded Cage: Lenora’s father never left her family, and therefore she grew up a wealthy socialite -- but she isn’t happy about it. Especially when he continues to be an abusive prick after her mother passes away.

Intoxicating Madness: Lenora holds the pursuit of knowledge high above all else. Including life and general ethics. She’ll do whatever is necessary for her experiments.

Sub If You Love Me: Lenora is a college student who, surprisingly, is somehow managing to pay her bills with her YouTube channel about science! Alternatively, she makes her money as a Cam Girl.

Pretty In Pop: Lenora is one of those company-produced pop idols that people seem to be leery about. She’s genuinely talented, though! She often works with her sister Rin; their duo is called Cupid.

Big Heart, Little Minds: A general verse where Lenora is a teacher, usually to much younger kids. This can be adjusted to older kids, of course.

Flirting With Danger: Lenora is a criminal of some kind (varies depending on plot), and will generally do whatever she wants. Obeying the law is optional.

Fandom-Specific Verses

Natural Connections: Lenora is a Pokemon professor who works out of a lab just outside Celadon City. She has made strong progress in her research on medicine and Pokemon biology, although her methods are occasionally viewed as less ethical than most.

Beautiful Bravery: Lenora works as a vigilante known as Aletheia. This can go the straight fantasy route for Magical Girl themed plots or swing the other way into superhero territory.

A Small Town Girl: Lenora lives and works at the general store of a small farming community that worships a goddess. According to her mother, they’re descendants of that goddess. But that’s silly, right? Harvest Moon/Stardew Valley/etc. verse.

Driven As Hell: Lenora is an attorney studying at Harvard that eventually returns to her home state of California to practice law. This double as an Ace Attorney verse where she can be either a defense attorney or prosecutor, and was originally inspired by Legally Blonde: The Musical.

[jpaulfontan]

Pressing Toward the Goal

Oh YES! You gotta run the race….. Fight the fight… Keep the faith and I know it’ll be alright!

Pressing Toward the Goal

This will be our 4th and final lesson under the general heading of Paul In Prison. We’ll be drawing Scripture from the 3rdChapter of the Book of Philippians.

I wonder? Have you ever paused to contemplate just exactly what the Christian life really is? I mean, how is the Christian’s outlook on life different from the worlds’? At some point in their walk with Jesus, every Christian will probably ask themselves these basic questions. Paul understood how the gospel transforms a persons’ life. In this letter to the Philippians, Paul discusses the contrast between a Christian’s worldview verses that of a person who doesn’t know Christ. We have a different mind-set toward our pasts.

We have different motivations and goals for the future as well.

Because of our relationship with the risen Jesus, we have that certain confidence that we’ll experience one day the promise of the resurrection.

Not only do we know in our very hearts that there will be a resurrection, we know that the event will be the one that Jesus raises us up to be with Him…..forever! The apostle Paul described life in Christ as running a race in which we press on toward the goal of fully knowing Jesus as we hope in the final victory of our glorified bodies. Our perseverance in the race reminds us of Jesus and His endurance of the cross, which provided forgiveness of our sins and salvation.

Paul was born into the tribe of Benjamin.

He had grown up learning the Law of Moses from Gamaliel who was one of the most renowned teachers of his day.

He was a Pharisee, considered himself a righteous man, and whole-heartedly persecuted the early church considering it to be blasphemous. That all changed for him on the road to Damascus.

Where he had once persecuted the church, after his conversion, for the rest of his life, he, himself was persecuted by those he was once comrades with. Before his conversion, his confidence was in himself and in the Law of Moses; but now he trusted in Jesus’ crucifixion and resurrection.

Now, how is such a transformation possible? The gospel!

Section 1 of our lesson today is entitled: Run the Race Without Hindrances

The Scripture is: Philippians 3:7-11;

But everything that was gain to me, I have considered to be a loss because of Christ.

More than that, I also consider everything to be a loss in view of the surpassing value of knowing Christ Jesus my Lord.

Because of him I have suffered the loss of all things and consider them as dung, so that I may gain Christ and be found in him, not having a righteousness of my own from the law, but one that is through faith in Christ— the righteousness from God based on faith.

My goal is to know him and the power of his resurrection and the fellowship of his sufferings, being conformed to his death, assuming that I will somehow reach the resurrection from among the dead. As I said earlier, Paul described life as a Christian as someone who is running a race.

The runners need a focused outlook; therefore, they must lay aside everything that slows them down or hinders them.

So what slows down or hinders a Christian? Well, mainly sin and distractions.

In our last lesson, I identified sin as a spiritual power. But let’s look at the subject of sin a little closer, shall we?

Sin traps people, both believers and non-believers alike.

It holds sinners in a cycle of guilt and shame.

It weighs down a person who wants to obey the Lord. It saps the believers’ energy and destroys the motivation to “run the race,” or, to live with the power of endurance for the remainder of his days .

We just can’t run the race of a Christian life and hold on to the weights of sin. Then, there’s “distractions.”

The main hindrance in this passage of Scripture is that of distractions, even good things that could keep our eyes off of Jesus.

Paul recognized that all his religious background and credentials as a Jew and specifically a Pharisee ultimately were worthless when compared to the value of knowing Jesus.

Paul had a pedigree. He was proud of the facts that he had been born into the tribe of Benjamin, that he’d been circumcised on the 8th day, (just as the law prescribed), of the reputation he had among his peers, and of the wealth of knowledge and wisdom he’d attained from one of the most prominent teachers of his day. These were his riches.

And these were things that he gladly set aside in his pursuit of Christ.

As Christians today, we should always be aware of the things we’ve been blessed with and take care that none of them distract us from the prize we ultimately want to possess;

Life eternal with our Lord!

Can’t we more easily lay aside our hindrances when we understand the all-surpassing value of knowing Jesus and His righteousness?

There is nothing in our own merit or good work that can cause us to inherit eternal life.

Our only hope is the righteousness of Jesus that we’ve been given because of our faith in Christ.

Paul taught that religion, regulations, and rituals wouldn’t do any good in making us right before God.

He taught that righteousness is a gift from God by His grace through faith in Jesus.

That righteousness is not something we can earn ourselves.

This is just so important to understand.

Christians don’t work for salvation, but instead we work out our salvation to make Christ more evident in our lives.

We do this by not looking at the Christ-less world but by fixing our eyes on Christ Himself!

As Christians, we aren’t shackled by guilt and shame because we’re free from our sin in Christ.

We know we can’t earn God’s righteousness and we know we can’t lose it.

Our salvation, which is by God’s grace alone, through our faith alone shows us we’re loved unconditionally by our God….. the Creator of everything…. the Master of everything…. and the only one who has the power to give us a future that we simply cannot completely comprehend… …..yet!

Part two of our lesson today is: Run the Race, Pressing Forward Toward the Goal

Philippians 3:12-14;

Not that I have already reached the goal or am already perfect, but I make every effort to take hold of it because I also have been taken hold of by Christ Jesus.

Brother and sisters, I do not consider myself to have taken hold of it.

But one thing I do; Forgetting what is behind and reaching forward to what is ahead,

I pursue as my goal the prize promised by God’s heavenly call in Christ Jesus.

The Christian life is one of discipline and striving toward a goal.

It is not easy and it requires effort.

It’s like the athletic imagery Paul uses in this passage of Scripture.

We can’t coast through this race but must pursue the prize.

Yet we do so because the prize has already been won for us.

Jesus ran the perfect race all the way to the finish line to assure us that our goal would be waiting for us.

So we can forget the past, with all of its failures and heartaches, and press forward in forgiveness with confidence, knowing what we’re aiming for.

As much as Paul had already accomplished for the Kingdom of God, he never gave any indication that he thought he’d completed his race.

Just as Paul, we must understand that our Christian life starts and ends with humility and repentance.

It’s error for a Christian to consider themselves……saved.

We’re on the path to salvation.

None of us can or will ever reach the highest point of Christian maturity.

We can’t coast.

The Great Commission still stands.

We are to be witnesses of the gospel of Jesus Christ to everyone who God puts in our paths.

And, we’re to be sensitive to His promptings.

(That’s one I’m still working on…. and probably will be to the end of my days.)

Whether we considered our lives before coming to Christ as good or bad, dwelling on those memories can become distractions.

I can tell you from personal experience, dwelling on the memories of my life before becoming a Christian, or even on the mistakes I’ve made since then, can definitely become distractions. Memories of our past can cloud our vision of what God has in store for us based on the teaching of His Word and the leading of the Spirit.

Focusing on our past before Christ could sidetrack us with guilt, shame, and embarrassment.

And, at the same time, we could even let a wrong focus on the future, (aside from Christ), fill us with anxiety, fear, or confusion.

But when we look upward to Christ, we’re encouraged onward in hope and joy.

We’ve talked about sanctification before, but I don’t want to pass up this opportunity to point out something Scripture says about it.

As believers, we’re already sanctified.

But it’s also an ongoing process.

It affects the whole person; it transforms our hearts, our minds, and our character to reflect the image of Jesus. So Paul writes in Philippians that he runs this race to gain the prize.

But what is the prize?

Seems silly to ask the question, doesn’t it?

Yet, it’s a question whose answer we should all be in agreement on.

He said he counted everything he was and everything he had before as loss so that he might gain Christ.

He also plainly tells us that he wanted to experience the resurrection of the dead unto eternal life.

I’m with him…..what he said!

Gaining Christ is gaining His resurrection and it’s gaining every other promise too.

Now look, the power to run and persevere in this race can’t come from us, but from God.

It’s the power of God in Jesus Christ and through the Holy Spirit that makes possible our salvation and sanctification.

It strengthens all of us for the ministry of the gospel.

It was God’s grace that started us on this race.

It’s God’s grace that sustains us as we run it.

It’s His forgiveness that allows us to forget what’s behind and press on toward the prize.

It’s the prize of resurrection and eternal life for believers that drives us forward.

So, what are some ways a Christian can run this race?

I mean, what are some tangible ways we can actually live Christian lives? Well, to start with, Jesus has forgiven us for the sins of our past.

Certainly, we can find it in our hearts to also forgive others who have done things against us.

We can be compassionate toward others; to give to or serve those around us.

We can give a helping hand to those less fortunate than us.

We can help re-supply those who’ve suffered loss to storms, fires, floods and the like.

We can serve our local church.

We can proclaim the gospel to unbelievers.

We can pray for God to show us the sin in our lives.

And, we can pray for His direction and for the strength to obey Him.

The last section of today’s lesson is entitled:

Run the Race With Victory In Mind

Philippians 3:15-21;

Therefore, let all of us who are mature think this way.

And if you think differently about anything, God will reveal this also to you.

In any case, we should live up to whatever truth we have attained.

Join in imitating me, brothers and sisters, and pay careful attention to those who live according to the example you have in us.

For I have often told you, and now say again with tears, that many live as enemies of the cross of Christ.

Their end is destruction; their god is their stomach; their glory is in their shame; and they are focused on earthly things,

Our citizenship is in heaven, and we eagerly wait for a Savior from there, the Lord Jesus Christ.

He will transform the body of our humble condition into the likeness of his glorious body, by the power that enables him to subject everything

to himself.

With the Christian life comes the expectation to grow into maturity.

We are to ever strive to not only ferret out hidden sins we may not even be aware of, but to continue to grow spiritually.

Just as the Hebrew peoples used the Law of Moses as a sort of checklist to ensure their obedience to the Lord, we’re to open our Bibles and learn about the Lord and about the things the various authors of the New Testament, who wrote under His divine inspiration,

teach us about how we are to live.

As Christians, we should be striving to see everything in the light of Jesus Christ and the work He did on the cross.

When we’re focused on the temporary things of this world, we reveal our immaturity, and, possibly, our unbelief.

On the other hand, the maturity and health of a believer is revealed by a mind that’s focused on eternal things like the coming of our Savior and the resurrection He’ll bring.

In verse 9 Paul warns the Philippians not to stray toward false teachings that directed their focus and energies on earthly things.

Running this race means that we must have the proper mind-set.

This doesn’t mean we are to ignore or forsake life on this earth.

I knew a woman once who’s husband plainly told her that she was so heavenly minded that she was no earthly good. We’re to live in this world, but not be “of it.”

What we are to do is to take all the joys of the world God created and live in a manner worthy of our Creator. How?

You’re doing it right now in studying this lesson with me. And you’re doing it when you pray;

When you read God’s word;

When you serve others;

When you go to church; When you serve your church;

When you seek out more mature Christians and imitate them; When you set the example for the younger people in your church;

And there’s a myriad of other things that are right and good.

All living Christians are in the process of salvation.

We’re justified by our faith in Jesus.

God sanctifies us by filling us with His Holy Spirit;

And that cleansing power of His Spirit is an ongoing process where we notice that more and more as time goes by we gain the power to resist sin and the ability to obey His Word more and more.

And then, there’s “Glorification!” Glorification is the finish line for the Christian runner.

Glorification refers to the future time when a Christian reaches moral and spiritual perfection at the time of Christ’s return.

Glorification also involves the physical perfection that we will have once our bodies have been resurrected.

When we’re glorified, we will have a fuller knowledge and understanding of God and of His Word.

Living with the future resurrection in view impacts our present-day lifestyle.

Those who ignore the future coming of Christ fail to recognize their coming destruction in hell and so continue unabated in their sin.

Believers who live with their minds set on the 2nd coming have a vision of their future resurrection in Christ, which motivates their pursuit of that promise.

In Christ, the victory has been won, so we can run the race with confidence in our completion.

Enemies of the cross of Christ live an idolatrous, shameful lifestyle and live for earthly things rather than those that are eternal.

They love the things that God hates and hate the things that God loves.

They don’t know God and are in danger of losing the most precious thing a human being could ever hope for. It won’t be pretty for them come judgment day. Paul made it abundantly clear to the church in Philippi.

He let them know he, himself was still striving for the goal of perfection, but that he’d not yet arrived.

He wasn’t being conceded, boastful, or egotistical about his walk with the Lord when he encouraged them to imitate him.

But, still, he did recognize that his life was a good example of what it means to follow Christ because he aimed to imitate Christ Himself.

As Christians who are maturing in the faith, each of us ought to be able to say the same thing. Let’s pray…

[mycorinth]

Pressing Toward the Goal

Oh YES! You gotta run the race….. Fight the fight… Keep the faith and I know it’ll be alright!

Pressing Toward the Goal

This will be our 4th and final lesson under the general heading of Paul In Prison. We’ll be drawing Scripture from the 3rdChapter of the Book of Philippians.

I wonder? Have you ever paused to contemplate just exactly what the Christian life really is? I mean, how is the Christian’s outlook on life different from the worlds’? At some point in their walk with Jesus, every Christian will probably ask themselves these basic questions. Paul understood how the gospel transforms a persons’ life. In this letter to the Philippians, Paul discusses the contrast between a Christian’s worldview verses that of a person who doesn’t know Christ. We have a different mind-set toward our pasts.

We have different motivations and goals for the future as well.

Because of our relationship with the risen Jesus, we have that certain confidence that we’ll experience one day the promise of the resurrection.

Not only do we know in our very hearts that there will be a resurrection, we know that the event will be the one that Jesus raises us up to be with Him…..forever! The apostle Paul described life in Christ as running a race in which we press on toward the goal of fully knowing Jesus as we hope in the final victory of our glorified bodies. Our perseverance in the race reminds us of Jesus and His endurance of the cross, which provided forgiveness of our sins and salvation.

Paul was born into the tribe of Benjamin.

He had grown up learning the Law of Moses from Gamaliel who was one of the most renowned teachers of his day.

He was a Pharisee, considered himself a righteous man, and whole-heatedly persecuted the early church considering it to be blasphemous. That all changed for him on the road to Damascus.

Where he had once persecuted the church, after his conversion, for the rest of his life, he, himself was persecuted by those he was once comrades with. Before his conversion, his confidence was in himself and in the Law of Moses; but now he trusted in Jesus’ crucifixion and resurrection.

Now, how is such a transformation possible? The gospel!

Section 1 of our lesson today is entitled: Run the Race Without Hindrances

The Scripture is: Philippians 3:7-11;

But everything that was gain to me, I have considered to be a loss because of Christ.

More than that, I also consider everything to be a loss in view of the surpassing value of knowing Christ Jesus my Lord.

Because of him I have suffered the loss of all things and consider them as dung, so that I may gain Christ and be found in him, not having a righteousness of my own from the law, but one that is through faith in Christ— the righteousness from God based on faith.

My goal is to know him and the power of his resurrection and the fellowship of his sufferings, being conformed to his death, assuming that I will somehow reach the resurrection from among the dead. As I said earlier, Paul described life as a Christian as someone who is running a race.

The runners need a focused outlook; therefore, they must lay aside everything that slows them down or hinders them.

So what slows down or hinders a Christian? Well, mainly sin and distractions.

In our last lesson, I identified sin as a spiritual power. But let’s look at the subject of sin a little closer, shall we?

Sin traps people, both believers and non-believers alike.

It holds sinners in a cycle of guilt and shame.

It weighs down a person who wants to obey the Lord. It saps the believers’ energy and destroys the motivation to “run the race,” or, to live with the power of endurance for the remainder of his days .

We just can’t run the race of a Christian life and hold on to the weights of sin. Then, there’s “distractions.”

The main hindrance in this passage of Scripture is that of distractions, even good things that could keep our eyes off of Jesus.

Paul recognized that all his religious background and credentials as a Jew and specifically a Pharisee ultimately were worthless when compared to the value of knowing Jesus.

Paul had a pedigree. He was proud of the facts that he had been born into the tribe of Benjamin, that he’d been circumcised on the 8th day, (just as the law prescribed), of the reputation he had among his peers, and of the wealth of knowledge and wisdom he’d attained from one of the most prominent teachers of his day. These were his riches.

And these were things that he gladly set aside in his pursuit of Christ.

As Christians today, we should always be aware of the things we’ve been blessed with and take care that none of them distract us from the prize we ultimately want to possess;

Life eternal with our Lord!

Can’t we more easily lay aside our hindrances when we understand the all-surpassing value of knowing Jesus and His righteousness?

There is nothing in our own merit or good work that can cause us to inherit eternal life.

Our only hope is the righteousness of Jesus that we’ve been given because of our faith in Christ.

Paul taught that religion, regulations, and rituals wouldn’t do any good in making us right before God.

He taught that righteousness is a gift from God by His grace through faith in Jesus.

That righteousness is not something we can earn ourselves.

This is just so important to understand.

Christians don’t work for salvation, but instead we work out our salvation to make Christ more evident in our lives.

We do this by not looking at the Christ-less world but by fixing our eyes on Christ Himself!

As Christians, we aren’t shackled by guilt and shame because we’re free from our sin in Christ.

We know we can’t earn God’s righteousness and we know we can’t lose it.

Our salvation, which is by God’s grace alone, through our faith alone shows us we’re loved unconditionally by our God….. the Creator of everything…. the Master of everything…. and the only one who has the power to give us a future that we simply cannot completely comprehend… …..yet!

Part two of our lesson today is: Run the Race, Pressing Forward Toward the Goal

Philippians 3:12-14;

Not that I have already reached the goal or am already perfect, but I make every effort to take hold of it because I also have been taken hold of by Christ Jesus.

Brother and sisters, I do not consider myself to have taken hold of it.

But one thing I do; Forgetting what is behind and reaching forward to what is ahead,

I pursue as my goal the prize promised by God’s heavenly call in Christ Jesus.

The Christian life is one of discipline and striving toward a goal.

It is not easy and it requires effort.

It’s like the athletic imagery Paul uses in this passage of Scripture.

We can’t coast through this race but must pursue the prize.

Yet we do so because the prize has already been won for us.

Jesus ran the perfect race all the way to the finish line to assure us that our goal would be waiting for us.

So we can forget the past, with all of its failures and heartaches, and press forward in forgiveness with confidence, knowing what we’re aiming for.

As much as Paul had already accomplished for the Kingdom of God, he never gave any indication that he thought he’d completed his race.

Just as Paul, we must understand that our Christian life starts and ends with humility and repentance.

It’s error for a Christian to consider themselves……saved.

We’re on the path to salvation.

None of us can or will ever reach the highest point of Christian maturity.

We can’t coast.

The Great Commission still stands.

We are to be witnesses of the gospel of Jesus Christ to everyone who God puts in our paths.

And, we’re to be sensitive to His promptings.

(That’s one I’m still working on…. and probably will be to the end of my days.)

Whether we considered our lives before coming to Christ as good or bad, dwelling on those memories can become distractions.

I can tell you from personal experience, dwelling on the memories of my life before becoming a Christian, or even on the mistakes I’ve made since then, can definitely become distractions. Memories of our past can cloud our vision of what God has in store for us based on the teaching of His Word and the leading of the Spirit.

Focusing on our past before Christ could sidetrack us with guilt, shame, and embarrassment.

And, at the same time, we could even let a wrong focus on the future, (aside from Christ), fill us with anxiety, fear, or confusion.

But when we look upward to Christ, we’re encouraged onward in hope and joy.

We’ve talked about sanctification before, but I don’t want to pass up this opportunity to point out something Scripture says about it.

As believers, we’re already sanctified.

But it’s also an ongoing process.

It affects the whole person; it transforms our hearts, our minds, and our character to reflect the image of Jesus. So Paul writes in Philippians that he runs this race to gain the prize.

But what is the prize?

Seems silly to ask the question, doesn’t it?

Yet, it’s a question whose answer we should all be in agreement on.

He said he counted everything he was and everything he had before as loss so that he might gain Christ.

He also plainly tells us that he wanted to experience the resurrection of the dead unto eternal life.

I’m with him…..what he said!

Gaining Christ is gaining His resurrection and it’s gaining every other promise too.

Now look, the power to run and persevere in this race can’t come from us, but from God.

It’s the power of God in Jesus Christ and through the Holy Spirit that makes possible our salvation and sanctification.

It strengthens all of us for the ministry of the gospel.

It was God’s grace that started us on this race.

It’s God’s grace that sustains us as we run it.

It’s His forgiveness that allows us to forget what’s behind and press on toward the prize.

It’s the prize of resurrection and eternal life for believers that drives us forward.

So, what are some ways a Christian can run this race?

I mean, what are some tangible ways we can actually live Christian lives? Well, to start with, Jesus has forgiven us for the sins of our past.

Certainly, we can find it in our hearts to also forgive others who have done things against us.

We can be compassionate toward others; to give to or serve those around us.

We can give a helping hand to those less fortunate than us.

We can help re-supply those who’ve suffered loss to storms, fires, floods and the like.

We can serve our local church.

We can proclaim the gospel to unbelievers.

We can pray for God to show us the sin in our lives.

And, we can pray for His direction and for the strength to obey Him.

The last section of today’s lesson is entitled:

Run the Race With Victory In Mind

Philippians 3:15-21;

Therefore, let all of us who are mature think this way.

And if you think differently about anything, God will reveal this also to you.

In any case, we should live up to whatever truth we have attained.

Join in imitating me, brothers and sisters, and pay careful attention to those who live according to the example you have in us.

For I have often told you, and now say again with tears, that many live as enemies of the cross of Christ.

Their end is destruction; their god is their stomach; their glory is in their shame; and they are focused on earthly things,

Our citizenship is in heaven, and we eagerly wait for a Savior from there, the Lord Jesus Christ.

He will transform the body of our humble condition into the likeness of his glorious body, by the power that enables him to subject everything

to himself.

With the Christian life comes the expectation to grow into maturity.

We are to ever strive to not only ferret out hidden sins we may not even be aware of, but to continue to grow spiritually.

Just as the Hebrew peoples used the Law of Moses as a sort of checklist to ensure their obedience to the Lord, we’re to open our Bibles and learn about the Lord and about the things the various authors of the New Testament, who wrote under His divine inspiration,

teach us about how we are to live.

As Christians, we should be striving to see everything in the light of Jesus Christ and the work He did on the cross.

When we’re focused on the temporary things of this world, we reveal our immaturity, and, possibly, our unbelief.

On the other hand, the maturity and health of a believer is revealed by a mind that’s focused on eternal things like the coming of our Savior and the resurrection He’ll bring.

In verse 9 Paul warns the Philippians not to stray toward false teachings that directed their focus and energies on earthly things.

Running this race means that we must have the proper mind-set.

This doesn’t mean we are to ignore or forsake life on this earth.

I knew a woman once who’s husband plainly told her that she was so heavenly minded that she was no earthly good. We’re to live in this world, but not be “of it.”

What we are to do is to take all the joys of the world God created and live in a manner worthy of our Creator. How?

You’re doing it right now in studying this lesson with me. And you’re doing it when you pray;

When you read God’s word;

When you serve others;

When you go to church; When you serve your church;

When you seek out more mature Christians and imitate them; When you set the example for the younger people in your church;

And there’s a myriad of other things that are right and good.

All living Christians are in the process of salvation.

We’re justified by our faith in Jesus.

God sanctifies us by filling us with His Holy Spirit;

And that cleansing power of His Spirit is an ongoing process where we notice that more and more as time goes by we gain the power to resist sin and the ability to obey His Word more and more.

And then, there’s “Glorification!” Glorification is the finish line for the Christian runner.

Glorification refers to the future time when a Christian reaches moral and spiritual perfection at the time of Christ’s return.

Glorification also involves the physical perfection that we will have once our bodies have been resurrected.

When we’re glorified, we will have a fuller knowledge and understanding of God and of His Word.

Living with the future resurrection in view impacts our present-day lifestyle.

Those who ignore the future coming of Christ fail to recognize their coming destruction in hell and so continue unabated in their sin.

Believers who live with their minds set on the 2nd coming have a vision of their future resurrection in Christ, which motivates their pursuit of that promise.

In Christ, the victory has been won, so we can run the race with confidence in our completion.

Enemies of the cross of Christ live an idolatrous, shameful lifestyle and live for earthly things rather than those that are eternal.

They love the things that God hates and hate the things that God loves.

They don’t know God and are in danger of losing the most precious thing a human being could ever hope for. It won’t be pretty for them come judgment day. Paul made it abundantly clear to the church in Philippi.

He let them know he, himself was still striving for the goal of perfection, but that he’d not yet arrived.

He wasn’t being conceded, boastful, or egotistical about his walk with the Lord when he encouraged them to imitate him.

But, still, he did recognize that his life was a good example of what it means to follow Christ because he aimed to imitate Christ Himself.

As Christians who are maturing in the faith, each of us ought to be able to say the same thing.

[fairypilled]

Perhaps the Greatest Nonexistent Book Ever Written

Ok so, I just more or less finished my English final writing about this delightful little novel called the Nonexistent Knight in which the dashing, charming, and CHRISTIAN PRINCIPLED Agilulf has a grand time in a never ending crusade. Only, the problem is, he doesn’t really exist persay, BUT SINCE WHEN HAS THAT STOPPED ANYONE FROM TAKING BACK THE HOLY LANDS!?!

Madness and shenanigans ensue. Gurdalu the existent man who doesn’t realize he exists proceeds to unravel the mysteries of the universe and be our good Knights squire, and the whole novel concludes with perhaps the most tragic anime....death? maybe, of this or anyone universe.

Holy Lands Below (And also my essay, in the clutches of the unnamed and very ambiguous infidels)

((FEEL FREE TO CRITIQUE OR LEAVING PASSING THOUGHTS, THE MORE INCOHERENT THE BETTER))

Pastiche and Honoring Literary Movements in the Name of the Holy Grail

In much the same way that The Nonexistent Knight by Italo Calvino is a story that conjures a fantastic past of a nonexistent knight on a quest for an equally ethereal honor, pastiche, the recreation of other literary movements’ styles and tropes, delves into the very concept of fiction itself. Questions such as the purpose of fiction, its relationship with the reader, and even just the mere ridiculous premises that compose many knightly stories of valor come to mind as the reader embarks on a hero’s journey, not just with Sir Agilulf but also through literary traditions and styles. All of these aspects of the novella synergize to create something more than the sum of its styles of Fairytale, Romanticism, Comedy, and Modernism. That something is a pastiche that both idolizes and parodies. This duality, the flamboyant styles, and meta self awareness make The Nonexistent Knight pastiche a crusade to enlighten the reader that in its whimsy, its ideals, its humor, and its traditions (ironic or otherwise), the knight’s tale deserves, at the very least, to be honored.

Before one can even begin to understand the implication of either of the 4 styles represented by the pastiche, the nebulous concept of a metafiction needs to considered. If someone only read the first page and then cast aside the book without proceeding any further, this poor soul would assume that the narrator was just a faceless literary entity like many of its of kin. But as the story progresses it soon becomes apparent that the narrator interrupts the narrative or eagerly elaborates in certain parts in a manner more reminiscent of a character. Early in the story, the narrator even reflects upon the surreal nature of the world of how the willpower of the time came together to form the novella’s valiant protagonist considering that “It was a period when the will and determination to exist, to leave a trace, to rub up against all that existed, was not wholly used since there were many who did nothing about it...and so a certain amount was lost to the void,” (33). These passing thoughts only pave the way for the narrator to become a clearer and clearer entity. Often the philosophical implications of a nonexistent knight would be left to the reader to discern, admittedly with a legion of symbols along the way, but that is no limit for meta fiction. Instead, the narrator is the author themself, or herself as it is later revealed. This narrator eventually comments to the audience, whatever form she considers that to take, that “Each nun is given her own penance here in the convent, her own way of gaining eternal salvation. Mine is this writing of tales. And a hard penance it is,” (71). Beyond this narrator being a character in the story, and a nun at that, she is also the author, someone consciously writing a story of her own fantastic adventure. The distinction between the writer and the character vanishes, and a unique self awareness is achieved, or an enlightenment as the nuns would be like to call it. Suddenly, style, diction, themes, and symbols are not just contributing to the story, they are part of it. This narrator nun, who in the closing pages of the book is revealed the be the Pariwinkle Knight, believes writing to be a divine act. But at the same time she is so inextricably connected to what she is writing that it is intimately personal as well. Thus, the meta fiction that is the Nonexistent Knight sets the stage for a pastiche to be more than just an imitation of styles and ideas, but a reflection upon them, an aspect that is essential for the complicated relationship with its original works of knight's tales.

Choosing which pastiche to analyze first is not a simple matter, as few things are in this novella. There is no chronological progression from one style to the other, or even a predictable one. Instead, subtle changes in tone, or fantastic events suddenly shift the style. Some can even be seen as forming togethering in some scenes, such as Agilulf's exploration of a romantic love with some hilarious undertones all throughout their peculiar and questionably knightly courtship (95), or Torrismund's encounter with the arguably fairytale like, romantic, comedic, and certainly modernist though not to their knowledge, Knights of the Holy Grail (118). Thus, the place to start is the style most pure and connected to the knight's tales of yore, which would be fairytale. From the first chapter onwards, Agilulf’s interesting existence already creates an idea of magic and wonder that is the lifeblood of fairytale (6). Later on, it can be seen that knights are casually discussing the slaying of dragons, a subject, like many, that Agilulf is well versed in. This entire world of magic, knights, honor, and concepts painted with the surreal. The pastiche of fairytale not only acknowledges the whimsicalness of many tradition knight tales, but embraces it, creating a universe where beings like Agilulf can join the crusade and fight for the holy lands with just as much fervor as any other.

Connected to the idea of fairytale is a Romantic view of the fables and legends that compose the basis of The Nonexistent Knight. Not every story of fantasy and heroism ends with a noble christian hero triumphing in the end, just look at Lord of the Rings and all the chaos Sauron brings to the world. But in The Nonexistent Knight the idea of idealism and heroes fighting against evil, fate, and prevailing is conjured in the mind of the reader, even if it comes about in unexpected ways. In the narrator's summary of the her story to the point of chapter 9, she shows that many of the romantic archetypes are present in the perilous and quite capricious they all embark on as seen by ¨Agilulf and his squire's intrepid journey for proof of Sophronia's virginity, interwoven with Bradamante's pursuit and flight, Raimbaut's love, and Torrismund's search for the Knights of the Grail,¨ (105). Each character is pursuing something that has consumed the minds of many a Romantic artist. The pursuit of honor, an impossible love, another rather impossible love, and a lost identity. This novella is beyond a doubt humorous and satirical at every possibility conceivable and not, but among the main characters, admirable and noble quests still remain. Even the closing words of the novel in the question of ¨What unforeseeable golden ages art thou preparing-ill-mastered, indomitable harbinger of treasures dearly paid for, my kingdom to be conquered, the future...¨ (141) create an abstract vision of glory. This conclusion, an epic struggle for some unfathomable beautiful future embodies the very essence of romanticism, and the idea that Calvino truly believes in the knight's tale. Some would argue that the best way the mock something is to make a faithful recreation of it and then obliterate it, but the whimsy and authenticity of the characters even in their satirical world make the reader appreciate them and feel connected to even someone/something as unfathomable as an empty suit of armor as opposed to them being mere effigies of  pompous knights, hypocritical priests, and endless crusades to lampoon and dishonor.

Finally, comedy and modernism are the last two styles on this grand pilgrimage to the true purpose of The Nonexistent Knight. As for why these two are together, it is because in contemporary pieces they are often entwined. Comedy and being able to laugh at things even those as holy and immutable as the Crusaders and Raimbaut's true love are intimately connected to seeing things in a different light and questioning tradition which oft ends in slaying with satire a knight's tale or legend on the field of battle. Modernism also revolves around the this questioning and doubt, just as The Nonexistent Knight makes fun of tropes that have been accepted as the norm for entire ages. One need only look at the antics of the Knights of the Holy Grail to see the comically ridiculous take on Agilulf's world Calvino takes (118). Yet it is in this ability to laugh at, to question, and even to mock Knight Tales while simultaneously romanticizing them reveals that Calvino actually appreciates them on a much deeper level than he may appear.

Pastiche is undeniably an essential aspect of what makes the The Nonexistent Knight more than just a parody of medieval European lore and legend, but also a contemporary interpretation of it. As seen from the complexity of its styles, its metafictional self reflection, and portrayal of characters so fantastic as to be ridiculous yet also utterly sympathetic, this reveals that Calvino sees knight's tales as more than something to merely mock, but as a story in its own right. Something that can be appreciated, read critically or without a care in the world, and still be enjoyed all the same. That is the sign of literature worth reading and an honor worth fighting for.

Word Count: 1495

Works Cited

Calvino, Italo. The Nonexistent Knight. Translated by Archibald Colquhoun, Random House, 1962.

[drcpanda12]

The Vedas are the ancient and revered scriptures of Hinduism, embodying the spiritual wisdom and religious practices of the ancient Indian civilization. Composed in Vedic Sanskrit, these texts have been passed down through generations for thousands of years and continue to hold immense significance in Hindu religious and philosophical traditions. The word "Veda" originates from the Sanskrit root "vid," which means knowledge or wisdom. Thus, the Vedas are often regarded as a divine revelation, representing the profound insights and eternal truths perceived by ancient seers and sages. Believed to have been composed between 1500 and 500 BCE, though their oral tradition may extend even further back in time, the Vedas consist of four main collections known as Samhitas. These collections are the Rigveda, Yajurveda, Samaveda, and Atharvaveda. Each Samhita serves a distinct purpose, encompassing hymns, prayers, rituals, and philosophical discourses. The Rigveda, the oldest and most significant of the four, contains hymns dedicated to various deities, celebrating cosmic forces and natural phenomena. It offers a glimpse into the religious and social life of the ancient Vedic society. The Yajurveda focuses on the performance of rituals and sacrifices, providing detailed instructions and verses to guide priests during religious ceremonies. It emphasizes the importance of correct recitation and the proper execution of rituals for spiritual attainment. The Samaveda centers around melodies and chants derived from the Rigveda. It is primarily concerned with the musical aspects of rituals, elucidating the power of sound and rhythm in invoking divine energies. The Atharvaveda encompasses a diverse range of hymns, spells, and incantations. It addresses practical aspects of life, including healing, protection, and averting misfortunes. It also delves into philosophical and ethical teachings. Additionally, the Vedas comprise supplementary texts known as Brahmanas, Aranyakas, and Upanishads. The Brahmanas provide ritualistic explanations, the Aranyakas serve as texts for hermits and seekers in forest retreats, while the Upanishads delve into profound metaphysical and spiritual concepts, exploring the nature of reality, self, and ultimate truth. The Vedas hold a central position in Hinduism and are regarded as the foundational scriptures upon which the diverse branches and philosophies of Hindu thought have been built. They have influenced religious rituals, philosophical schools, and ethical principles throughout history, shaping the religious practices and beliefs followed by millions of Hindus worldwide. Today, the Vedas continue to inspire seekers of wisdom, offering profound insights into the nature of existence and guiding individuals on their spiritual journeys. They stand as a testament to the ancient heritage and rich spiritual legacy of Hinduism, inviting contemplation, devotion, and the pursuit of eternal truth. Rigveda The Rigveda is the oldest and most important collection within the Vedas, consisting of hymns and prayers composed in Vedic Sanskrit. It is considered one of the oldest religious texts in the world, with origins dating back more than 3,500 years ago. Structure and Contents: The Rigveda is divided into ten books, known as Mandalas, and contains a total of 1,028 hymns, or Suktas, attributed to different sages and seers known as rishis. These hymns are addressed to various deities, such as Agni (the god of fire), Indra (the king of gods and the god of thunder and war), Varuna (the god of cosmic order and justice), and many others. The hymns in the Rigveda are written in poetic and metaphorical language, often using intricate metaphors, symbolism, and allegories. They express deep reverence for nature, cosmic forces, and the divine, seeking blessings, protection, and guidance from the gods. Themes and Significance: The Rigveda covers a wide range of themes and topics, including

creation myths, praises to the gods, nature worship, cosmology, ethical values, social order, and the importance of rituals. It reflects the religious and social practices of Vedic society, providing insights into their beliefs, rituals, and worldview. The hymns of the Rigveda offer a glimpse into the religious and spiritual experiences of the ancient Vedic seers. They express a sense of wonder and awe towards the natural world, seeking to understand the mysteries of existence and the relationship between humanity and the divine. Philosophical Teachings: While the Rigveda is primarily a collection of hymns, it also contains philosophical insights and contemplative reflections. Some hymns explore the nature of reality, the concept of Brahman (the ultimate reality), and the pursuit of knowledge and truth. They discuss philosophical questions regarding the origins of the universe, the nature of existence, and the purpose of human life. Influence: The Rigveda has had a profound influence on Hindu religious, social, and cultural practices. Its hymns and rituals form the foundation of the Vedic sacrificial ceremonies and have shaped the development of Hinduism over the centuries. The concepts and ideas found in the Rigveda have influenced subsequent Hindu scriptures, philosophical schools, and religious practices. The Rigveda is not only a religious text but also a significant literary and historical document. It provides valuable insights into the early Vedic civilization, its language, social structure, and religious practices. Scholars and researchers continue to study and interpret the Rigveda to deepen their understanding of ancient Indian culture and religious traditions. Overall, the Rigveda stands as a testament to the ancient wisdom, poetic brilliance, and spiritual quest of the Vedic seers, offering a profound glimpse into the religious and philosophical thought of the time and contributing to the rich tapestry of Hindu spirituality. Yajurveda The Yajurveda is one of the four main collections of the Vedas, the ancient scriptures of Hinduism. It is primarily focused on the performance of rituals and sacrifices, providing instructions, formulas, and verses for priests to follow during religious ceremonies. The Yajurveda is written in Vedic Sanskrit and is considered a crucial guidebook for priests or "yajurvedis" to carry out sacrificial rites. Structure and Contents: The Yajurveda is divided into two main branches or versions: the Krishna Yajurveda (Black Yajurveda) and the Shukla Yajurveda (White Yajurveda). The Krishna Yajurveda contains prose and verse portions mixed together, while the Shukla Yajurveda consists primarily of prose sections. Both versions contain rituals and formulas for the performance of sacrifices, but they differ in arrangement and presentation. The Yajurveda contains hymns and mantras, referred to as "Yajus," which are recited during various stages of sacrificial rituals. These mantras are precise and formulaic, serving as instructions for the priests regarding the actions to be taken, the offerings to be made, and the recitation of prayers and invocations. Themes and Significance: The Yajurveda emphasizes the importance of correct pronunciation and the precise execution of rituals. It provides detailed descriptions of various rituals, including the preparation of altars, the kindling of sacred fires, the offering of oblations, and the chanting of specific mantras. The rituals outlined in the Yajurveda were performed as acts of devotion, seeking blessings, and establishing a harmonious relationship between humans and deities. The Yajurveda also contains philosophical and moral teachings. It emphasizes the interconnectedness of all beings and the importance of living in harmony with the natural and cosmic order. It highlights the concept of dharma (righteousness) and encourages ethical conduct, social responsibility, and spiritual growth. Influence:

The Yajurveda has played a significant role in shaping Hindu religious practices and rituals. It served as a practical guide for priests in performing sacrifices and ceremonies, ensuring that rituals were carried out with precision and adherence to tradition. While the Yajurveda is primarily concerned with rituals, it also contains philosophical insights and contemplations on the nature of the universe, the relationship between the divine and the mortal, and the pursuit of spiritual enlightenment. These philosophical aspects have contributed to the development of Hindu philosophy and provided a foundation for later texts, such as the Upanishads. The teachings of the Yajurveda continue to be influential in contemporary Hindu rituals, especially in the performance of religious ceremonies, including marriages, fire sacrifices, and other religious rites. Its mantras and rituals are still recited and followed by priests and practitioners in traditional Vedic ceremonies. In summary, the Yajurveda is a crucial Vedic text that provides detailed instructions and formulas for performing rituals and sacrifices. It holds significance in preserving ancient Vedic traditions, promoting ethical values, and guiding practitioners in their spiritual journey and devotion to the divine. Samaveda The Samaveda is one of the four main collections of the Vedas, the ancient scriptures of Hinduism. It is primarily focused on the musical aspects of rituals and sacrifices, containing a collection of melodies and chants derived from the Rigveda. The Samaveda is written in Vedic Sanskrit and is considered the earliest known musical text in the world. Structure and Contents: The Samaveda consists of a compilation of melodies and chants, known as Samans, which were sung during Vedic rituals. These chants are derived from the hymns of the Rigveda but are set to melodic patterns and rhythms. The melodies were sung by a group of priests called the Samavedins, who were responsible for the musical aspects of the rituals. The Samaveda is organized into two main sections: the Purvarchika (First Archika) and the Uttararchika (Later Archika). The Purvarchika contains melodies from the Rigveda, while the Uttararchika comprises additional melodies specific to the Samaveda. Each section is further divided into chapters and subsections. Themes and Significance: The Samaveda places great importance on the musical recitation of the Vedic hymns. It focuses on the precise chanting of the mantras, the correct pronunciation of syllables, and the modulation of the voice to create a melodic and rhythmic flow. The melodies and chants of the Samaveda were believed to have a profound impact on the mind, invoking specific energies and facilitating the connection between humans and the divine. The Samaveda also highlights the power of sound and its ability to evoke spiritual experiences. It emphasizes the concept of Nada Brahman, the divine essence manifesting as sound vibrations. The Samaveda recognizes that the musical recitation of the Vedic hymns can lead to a transcendental experience, helping individuals attune themselves to cosmic harmony and experience a sense of unity with the divine. Influence: The Samaveda has had a significant influence on the development of Indian classical music and its spiritual dimension. The musical patterns and techniques found in the Samaveda served as the foundation for the melodic structures and ragas in Indian classical music. The concept of using sound as a means of spiritual elevation and self-realization is a core principle in Indian music and can be traced back to the Samaveda. The Samaveda's emphasis on the power of sound and its connection to the divine has also influenced the practice of chanting and mantra recitation in Hinduism. Chanting sacred verses and mantras is considered a potent spiritual practice, believed to have transformative effects on the mind, body, and spirit. While the Samaveda

may not be as widely studied or practiced as the other Vedas, its musical and spiritual legacy continues to resonate in Hindu traditions. Its melodies and chants are occasionally performed in religious ceremonies and festivals, preserving the ancient musical heritage and the profound spiritual significance of sound in the Vedic tradition. In summary, the Samaveda is a Vedic text dedicated to the musical recitation of Vedic hymns. It highlights the power of sound, melodies, and chants to create a sacred atmosphere and facilitate a connection with the divine. Its influence can be seen in the development of Indian classical music and the continued practice of chanting in Hindu rituals and spiritual disciplines. Atharvaveda The Atharvaveda is one of the four main collections of the Vedas, the ancient scriptures of Hinduism. It is distinct from the other Vedas in terms of its content and style. While the other three Vedas (Rigveda, Yajurveda, and Samaveda) primarily focus on hymns, rituals, and chants, the Atharvaveda includes a compilation of hymns, spells, and incantations for practical purposes. Structure and Contents: The Atharvaveda is divided into twenty books, known as Kandas, and contains a total of 730 hymns or Suktas. These hymns are attributed to various rishis (seers) and are written in Vedic Sanskrit. The Atharvaveda is believed to be a later addition to the Vedic texts, likely composed around 1000 BCE. Unlike the other Vedas, the Atharvaveda incorporates a broader range of topics and addresses practical aspects of life. It includes hymns and spells for healing, protection, exorcism, fertility, prosperity, and averting misfortunes. The hymns also touch upon social and ethical issues, as well as philosophical and metaphysical themes. Themes and Significance: The Atharvaveda encompasses a diverse array of themes and rituals. Some of the prominent themes found within the Atharvaveda include: Healing and Medicine: The Atharvaveda contains numerous hymns and spells for healing ailments, both physical and mental. It includes prayers and incantations for curing diseases, invoking the healing powers of various deities and natural elements. Protection and Averting Evil: The Atharvaveda includes spells and rituals for protection against evil forces, black magic, and negative energies. These hymns and incantations aim to shield individuals, homes, and communities from harm and ill fortune. Social and Domestic Life: The Atharvaveda addresses various aspects of domestic and social life. It provides guidance on marital relationships, childbirth, family harmony, agriculture, and general well-being. Ethical and Philosophical Teachings: Alongside the practical spells and rituals, the Atharvaveda includes hymns that explore ethical values, righteous conduct, and philosophical reflections. It delves into the nature of reality, the meaning of life, and the pursuit of spiritual knowledge. Influence: Atharvaveda's practical approach and focus on everyday concerns have made it relevant in diverse aspects of Hindu culture and society. Its spells and rituals are still practiced by certain communities and individuals seeking remedies, healing, and protection. Some of the practices and beliefs associated with traditional folk medicine and folk rituals in India can be traced back to the Atharvaveda. The philosophical and ethical teachings found within the Atharvaveda have also contributed to the development of Hindu thought and spirituality. The ethical principles and reflections on the nature of existence continue to inspire philosophical inquiry and spiritual contemplation. While the Atharvaveda is sometimes considered distinct from the other Vedas due to its content and style, it remains an essential part of the Vedic tradition. Its inclusion in the Vedas testifies to the rich and diverse tapestry of ancient Indian wisdom and showcases the practical and spiritual dimensions of Vedic knowledge. In

summary, the Atharvaveda stands apart from the other Vedas with its hymns, spells, and incantations for practical purposes. It addresses healing, protection, social life, and philosophical reflections. The Atharvaveda's influence can be seen in healing practices, rituals, and philosophical contemplations that continue to resonate in Hindu culture and spirituality.

[basicsofislam]

ISLAM 101: 5 PILLARS OF ISLAM: ALMS AND CHARITY: FIQH OF ZAKAT IN DETAIL:

RECIPIENTS OF ZAKAT: (Part 3)

DEBTORS

In normal circumstances, zakat should be given to a person in debt, irrespective of the person’s prior wealth. Although in one way, debtors can actually be classified among the poor and destitute, the main difference is that their unfortunate state is presumably only temporary. By declaring, “Charity is not permissible for the rich, except for the following five: A warrior in the way of God, a zakat collector, a debtor, a person who buys the charity collected as zakat, and a rich person who receives from a poor the gift that was given to him as zakat,”12 the Prophet has pronounced the eligibility for zakat of a debtor, even if he is rich. On the account of Abu Said al-Hudri, a Companion during the time of the Noble Messenger had bought fruit, which were destroyed before he could offer their payment. Upon hearing this, the Prophet advised the others to lend him financial support. After the amassed total fell short of the required amount, the Prophet said to the creditors, “Take from what there is, for there is no more,” insisting on some additional understanding and compromise on their behalf.13 Falling into debt must never be seen as a method of receiving zakator as a pretext for escaping it, practices strongly condemned by the Prophet and certainly subject to divine fury. The people declared by Islam as being eligible for zakat, in this case, are not those who are penalized for their avarice, but rather those who are going through rough patches while leading a planned and moderate life. The bottom line is that life is transient, man is expected to behave responsibly, and errors perpetrated in this fleeting life may lead to a devastating scenario on the Day of Judgment.

FI SABILILLAH (IN GOD’S WAY)

In line with the various connotations the Arabic term may suggest, “fi sabilillah” is basically the commitment to put aside all personal duties and dedicate one’s entire time to spend in the way of God. Initially, this involves seeking and learning the knowledge that brings happiness in this life and in the hereafter, and in time, may also require the removal of impediments that stand in the way of spreading God’s name to all corners of the world. It is exactly for this reason that a group courageously taking such an immense task is entitled to zakat, thereby encompassing the broader meaning of the term jihad, as all kinds of struggle offered with the sole aim of pleasing God.

Analyzing the issue from the perspective of the Prophetic Era, the Ashab al-Suffa (Companions that had dedicated their entire time to the pursuit of knowledge), whose numbers reached up to 400, throw more light on the issue as exemplary models, in terms of the duty they had accomplished. Enduring a variety of difficulties, they nevertheless remained incessantly alongside the Prophet, eager to realize his very command and imbibe from him pearls of wisdom. Having devoted themselves solely in this direction, they frequently suffered hunger, even facing, on occasions, the threat of falling unconscious. Abu Hurayra, an heroic example of this devotion, responded to certain criticisms that came in his direction by simply stating, “My brothers complain that I narrate too many hadiths. However, while my Ansar brothers (Medinan Muslims) were busy cultivating their lands, and my Muhajir brothers (Meccan Muslims) were engaged in trade, me and others alike were incessantly by the side of the Prophet, memorizing his words, “At the risk of fainting from hunger.”14 This illustrates the extent of the dedication and consequent hardship which devout followers encountered for the sake of serving the Qur’an and the Sunna—and also exemplifies the different manner in which believers struggled to support Islam. Of course, the Qur’an is far from quiet on such sacrifices, eternalizing their earnest devotions as follows, in a verse which was also critical to some of the earlier discussions:

Alms are for the poor who are restrained in the cause of God, unable to travel in the land. The ignorant man counts them among the wealthy because of their restraint. But you will know them by their appearance. They never beg people with importunity. And whatever good things you spend, surely God knows them well. (Baqara 2:273)

Despite of the difficulties they constantly faced, these Companions would not divulge their hardships, causing others to overlook them when they identified people in no need. Even though there still were a limited number of individuals who might have had a fairly good idea of their dire situation, it was impossible to know the full depth of suffering they concealed to establish the faith of Islam. To cut a long story short, the following account provides an excellent example by which to crystallize this description.

Said ibn Musayyab, one of the forerunners of the Tabiun generation (the praised generation who were acquainted with the Companions, though they did not see the Noble Prophet himself) who was the son-in-law of Abu Hurayra, tells the following story about his father-in-law, as the elder walking around gleefully in a linen robe:

Plunged in deep thought, he (Abu Hurayra) then turned to himself, muttering “Get over yourself, Abu Hurayra! You seem to have long forgotten the days when you would collapse from hunger and children would start treading on you, and others would hasten to you, conceiving it as an epileptic fit. Nobody would understand, bar the Prophet (upon whom be peace) and Jafar ibn Abi Talib, who would say ‘Come Abu Hurayra!’ where upon you would tag along with them. How many times you entered the home of the Honorable Prophet, satisfying your hunger with milk, presented by him!”15

Abu Hurayra, in fact, could not pursue anything else, conceiving this as the only path to revive one’s world and reach the eternal abode. Abu Hurayra’s desire and sensitivity in running to the need of the Prophet, and in memorizing every single word he uttered, was equally matched by his vigor in joining the armed forces, when required, where he confidently assumed the front ranks. Similarly, Abu Lubaba, and many others, displayed the same attitude.

Thus it was for the likes of these exemplary figures, that divine glorification was revealed. As conveyed, there were more than 100 Companions who, while prostrating in salat (prayer), would hold fast to their insufficient clothes to prevent an exposure of their private areas. As a matter of fact, all possessions and wealth had been abandoned in migrating from Mecca to Medina for the sake of God. The Prophet (upon whom be peace) nurtured a unique sensitivity for his Companions, and he would give them everything that came his way; and yet, especially in the early years of the faith, it still fell short of covering even their basic needs. He himself would endure days of starvation, to the point where he even tied a rock around his stomach to diminish his own feeling of hunger—and yet his soft heart could not bear the hunger of his Companions. So while he lived a life well below the standards of those around him, he displayed an unmatched sensitivity to the requirements of others.

Through his efforts, Abu Hurayra achieved such proximity to the Messenger that more often than not, he would refer to the Prophet as his Khalil(Confidant), such that he would begin his explanations by saying, “My Confidant told me…” Or, “I went next to my Confidant.” Or, “I conversed with my Confidant…” and so on. By using this term, Abu Hurayra alluded to the ache and longing he experienced whenever he was away from the presence of the Prophet. In one of his many visits to the Prophet, he witnessed him offering salat while seated, showing signs of agony and distress. Immediately after the salat was finished, Abu Hurayra asked the Prophet why he offered his prayer sitting, only to receive this response: “Hunger; O Abu Hurayra!” Abu Hurayra, having witnessed such a heartbreaking scene, broke down in tears and the duty of consolation was, again, left to the Prophet, who uttered these words of gentle comfort: “Don’t cry, Abu Hurayra, because surely, the least torment on the Day of Judgment will befall the starved who have indeed already suffered its hardships.”16

Such was the attitude displayed by this great “Confidant.” While the Prophet endured a variety of hardships, it would obviously have been utterly unconceivable for Abu Hurayra and the other 400 friends – the Ashab al-Suffa – to opt for lives of pompous luxury. Affirming their faith in God granted them such an immense maturity that they were constantly on the lookout for opportunities where they could lend their services. So even while they lacked the basic necessities of the day—a horse to ride, a saddle, a flask to carry water in, or a loaf of bread, for example—they would still come to the Prophet, asking for opportunities by which they could serve in God’s cause and thus vehemently insisting, “Provide us with means, O Messenger!” Evidently, the Companions always sought additional opportunities by which they could support the growth of their faith community and offer themselves increasingly in the name of God. Of course, understanding the depth of service of his close Companions, the Honorable Prophet would give them support and suggestions, as well as anything material he could provide, in order to increase their benefits before God. On the sad occasions when he had nothing left to give, and he was starving himself, he would suffer the unparalled and additional agony of having to turn back a Muslim who was willing to do more for his faith but simply had nothing more to offer. The Qur’an’s depiction of the preparations in the lead-up to the Tabuk campaign draws attention to this profound and moving situation:

Nor (is there any blame) on those who came to you, to be provided with mounts, and when you said to them, “I am unable to provide you with mounts.” They returned with tears streaming from their eyes, grieving that they could find no means to contribute. (Tawba 9:92)

As mentioned earlier, it is unimaginable in any healthy community for the rich to indulge in luxury while there are those who, out of insufficient means, are deserted to their own starvation and despair. Therefore, mobilizing all financial means towards those who have dedicated their entire lives for a noble cause—and who shed tears not for their own discomfort, but only for their failures in finding the necessary means to give more—would ultimately revive their vanished hopes, instigating an immensely efficacious movement by which the rewards of overwhelming sacrifice would be jointly shared—and enjoyed—by all the benefactors. Within the broadest sense of the term, the invaluable groundwork would thus be laid for talented students and followers, germinating in them an enormous eagerness to become passionate servants in God’s way, and upholders of universal ethics. This is, after all, the essence and vision of Islam.

WAYFARERS

On the word of the Qur’an, the last group of recipients which is identified is that of wayfarers— individuals who become needy during travel, even if they are essentially rich back home. It has virtually become impossible, especially today, to avoid traveling, whether it be for work or to spread the word of Islam to all the ends of the world. The quest to travel in order to serve in God’s way; to provide a righteous example of faith in parts of the world with little or no exposure to Islam; or to resettle in different communities in order to directly invite others to Islam is, in effect, an excellent motive to establish funds, in concordance with the Qur’anic directive to accommodate the needs of travelers and those who lend their services to the mission of God.

This command is simultaneously a verification of how Islam attends to a person’s financial requirements while also decreeing the spread of good and the purge of evil—for including these altruistic souls as recipients of zakat allays their financial concerns and saves them from lagging behind in devoting their lives to the search for thirsty hearts eager to be quenched with the nectar of Truth.

The Messenger of God enunciated the rich among those who may occasionally be eligible to receive zakat while traveling (and thus in need of resources).17 The mention of travelers in the hadith is simply an elaboration of the Qur’anic command in relation to wayfarers. Therefore, though a person may possess enough wealth to donate zakat, he may also be eligible as a recipient, provided that he is in need during travels.

WHERE ELSE CAN ZAKAT BE GIVEN?

The essential aim of zakat is to cure all social diseases that stem from inequality in the distribution of wealth and, ultimately, create a tightly knit community resembling a robust building. Evidently, there exist certain institutions which are aimed at serving the exact purpose for which zakat is intended, and these tend to be well known within a community. Even though these institutions have technically not been mentioned among the other categories of recipients, they do receive zakat owing to their particular social aims and functions. These institutions, which are formed around the core concept of charity, have the power to reach out to the deprived, to ease their lives and, as discussed above, help avoid or discourage potential social strife.

In the words of the Prophet (upon whom be peace), a Muslim society is like one body where all parts join the agony of a single limb; viewed from this angle, reviving one certain part of society is commensurable to breathing new life into the entire organism. Espousing this kind of an impetus, each member of society is expected to become active. Actualizing God’s will in all parts of society will, in effect, terminate theft and other crimes connected to financial instability, graciously giving the community a brand new lease on life. While charity and aid foundations, scholarship funds and orphanages may, at first, give the impression of being excluded from the eight groups delineated by the Qur’an, they each fundamentally relate and encompass one or more of the specified recipient groups. The dictates of the Qur’an, in effect, are both general and unrestricted—the essence of a vibrant and comprehensive system of ordinances for life. Therefore, conditions like poverty, traveling, being in debt, or striving in the way of God are inherently deemed to generate the need for assistance, so that individuals in such conditions clearly achieve eligibility for zakat, and organizations which provide such targeted assistance must receive available funds in order to deliver the appropriate relief.

Illat, in Islamic terminology, means the basic reason for determining the permissibility or the impermissibility of an action, and it constitutes a crucial foundation of Islamic jurisprudence. Recall that as far as the muallafa al-qulub are concerned, they receive zakat as long as, or whenever and wherever, they exist and there is a need for warming their hearts towards Islam. The situation is similar for wayfarers, as discussed above; namely,zakat is only given to such a group as long as it exists—that is, as long as individuals fitting this description can be identified. Therefore, looking from this perspective, we can say that the very existence of institutions or foundations which serve the needs of any of the individuals defined, and which have as their primary intent and purpose the support of these groups, is sufficient reason for their entitlement to zakat.

[basicsofislam]

ISLAM 101: ALMS AND CHARITY: VIRTUES OF ZAKAT: Part 21

RECIPIENTS OF ZAKAT: Part 3

DEBTORS

In normal circumstances, zakat should be given to a person in debt, irrespective of the person’s prior wealth. Although in one way, debtors can actually be classified among the poor and destitute, the main difference is that their unfortunate state is presumably only temporary. By declaring, “Charity is not permissible for the rich, except for the following five: A warrior in the way of God, a zakat collector, a debtor, a person who buys the charity collected as zakat, and a rich person who receives from a poor the gift that was given to him as zakat,” the Prophet has pronounced the eligibility for zakat of a debtor, even if he is rich. On the account of Abu Said al-Hudri, a Companion during the time of the Noble Messenger had bought fruit, which was destroyed before he could offer their payment. Upon hearing this, the Prophet advised the others to lend him financial support. After the amassed total fell short of the required amount, the Prophet said to the creditors, “Take from what there is, for there is no more,” insisting on some additional understanding and compromise on their behalf. Falling into debt must never be seen as a method of receiving zakat or as a pretext for escaping it,  practices strongly condemned by the Prophet and certainly subject to divine fury. The people declared by Islam as being eligible for zakat, in this case, are not those who are penalized for their avarice, but rather those who are going through rough patches while leading a planned and moderate life. The bottom line is that life is transient, man is expected to behave responsibly, and errors perpetrated in this fleeting life may lead to a devastating scenario on the Day of Judgment.

FI SABILILLAH (IN GOD’S WAY)

In line with the various connotations, the Arabic term may suggest, “fi sabilillah” is basically the commitment to put aside all personal duties and dedicate one’s entire time to spend in the way of God. Initially, this involves seeking and learning the knowledge that brings happiness in this life and in the hereafter, and in time, may also require the removal of impediments that stand in the way of spreading God’s name to all corners of the world. It is exactly for this reason that a group courageously taking such an immense task is entitled to zakat, thereby encompassing the broader meaning of the term jihad, as all kinds of struggle offered with the sole aim of pleasing God.

Analyzing the issue from the perspective of the Prophetic Era, the Ashab al-Suffa (Companions that had dedicated their entire time to the pursuit of knowledge), whose numbers reached up to 400, throw more light on the issue as exemplary models, in terms of the duty they had accomplished. Enduring a variety of difficulties, they nevertheless remained incessantly alongside the Prophet, eager to realize his very command and imbibe from his pearls of wisdom. Having devoted themselves solely in this direction, they frequently suffered hunger, even facing, on occasions, the threat of falling unconscious. Abu Hurayra, a heroic example of this devotion, responded to certain criticisms that came in his direction by simply stating, “My brothers complain that I narrate too many hadiths. However, while my Ansar brothers (Medinan Muslims) were busy cultivating their lands, and my Muhajir brothers (Meccan Muslims) were engaged in trade, me and others alike were incessantly by the side of the Prophet, memorizing his words, “At the risk of fainting from hunger.” This illustrates the extent of the dedication and consequent hardship which devout followers encountered for the sake of serving the Qur’an and the Sunna—and also exemplifies the different manner in which believers struggled to support Islam. Of course, the Qur’an is far from quiet on such sacrifices, eternalizing their earnest devotions as follows, in a verse which was also critical to some of the earlier discussions:

Alms are for the poor who are restrained in the cause of God, unable to travel in the land. The ignorant man counts them among the wealthy because of their restraint. But you will know them by their appearance. They never beg people with importunity. And whatever good things you spend, surely God knows them well. (Baqara 2:273)

Despite the difficulties they constantly faced, these Companions would not divulge their hardships, causing others to overlook them when they identified people in no need. Even though there still were a limited number of individuals who might have had a fairly good idea of their dire situation, it was impossible to know the full depth of suffering they concealed to establish the faith of Islam. To cut a long story short, the following account provides an excellent example by which to crystallize this description.

Said ibn Musayyab, one of the forerunners of the Tabiun generation (the praised generation who were acquainted with the Companions, though they did not see the Noble Prophet himself) who was the son-in-law of Abu Hurayra, tells the following story about his father-in-law, as the elder walking around gleefully in a linen robe:

Plunged in deep thought, he (Abu Hurayra) then turned to himself, muttering “Get over yourself, Abu Hurayra! You seem to have long forgotten the days when you would collapse from hunger and children would start treading on you, and others would hasten to you, conceiving it as an epileptic fit. Nobody would understand, bar the Prophet (upon whom be peace) and Jafar ibn Abi Talib, who would say ‘Come Abu Hurayra!’ whereupon you would tag along with them. How many times you entered the home of the Honorable Prophet, satisfying your hunger with milk, presented by him!”

Abu Hurayra, in fact, could not pursue anything else, conceiving this as the only path to revive one’s world and reach the eternal abode. Abu Hurayra’s desire and sensitivity in running to the need of the Prophet, and in memorizing every single word he uttered, was equally matched by his vigor in joining the armed forces, when required, where he confidently assumed the front ranks. Similarly, Abu Lubaba, and many others displayed the same attitude.

Thus it was for the likes of these exemplary figures, that divine glorification was revealed. As conveyed, there were more than 100 Companions who, while prostrating in salat (prayer), would hold fast to their insufficient clothes to prevent exposure of their private areas. As a matter of fact, all possessions and wealth had been abandoned in migrating from Mecca to Medina for the sake of God. The Prophet (upon whom be peace) nurtured a unique sensitivity for his Companions, and he would give them everything that came his way; and yet, especially in the early years of the faith, it still fell short of covering even their basic needs. He himself would endure days of starvation, to the point where he even tied a rock around his stomach to diminish his own feeling of hunger—and yet his soft heart could not bear the hunger of his Companions. So while he lived a life well below the standards of those around him,  he displayed an unmatched sensitivity to the requirements of others.

Through his efforts, Abu Hurayra achieved such proximity to the Messenger that more often than not, he would refer to the Prophet as his Khalil(Confidant), such that he would begin his explanations by saying, “My Confidant told me…” Or, “I went next to my Confidant.” Or, “I conversed with my Confidant…” and so on. By using this term, Abu Hurayra alluded to the ache and longing he experienced whenever he was away from the presence of the Prophet. In one of his many visits to the Prophet, he witnessed him offering salat while seated, showing signs of agony and distress. Immediately after the salat was finished, Abu Hurayra asked the Prophet why he offered his prayer sitting, only to receive this response: “Hunger; O Abu Hurayra!” Abu Hurayra, having witnessed such a heartbreaking scene, broke down in tears and the duty of consolation was, again, left to the Prophet, who uttered these words of gentle comfort: “Don’t cry, Abu Hurayra, because surely, the least torment on the Day of Judgment will befall the starved who have indeed already suffered its hardships.”

Such was the attitude displayed by this great “Confidant.” While the Prophet endured a variety of hardships, it would obviously have been utterly inconceivable for Abu Hurayra and the other 400 friends – the Ashab al-Suffa – to opt for lives of pompous luxury. Affirming their faith in God granted them such an immense maturity that they were constantly on the lookout for opportunities where they could lend their services. So even while they lacked the basic necessities of the day—a horse to ride, a saddle, a flask to carry water in, or a loaf of bread, for example—they would still come to the Prophet, asking for opportunities by which they could serve in God’s cause and thus vehemently insisting, “Provide us with means, O Messenger!” Evidently, the Companions always seeking additional opportunities by which they could support the growth of their faith community and offer themselves increasingly in the name of God. Of course, understanding the depth of service of his close Companions, the Honorable Prophet would give them support and suggestions, as well as anything material he could provide, in order to increase their benefits before God. On the sad occasions when he had nothing left to give, and he was starving himself, he would suffer the unparalleled and additional agony of having to turn back a Muslim who was willing to do more for his faith but simply had nothing more to offer. The Qur’an’s depiction of the preparations in the lead-up to the Tabuk campaign draws attention to this profound and moving situation:

Nor (is there any blame) on those who came to you, to be provided with mounts, and when you said to them, “I am unable to provide you with mounts.” They returned with tears streaming from their eyes, grieving that they could find no means to contribute. (Tawba 9:92)

As mentioned earlier, it is unimaginable in any healthy community for the rich to indulge in luxury while there are those who, out of insufficient means, are deserted to their own starvation and despair. Therefore, mobilizing all financial means towards those who have dedicated their entire lives for a noble cause—and who shed tears not for their own discomfort, but only for their failures in finding the necessary means to give more—would ultimately revive their vanished hopes, instigating an immensely efficacious movement by which the rewards of overwhelming sacrifice would be jointly shared—and enjoyed—by all the benefactors. Within the broadest sense of the term, the invaluable groundwork would thus be laid for talented students and followers, germinating in them an enormous eagerness to become passionate servants in God’s way, and upholders of universal ethics. This is, after all, the essence and vision of Islam.

WAYFARERS

On the word of the Qur’an, the last group of recipients which is identified is that of wayfarers— individuals who become needy during travel, even if they are essentially rich back home. It has virtually become impossible, especially today, to avoid traveling, whether it be for work or to spread the word of Islam to all the ends of the world. The quest to travel in order to serve in God’s way;  to provide a righteous example of  faith in parts of  the world with little or no exposure to Islam; or to resettle in different communities in order to directly invite others to Islam is, in effect, an excellent motive to establish funds, in concordance with the Qur’anic directive to accommodate the needs of travelers and those who lend their services to the mission of God.

This command is simultaneously a verification of how Islam attends to a person’s financial requirements while also decreeing the spread of good and the purge of evil—for including these altruistic souls as recipients of zakat allays their financial concerns and saves them from lagging behind in devoting their lives to the search for thirsty hearts eager to be quenched with the nectar of Truth.

The Messenger of God enunciated the rich among those who may occasionally be eligible to receive zakat while traveling (and thus in need of resources).17 The mention of travelers in the hadith is simply an elaboration of the Qur’anic command in relation to wayfarers. Therefore, though a person may possess enough wealth to donate zakat, he may also be eligible as a recipient, provided that he is in need during travels.

WHERE ELSE CAN ZAKAT BE GIVEN?

The essential aim of zakat is to cure all social diseases that stem from inequality in the distribution of wealth and, ultimately, create a tightly knit community resembling a robust building. Evidently, there exist certain institutions which are aimed at serving the exact purpose for which zakat is intended, and these tend to be well known within a community. Even though these institutions have technically not been mentioned among the other categories of recipients, they do receive zakat owing to their particular social aims and functions. These institutions, which are formed around the core concept of charity, have the power to reach out to the deprived, to ease their lives and, as discussed above, help avoid or discourage potential social strife.

In the words of the Prophet (upon whom be peace), Muslim society is like one body where all parts join the agony of a single limb; viewed from this angle, reviving one certain part of society is commensurable to breathing new life into the entire organism. Espousing this kind of an impetus, each member of society is expected to become active. Actualizing God’s will in all parts of society will, in effect, terminate theft and other crimes connected to financial instability, graciously giving the community a brand new lease on life. While charity and aid foundations, scholarship funds and orphanages may, at first, give the impression of being excluded from the eight groups delineated by the Qur’an, they each fundamentally relate and encompass one or more of the specified recipient groups. The dictates of the Qur’an, in effect, are both general and unrestricted—the essence of a vibrant and comprehensive system of ordinances for life. Therefore, conditions like poverty, traveling, being in debt, or striving in the way of God are inherently deemed to generate the need for assistance, so that individuals in such conditions clearly achieve eligibility for zakat, and organizations which provide such targeted assistance must receive available funds in order to deliver the appropriate relief.

Illat, in Islamic terminology, means the basic reason for determining the permissibility or the impermissibility of action, and it constitutes a crucial foundation of Islamic jurisprudence. Recall that as far as the muallafa al-qulub are concerned, they receive zakat as long as, or whenever and wherever, they exist and there is a need for warming their hearts towards Islam. The situation is similar for wayfarers, as discussed above; namely, zakat is only given to such a group as long as it exists—that is, as long as individuals fitting this description can be identified. Therefore, looking from this perspective, we can say that the very existence of institutions or foundations which serve the needs of any of the individuals defined, and which have as their primary intent and purpose the support of these groups, is sufficient reason for their entitlement to zakat.

[templepurohit]

Do you know - Why do we do Pradakshina? ----------------------------------------------------------------- Pradakshina is going around or circumambulating the deity with devotion. It is one of the aspects of Shodashopachara. Shodashopachara is the worship of deity done in sixteen segments. When we enter a Hindu temple, we see a lot of devotees going around the temple garbha griha, the innermost chamber of the shrine housing the temple deity, with their hands folded in front of them and their eyes closed (mostly), Commonly known as pradakshina (circumambulation) - this Sanksrit word means ‘moving around a sacred object for a good cause’. Pradakshina literally means: to the right (Dakshina means right). So in Pradakshina, one goes to the left hand direction to keep the deity around the Sanctum Sanctorum on one’s right side. Pradakshina is one of the customary aspects of going to a temple. With regular chanting of divine Veda manthras in the temple it is believed that there will be accumulation and roaming of positive vibrations/energy around the idol/temple. While making Pradakshina the mind will get purified, the devotee absorbs the positive energy and gets the divine aura that surrounds the Deity. Pradakshina is a form of Prayaschitta (expiation). It should be performed with utmost humility and devotion in a meditative mood with focus on the concerned deity and not just as a routine. Pradakshina is performed as a mark of respect, obeisance and total surrender to the deity. It should be performed slowly and not in a hurry with our thoughts and actions dwelled on the God with folded hands. We bow to the supreme divinity within us, chanting yaani kaani cha paapaani janmanthara kruthaani cha taani taani vinashyanthi pradakshina pade pade “All sins committed by an individual from innumerable past births are destroyed by each step taken during Pradakshina” From the Rig Vedic verses Rig: 2.42.3 and 2.43.1 “Pra as an adjective means very much. Pra can also come as a prefix to verbs and take on the meaning of onward, forward. Onward to Dakshinam or south is pradakshina . When one does that, one’s right side is facing the deity inside the garbhagraham and the circumambulation is Dakshinacharam or auspicous as recommended by the Veda.” According to Skanda Purana Ch.9 v.68: Pradakshina – PRA + DA +KSHI + NA PRA – Dispelling Sin DA – bestowing the desire KSHI – Causing the destruction of Karma NA - Salvation Thus, Salvation of destruction of Karma and giving boon of having their own desire by destroying their SIN. “The sins committed by the mind are destroyed by the first step (of pradaksina), the sins committed in speech by the second and the sins perpetrated by the body by the third step.” (Skanda Purana Ch.9 v.28) Types of Pradakshina - Atma pradakshina : Circumambulating around oneself, acknowledging the atma in himself. - Giri Valam: Circumambulating around a hill. - Adi pradakshina: Circumambulating using very short steps; the heel of the foot touches the toes of the other foot and the person walks forward. - Anga pradakshina: After bathing in the temple’s pond or well, the person, with wet clothes, rolls around the temple chanting the Lord’s name. - Mutti podudal: Circumambulating the temple on one’s knees. Parikrama is done around : sacred fire (Agni – the fire God) Tulsi plant Peepal tree Sacred Cow (Go Pradakshina) At times the outermost parikrama path covers the whole village/town/city, thereby implying that the length of the path can stretch. Many people take vows to perform pradakshina rounds if their requests for divine help at the time of need are met. So it is common to see Hindus perform 10, 108, or 1000 rounds after a successful surgery, after a wedding or after the birth of a child. Each step of a pradakshina is said to eliminate sins that a person had committed in his present and past lives. It is not necessary that a pradakshina has to be only in a temple. Usually the pradakshina is done by circumambulating the whole temple but in Shiva temples, there is a slight variation. In a Shiva temple, one can go around the temple till the Gomukhi. The Gomukhi is the outlet where the water used for the Lord’s abhishekam is drained out. This Gomukhi is not to be crossed in a Shiva temple, as it is considered disrespectful to the deity. To complete the pradakshina, devotees have to turn around and go to the other side of the temple, to the other end of the Gomukha. The Gomukha should not be crossed under any circumstances. How to perform it Kalika Purana mentions the method of Pradakshina as, Prasarya dakshinamhastam svayamnamrashirahpunah Dakshinam darshayanparshvamanasapi cha dakshinah (By spreading the right hand in the front, by bending head and by showing our right part of body to the god and also by being modest, one should make Pradakshina.) Legend There is a popular legend about the significance of Pradakshina. It is said that the Goddess Parvati and Lord Shiva asked thier two sons, Ganesha and Subrahmanya, to get “worldly experience” in the pursuit of knowledge and asked them take a “tour of the universe”. Subrahmanya spent decades traveling the world on his peacock. Ganesha walked a full circle around his mother and father and justified his action by stating that “since the world is contained within you, I have already encircled the world”! Thus Ganesha justifies the importance that Hindus attach to the practice of Parikrama. Significance of doing Pradakshina We cannot draw a circle without a center point. The Lord is the center, source and essence of our lives. We acknowledge this by performing Pradakshina recognizing him as the focal point in our lives, we go about doing our daily chores. This is the significance of Pradakshina. Scientifically speaking, every point on the circumference of a circle is equidistant from the centre. This means that wherever we may be or whoever we may be, we are equally close to the Lord. His grace flows towards us without partiality. According to Adi Sankaracharya, real Pradakshina is the meditation that thousands of universes are revolving around the Great Lord, the unmoving centre of all forms. Pradakshina in a clockwise manner It is normal to do Pradakshinam always in clockwise direction. This is because we assume that the Lord is always on our right side. This reminds us we must always lead a righteous life, in the right path called Dharma. We always assume God is the centre of our existence. He also exists everywhere so when we do Pradakshina we accept that our actions and thoughts are always centered around God. The centre point is always fixed and remains the same at whatever distance we do the pradakshina so we are reminded of the eternal truth that God is the centre of Gravity and the main focus of our existence this is the main principle of Pradakshinam. The world is always rotating around itself on its own axis as well as around the sun. All the planets also rotate on their own axes. Just like in the Solar system, the sun is at the centre around which the planets rotate, Our Pradakshinam should be done with God at the center. The Pradakshinam should be done slowly an never in a hurry. Our thoughts and action must dwell in God. Number of Pradakshinas For each deity, the minimum number of Pradakshinas to be done are specified: Ganesha: 1 Surya (Sun): 2 Shiva: 3 Vishnu, Durga, Devi: 4 Ayyappa: 5 Subrahmanya (Karthikeya): 6 Peepal Tree: 7 Pradakshina offered to Shiva should be half. The water outlet of the Shivalingam should not be crossed during Pradakshina as it is a part of Shiva lingam. Hence the Pradakshina should be half. This Pradakshina is called as Somasutri Pradakshina. The Swayambhu Agama says that doing Pradakshina 21 times to any deity is sanctified. Adding to this Our scriptures Say - Matrudevo bhava, Pitrudevo bhava, Acharyadevo bhava. Meaning: May you consider your Parents and Teachers as you would the Lord. With this in mind we also do pradakshina around our parents and divine personages. http://ift.tt/2pzErud