Alms

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Woman giving alms by János Thorma

Alms (Template:IPAc-en, Template:IPAc-en) are money, food, or other material goods donated to people living in poverty.[1][2] Providing alms is often considered an act of virtue or charity. The act of providing alms is called almsgiving and it is a widespread practice in a number of different religions and cultures.[3]

Etymology

The word alms comes from the Old English Template:Lang, Template:Lang, from Late Latin Template:Lang, from Greek Template:Lang Template:Lang ("pity, alms"), from Template:Lang, Template:Lang ("merciful"), from Template:Lang, Template:Lang, meaning "pity or mercy".[4]

Buddhism

Three monks seeking alms in Lhasa, Tibet. 1993.

Dāna in Buddhism

Template:Main In Buddhism, both "almsgiving" and "giving" are called "dāna" (Pāli).[5] Such giving is one of the three elements of the path of practice as formulated by the Buddha for laypeople.[6] This path of practice for laypeople is: dāna, sīla, bhāvanā.[7]

Generosity towards other sentient beings is greatly emphasized in Mahayana as one of the perfections (paramita). As shown in Lama Tsong Khapa's 'The Abbreviated Points of the Graded Path' (Template:Bo):

Template:Poem quote

The giving of alms is the beginning of one's journey to Nirvana (Template:Lang-pi). In practice one can give anything with or without thought for Nibbana. This would lead to faith (Template:Lang-pi), one key power (Template:Lang-pi) that one should generate within oneself for the Buddha, Dhamma, and Sangha.

According to the Pali canon: Template:Quote

Motives for giving

The motives behind giving play an important role in developing spiritual qualities. The suttas record various motives for exercising generosity. For example, the Anguttara Nikaya (A.iv,236) enumerates the following eight motives:[8]

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  1. One gives with annoyance, or as a way of offending the recipient, or with the idea of insulting him.
  2. Fear also can motivate a person to make an offering.
  3. One gives in return for a favour done to oneself in the past.
  4. One also may give with the hope of getting a similar favour for oneself in the future.
  5. One gives because giving is considered good.
  6. "I cook, they do not cook. It is not proper for me who cooks not to give to those who do not cook." (i.e. Some give because they are able to do what others cannot.)
  7. Some give alms to gain a good reputation.
  8. Still others give alms to adorn and beautify the mind.

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In support of Buddhist monks

Almsbowl as used by bhikkhus for going on an alms round

In Buddhism, alms or almsgiving is the respect given by a lay Buddhist to a Buddhist monk, nun, spiritually-developed person or other sentient being. It is not charity as presumed by Western interpreters. It is closer to a symbolic connection to the spiritual realm and to show humbleness and respect in the presence of the secular society.Template:Efn The act of almsgiving connects the human to the monk or nun and what he/she represents. As the Buddha has stated: Template:Poem quote

In Theravada Buddhism, nuns (Pāli: bhikkhunis) and monks (Pāli: bhikkhus) practice Takuhatsu (Template:Lang) where they collect food (Template:Lang). This is often perceived as allowing the laypeople to make merit (Pāli: puñña). Money cannot be accepted by a Theravadan Buddhist monk or nun in place of or in addition to food, as the Patimokkha training rules make it an offense worth forfeiture and confession.[9]

In countries that follow Mahayana Buddhism, the practice of Takuhatsu has mostly died out. In China, Korea, and Japan, local cultures resisted the idea of giving food to 'begging' clerics, and there was no tradition of gaining 'merit' by donating to practitioners. After periods of persecution, monasteries were situated in remote mountain areas in which the distance between the monastery and the nearest towns would make this practice impossible. In Japan, the practice of a weekly or monthly Takuhatsu replaced the daily round. In the Himalayan countries, the large number of bhikkhus would have made an alms round a heavy burden on families. Competition with other religions for support also made daily practice difficult and even dangerous; the first Buddhist monks in the Silla dynasty of Korea were said to be beaten due to their minority at the time.Template:Citation needed

Christianity

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St. Clare distributes alms; Tennenbach Codex 4, illustrated before Template:Circa

In Christianity, the giving of alms, also known as an offering, is an act of charity toward those less fortunate.[10] In the Apostolic age, Christians were taught that giving alms was an expression of love which was first expressed by God to them in that Jesus sacrificed himself as an act of love for the salvation of believers.Template:Efn

In nearly all Christian forms of worship and denominations, a collection of "tithes and offerings" is given for the support of the church's mission, budget, ministry, and for its relief of the poor. This is an important act of Christian charity, united to communal prayer. In some churches the "offering plate" or "offering basket" is placed upon the altar, as a sign that the offering is made to God, and a sign of the bond of Christian love.Template:Efn

In Western Christianity

Collecting the Offering in a Scottish Kirk by John Phillip

The offertory is the traditional moment in Roman Catholic Mass, Lutheran Divine Service, and Anglican Eucharist, when alms are collected. Baptists and Methodists, among other denominations, collect tithes and offerings (alms) during the offertory in church services. A tithe, the first tenth of one's income, is seen as what is owed to God, while an offering (alms) includes anything contributed beyond that.[11][12] Some fellowships practice regular giving for special purposes called "love offerings" for the poor, destitute or victims of catastrophic loss such as home fires or medical expenses. Traditionally, Deacons and Deaconesses are responsible for distributing these gifts among widows, orphans, and others in need. Many Christians support a plethora of charitable organizations not all of which claim a Christian religious affiliation. Many American Educational and Medical Institutions were founded by Christian fellowships giving alms.

In Eastern Christianity

In the Eastern Orthodox Church and the Eastern Catholic Churches, the collection of alms and tithes has not been formally united to the offertory in any liturgical action. However, either having a collection plate in the narthex or passing it unobtrusively during the service is not uncommon. In Eastern Orthodox theology, almsgiving is an important part of the spiritual life, and fasting should always be accompanied by increased prayer and almsgiving.[13] Almsgiving in the name of the deceased also frequently accompanies prayer for the dead. Those whose financial circumstances do not permit the giving of monetary alms may give alms in other ways, such as intercessory prayer and acts of mercy.

In the New Testament

In addition, private acts of charity are a duty and only considered virtuous only if not done for others to admire: Template:Quote

The outward and an inward giving of alms; Jesus places the primary focus on the motives behind such acts, which should be love: Template:Quote

Jesus commends this poor but generous woman.

Giving of the rich versus the poor; Jesus contrasts the giving of the rich and the poor: Template:Quote

Giving out of love and not out of duty: Template:Quote

Hinduism

Lady giving alms at the Temple, by Raja Ravi Varma, (1848–1906)

Dāna in Hinduism

Template:Main In Hinduism, Template:IAST (Template:Lang-sa) is an ancient concept of almsgiving dating to the Vedic period of Hinduism.[14] Template:IAST has been defined in traditional texts as any action of relinquishing the ownership of what one considered or identified as one's own, and investing the same in a recipient without expecting anything in return.[15] While Template:IAST is typically given to one person or family, Hinduism also discusses charity or giving aimed at public benefit, sometimes called utsarga. This aims at larger projects such as building a rest house, school, drinking water or irrigation well, planting trees, and building care facility among others.[16] The practice of begging for alms is called bhiksha (Template:Lang-sa).[17][18]

Abū Rayḥān al-Bīrūnī, the 11th century Persian historian, who visited and lived in India for 16 years from about 1017 CE, mentions the practice of charity and almsgiving among Hindus as he observed during his stay. He wrote, "It is obligatory with them (Hindus) every day to give alms as much as possible."[19]

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Almsgiving is held to be a noble deed in Hinduism, to be done without expectation of any return from those who receive the charity.[15] Some texts reason, referring to the nature of social life, that charity is a form of good karma that affects one's future circumstances and environment, and that good charitable deeds leads to good future life because of the reciprocity principle.[15] Other Hindu texts, such as Vyasa Samhita, state that reciprocity may be innate in human nature and social functions but dāna is a virtue in itself, as doing good lifts the nature of one who gives.[20] The texts do not recommend charity to unworthy recipients or where charity may harm or encourage injury to or by the recipient. Template:IAST, thus, is a dharmic act, requires idealistic-normative approach, and has spiritual and philosophical context.[15] Some medieval era authors state that Template:IAST is best done with śraddhā (faith), which is defined as being in good will, cheerful, welcoming the recipient of the charity and giving without anasuya (finding faults in the recipient).[21] These scholars of Hinduism, states Kohler, suggest that charity is most effective when it is done with delight, a sense of "unquestioning hospitality", where the dāna ignores the short term weaknesses as well as the circumstances of the recipient and takes a long term view.[21]

Institutional dāna

Satrams, also called Dharamsala or Chathrams in parts of India, have been one means of almsgiving in Hinduism. Satrams are shelters (rest houses) for travelers and the poor, with many serving water and free food. These were usually established along the roads connecting major Hindu temple sites in south Asia, as well as near major temples.[22][23][24] Hindu temples have also served as institutions for almsgiving.[25][26] The dāna the temples received from Hindus were used to feed people in distress as well as fund public projects such as irrigation and land reclamation.[26][27]

Forms of dāna

Forms of almsgiving in Hinduism include:

  1. go dāna, the donation of a cow[28]
  2. bhu dāna (Template:Lang), the donation of land
  3. vidya dāna or jñāna dāna (Template:Lang, Template:Lang), the giving of knowledge and skills
  4. aushadhā dāna, the giving of care for the sick and diseased
  5. abhay dāna, the giving of freedom from fear (asylum, protection to someone facing imminent injury)
  6. anna dāna (Template:Lang), the giving of food to the poor, needy, and all visitors[29]

Between giving food and giving knowledge, Hindu texts suggest the gift of knowledge is superior.[30][31]

In the Vedas

The Rigveda has the earliest discussion of Template:IAST in the Vedas and offers reasons for the virtue of almsgiving.[32]

Template:Poem quote

In the Upanishads

The early Upanishads, those composed before 500 BCE, also discuss the virtue of almsgiving. Brihadaranyaka Upanishad, in verse 5.2.3 for example, states that three characteristics of a good, developed person are self-restraint (dama), compassion or love for all sentient life (daya), and charity (Template:IAST).[33][34][35] Chandogya Upanishad, Book III, similarly, states that a virtuous life requires: tapas (meditation, asceticism), dāna (charity), arjava (straightforwardness, non-hypocrisy), ahimsa (non-violence, non-injury to all sentient beings) and satyavacana (truthfulness).[36]Template:Efn[37][38]

In Mahabharata and Puranas

Bhagavad Gita describes the right and wrong forms of Template:IAST in verses 17.20 through 17.22.[39] The Adi Parva of the Hindu Epic Mahabharata, in Chapter 91, states that a person must first acquire wealth by honest means, then embark on charity; be hospitable to those who come to him; never inflict pain on any living being; and share a portion with others whatever he consumes.[40] In the Vana Parva, Chapter 194, the Mahabharata recommends that one must, "conquer the mean by charity, the untruthful by truth, the wicked by forgiveness, and dishonesty by honesty".[41]

The Bhagavata Purana discusses when Template:IAST is proper and when it is improper. In Book 8, Chapter 19, verse 36 it states that charity is inappropriate if it endangers and cripples modest livelihood of one's biological dependents or of one's own. Charity from surplus income above that required for modest living is recommended in the Puranas.[42]

Islam

In Islam, the concept of charitable giving is generally divided into voluntary giving, sadaqah (Template:Lang), and an obligatory practice, the zakat (Template:Lang), governed by a specific set of rules within Islamic jurisprudence, and intended to fulfill a well-defined set of theological and social requirements. For that reason, while zakat plays a much larger role within Islamic charity, sadaqah is possibly a better translation of Christian influenced formulations of the notion of 'alms'.

Zakat

Template:Main Zakat is the third of the five pillars of Islam.[43][44] The literal meaning of the word zakat is "to purify", "to develop" and "cause to grow". Zakat is the amount of money that every adult, mentally stable, free, and financially able Muslim, male or female, has to pay to support specific categories of people. According to shariah, it is an act of worship. Our possessions are purified by setting aside a proportion for those in need. This cutting back, like the pruning of plants, balances and encourages new growth. Various rules attach but, in general terms, it is obligatory to give 2.5% of one's savings and business revenue and 5–10% of one's harvest to the poor. Possible recipients include the destitute, the working poor, those who are unable to pay off their own debts, stranded travelers and others who need assistance, with the general principle of zakat always being that the rich should pay it to the poor. One of the most important principles of Islam is that all things belong to God and, therefore, wealth is held by human beings in trust.Template:Cn

This category of people is defined in At-Tawbah: Template:Quote

The obligatory nature of zakat is firmly established in the Qur'an, the sunnah (or hadith), and the consensus of the companions and the Muslim scholars. Allah states in At-Tawbah: Template:Quote

Muslims of each era have agreed upon the obligatory nature of paying zakat for gold and silver, and from those the other kinds of currency.[45]

Nisab

Template:Main Zakat is obligatory when a certain amount of money, called the nisab (or minimum amount) is reached or exceeded. Zakat is not obligatory if the amount owned is less than this nisab. The nisab of gold and golden currency is 20 mithqal, approximately 85 grams of pure gold. One mithqal is approximately 4.25 grams. The nisab of silver and silver currency is 200 dirhams, which is approximately 595 grams of pure silver. The nisab of other kinds of money and currency is to be scaled to that of gold; the nisab of money is equivalent to the price of 85 grams of 999-type (pure) gold, on the day in which zakat is paid.[46]

Zakat is obligatory after the money has been in the control of its owner for the span of one lunar year. Then the owner needs to pay 2.5% (or 1/40) of the money as zakat. (A lunar year is approximately 355 days). The owner should deduct any amount of money he or she borrowed from others; then check if the rest reaches the necessary nisab, then pays zakat for it.[47]

If the owner had enough money to satisfy the nisab at the beginning of the year, but his wealth in any form increased, the owner needs to add the increase to the nisab amount owned at the beginning of the year, then pay zakat, 2.5%, of the total at the end of the lunar year. There are minor differences between fiqh schools on how this is to be calculated. Each Muslim calculates his or her own zakat individually. For most purposes, this involves the payment each year of two and a half percent of one's capital.Template:Cn

Sadaqah

Template:Main A pious person may also give alms as much as he or she pleases as sadaqah, and does so preferably in secret. Although this word can be translated as 'voluntary charity' it has a wider meaning, as illustrated in the hadiths:

Template:Quote

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Judaism

Tzedakah

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Sandstone vestige of a Jewish gravestone depicting a tzedakah box (pushke). Jewish cemetery in Otwock (Karczew-Anielin), Poland.
Tzedakah pouch and gelt (Yiddish for coins/money) on fur-like padding.

In Judaism, tzedakah, a Hebrew term literally meaning righteousness but commonly used to signify "charity", [48] refers to the religious obligation to do what is right and just.[49]Template:Efn In the Greek Septuagint tzedakah was sometimes translated as Template:Lang, "almsgiving".[50][51]

In Judaism, tzedakah is seen as one of the greatest deeds that a person can do. Tzedakah, along with prayer and repentance, is regarded as ameliorating the consequences of bad acts. Contemporary tzedakah is regarded as a continuation of the Biblical Maaser Ani, or poor-tithe, as well as Biblical practices including permitting the poor to glean the corners of a field, harvest during the Shmita (sabbatical year), and other practices.Template:Cn Jewish farmers are commanded to leave the corners of their fields for the starving to harvest for food and are forbidden to pick up any grain that has been dropped during harvesting, as such food shall be left for the starving as well.Template:Cn

In the Mishneh Torah, Chapter 10:7–14, Maimonides lists eight "laws about giving to poor people" (Template:Lang), listed in order from most to least righteous, with the most righteous form being allowing an individual to become self-sustaining and capable of giving others charity:[52]

  1. Enabling the recipient to become self-reliant.
  2. Giving when neither party knows the other's identity.
  3. Giving when you know the recipient's identity, but the recipient doesn't know your identity.
  4. Giving when you do not know the recipient's identity, but the recipient knows your identity.
  5. Giving before being asked.
  6. Giving after being asked.
  7. Giving less than you should, but giving it cheerfully.
  8. Giving begrudgingly.

Mandaeism

Zidqa

Template:Main In Mandaeism, zidqa refers to alms or almsgiving.[53][54] Mandaean priests receive regular financial contributions from laypeople.

The Mandaic term zidqa brika (literally "blessed oblation") refers to a ritual meal blessed by priests. An early self-appellation for Mandaeans is bhiri zidqa meaning "elect of righteousness".[55]

See also

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Notes

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  1. ↑ Template:Cite Merriam-Webster
  2. ↑ Template:Cite Dictionary.com
  3. ↑ Ridding Lagos of street beggars and hawkers, Nation, The. The Nation Newspaper(2021-09-15). Retrieved 2021-09-18.
  4. ↑ alms. Etymonline. Retrieved 21 November 2021.
  5. ↑ Nyanatiloka (1980), entry for "dāna". Budsas.org Template:Webarchive
  6. ↑ Buddha Purnima 2021: Date, significance and importance of the day. The Indian Express(2021-05-26). Retrieved 2021-09-18.
  7. ↑ Nyanatiloka (1980), entry for "dāna" Budsas.org Template:Webarchive; and, PTS (1921–25), entry for "Puñña" (merit)Uchicago.eduTemplate:Dead link.
  8. ↑ Dana: The Practice of Giving. www.accesstoinsight.org. Retrieved 2009-02-22.
  9. ↑ Bhikkhu Pāṭimokkha: The Bhikkhus' Code of Discipline. www.accesstoinsight.org.
  10. ↑ Alms and Almsgiving (in the Bible) | Encyclopedia.com. www.encyclopedia.com. Retrieved 2021-09-18.
  11. ↑ The Promise of Provision: Living and Giving from God's Abundant Supply{{#if:|, {{{last}}}}. Baker Books(1 October 2011). ISBN 978-1-4412-6328-5
  12. ↑ God's Bounty?: Papers Read at the 2008 Summer Meeting and the 2009 Winter Meeting of the Ecclesiastical History Society{{#if:|, {{{last}}}}. Boydell & Brewer(2010). ISBN 978-0-9546809-6-1
  13. ↑ The Lenten Triodion{{#if:Kallistos (Ware)|, Kallistos (Ware)}. St. Tikhon's Seminary Press(1978). ISBN 1-878997-51-3
  14. ↑ Shah et al (2013), Soulful Corporations: A Values-Based Perspective on Corporate Social Responsibility, Springer, Template:ISBN, page 125, Quote: "The concept of Daana (charity) dates back to the Vedic period. The Rig Veda enjoins charity as a duty and responsibility of every citizen."
  15. ↑ 15.0 15.1 15.2 15.3 Krishnan & Manoj (2008), Giving as a theme in the Indian psychology of values, in Handbook of Indian Psychology (Editors: Rao et al.), Cambridge University Press, Template:ISBN, pages 361-382
  16. ↑ Sanjay Agarwal (2010), Daan and Other Giving Traditions in India, Template:Asin, page 54-62
  17. ↑ bhikSA Template:Webarchive Sanskrit English Dictionary, University of Koeln, Germany
  18. ↑ Alberto Garcia Gomez et al. (2014), Religious Perspectives on Human Vulnerability in Bioethics, Springer, Template:ISBN, pages 170-171
  19. ↑ Alberuni's India (v. 2), Chapter LXVII, On Alms and how a man must spend what he earns Template:Webarchive, Columbia University Libraries, London : Kegan Paul, Trübner & Co., (1910), pages 149-150
  20. ↑ MN Dutt (1979), Template:Google books, Volumes 3, Cosmo Publishers, pages 20-29
  21. ↑ 21.0 21.1 P Bilimoria et al. (2007), Dana as a Moral Category, in Indian Ethics: Classical traditions and contemporary challenges, Volume 1, Template:ISBN, pages 196-197 with footnotes
  22. ↑ KN Kumari (1998), History of the Hindu Religious Endowments in Andhra Pradesh, Template:ISBN, page 128
  23. ↑ Kota Neelima (2012), Tirupati, Random House, Template:ISBN, pages 50-52; Prabhavati C. Reddy (2014), Hindu Pilgrimage: Shifting Patterns of Worldview of Srisailam in South India, Routledge, Template:ISBN, page 190
  24. ↑ Sanctuaries of times past The Hindu (June 27, 2010)
  25. ↑ SK Aiyangar, Ancient India: Collected Essays on the Literary and Political History, Asian Educational Services, Template:ISBN, pages 158-164
  26. ↑ 26.0 26.1 Burton Stein, The Economic Function of a Medieval South Indian Temple, The Journal of Asian Studies, Vol. 19 (February, 1960), pp 163-76
  27. ↑ Burton Stein (February 4, 1961), The state, the temple and agriculture development, The Economic Weekly Annual, pp 179-187
  28. ↑ Padma (1993), The Position of Women in Mediaeval Karnataka, Prasaranga, University of Mysore Press, page 164
  29. ↑ Abbe Dubois and Henry Beauchamp (2007), Hindu Manners, Customs and Ceremonies, Template:ISBN, pages 223, 483-495
  30. ↑ Maria Heim (2004), Theories of the Gift in South Asia: Hindu, Buddhist, and Jain Reflections, Routledge, Template:ISBN, pages xv-xxvi, 141-149 and Chapter 2
  31. ↑ The Gift of Knowledge Template:Webarchive Chitrapur Matha, India
  32. ↑ R Hindery, Comparative ethics in Hindu and Buddhist traditions, The Journal of the International Association of Buddhist Studies, Vol 2, Number 1, page 105
  33. ↑ PV Kane, Samanya Dharma, History of Dharmasastra, Vol. 2, Part 1, page 5
  34. ↑ major_works in Devanagari script : Sanskrit Documents. sanskritdocuments.org. Retrieved 2015-06-04.
  35. ↑ Brihadaranyaka Upanishad, Translator: S Madhavananda, page 816, For discussion: pages 814-821
  36. ↑ अथ यत्तपो दानमार्जवमहिँसा सत्यवचनमिति ता अस्य दक्षिणाः Source: Chandogya Upanishad (Sanskrit) Template:Webarchive Verse 3.17.4, Wikisource
  37. ↑ Robert Hume, Chandogya Upanishad 3.17, The Thirteen Principal Upanishads, Oxford University Press, pages 212-213
  38. ↑ Chandogya Upanishad with Shankara Bhashya Ganganath Jha (Translator), pages 165-166
  39. ↑ Christopher Key Chapple, The Bhagavad Gita: Twenty-fifth–Anniversary Edition, State University of New York Press, Template:ISBN, pages 653-655
  40. ↑ M.N. Dutt (Translator), Adi Parva, Chapter XCI, verses 3-4, page 132
  41. ↑ MN Dutt (Translator), Vana Parva, Chapter CXCIV, verse 6, page 291
  42. ↑ Daan and Other Giving Traditions in India{{#if:|, {{{last}}}}(2010)
  43. ↑ Five Pillars. PBS. Retrieved 2010-11-17.
  44. ↑ Arkan ad-Din the five pillars of religion, Hooker, Richard. Washington State University(14 July 1999). Retrieved 2010-11-17.
  45. ↑ The Third Pillar of Islam: Compulsory Charity, Mufti, Imam. www.islamreligion.com. Retrieved 2021-09-17.
  46. ↑ What is Zakat on money and When is it required? | Donate your Zakat. Beyaz Eller Association(2017-05-13). Retrieved 2022-01-19.
  47. ↑ Islamic Aid Zakat (Zakah) | Donate your Zakat to Fight Poverty in Asia and Africa, admin. Islamic Aid - changing lives for good - Donate Now Zakat (Zakah) | Sadaqah | Refugee Services | Flood & Disaster Relief Worldwide. Retrieved 2022-01-19.
  48. ↑ To Be A Jew{{#if:|, {{{last}}}}. Basic Books(1972)
  49. ↑ Tzedakah vs The Myth of Charity Template:Webarchive; by Yanki Tauber; Retrieved 03-11-2012.
  50. ↑ As per Gesenius Lexicon; "Deuterony 6:25 καὶ ἐλεημοσύνη ἔσται...", "... derived from the Greek ἐλεημοσύνη (mercifulness), used by Greek-speaking Jews to denote almost exclusively the offering of charity to the needy, from a feeling of both compassion and righteousness (ẓedaḳah). (See LXX. (note: Septuagint) on Prov. xxi. 21, and Dan. iv. 24.)"
  51. ↑ Template:Cite encyclopedia
  52. ↑ Maimonides' Eight Levels of Charity - Mishneh Torah, Laws of Charity, 10:7–14. www.chabad.org.
  53. ↑ Ginza Rba{{#if:|, {{{last}}}}. Living Water Books(2011). ISBN 9780958034630
  54. ↑ Drower, Ethel Stefana. 1937. The Mandaeans of Iraq and Iran. Oxford At The Clarendon Press.
  55. ↑ MANDAEANS ii. THE MANDAEAN RELIGION, Rudolph, Kurt. Encyclopaedia Iranica(7 April 2008). Retrieved 8 January 2022.

References

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