Concept of Charity in Hinduism & Islam

One always thinks of religion as the source of conflict. But, last week's discussion in #GlobalConversations illuminated me to the possibility of religion playing a role in peacemaking. I have always been curious about religion and my own thoughts on religion have varied over time. To me, religion is a powerful source of change and belief, positive spiritual transformation through which I can connect to my soul. That does not in any way signify that I dismiss religious traditions and practices as archaic. In fact, whenever possible and required of me, I happily and willingly participate in traditions. However, two aspects remain important here. Religion cannot become an unquestioned force. I, in particular, make it a point to understand why certain traditions exist and why they exist the way they are practised. A critique of what religion embodies must emerge from our own selves because religion was never meant to be a stagnant entity. It is moving, changing, dynamic and an ever-evolving entity. The fundamental principles of religion remain the same, and on a deeper examination of religious principles across religions, it becomes an interesting task to look for similar orientations. The second aspect, is what troubles me more. People, like us. who are involved in peacebuilding have always examined religion from an elitist sense and have dismissed it as the source of conflict. The later is true, but dismissal is not a helpful act. Acceptance and integration of religion into peacebuilding activities will chart a new path towards the way religion's role in peace can be looked at. A force that drives majority of the human world cannot be overlooked for its potential role in peace.

My desire has been to understand my own religion better. Apart from the Hindu faith, I have been intrigued by different facets of the Islamic faith. I was a member of an Islamic Library back in my college time, due to which I had the opportunity to explore Islam in a nuanced way. Here, I want to examine and derive similarities between the concept of 'charity' is Hinduism and Islam. A preliminary understanding of the concept drives home the fact that many aspects of what charity means to the followers of Hinduism and Islam are in fact very similar. I ackknowledge inputs from Salma Noureen, my friend from Pakistan who has helped me understand the Islamic take on charity better.

Hinduism - In the terminology used in the Hindu faith, the term 'Dana' is used to denore charity. It is one of the guiding principles of the Hindu faith. Giving 'daan' is considered to be very auspicious and an act of 'punya' (can be called a good deed). Since, a Hindu believes in the concept of 'life after death', charity of the act of giving also leads to him/her attaining nirvana (where the soul attains immortality and a person is freed from the cycle of birth and death). Now wonder, in major Hindu festivals, charity or giving gifts is considered to be an important act. For example, during Sankrant festival celebrated in the western and central parts of India, women perform the ritual of haldi-kumkum (applying turmeric and vermillion to other married women) and giving gifts since this period is considered auspicious to undertake charitabke work. Ethical and religious values of Hinduism advocate charity to enhance the quality of one's life as well as to purify one's live, The giver, through his/her good deed achieves respect, satisfaction, prestige and prosperity while the one who receives, usually the one who is needy gets some hope for life. It is through charity that good social behavious will be inculcated in the individual. Hindu religious texts, offer a philosophical perspective on the practice of charity. The Bhagvad Geeta and The Mahabharata emphasize the importance of charity - what is to be given and to whom it has to be given, with rationale for the same. For example, 

The Taittiriya Upanisad says: 

“Give. Give with faith. Do not give without faith. Give with sensitivity. Give with a feeling of abundance. Give with right understanding.”

http://learningtogive.org/faithgroups/voices/phil_persp_of_hinduism.asp

Islam - In Islam, the term charity is called 'Zakat' and it literally means to purify. It means that when you offer a part of your wealth to the needy, you purify yourself. 'Zakat' is part of the obligations that a Muslim has to perform - these obligations are - belief in one God, belief in the Holy Quran, pilgrimage, fasting and charity (zakat). Zakat is a part of the wealth that one has to offer as part of one's identity of being a Muslim. In the ideal social system envisioned by Islam, based on welfare, money is not a thing to be stored. It is like the blood of a social system that has to keep moving, just as blood keeps circulating in our body to help it function efficiently. The concept of charity, is thus, an instrument to balance the system since no section of society should have the privilege of abundance. Everyone has the right to welfare. According to Islam, if a person has abundant wealth, then charity becomes obligatory for him/her. Islamic theology prescribes set rules about who can give charity and who can receive charity. Charity, for example, cannot be given to the immediate family because assisting the immediate family is obligatory on the individual. Zakat can be given to distant relatives who are not comparatively well off, to the poor and the needy, orphans, widows, slaves, prisoners, non-Muslims etc. In Islam, 'Zakat' is compulsory. Apart from the concept of Zakat, there are two other concepts of charity namely 'Sadaqah' or 'Khairat', which is not obligatory and can be given in any form. Charity in Islam, need not be given only in the material form. It can be given in deeds, words, acts of kindness and any other form which the person feels comfortable with. Example - helping financially, helping someone in studies, sharing knowledge, advising someone for his/her better or any other such act of social welfare. 

The Holy Quran says,

Let those who give alms, both men and women, and lend unto Allah a goodly loan, it will be doubled for them, and theirs will be a rich reward.

Qur’an 57:18 http://learningtogive.org/faithgroups/voices/phil_in_islam.asp

Thus, it is not difficult to decipher that in both Hinduism and Islam, the concept of charity is presented in similar thoughts. It is considered to be serviec to God and believed to lead us on the path to God. In both religions, undertaking charitable work is believed to be an action of the highest order. Both religions also prescribe that doing charity must involve an inherent belief in goodness and compassion and should not be undertaken from the prism of elitism, authority and power. If one carries out charity under the air of superiority or pretension, then such an act of charity is worthless in the eyes of God. That a noble intention is must while involving oneself in charity is the idea forwarded in both the religions. The underlying meaning and purpose of charity, in Hinduism and Islam, is to rise above selfish thinking, individualistic way of life and perform the duty that one is bound to in one's role as a human being. Thus, charity is a pious act and leads to good - for the one who performs it and for the one who receives it. These simple, strikingly similar ideas permeate the philosophy and practice of Hinduism and Islam. 

Stories of my Grandmother

My grandmother was called Shrimati Indumati Potdar. We don't know her date of birth precisely, only that she was born in the month of Bhadrapad.

She was educated in Nagpur till she passed 9th std. At the age of 19, she married to my grandfather, Natwarlal Potdar, a telegram clerk and sent away to live at Chopda, a small village on the outskirts Jalgaon. Within 8 years, she had given birth to four children.

It was the year 1972, ten years after their  marriage when my grandfather passed away due to a cardiac arrest. My grandmother was 29 years old, a mother of four and completely without any means to secure their future or her own.She was bereft of her husband and if that was not grief enough,  tradition decreed that she observe a period of mourning for her husband by not stepping out of the house for one whole year. Trapped in the house, a young widow, with unsupportive and condescending in laws, who were barely getting by themselves.

Till she escaped. According to its policies, the Indian Post Office offered the post held by my grandfather to his nearest blood kin. With the support of some close friends, she made the decision to take up the job and packing her two youngest ones, she left for Nagpur.

Even then life was not easy. She had to take up her studies again and clear the 10th std exam to be eligible for the job. Being the only earning member in the family, she regularly sent funds back to Chopda as well. Eventually, she was able to bring the two elder children to live with her again. Educate them and arrange suitable marriages for them. Life went on.

She retired from the post office while I was young. We used to spend hours and hours watching TV. I have so many memories of lying beside her and listening to her tell stories. It used to be my favorite part of the day, going to Dadi's house.

I was ten years old when we left home to move to Mumbai and sixteen when she passed away. During the intervening six years we were barely connected by a bunch of motley phone calls and visits. Even then, our relationship was always that of a doting grandmother and a much beloved grandchild.

I never had a real conversation with her about how it had been. There are so many threads to the tapestry of her life I haven't explored. So many more perspectives to be unveiled.

All I have to know the strong, brave woman that my grandmother was, are a handful of stories. It is these stories that have had a very real and tangible effect on my life. My dad was brought up by her. Unconsciously it may have been, but he learned the value of self reliance and confidence from her. My parents have raised me in a similar culture of independence. They have taught me, by example, theirs and hers, to think for myself and stand by my decisions. It is a part of the legacy my grandmother bequeathed to her family.Her journey is an inspiration for me. Thinking of her gives me confidence and a glorious example to follow.

So when I sit down on women's day to think of all the brave, strong women who have touched my life, her name is top of the list. And will always be.

I believe in the power of storytelling for empowerment. I believe that stories can inspire change. I believe that I have so much more to learn from my grandmother and even though she isn't here to tell me herself, her stories will always be a part of who I am and who I hope to become.

I miss you, Dadi. And I love you.

Unconventionally Married

I have been married for four years now. I married Tushar in the year 2011 and had just begin my PhD in Political Science from The Maharaja Sayajirao University at Baroda in Gujarat. It had been just two months that I'd started off with my thesis work and marriage was on the card. Indeed, I was very happy about beginning a new and lovely phase of life with many expectations and hopes. I believe this is how any Indian girl embraces marriage. She is full of dreams and hopes which she feels her partner and new family will fulfill. I was no different, but still different in quite a many ways. From the beginning of my doing a PhD, I was quite determined to devote my full time and energy to it, to focus on studying hard and doing my best. I am also not a very traditional and conventional person and in that sense I was quite determined to break barriers. Studying post marriage was full of challenges and it invited raised eyebrows, surprises and question marks when I told people that I was pursuing Ph.D. In that sense, the modern Indian society is quite funny. For women, both parents and society opine that everything should happen at the right age - studies, employment, marriage, children etc. Means you have to be ambitious, competent and yet not neglect duties and responsibilities towards your family. For young girls, like me, who are raised in egalitarian, modern and progressive families, this builds up too much pressure and is a hindrance to what one can accomplish. Life is not a smooth journey, and there will be hiccups and hindrances to it. Therefore, the pressures and expectations that society in India puts on women - especially those married and working are a stereotype in my view. Throughout my marriage I have worked to defy this stereotype.

Studying after marriage was a big deal for many whom I knew, and they advised me to devote more time to my new family and relationship. I realized that I could not forgo my thesis completely because I was committed to it, I loved doing research and I have never quite visualized myself as a home-maker (no offense meant to home-makers here). I was just not the one to sit at home and enjoy the domestic bliss that life offered me. Doing a PhD meant a lot of hard work, vague reading hours, long hours at the university because when you take a topic for in-depth study you totally devote yourself to it. In the course of time, I started attending coursework classes during the weekends, which meant that apart from being away on weekdays, I was away from home during the weekends as well. Most of time was in fact spent in the university premises than at home. I was sure that this wouldn't augur well with many in my family circle, my relatives and even my parents. To add to these problems, my husband's and my weekoffs were on different days - so while we enjoyed a holiday on Saturday, I worked in the university and while he worked on Sundays, I enjoyed Sunday afternoon siestas quite often. There were times when due to my research engagements, I was not able to make it to family functions, had to miss meeting friends and had to forego all the simple joys that a newly married girl hopes to partake in. These were tough times but with the support of my husband, who hardly cribbed about my packed schedule and my non-availability, even giving me space and freedom to devote long hours of study, I have managed to sail through. There were times when people ridiculed me and questioned me as to why I was working so hard. Some cautioned me about the consequences of not paying required attention to my marriage. I also became the subject of taunts when I refused to compromise my study timings to participate in functions and rituals. But I was determined and broke every stereotype that is associated with studies after marriage. I knew I was married to my PhD much earlier than I was to my husband! Thankfully, he understood. To everyone who now asks me how I managed to accomplish, my reply remains that though marriage is definitely the beginning of new things and dreams in life, but you need not sacrifice yourself and your old dreams for this new beginning. Adjust, but don not compromise and more importantly ... be yourself ... marriage was not meant to change you or bring to the world a new you ... a you who lives life according to the wishes of others.

Post my PhD completion, I took another drastic step. I moved to a different city for a job. That means, I am now living away from my husband and family for the sake of a career. Usually, it is the wife who moves with her husband in case he shifts to another town for professional growth. In my case, I have again broken the stereotype and have been the one to shift even as my husband continues with his work in our hometown. This means that we are now staying apart and people are quick to judge me as a woman who prioritized her career over family. That of course does not bother me because my family totally supports and understands me. However, as a woman, who has at every step defied the conventions of marriage, I am often asked questions like - "when will the two of you stay together?", "when will you think of starting a family?", "staying apart can be risky for marriage". There have been pressures, expectations and advice, many a times unsolicited and I have tried my best to turn deaf ears to it. Right now, I am enjoying this phase of staying as a college girl, managing things on my own and learning from the experience of venturing beyond my comfort zone because I never stayed away from home. This is a phase I will cherish. I will also, in my own little way, continue to rebel against established norms and structures, to be able to do what I really want to and continue to do that while being married! Because life gives us only one chance at living, and I remain confident of making the most of it.  

Poem in Interfaith Dialogue in Indonesia: A Brief Review of Ulil's Easter Poem

Poem as an art form is very powerful to deliver ideas and convince people. Its intriguing chosen words, beautifully framed lines and deeply thought reflection are some main attraction points of a poem. Thus, a poem may tickle mind, as well as grab heart. In fact, poem is often used either intentionally or unintentionally to contribute to social change expected. In the interfaith dialogue context, it is no exception.

 

 While interfaith dialogue advocates may use poem to deliver her/his aspirations, some philosophers, religious figures, spiritualists have been using poems to reflect on their conviction and/or inner journey. Even, as a matter of fact, several (parts) of holy scriptures of different faiths are written in poetic styles, resembling a poem. It is a personal deepest struggle and search toward life, love, human, nature and even the Supreme Being that spur the expression through a poem. Thus, frequently a poem is more a personal one, rather that being used to aim collective groups. Nevertheless, a poem, later, may be used for advocacy by the writer her/himself or others.

One of an interesting poem that is about interfaith issue is written by an Indonesian Muslim scholar, Ulil Abshar Abdalla. His personal background is undoubtedly strong Islam tradition. His thoughts on religions are seen very progressive and liberal,¹ that invites support and admiration as well as opposition and criticism. I would like to introduce one of his poems written about Easter and Jesus.²

Easter Poem

By Ulil Abshar-Abdalla

He who collapsed,

on the holy virgin’s lap,

resurrected after three days, against death.

He who was weak,

revived an impossible expectation.

He who is the weakest,

His body bears our sufferings.

***************************

He who is the weakest,

His suffering conquers kings of the world.

He who falled in love with morning,

after being stoned painfully.

He who looked up to the holy sky,

swathed in scarlet red cloth: Love me, please!

****************************************

They argue

about who died on the wooden cross.

I’m not interested in the debate of theologians.

It is the pouring blood which strongly touches me.

When I boast my faith,

The painful body lying on that wood,

keeps reminding me:

In fact, He also suffers, with the insulted.

************************************

My Mohammed, your Jesus, your Buddha, your Krisna, your Confucius,

they all are my teachers,

who teach me about the vastness of the world, and love.

*************************************************

Your disease, O believers:

You easily become complacent, arrogant,

boasting yourself like a peacock.

You are eager to judge!

*********************

The body with the pouring blood on that wood,

is not a peacock.

He teaches us, about love,

for those who are misled and insulted.

**********************************

Suffering sometimes teaches you

about a humble faith.

The letters in the scriptures,

often make you feel you are the only holiest person.

**********************************************

Yes, your Jesus is also my Jesus,

He has saved me from a faith,

which is arrogant and too proud.

He makes me love the insulted!

****************************

(Translated by S.Belen)

This poem is powerful, because not only is written by non-Christian, but also brings the humane side as well as the understanding of different perspective. The suffering of Jesus as believed by Christian is vividly and emotionally described, as if a Christian is reflecting on the Easter meaning. Yet, Ulil connects it with his identity or belief as a Muslim. Yet, he expands to other (figures) of faith and tries to find the common ground for all. Humility and love are some of them, while at the same he criticises act of arrogance and proud. Thus, it is definitely a result of a deep process of an interfaith dialogue, a true passover. Yet, whether this poem is effective or not, it is quite difficult to say. Whereas many people enjoy and possibly get some enlightenment, some become more defensive and reject it totally. The poem itself once went viral in the internet in Indonesia. It usually goes viral again during Easter period. Nevertheless, a poem indeed is a refined form of human expression, that often gives softer but sharper approach to an issue. This poem, then, I will say is pretty valuable.

1 He is also known for his activism in a group called “Liberal Islam Network.”

2 For the orginal source, see: https://sbelen.wordpress.com/2011/04/28/easter-poem-by-ulil-abshar-abdalla-an-islamic-scholar-activist/.

Malala Gives Me Hope

Nobel Peace Prize winner Malala Yousafzai's work is not unknown to the world. She stands out as an inspiration to deprived, oppressed and marginalized populations with her sheer grit, determination and guts demonstrated by her in the wake of an attack on her by the Pakistani Taliban because she was defying their diktat of disallowing girls from the Swat valley in Pakistan to attend school. The youngest winner of the Nobel Peace Prize, Malala bravely survived a horrendous and brutal attack to continue with her relentless advocacy for empowering young girls through the medium of education. My interface with her work began when I was gifted her autobiography (I am Malala: The Girl Who Stood Up for Education and was Shot by the Taliban (Weidenfeld & Nicolson, 2013) by my brother.
http://www.womensweb.in/2015/02/malalas-autobiography-book-review/. It proved to be an inspiring read. It also sent shivers down my spine as I read about her and her father's struggle to educate young boys and girls in Pakistan and the opposition that they encountered in their endeavours. This line of hers remains etched in my mind and over time me and my family have come to admire this young and little but gutsy and spirited lady from Pakistan - "One Child, One Teacher, One Pen And One Book Can Change The World". 

In Nepal last year, for SIT's (School of International Training) CONTACT South Asia program, I heard Malala speak from the platform of the Nobel Peace Prize ceremony. Once again she inspired me with her very articulate ideas about how education can transform the world. It was a delightful moment for Indians and Pakistanis sharing the forum to hear to Kailash Satyarthi, an Indian and Malala, a Pakistani share the Nobel peace prize together. This came as an affirmation of the fact that if these two enemy countries joined hands, they could conquer the world. The purpose that drove Satyarthi and Malala was also very similar ... upliftment and betterment of children, the hope for this world.

And then to give me more inspiration, came a song on Malala which got me glued the very first time I listened to it on YouTube. The song is titled "Malala gives me Hope" and is a tribute by a music band in Pakistan 'Laal' to the courage shown by Malala. This song for me gives the perfect message of peace and combines the power of music and feminism to effectively demonstrate what one young lady full of courage can do to change this world in her own way. Just listen to this song and you will know about Malala's story, how she faced the extremist elements of Taliban, how she continued to fight for the girl child's rights despite the threats to her life and the way she came to be known as Pakistan's brave voice who did not fear those who were manipulating religion to meet their selfish ends. The song is spirited, full of beats, amazing lyrics which convey the essence of Malala's struggle and its impact in Pakistan and has the right, upbeat mood to make you listen to it again and again. Once I'd heard this song, I just could not stop listening to it because to me it was a wonderful and brilliantly done job of using music as a tool to communicate change and peace. Music and words associated with it can be a tool for social change and the song by Laal just proves this right. It is a significant way of conducting advocacy over an issue. The song was recorded in English and that remains my only grouse, Because the song should reach all corners of Pakistan and South Asia, and English is a language that most are not familiar with in the sub-continent. So, recording the song in various native languages like Hindi, Urdu, Punjabi, Sindhi can be helpful. Albeit, the song successfully weaves in a narrative of Malala's life story and this is the message that should reach out to audiences. The song was released in 2013 and features lead guitarist and vocalist Taimur Rahman and Haider Rahman on flute (http://tribune.com.pk/story/578644/malala-inspires-documentary-song-at-home-and-abroad/). It is gratifying to hear this song because it is just near to perfect in symbolizing Malala's struggle and rightly creates an atmosphere that denounces war and extremism. It has a story like feel to it. It gives hope and does not shy away of directly confronting issues that face Pakistan in modern times. 

Sample these lines 

Well the Taliban they run the country

From the north of Wazirstan

They make a few of their people happy

They don't care about the rest of them

They have supporter in higher places

Who turn their heads to the city sun

And they given them the fancy money

To tempt anyone who come

In its praise of Malala, the song also exposes the various issues that plague Pakistan and how the government in that country is turning a blind eye to these. In such a despondent scenario, there is still hope, as the song conveys, in the form of Malala who is the shining light for Pakistan and its young men and women. The ultimate form of 'hope' is Malala because she dared to raise her voice against those who were hell bent upon denying rights and freedom to young girls in Pakistan, therefore, robbing Pakistan of its bright future. The theme of hope runs through the song and through the last lines this hope for peace is kept alive when the singer hums -

Can't you see that the tide is turning

Don't make me wait till the morning comes 

Music in any language can be the most impactful medium of promoting peace because music has a universal language ... a language that nobody really knows yet understands. Music remains an ageless, timeless and immortal medium that people can easily connect with and relate to. I have realized this repeatedly, especially when I listen to musicians like Yanni who with their soulful music have managed to sway audiences irrespective of gender, nationality and religion. The power that music possesses can comfortably transcend man made barriers. Even as an Indian, listening to this song filled me with a feeling of peace, tranquility and inspiration, even making me dance to its tune. It filled me with more pride and respect for Malala and her mission. Truly music can connect even enemies and bring them to the same page. I am sure, after listening to this song you all will share my thoughts on the power of music to promote peace. 

Gus Dur and His Jokes

A person's story that has inspired me is Gus Dur's story. Gus Dur, who is also known as KH Abdurrahman Wahid, is a great Muslim leader of Indonesia. He comes from a strong Islam tradition. His grandfather is the founder of Nahdlatul Ulama, the biggest Muslim organization in Indonesia. His father is also a great ulema, who once became a minister of religion. Gus Dur himself underwent intensive religious education in Indonesia and abroad. Later, he held the highest executive leadership position at the organization, his grandfather founded. During a political transition, after Suharto regime's downfall, Gus Dur was successfully elected as the president of Republic Indonesia. Despite of all his successes, he faced several bitter failures, including being dethroned from his president position in 2001. He was also considered being too controversial. His controversy often raised strong resistance from religious groups. He was marked as being liberal. Yet, he argues that his stand is actually a representation of “friendly Islam, not angry Islam” (in Indonesian: “Islam yang ramah, bukan yang marah”). Even, he is a fervent supporter to protect minority rights. This idea is shown in many actions and statements he made. Interestingly, he used many jokes to tell a message. Some of them are following.

---
At the gate of heaven, there was a debate among three religious leaders and an angel who guards the gate. Those three religious leaders, a monk, an imam and a pastor, thought oneself should have entered heaven first, as their service and piety during their life. Suddenly, a young guy who looks dirty and smelly came. The angel checked its book for a while, and then let the young guy enter. Surely, those three religious leaders protested harshly against this unfair treatment.
“Who was he?” asked the monk.
“He was a public bus driver?” answered the angel.
“A driver? So what has he done?” asked the pastor.
“He often drove carelessly because he got drunk.”
“Oh unbelievable! He often got drunk and he gets privilege to enter heaven, even earlier than us?!”
the imam and the other two were extremely upset.
“You should understand. Because of him, many people who rode with him, pray to God so sincerely. At the same time, many people got so sleepy while you deliver your sermon that even they do not pray anymore.” the angel explained.


---
“Which religious believer is the closest to God?” asked Gus Dur.
“Hindu people, they are pretty close to God. They say “Ohm”¹ to open their prayer. Christian even is much closer to God. They call God “Father”.”
“Then, do you know who is the furthest?”
“Muslim.”
“They need a loudspeaker to call God.”²

While I am fully aware that not everyone will support or agree with such kind of humor, I still see those humorous stories told by Gus Dur powerful. They indeed influence my perspective and impressions not only about Gus Dur and Muslim, but also about human, society, life and even God. Gus Dur, as a religious leader, civil society leader, and state leader, has eloquently mastered skills to tell jokes and stories. Therefore he is considered as an influential figure by many in Indonesia (He also gets acknowledgment and high appreciation from international public). The stories may be (a bit) sarcastic. Yet, as Oscar Wilde said, “Sarcasm is the lowest form of wit, but the highest form of intelligence.”


¹ A similar pronunciation, “Om” in Indonesia is a common word used to call “Uncle.” It actually comes from the Dutch word, which has the same meaning.
² In Indonesia, almost every mosque is equipped with loudspeaker that can make call for prayer (adhan) or prayer be heard to as many people as possible outside the mosque building. ³ In fact, some religious groups were offended.