Alms

Dāna in Buddhism

In Buddhism, both "almsgiving" and "giving" are called "dāna" (Pāli).^[4] Such giving is one of the three elements of the path of practice as formulated by the Buddha for laypeople.^[5] This path of practice for laypeople is dāna, sīla, and bhāvanā.^[6]

Generosity towards other sentient beings is also emphasized in Mahayana as one of the perfections (paramita). As shown in Lama Tsong Khapa's 'The Abbreviated Points of the Graded Path' (Wylie: lam-rim bsdus-don):

Total willingness to give is the wish-granting gem for fulfilling the hopes of wandering beings.
It is the sharpest weapon to sever the knot of stinginess.
It leads to bodhisattva conduct that enhances self-confidence and courage,
And is the basis for universal proclamation of your fame and repute.
Realizing this, the wise rely, in a healthy manner, on the outstanding path
Of (being ever-willing) to offer completely their bodies, possessions, and positive potentials.
The ever-vigilant lama has practiced like that.
If you too would seek liberation,
Please cultivate yourself in the same way.^[7]

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

According to the Pali canon:

Of all gifts [alms], the gift of Dhamma is the highest.

Intentions for giving

The intentions 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]

In support of Buddhist monks

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.^[b] The act of almsgiving connects the human to the monk or nun and what he/she represents. As the Buddha has stated:

Householders & the homeless or charity [monastics]
in mutual dependence
both reach the true Dhamma....

In Theravada Buddhism, nuns (Pāli: bhikkhunis) and monks (Pāli: bhikkhus) practice Takuhatsu (pindacara) where they collect food (piṇḍapāta). 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.^[10]

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; the distance between the monastery and the nearest towns made 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.^{[citation needed]}

In Western Christianity

The offertory is the traditional moment in the 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.^[12][13] 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.

For Roman Catholics, alm is a mandatory work of mercy.^[14] Pope Leo XIV observes that "almsgiving ... nowadays is not looked upon favorably even among believers", but "we Christians must not abandon almsgiving. It can be done in different ways, and surely more effectively, but it must continue to be done. It is always better at least to do something rather than nothing."^[15]

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.^[16] 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 such as visiting people in prison, clothing the poor or volunteering in soup kitchens.^[17]

Dāna in Hinduism

In Hinduism, dāna (Sanskrit: दान) is an ancient concept of almsgiving dating to the Vedic period of Hinduism.^[18] Dāna 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.^[19] While dāna is typically given to one person or family, Hinduism also discusses charity or giving aimed at public benefit, which is sometimes called utsarga. This aims at larger projects such as building a rest house, school, investing in drinking water or an irrigation well, planting trees, and building care facilities, among others.^[20] The practice of begging for alms is called bhiksha (Sanskrit: भिक्षा).^[21][22]

The 11th century Persian historian Abū Rayḥān al-Bīrūnī, who visited and lived in India for 16 years beginning in 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."^[23]

After the taxes, there are different opinions on how to spend their income. Some destine one-ninth of it for alms.^[24] Others divide this income (after taxes) into four portions. One fourth is destined for common expenses, the second for liberal works of a noble mind, the third for alms, and the fourth for being kept in reserve.

Almsgiving in Hinduism is considered a noble deed to be done without expectation of any return from those who receive the charity.^[19] 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.^[19] 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.^[25] The texts do not recommend charity to unworthy recipients or where charity may harm or encourage injury to or by the recipient. Dāna is thus a dharmic act, requires an idealistic-normative approach, and has spiritual and philosophical context.^[19] Some medieval era authors state that dāna 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).^[26] Kohler states that these scholars of Hinduism 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.^[26]

Zakat

Zakāh is the third of the five pillars of Islam.^[49][50] The literal meaning of the word zakāh is "to purify", "to develop" and "cause to grow". Zakāh is the amount of money that every Muslim, male or female, who is an adult, mentally stable, free, and financially able, has to pay to support specific categories of people. According to shariah, it is an act of worship. 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 are attached 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.^[51] 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 wealth is therefore held by human beings in trust.^[52][53]

This category of people is defined in At-Tawbah:

"The alms are only for the poor and the needy, and those who collect them, and those whose hearts are to be reconciled, and to free the captives and the debtors, and for the cause of Allah, and (for) the wayfarers; a duty imposed by Allah. Allah is knower, Wise."

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:

"O ye who believe! there are indeed many among the priests and anchorites, who in Falsehood devour the substance of men and hinder (them) from the way of Allah. And there are those who bury gold and silver and spend it not in the way of Allah. announce unto them a most grievous penalty – On the Day when heat will be produced out of that (wealth) in the fire of Hell, and with it will be branded their foreheads, their flanks, and their backs.- "This is the (treasure) which ye buried for yourselves: taste ye, then, the (treasures) ye buried!"

Muslims of each era have agreed upon the obligatory nature of paying zakat from their gold and silver, and from other kinds of currency.^[54]

Sadaqah

A pious person may also give alms as much as he or she pleases as ṣadaqah, 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:

The Messenger of Allah said: "Every good is charity. Indeed among the good is to meet your brother with a smiling face, and to pour what is left in your bucket into the vessel of your brother."

The Prophet said: "Charity is a necessity for every Muslim." He was asked: "What if a person has nothing?" The Prophet replied: "He should work with his own hands for his benefit and then give something out of such earnings in charity." The Companions asked: "What if he is not able to work?" The Prophet said: "He should help poor and needy persons." The Companions further asked "What if he cannot do even that?" The Prophet said "He should urge others to do good." The Companions said "What if he lacks that also?" The Prophet said "He should check himself from doing evil. That is also charity."

Tzedakah

In Judaism, tzedakah, a Hebrew term literally meaning righteousness but commonly used to signify "charity",^[59] refers to the religious obligation to do what is right and just.^[60][g] In the Greek Septuagint tzedakah was sometimes translated as ἐλεημοσύνη, "almsgiving".^[61][62]

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.^{[citation needed]} 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.^{[citation needed][h]}

In the Mishneh Torah, Chapter 10:7–14, Maimonides lists eight "laws about giving to poor people" (hilkhot matanot aniyim), 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:^[63]

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.

Zidqa

In Mandaeism, zidqa refers to alms or almsgiving.^[64][65] 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".^[66]