Author: Sayyed Musleh Uddin
Alms (Zakat) [Part 11]
Zakat and Charity in Judaism
Allama Sayyed Sulaiman Nadwi (MABH) writes in his precious book “Sirat-un-Nabi” (The Life of the Prophet), Volume 5, under the heading “Zakat in Past Religions”: “Zakat is also one of the acts of worship that was prescribed in other heavenly religions. However, the followers of these religions have consigned this obligation to oblivion, to the extent that no trace of it remains in the list of religious precepts and teachings of these religions. This is while the Quran explicitly, and with confirmation from the heavenly books, declares that Zakat, like prayer (Salat), was absolutely essential to these religions, and the covenant taken from the Children of Israel included both prayer and Zakat.”
Allah, the Almighty, says: «وَأَقِيمُوا الصَّلاةَ وَآتُوا الزَّكَاةَ» Translation: “And establish prayer and give Zakat.” (Qur’an 2:43)
And in another verse: «لَئِنْ أَقَمْتُمُ الصَّلاةَ وَآتَيْتُمُ الزَّكَاةَ» Translation: “If you establish prayer and give Zakat…” (Qur’an 2:110)
Regarding Prophet Ismail (peace be upon him), Allah (SWT) says: «وَاذْكُرْ فِي الْكِتَابِ إِسْمَاعِيلَ إِنَّهُ كَانَ صَادِقَ الْوَعْدِ وَكَانَ رَسُولاً نَّبِيًّا. وَكَانَ يَأْمُرُ أَهْلَهُ بِالصَّلَاةِ وَالزَّكَاةِ وَكَانَ عِندَ رَبِّهِ مَرْضِيَّا» Translation: “And mention in the Book Ismail; he was true to his promise and was a messenger, a prophet. He used to enjoin prayer and Zakat upon his people and was pleasing to his Lord.” (Qur’an 19:54-55)
And from the words of Jesus (peace be upon him): «وَأَوْصَانِي بِالصَّلَاةِ وَالزَّكَاةِ مَا دُمْتُ حَيّا» “And He has enjoined upon me prayer and Zakat as long as I live.” (Qur’an 19:31)
The teachings of the Torah indicate that giving one-tenth of agricultural produce and livestock was obligatory for the Children of Israel. Additionally, every person above the age of twenty, whether rich or poor, was required to give half a dinar.
In the Book of Exodus, it is stated: “Everyone who has reached the age of twenty or beyond must offer a gift to the Lord. When you give this offering for the atonement of your souls, the rich shall not give more, and the poor shall not give less than half a dinar.”
The Jews would leave some clusters of crops unharvested in the fields and leave fruits on the trees—this was their form of Zakat, collected every three years. These funds were delivered to the treasury of Jerusalem, with one-sixtieth allocated to religious scholars. One-tenth (the ‘ushr) was given to the Levites (descendants of Aaron), and another tenth was reserved for hosting pilgrims, guests, travelers, the needy, widows, and orphans on a daily basis.
The funds collected as the half-dinar Zakat were given to the “Tent of Meeting” (the Holy Mosque) and used to purchase sacrificial utensils.
Judaism (which, in all circumstances, is based on prophetic teachings and has lived under the shadow of prophethood more than any other religion originating from the Aryan lineage) is naturally closer to Islam in its teachings, concepts, values, and laws. Unlike Hinduism (discussed earlier), Judaism does not encourage unemployment or idleness. Instead, it seeks to instill self-confidence and dignity among the poor.
Ben Sira says: “Living in a hut made of reeds is better than living comfortably in someone else’s house, and begging is a great affliction.”
However, the virtues and worldly/spiritual benefits of Zakat and charity in Judaism closely resemble Islamic teachings. The diversity and broad scope of charity—encompassing all people, young and old—brings comfort and joy to others, aligning with the principles of the Qur’an and Sunnah. The consideration of human emotions and compassion, which in Islam are manifested in the most beautiful forms, is also evident in Judaism. In Avot (1:1), it is stated: “Zakat and charity are pillars of human society.”
It is also mentioned: “Zakat is not only for the wealthy; even the poor must give it to seek nearness to Allah.”
Jewish law obliges every Jew to give one-tenth of their income as Zakat but prohibits giving one-fifth as charity to avoid financial hardship (Kethuboth 50a). If necessary, the government is permitted to intervene in collecting Zakat and charity.
The same book states: “If the miserly neglect or refuse to pay Zakat, the rulers must compel them to do so, even resorting to force if needed.” Judaism grants the donor’s family priority in receiving Zakat, similar to the Prophetic hadith: “Begin charity with those under your care.”
Baba Metzia further clarifies: “The donor’s family is most deserving of Zakat—first parents, then siblings, followed by local needy, and then those from other villages.”
This resembles the Islamic principle: “Taken from their wealthy and given to their poor.”
Giving charity to both Jews and non-Jews is permissible, and freeing slaves is considered the highest form of charity. The dignity of the recipient must be respected, and forced charity invalidates the act (Baba Bathra 98).
The “Encyclopedia of Religion and Ethics” states: “In Talmudic times, there existed a specific and independent system for helping the poor and needy, which consisted of providing daily meals and weekly money. This responsibility was entrusted to two or three trustworthy individuals. These individuals collected alms from the people, and another group of three was responsible for assessing the needs of the poor. These individuals were required to perform their duty and responsibility well, taking into account the emotions and feelings of the needy and destitute. The distribution of these alms continued for a long time (9-3 MIAMLOCVIT). Pious Jews adhered to the giving of tithes (one-tenth), which the law had determined, with dedication and order. Begging was very rare in Jewish society during the Middle Ages, but it became very common in the 17th century AD. Beggars who made this their profession were scattered in every Jewish community, and their appearance was very ugly and unpleasant. We can find an interesting picture of this shameful begging in the book ‘King of the Vagabonds’ [KING OF SHINOWET] by [TANGWILL]. However, the new organization of social charities in Judaism eliminated this profession in the end.”
Despite the partial similarities with Islamic teachings on this topic, some examples of which we mentioned above, there is a significant difference between the system of Zakat and Sadaqah in Judaism and the system of Zakat and Sadaqah in Islam. In Judaism, a specific group collected these Zakat and Sadaqah and distributed them among themselves. This group was related to a particular race and lineage, inheriting this position generation after generation.
The Jewish author [GFMOORE] states in his book “Judaism”: “The fundamental principle of this system of collecting religious taxes, as stated in the constitution of Judaism, is that one-tenth of agricultural production should be given to the ‘Levites,’ and they, in turn, give one-tenth of that to Jewish figures.”
The author highlights the excessive greed for acquiring wealth and power and the violation of others’ rights within this system, stating: “The Jewish scholars collected this one-tenth through powerful gangs whom they sent to agricultural lands, collecting it by force and oppression, and they would beat those subordinate and powerless religious scholars who wanted to use these funds properly.”
The author also discusses the activity, passion, fervor, and sense of responsibility towards fulfilling this religious duty and its application in society throughout different historical periods, stating: “Perhaps the payment of tithes (one-tenth) in Judaism was entrusted to the conscience of the property owner; however, experience has proven that relying on conscience in this matter is not efficient or productive. The system, based on voluntary and spontaneous actions in a small region called Judea within the Persian Empire, failed. Consequently, the Jews decided to send a religious leader from the Levites to collect the funds. But this plan also failed.
In the book (NEH 1310) it states: ‘The payment of tithes was completely abandoned, and the Levites were forced to leave their temple and move elsewhere to engage in agriculture and earn their living.’ (MAL 2-8) Further, it says: ‘And this is not surprising, because in general, one cannot rely on the farmer to pay religious taxes. Even devout farmers preferred the customs and traditions of their ancestors and believed that ancient customs were superior to the religious decrees and explanations of the schools.’ The author also states: ‘This widespread and common negligence distressed and panicked religious leaders, and all efforts and hard work to implement these religious rulings failed. This deviation did not remain individual; rather, it took on a collective form, and the embezzlement of Allah’s right in the wealth of servants and its plundering became a tribal crime, the consequences of which the Jewish community bore. This truth was proven to them that they could not regain the blessing and divine favor they had lost except through widespread reform and the restoration of obedience to life.’ (MAL 3-8-12 MIDRASH TEBELHORON ISLAM 512Co – 9-8)
He also says: “Undoubtedly, religious scholars warned and advised the people that this trick, deception, and deviation from paying tithes is a great sin; however, they were not successful in reforming the people.” Considering these clear testimonies of Jewish scholars and historians, and realizing that throughout their history, the Jews have been a nation deeply fond of wealth and savings, using all their intelligence and resources to expand their assets and increase them, and being leaders and skilled in usury, the profession of money changing, money laundering, and commercial activities in every time and place, it would be very appropriate and beautiful here to recite the miraculous verses of the Quran that describe the excessive avarice and greed of the Jews, their procrastination in paying divine dues, their tendency to interpret and make excuses, their ifs and buts, and their shameless and audacious words on such occasions and when paying obligations; where Allah Almighty says: «ولَقَدْ سَمِعَ اللهُ قَوْلَ الَّذِينَ قَالُوا إِنَّ اللهَ فَقِيرٌ وَنَحْنُ أَغْنِيَاء سَنَكْتُبُ مَا قَالُوا وَقَتْلَهُمُ الأَنبِيَاءَ بِغَيْرِ حَقٍ وَنَقُولُ ذُوقُوا عَذَابَ الْحَرِيقِ» Translation: “Allah has certainly heard the saying of those who said, ‘Indeed, Allah is poor, and we are rich.’ We will record what they said and their killing of the prophets without right, and We will say, ‘Taste the punishment of the Burning Fire.'”
And when Allah Almighty asked them to spend in the way of Allah, and to show generosity and self-sacrifice, they said with shamelessness and impudence: “Allah’s hand is tied!”: «وَقَالَتِ الْيَهُودُ يَدُ اللهِ مَغْلُولَةٌ غُلَّتْ أَيْدِيهِمْ وَلُعِنُوا بِمَا قَالُوا بَلْ يَدَاهُ مَبْسُوطَتَانِ يُنفِقُ كَيْفَ يَشَاءُ» Translation: “The Jews say: ‘Allah’s hand is tied up.’ May their hands be tied up and may they be cursed for what they say. Rather, both His hands are extended; He spends as He wills.”
In light of the verses of the Quran, it seems that the Jews of Hejaz, who controlled its economy and monopolized its trade, consistently neglected to pay charity (Sadaqa) and Zakat. Allah Almighty says: «وَإِذْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ لَا تَعْبُدُونَ إِلَّا اللَّهَ وَبِالْوَالِدَيْنِ إِحْسَانًا وَذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَقُولُوا لِلنَّاسِ حُسْنًا وَأَقِيمُوا الصَّلاةَ وَآتُوا الزَّكَاةَ ثُمَّ تَوَلَّيْتُمْ إِلا قَلِيلا مِنكُمْ وَأَنتم مُعْرِضُونَ» Translation: “And [recall] when We took the covenant from the Children of Israel, [enjoining upon them], ‘Do not worship except Allah; and to parents do good and to relatives, orphans, and the needy. And speak to people good [words] and establish prayer and give Zakat.’ Then you turned away, except a few of you, and you were refusing.” “And [recall] when We took the covenant from the Children of Israel, [saying], “Worship not except Allah; and to parents do good and to relatives, orphans, and the needy. And speak to people goodly [words] and establish prayer and give Zakat.” Then you turned away, except a few of you, while you were refusing.”
Continues…
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