Author: Sayyed Musleh Uddin
Alms (Zakat) [Part 10]
Zakat in Other Religions
Someone accustomed to the scientific method and legal frameworks, familiar with the boundaries, laws, and jurisprudential rulings of Islamic law, and well-versed in the details and explanations found in Islamic Sharia, the Quran, the Sunnah, and jurisprudential texts may experience bewilderment and disappointment when searching for specific and clear regulations regarding obligatory charity (Zakat) and voluntary charity (Sadaqah) in the scriptures of Hinduism, the “Old and New Testaments” of Christianity, and the “Talmud” of Judaism. They will find that these religions have only provided scattered points, general recommendations, and rulings that resemble moral and spiritual guidance, without offering precise legal rulings or detailed legal explanations.
For example, if someone seeks to know in these religions who is obligated to pay Zakat, in what circumstances it is obligatory, what the minimum threshold (Nisab) is, the specific amount, and who qualifies as beneficiaries or recipients, they will not find satisfactory answers.
In contrast, the books of Hadith and jurisprudence in Islam have addressed such questions comprehensively, leading to a vast library dedicated to these matters. A researcher consulting an article on Zakat and Sadaqah (charity) in the “Encyclopedia of Religion and Ethics” will find it lacking in substantive conclusion despite the extensive efforts of expert writers and their thorough examination of ancient sources. This researcher will encounter a structure that starkly contrasts with the Islamic jurisprudential framework across all areas of law. They will soon realize that conducting comparative research between Islam and earlier religions on topics of worship, transactions, jurisprudential matters, and rulings presents significant challenges.
Zakat and Charity in Hinduism
First, I will summarize an article written by Professor A.S. GEDEN (Alfred Shenington Geden) in the “Encyclopedia of Ethics and Religions.”
This article outlines the concept of Zakat and charity in Hinduism, detailing its types, methods, and historical context. It represents a scholarly and largely impartial effort, presenting principles and theories without critique, comparison, or drawing conclusions. The author states: “Zakat is a religious obligation for Hindus, differing in many respects from Western systems of Zakat and charity, both in principle and application. Charity motivated by benevolence, compassion, kindness, and affection is not a prominent feature in Hinduism; however, generous customs and practices, voluntary actions, sharing lands and property, and meeting the needs of the poor and destitute are widespread. No other country can rival India in this regard; the various groups of mendicants who travel throughout this land depend heavily on these givers of alms. Continuing the arduous work of ‘begging’ is impossible without the certainty of receiving their share of sustenance, indicating that these notions are widespread and implemented in society.”
“Manu” states: “Generosity and giving are obligatory for all individuals at this time.”
However, Hindus restrict the recipients of these charities and public assistance to a specific class, namely the “Brahmins” and certain worshipers and ascetics. Only these individuals, excluding the rest of society, are considered worthy of gifts and alms (DAKSHINA). The reward and merit of this charity depend on its quantity and amount. Consequently, charity in India has become religiously motivated, aiming for reward in the afterlife, where the primary benefits manifest. Hindu religious teachings and scriptures do not emphasize sincere generosity devoid of self-interest; nevertheless, many Hindus exceed their religious mandates concerning this.
Among Hindus, the Western concept of charity and benevolence is virtually absent, except for some groups of ascetics who dedicate their lives to aiding those in need. These acts of kindness, however, are not devoid of the compassionate teachings of Buddha. Furthermore, temple servants organize grand feasts for pilgrims and guests during religious festivals, regardless of the substantial expenses incurred. The motivation behind these actions originates from Hinduism, not Western or Christian thought. In fact, priests and temple servants are required to practice generosity and giving; it is obligatory for them to the extent that if they possess only their religious texts, they should give them away as charity. Ironically, their behavior often suggests otherwise, as they frequently take rather than give.
The general populace, aside from the “Brahmins,” addresses this gap with common family customs, where giving alms becomes obligatory during certain ceremonies, making attendees responsible for feeding the hungry and afflicted present.
The notion of charity holds significant importance in the minds of poets; they celebrate the rewards of givers and the elevated status attained through sacred prayers like “Loida.” In Vedic literature and subsequent religious texts, charity and almsgiving occupy a foremost position among the rights and duties assigned to family heads. These texts clearly delineate the eligible classes for such charity, although opinions vary on determining who qualifies. “Manu” has established specific principles, foundations, and rulings that have shaped Hindu customs and traditions regarding charity.
Hindu customs have also embraced Western ideas to some extent. They regard these charitable acts as “Dharmastham” (means of reward and merit). The book “Skundpurna” dedicates an entire chapter to the principles of charity, while “Hemadri” devotes the latter half of his work solely to this issue. Thus, many servants and priests in Hinduism subsist on these charitable donations, in stark contrast to religious representatives in the West, who often struggle financially.
This extensive system of begging, as described, has been transmitted through generations since ancient times, imposing a significant burden on the laboring and impoverished classes in society.
Buddhism inherited the concept of charity from Brahmanism and significantly expanded its principles, transforming the notion to benefit those devoted to religious life. “Yamunisak,” or Buddha, in his early life as “Damasura,” was renowned for his generosity and kindness. Thus, the presence of these customs in the ethical and religious tenets of Buddhism is not surprising.
Jainism, however, does not acknowledge the exaggerated rights of Brahmins; nevertheless, this religion places the duty of supporting priests and temple servants upon the people. Both Buddhism and Jainism did not legislate new laws but rather adhered to the tradition of charity and benevolence towards those who impart religious teachings, maintaining this practice over the centuries.
These charities and donations can be classified into two categories: land, buildings, housing, provisions, and villages donated, along with one-tenth of income given as charity. Brahmins often receive additional gifts during religious festivals and social ceremonies in the form of money and food. Furthermore, the goods received by wanderers and beggars also fall under this charitable umbrella.
Charitable assets often derive from illiterate villagers based on superstitions or fear of retribution from neglecting beggars.
The most esteemed forms of charity (Mhadan) range from ten to sixteen types, with the most significant being the donation of gold and jewelry, followed by contributions of buildings, agricultural products, and similar items. Among the donations of gold, the “Tuladan” or “Tulapursa” is deemed the most rewarding and valuable, wherein the donor gives gold equivalent to their weight to Brahmins present. Notably, a Hindu ruler in the Kannauj region during the 12th century reportedly donated in this manner two hundred times, and a minister in a small Bihar state named “Mitahala” implemented this method in the 14th century. The famous Chinese traveler Xuanzang (Hieun Tsang) recounted remarkable tales of King Harsha (Siladitya) of Kannauj, who reportedly donated all his wealth—including goods and items—as charity every five years. Occasionally, they exchanged silver for gold, and a cow made of gold or lotus flowers symbolized significance in the esteemed “Janeu” ritual. This cow was broken at the conclusion of the festival, distributing its parts among Brahmins or donating it to the temple. Similarly, rulers and affluent individuals contributed gold and silver utensils for guest use.
Donating agricultural products to Brahmin temples is an ancient custom in India, referenced in inscriptions by King Ashoka, who was reputed to have restrained himself from excessive donations that nearly led to ruin for him and his family.
Such donations to Brahmins and their temples remain common even today. Feeding a Brahmin is considered virtuous, especially when many are present—a practice frequently observed at family events, birthdays, and gatherings. During festivals, this practice amplifies, as large groups of pilgrims, priests, and servants assemble and stay for several days, following in the footsteps of “Usavadata,” who reportedly lived in the 1st century AD. Historical evidence found in an ancient cave indicates that this figure took pride in serving a thousand Brahmins and donating a hundred thousand cows, along with sixteen villages, gardens, and other offerings.
Historically, kings have supported several Brahmins for life, allowing priests and temple servants to live comfortably through land endowments, much like churches during medieval Europe. This custom sometimes became so widespread that a significant portion of a country’s income and wealth became concentrated in the hands of priests and temple servants.
The general practice in South India of offering a specific amount or one-tenth of income to priests or knowledgeable teachers of various fields is less prevalent in North India. Indeed, the influence of religious figures in the North is notably diminished compared to the South, where religious leaders acquire these offerings through law and coercion, employing every possible means.
Endowments for charitable purposes extend to religious institutions in South India, supporting their expenses along with those of priests and temple servants. This system, however, lacks similar prominence in North India.
Among the principles and laws of charity in Hinduism is the rule that one should not donate all their wealth, lest they become needy. Additionally, donations of cows should not surpass one hundred heads. Other types of charity have specific regulations, such as not accepting a charity rejected by a Brahmin or re-donating on the same day.
In Hinduism, those eligible for charity are categorized based on their conditions and needs. One group comprises individuals for whom receiving charity is deemed forbidden, and anyone who gives them charity is considered sinful. A true Hindu of noble lineage is expected to donate all their wealth to Brahmins after establishing a family legacy.
After this stage, they are to leave their home and retreat into the forest to lead a life of seclusion. During this period, they serve as temple attendants, collecting their daily sustenance by begging and seeking charity. These priests and servants are prohibited from owning anything.
This group typically carries a basket of coconuts, a cup of water, a staff, and a long rosary around their necks. Some individuals, whom God has blessed with ample resources, renounce material comforts and choose an ascetic lifestyle, ultimately devoting the remaining days of their lives to poverty and religious practice.
Another form of charity involves donations to animal hospitals. These institutions are ancient; in some areas, they care for sick, weak, and emaciated cows, providing them with grass, water, and proper shelter. Generous individuals contribute to this cause, with devout believers performing this act daily. In my opinion, this type of charity is notably prevalent in this region.
This article clarifies that Brahmins serve as the central axis of an expansive charity system that has endured across vast territories. Following them are the priests and temple attendants. This societal structure has inadvertently fostered a class reliant on these donations, enabling them to become affluent through begging.
The detrimental consequences of this situation manifest as immoral behavior, exploitation, opportunism, idleness, and a pursuit of comfort—issues that are not difficult to comprehend.
The life of begging, while seen as characteristic of a declining era, is not only socially acceptable but also deemed obligatory. It is regarded as a unique means of attaining spiritual superiority and purity, necessitating a certain lifestyle for specific classes.
This class of beggars, known as “Bhikkhus,” predominantly inhabits regions where Buddhism is the majority, such as Burma (Myanmar). Their vast and growing numbers, alongside high unemployment rates and poor social and moral conditions, have led to significant challenges for local inhabitants.
Conversely, a substantial portion of these charitable acts and donations reflects the belief in reincarnation, a core principle of Hinduism, and honors the cow. This often incurs substantial expenses, sometimes at the expense of those in genuine need.
It appears that this system, along with its religious teachings and guidelines, lacks the order, organization, and discipline that characterize most heavenly religions. This disorganization results in unregulated freedom of choice, excessive flexibility in structures, and susceptibility to temporal and regional circumstances, leading to the development of myriad charitable systems, as if each is merely a fragmented aspect of various divergent Religions.
Continues…
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