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http://en.wikipedia.org/wiki/History_of_slavery#Slavery_in_the_Muslim_World
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Male slaves were employed as servants, soldiers, or laborers, while female slaves were traded to Middle Eastern countries and kingdoms by Arab, Indian, or Oriental traders, some as domestic servants,.[123][124][125]
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A Co = religious co I D A
+ quakers meetings
http://en.wikipedia.org/wiki/Islam_and_slavery
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The Qur'an, the holy book, and the hadith, the sayings of Muhammad, see slavery as an exceptional condition that can be entered into under certain limited circumstances.[3] They also consider manumission of a slave to be one of many meritorious deeds available for the expiation of sins.[4] According to Sharia, slaves are considered human beings and possessed of some rights on the basis of their humanity. In addition, a Muslim slave is equal to a Muslim freeman in religious issues and superior to the free non-Muslim.[5]
In practice, slaves played various social and economic roles from Emir to worker. Slaves were widely employed in irrigation, mining, pastoralism and the army. Even some rulers relied on military and administrative slaves to such a degree that they seized power. However, people do not always treat with slaves in accordance with Islamic law. In some cases the situtation has been so harsh as to have led to uprisings such as Zanj Rebellion.[6] For a variety of reasons, internal growth of the slave population was not enough to fulfill the demand in Muslim society. This resulted in massive importation, which involved enormous suffering and loss of life from the capture and transportation of slaves from non-Muslim lands.[7]
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http://en.wikipedia.org/wiki/Alms#Buddhism
[edit] Buddhism
In Buddhism, alms or almsgiving is the respect given by a lay Buddhist to a Buddhist monk or nun. It is not charity as presumed by Western interpreters. It is closer to a symbolic connection to the spiritual and to show humbleness and respect in the presence of normal society.[1] The visible presence of monks and nuns is a stabilizing influence. The act of alms giving assists in connecting the human to the monk or nun and what he/she represents. As the Buddha has stated:
- Householders & the homeless [monastics]
- in mutual dependence
- both reach the true Dhamma.... (Itivuttaka 4.7)[2]
- in mutual dependence
In Theravada Buddhism, monks (Pāli: bhikkhus)and nuns go on a daily almsround (or pindacara) to collect food. This is often perceived as giving the laypeople the opportunity to make merit (Pāli: puñña). Money should not be accepted by a Buddhist monk or nun, although nowadays not many monks and nuns keep to this rule (the exception being the monks and nuns of the Thai Forest Tradition and other Theravada traditions which focus on vinaya and meditation practice). In countries that follow Mahayana Buddhism, it has been impractical for monks to go on a daily almsround. In China, Korea and Japan, monasteries were situated in remote mountain areas where it could take days to reach the nearest town, thus making the daily almsround impossible. In Japan, the practice of a weekly or monthly takuhatsu took its place. In the Himalayan countries, the large number of bikshus would have made an almsround a heavy burden on families. Competition with other religions for support also made daily almsrounds difficult and even dangerous; the first monks in the Shilla dynasty of Korea were said to be beaten due to the Buddhist minority at the time.
In Buddhism, both "almsgiving" and, more generally, "giving" are called "dāna" (Pāli).[3] Such giving is one of the three elements of the path of practice as formulated by the Buddha for laypeople. This path of practice for laypeople is: dāna, sīla, bhāvanā.[4]
Generosity is also expressed towards other sentient beings as both a cause for merit and to aid the receiver of the gift. It is accepted that although the three jewels of refuge are the basis of the greatest merit, by seeing other sentient beings as having Buddhanature and making offerings towards the aspirational Buddha to be within them is of equal benefit. Generosity towards other sentient beings is greatly emphasised in Mahayana as one of the perfections (paramita) as shown in Lama Tsong Khapa's 'The Abbreviated Points of the Graded Path' (Tibetan: 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."[5]
- It is the sharpest weapon to sever the knot of stinginess.
In Buddhism, 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:
http://en.wikipedia.org/wiki/Alms#Islam
[edit] Islam
Islamic scriptural rules on alms are quite reminiscent of the biblical instructions:
- If you give alms openly, it is well; but if you do it secretly and give to the poor, that is better. - (Qur-an 2:271a)
In Islam, zakat, or the giving of alms, is the third of the five pillars of Islam. Various rules attach to the practice, but in general terms, it is obligatory to give away 2.5% of ones savings and business revenue, as well as 5-10% of ones harvest, to the poor. The 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 zakaah always being that the rich should pay it to the poor.
[edit] Judaism
In the Jewish tradition, charity represented by tzedakah, justice, and the poor are entitled to charity as a matter of right rather than benevolence. Contemporary charity 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. Voluntary charity, along with prayer and repentance, is regarded as ameliorating the consequences of bad acts.
http://en.wikipedia.org/wiki/Zakat#Causes_.26_Beneficiaries
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"Alms are only for the poor and the needy, and the officials (appointed) over them, and those whose hearts are made to incline (to truth) and the (ransoming of) captives and those in debts and in the way of Allah and the wayfarer; an ordinance from Allah; and Allah is knowing, Wise." [Qur'an 9:60]
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