Author: Sayyed Musleh Uddin
Alms (Zakat) [Part 12]
Zakat and Charity in Christianity
Jesus (Hazrat Esa) [peace be upon him] did not bring a comprehensive and extensive law equivalent to the law of Moses (peace be upon him). Rather, his primary focus was on various reforms and changes. His main call was to awaken the true spirit of servitude and sincerity and to stir the emotions of divine love and compassion within people. He aimed to place the essence of truth above outward forms and appearances—forms that were the product of blind imitation of customs and traditions to which the Jews adhered.
Consequently, Jesus (peace be upon him) did not establish an independent system of zakat and charity for his followers, nor did he lay down a comprehensive system for other pillars and aspects of life. His teachings do not include precise laws in opposition to Jewish law and the rulings of the Torah.
Instead, Jesus (peace be upon him) sought to awaken feelings of truth, sincerity, truth-seeking, divine love, and philanthropy within the existing religious framework. For this reason, there is no clear system or organized law for charity within church guidance; the discussions around it are mostly limited to moral guidance and religious exhortations.
What is the place of zakat in the New Testament (the Bible)? What were the fundamental teachings, guidance, and personal feelings of Jesus (peace be upon him) regarding charity? To what extent has this thinking persisted in the Church after Jesus (peace be upon him), and how has the Christian world dealt with it?
A Christian author in the “Encyclopedia of Religion and Ethics” briefly examines this topic, stating: “In his Sermon on the Mount, Jesus Christ (peace be upon him) mentioned obligatory charity (zakat) and voluntary charity (sadaqah) with the same emphasis and sincerity that Jewish scholars before him displayed. He reminded people of zakat and sadaqah on other occasions. Therefore, zakat is obligatory upon his followers; however, this charity should be given solely with the intention of sincerity and benevolence. Every Christian who desires to reach perfection, just as the Father in heaven has reached perfection, should not harbor any trace of hypocrisy or desire for praise (Matthew 6:1-6).”
Similarly, the counsels and exhortations of the Bible of Luke contain commandments concerning charity that are clearer and more eloquent than in other biblical texts. In Luke, it is stated: “Give, and it will be given to you. Give to everyone who asks of you, and do not demand back what anyone has taken from you. Love your enemies, do good, and lend, expecting nothing in return, and your reward will be great. You will be children of the Highest; for he is kind to the ungrateful and the wicked.”
Jesus Christ (peace be upon him) practiced what he preached; indeed, his actions exceeded his teachings. After his prophethood, he devoted much of his time to alleviating people’s hardships, serving them, and healing those afflicted by evil, with the help of Almighty Allah. However, it should not be assumed that Jesus Christ (peace be upon him) fell short in aiding humanity; he said: “One should first seek the Kingdom of God and His righteousness, for all other commendable qualities stem from it.”
He also stated: “When a person helps others, they should prioritize the health of their soul and mind over the health of their body.” When he treated or assisted people, he focused more on their spiritual well-being than on their physical and temporary needs. Moreover, Jesus (peace be upon him) viewed the essence of helping others and doing good as rooted in the relationship between individuals and their Lord—a bond suggesting that all people are brothers and members of one family. It is essential for them to help one another because they serve one Lord.
Paul also said: “Support one another and help one another, just as Christ helped people and as you follow His law.”
However, it is clear that as long as the act of generosity accompanies lofty goals and pure intentions, there is no room for pretense or boasting. Thus, we must examine how closely Jesus Christ’s followers and his early companions adhered to his teachings and the practical model he set.
Following the “pouring out of the Spirit” on the day of Pentecost, a communal system emerged naturally. People observed this day according to their desires, and the wealthy donated most of their possessions to address the needs of their poor neighbors. However, not everyone acted in the same manner or donated all of their possessions. Those who had more than they needed donated surplus items to assist the needy. Conversely, those who had beyond their needs sold these possessions and donated the proceeds for social good.
Undoubtedly, such generosity could not be sustained for long. The examples of Ananias and Sapphira suggest that the motivation for service was largely artificial, and the corruption that arose from the actions of negligent individuals had begun to surface in the Church of Jerusalem. As implied by Paul’s warnings, these corruptions also spread to other churches.
While the fervor for almsgiving diminished over time, the practice itself remained steadfast and evolved into a defining characteristic of Christian churches. When the new Christians renewed their faith through a covenant with Paul, they gave generously to support both needy Christians and non-Christians. This principle was of great importance to Paul.
To facilitate this objective and to forge a broad alliance between Jewish and Gentile churches, Paul meticulously organized the churches of Macedonia and Achaia, personally delivering the collected alms to the servants of Jerusalem, assisted by representatives from some other churches.
The instructions Paul issued regarding weekly offerings are the foundation of the weekly offerings that have been consistently observed in many churches throughout history.
Besides Paul, other Christian leaders and guides also encouraged charitable giving and loving-kindness towards the needy. Notably, Saint James condemned the oppression and transgression of the wealthy against the needy. He depicted religious service succinctly, stating: “From the perspective of ‘God the Father,’ the primary and flawless religion is to care for orphans and widows, empathize with them, and purify oneself from pride, boasting, and arrogance.”
Saint John has also expressed the obligation of zakat clearly. He stated that the motivation for serving humanity is derived from divine love, querying: “How can divine love persist in someone who has the means of comfort yet refuses to help his poor brother, even while aware of his extreme need?”
Thus, it becomes evident that zakat and helping the needy have been foundational obligations in the history of Christianity and the teachings of Jesus Christ (peace be upon him) and his early followers. This obligation is closely linked to the relationship between people and God through Jesus Christ (peace be upon him), and accepting this relationship naturally results in paying zakat and doing good.
Continues…
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