IN THE NAME OF ALLAH, THE BENEFICENT, THE MERCIFUL
ZAKAH – ITS MEANINGS & CONCEPT
[Shamim A Siddiqi,
INTRODUCTION: Zakah is
one of the fundamental Ebadah in Islam. Equally, it is one of the most
important “peaceful” and systematic means of transferring of funds and
resources from high ups to lower downs. It makes the flow of wealth from haves
to have-nots so willingly and cooperatively that there is no wrinkle on the
face of the person who pays rather, he expresses thanks to Allah (SWT} that enables
him or her to fulfill his or her obligation towards the society, especially in meeting
the basic and fundamental needs of those who are poor, needy, underemployed,
unemployed or incapacitated. The person who, under the prescribed criteria
[Nisab] of Zakah, after paying it feels contented that the receiver has
relieved him or her from one of his/her greatest social responsibilities
towards the community or the Ummah. On the other hand one who receives Zakah
either through state or through individuals does not feel any obligation to
person who fulfills it as his Ebadah and he receives it as his or her right
that Allah places in the wealth of haves for the have-nots. It does not violate
the feelings of self-respect of the receiver or creates any sense of arrogance
or high headedness in one who pays it. Both sides are at par highly dignified
and thankful to Allah alone.
It is, therefore, essential that I
must first spell out the meanings of Zakah and then elaborate its concept, its
philosophy, collection and its method, distribution and utilization and its
economic effects both on individuals and society in the overall spectrum of
Islam as way of life. The topic is vast and I will, therefore, deal with it,
Insha Allah, in four installments:
1. Zakah - its meanings and concept;
2. Zakah - its method of collection
and distribution;
3. Zakah - its economic effects.
4. Zakah and its future.
It will explain to the person who
pays the Zakah as why he is paying and one who receives it must know as why he
is receiving it without any obligation to anyone. It would equally explain the
significance of Zakah in the present context of the world that how beautifully
and effectively Islam establishes its own welfare system for its people without
throwing any burden on the exchequer of the state in any way. In an orderly
fashion, it removes the disbalances in the economic strata of the society with
the willing cooperation of its own people.
MEANINGS
OF ZAKAH: Literary meanings of Zakah are
“increase” or “augmentation” or “growth”. It also means “purification” [Lexicon
– E W Lane Part III page 1240] Zakah is not a tax at all but a levy on the
savings. All the means of production and things that are in personal use,
including house, is exempted from Zakah. In the Islamic Shariah, Zakah is a
system or process through which a fixed amount of 2½ % is charged on the total
accumulated wealth of an individual who possesses it if it equals to or exceeds
7½ tola [about 3½ ounces] of gold or 52 ½ tola of silver and that it remains
with him or her for a period of a year as an obligatory Ebadah. He thus
purifies his or her mal [wealth] and Allah gives Barakah in it. It flourishes
his wealth and all become Khair [good] for the person and the community. This
fixation of the criteria is a barometer that tells who is to pay Zakah and who
will accept Zakah if his or her savings do not touch the level of the fixed
Nisab.
The human life can be compared to a
triangle with three cones. One cone
represents the Creator and Sustainer and the other cone the people. Now the
individual who is at the third cone has to cement his relations with Allah by offering
Salah and on the other he is to cement his or her relations with the people by
willingly sharing his or her wealth regularly by imparting a fixed percentage
point every year towards the welfare of his/her fellow citizens. It helps in
maintaining equilibrium in his personal life and the society in which he lives.
He keeps his Allah pleased constantly by praying at least five times in a day and
keeps his community solvent by being mindful of the people’s needs and
urgencies. That is why in the Qur’an, Allah has given equal emphasis on both
these formats of Ebadah: Salah and Zakah. Every where in the Qur’an, both go
together: “establish prayers and pay Zakah”. This is the least that is expected
from a Muslim. That is the reason Allah (SWT) declares in the Qur’an about the
idolaters: “If they repent and establish Salah and pay the Zakah, then leave
their way free. Lo! Allah is Forgiving, Merciful” [Al-Tawba. 9: 5]
THE
CONCEPT OF ZAKAH: Allah (SWT) hasn’t created everyone in this world at par
with equal amount of talents, capacities and resources. Men or women earn their
livings by exercising these God-gifted resources and talents. The more one is
talented and have better physical and mental faculties, he is expected to make
more in this world and one who is deprived of these means or suffers in any
capacity naturally gets less from the bounties of nature scattered all around.
Everyone thus gets as per his capacities. It is, therefore, natural that in the
fitness of the matter who gets more must share it with one who gets less or
cannot make any thing at all. The Qur’an confirms it:
“Is it they who apportion their
Lord’s mercy? We have apportioned among them their livelihood in the life of
the world, and raise some of them above others in rank that some of them may
take labor from others; and the mercy of Allah is better than (the wealth) that
they amass.” [The Qur’an. 43: 32]
“He it is who has placed you as
viceroys of the earth and has exalted some of you in rank above others, that He
may try you by (the test of) that which He has given you.”
[The Qur’an. 6: 165]
“And covet not the thing in which
Allah has made some of you excel others. Unto men a fortune from that which
they have earned, and unto women a fortune from that which they have earned.
[Envy not one another] but ask Allah His bounty. Allah is ever Knower of all
things.
[The Qur’an.
“Lo! Thy Lord enlarges the provision
for whom He will, and straitens (for whom He will). Lo, He was ever Knower, Seer
of His slaves.” [The Qur’an.
In view of this scenario of
differences in capacities and resources in different people, Allah (SWT) has
categorically declared: “And in their wealth the poor and the deprived has due
share,” [The Qur’an. 51: 91] and in Surah Al-Ma’arij, it says: “And in whose
wealth there is a right acknowledged for the beggar and the destitute.” [The
Qur’an. 80: 24 -25]
The directives of Rasulullah (S) are
distinctly clear when he (S) ordained: “Take (Zakah or Sadaqah) from their
wealthy and return it to their poor and destitute” Thus the deprived people of
the society have a right in the wealth of haves as ordained by Allah and His Prophet
Muhammad (S) and it is the obligation of the Islamic society and sate to
collect it from the rich and transfer it systematically to the poor and needy. How?
That needs an elaborate discussion.
IN THE NAME OF ALLAH, THE BENEFICENT, THE MERCIFUL
ZAKAH – ITS COLLECTION AND
DISTRIBUTION
[Shamim A Siddiqi,
COLLECTION: Considering
the nature of Zakah that it is collectable only from those Muslim brothers and
sisters who have attained the minimum standard of Nisab and the sanctity of
Ebadah that it signifies, it is essential that an autonomous body is created to
manage both its collection and distribution in the manner it has been spelled
out in Shariah. The Institution of Zakah must be managed by highly trusted men
of character and integrity so that it is collected through rightful process and
distributed or expended in the manner it is ordained by Allah in Verse 60 of
Surah Al-Tawba and as practiced by Rasulullah (S) in his lifetime.
To execute both the functions
effectively, the country should be divided in different Zones, districts,
towns, boroughs and villages from administrative point of view of Zakah and its
implementation. It should be followed by house to house and family to family survey
for: 1. listing number of members of each family [adults and minors with their
respective ages]; 2. address and identity; 3. monthly/yearly income and source
of earnings; 4. list of assets and liabilities – cash and bank balances, ornaments, shares, liquid and fixed assets
and liabilities, stock in trade if he/she is a business man or woman; 5. health
condition of family members; 6. yearly/monthly needs and requirements of the
family; 7. amount of deficit, if any; 8. total value of assets minus liabilities;
9. Zakah due or entitlement to receive ;10. Remarks of the surveyor/compiler/administrator
The criterion of Zakah fixed by
Shariah [Islamic code of conduct] connotes that each and every member of the
society either will pay Zakah if he reaches or surpasses the limit or will
receive if he or she is below that standard. In the time of Caliph Omar a
register was maintained with all the necessary information for all the receivers
at each place especially in the capital Madinah. In today’s society, it would
be much easier to maintain and keep this information updated through computer
internet system. Survey will be carried out regularly at frequent intervals to
meet the changing needs and urgencies of the situation in each and every
individual case. Today a person or a family is receiving Zakah, tomorrow its
condition improves and it will automatically start paying Zakah. Similarly, a
person or a family that was paying Zakah may fall in trouble and becomes
entitled to receive Zakah will automatically be helped out of this fund.
The system will thus scatter the
basic human needs - food, clothing, medical help, shelter, education and free
justice of each and every deprived individual of the society through the
paramount welfare system of Islam that does not allow any of its member to
suffer for want of means but gets the equal opportunity to stand and struggle
for the betterment of his and his family life and becomes a source of strength
for the community in due course.
Unfortunately, there is no Islamic
state at this critical juncture of human society. The adversaries of Islam are opposing
with tooth and nail the emergence of an Islamic state anywhere in this world
simply out of ignorance and centuries-old animosity and prejudices. Thus, they
are preventing implementation of the system of Zakah and showing to the world
its economic blessings that what the “mightiest power” on earth could not
maintain its much popularized welfare system and gradually making it wither
away, the welfare system of Islam could do it in more accomplished manner and
on a permanent basis, a boon for human society. Can
the stalwarts of the liberal societies accept this challenge and let the
Islamic system emerge somewhere on this earth to prove its worth? Unfortunately,
currently, they all are behaving like “dogs in the manger.”
In the absence of an Islamic state,
the Muslim communities around the world should resort to introduce and
implement the system of Zakah for its people on the pattern discussed above. The
Muslim community living in
In American perspective or anywhere
in the world it would be on voluntary basis. Only the Muslim leadership has to
prove its worth and show the requisite amount of courage, integrity of
character and trustworthiness to its members and convince them that they will
use the Zakah funds only for the purpose they are assigned by Allah and in the
manner it was disposed off by His Prophet (S). If they are able to build the
confidence in their people, they can transform the Muslim society of
A Format: To
facilitate the computation of payable Zakah, I suggest the following format for
individuals who want to work it out in the absence of any collective
institution.
Computation
of Zakah Return Format
Name………………………………Address………………………………………………
……………………………………………………………………………………………..
Phone……………………………..
Area/Zone…………………………………………….
Details of Cash and fixed
assets:
Value in Dollars
1. Cash in hand and bank as at
………………………………………..
2.
Shares at market
value……………………………………………...
3. Goods in stock & in trade,
both raw & finished……………………
4.
In case of factory: Total value including goods in trade &
Goodwill value LESS - Book value of
land/building, machinery
furniture, transport and office
equipment………………………….
5.
Market value of bonds and securities or any investment………….
6.
Ornaments – gold, silver & bullion………………………………..
7.
Any other asset –fixed or otherwise not mentioned above……….
Total Value of assets [cash & fixed]…………………………………
Less liabilities – loans payables………………………..…
Net value of Assets for calculating
Zakah..................................
Zakah Payable @ 2 ½ % ……………………..
Important
Notes: Zakah is not payable:
1. On
diamonds and precious stones
2. On gold
less than 7 ½ tola and Silver less than 52 ½ tola
3.
Living home, utensils and
articles of personal use
4.
Means of production and earnings
Signature…………………………… Date…………..
This
format is only for the assessment of Zakah at individual level. For
manufacturing units, banks and financial institutions, mines and fisheries,
hotels and hospitals, air and land transport businesses, food and agricultural
industries, military contractors and house building industry, departmental
stores, etc. that are the backbone of modern trade, industry and commerce and
can yield hundreds of billions of Zakah every year need special survey/study.
But the pattern of collection and distribution will be the same as discussed
above. Muslim Ummah should take initiative in this respect and develop a
mechanism to foretell the amount of Zakah that can be raised/collected at state
level and show to the capital-hungry nations of the world the miracle what the
institution of Zakah can display in getting the economy of the “have-nots”
resolved in less than a decade or so at ease and without any “oppression/exploitation”
of capitalism or “nationalization” of socialistic system. I will discuss the
miracles of Zakah and its enormous bounties that an Islamic society will taste
when elaborating the economic effects of the system in the next issue.
.
DISTRIBUTION:
Allah
(SWT) has Himself spelled out the heads under which Zakah is to be expended in
Verse 60 of Surah Al-Tawba. “The Sadaqah [Zakah] is for: 1. the Poor; 2. the
needy; 3. and those who collect [or organize] the Zakah; 4. those whose hearts
are to be reconciled; 5. freeing the captives; 6. and for the debtors; 7. and in the cause of
Allah; 8. and the wayfarers – an obligation imposed by
Allah. Allah is Knower, Wise.”
The above quoted verse is very significant.
It pin pointedly categorizes the dire needs of the society where these funds
are to be expended. Zakah cannot be used on any other head other than that
Allah has fixed. Every head needs attention, especially “the cause of Allah”
when the Deen of Allah no where dominates and struggle for its establishment is
going on at different places in different names and nomenclature.
IMPLEMENTATION:
1. A minimum
standard of living is to be worked out on the basis of prevailing market prices
for an individual, a couple and a family of two, three and four children,
subject to revision/adjustment on six monthly or yearly basis.
2. With the help of the above
standard, the amount of help from Zakah fund will be fixed for each family
which may differ from family to family, depending on the basic needs and its
available income, if any.
3.
Through the help of the standard Zakah Return Format -ZTF, the giver of
Zakah will file his or her own return with the autonomous Zakah Collection Body
-ZCB [as discussed earlier] with the amount due from him/her, subject to
verification subsequently by Zakah Inspectors to be appointed by the aforesaid
body. It would minimize the paper work at both the ends. But in the absence of
any collection authority as the situation exists today throughout the Muslim
world and in America, the payment of Zakah on the community level will be on
voluntary basis, and its correctness will depend on the individual’s Allah
consciousness and the strains that the community will take in educating its
people in understanding the importance of Zakah in depth.
4. The aforesaid survey and the
application of the minimum standard of living will tell the total amount of
Zakah funds that will be available. Equally, it would establish the total
number of families who fall under the category of “Zakah receivers” and the
amount of Zakah funds that will be required by the community for payment in terms
of cash for the immediate needs of these families. It will also tell that after
meeting the immediate needs how much is left over for the permanent
rehabilitation of the poor and needy at local, regional and national levels.
5.
Zakah funds can be expended in three ways:
i. to meet the immediate needs of the poor and
needy in cash on the lines spelled out above;
ii. to use it for permanent economic
rehabilitation of this group both on individual and collective levels like providing
accommodation to homeless people, kitchen-soup facilities, building cottage
industries, arranging small shop or businesses for one or a group of persons
with equal share;
iii. To undertake mass utility programs like:
building low income-unit houses, hospitals, medical aids, halfway houses for
inmates, medical pharmacies or aid clinics, educational institutions for
imparting basic education, providing technical
know-how and opening community centers.
6.
Priority of expenditure is to be fixed on the basis of the above
categories. Initially, most or the bulk of the Zakah funds may be required to
meet the immediate needs of the poor and needy. That may not leave much for
item #ii, and #iii above. Alternatively, the
entire proceed of Zakah may be divided into two halves [and it would be more
prudent to do that]: one half for the immediate needs of the have-nots and the other
half to be earmarked to resolve their economy on permanent basis in order to
make the country/society solvent as a whole. It would go a long way in removing
the poverty and sense of deprivation from the poor and the needy altogether
within a period of five to seven years at the most. With the emergence of that
era, there may not be anyone left to “accept” the Zakah and most of the funds
will be available for only one head, “in the cause of Allah.”
7.
Zakah funds will be expended as a rule at the place from where it is
collected. Only surplus, if any, will be transferred to center or other places
to meet the local shortage.
8.
Under special circumstances, Zakah funds can be expended on only one
head. Rasulullah (S) used to give a lot of Zakah funds for item # 7 “on those
whose hearts are to be reconciled” or to poor and needy to make them solvent
outright. It is on the discretion of the Head of the Islamic sate or the Shurah
to disburse the Zakah funds as the situations warrants but within the limits of
Verse 60 of Al-Tawba.
The next installment will, Insha
Allah, deal with the enormous economic effects of Zakah.
Shamim A Siddiqi
IN THE NAME OF ALLAH, THE BENEFICENT, THE MERCIFUL
ZAKAH – ITS ECONOMIC EFFECTS
OUR
ECONOMIC MALAISE: In the consumer based economy, it is essential that there
is a constant flow of cash to different sectors of the population in shape of
wages, profit, tax cuts or helping-aid. The more there is a higher velocity in
money circulation, the greater will be the volume of economic activities.
Reducing or cut down the rate of interest is one of the effective means of
pumping more money in the market for investment, economic activities, thereby producing
more employment and wages. It automatically creates demand in the market for goods
and services when the purchasing power of the common man increases. The supply
side economist that is why recommend resorting to expending on development,
social services and building infra-structure in peace time to boost employment
and increase the number of wage earners and thereby taxes. These all are the artificial
means to boost the economy, employment and wages, leading to prosperity of the
people as a whole.
But, unfortunately, this process is
not smooth. Its passage is bumping. It is frequently visited by inflation,
depression and sluggish economy, leading towards unemployment, labor unrest, contraction
in economy, confronting with fiscal crisis often and on. It is enveloped with a
vicious circle of economic rise and fall. It happens because there is no hard
and fast economic rule that is universal except one: increase the demand, the
supply will increase followed by employment, additional income to the people
and revenue to the state. Everyone follows it meticulously.
The economic activities under the
capitalistic system depend on the whims of the entrepreneurs, the lenders, and
the capitalistic class that hold money and control its inflow and outflow. This
“selfish” class invests in the market only when there is a chance of making
profit increases the flow of cash in the market thereby increasing economic
activities, employment and a bit of prosperity at the common strata. But on the
slightest hint of slackness in business, fall in demand, lower return of
profit, it starts the process of contracting
money supply in the market, creating shut downs and lock-outs in industries,
unemployment, loss of wages resulting in labor crises and budget deficits etc..
This trade cycle is the product of unrestricted capitalism. Humanity is
constantly experiencing this “boom and bust” in the economy for centuries
together. The stalwarts of the system have no cure for this ailment. It is the
inherent weakness of the system. As
such, the system could never reach its ideal, the “optimum” point where all the
factors of production are constant along with the growth in economy.
The system of Zakah takes care of all
the ailments that are inherent in the capitalistic economy and offers much more
benedictions of its own. Let us examine its blessings in the human society that
adopts its as an integral part of Islam as a system of life, a code of conduct,
the Divine guidance for the benefit of mankind to live in peace and harmony as
equals with no sense of superiority of “haves” over the “have-nots.”
THE
ECONOMIC EFFECTS OF ZAKAH:
1. Increases the velocity of money: In 1964 when I was in
The point that I want to emphasis is
that the system of Zakah is feasible and can do away with the economic problems
of the “have-nots”, irrespective of the fact whether the country is poor like
2.
Constant Flow of wealth: On the other hand, through paying Zakah every year on the
accumulated wealth of the individuals, industries, trades, businesses,
corporations, semi-government agencies, the flow of wealth from “haves” to
“have-nots” or from the affluent to the deprived will be constant, catering the
immediate needs of the poor and needy and rehabilitating their economy on
permanent basis on the lines suggested earlier. Within a decade at the most,
there will be no body in the country to accept Zakah. As it is expected, most
of the deprived class may become solvent and might come in the position to pay
Zakah by themselves. And when there will be none to accept Zakah in the country
except a very small minority that is incapacitated, wayfarers and “the cause of
Allah” , the proceed of Zakah will be available to meet the needs of the
have-nots and down trodden of other underdeveloped countries of the world. What
a blessing it would be for the world to rejoice the blessing of Zakah! What the
total efforts of the World Bank, the IMF and the “super economies” of the world
could not do within the last fifty years, the Institution of Zakah with all
certainties will attain, Insha Allah, within a decade, provided there is a will
in the Muslim countries to give a chance to establish Islamic system of life
and the so-called “progressive” and liberal countries have the courage and
stomach to bear it with patience. Will both the Muslim and the non-Muslim world
accept this challenge?
In the time of Caliph Omar bin Abdul
Aziz, the society was so prosperous that there was practically no body to
accept the Zakah. The blessings of Zakah do not end here. Its far reaching
effects go beyond our imagination.
3. Manifold Increase in demand of good and
service: The flow of wealth to have-nots will increase the purchasing power of the
poor and needy. They will naturally spend the Zakah money on their immediate
needs like food, cloth, shelter, health and other house hold necessities, thereby
increasing the demand of these goods and services manifold. Since this demand
will be constant with the constant flow of Zakah good number of industries will
be established to cater this demand, increasing more employment, yielding more
taxes for state revenue. It will automatically increase the standard of living
of the masses and prosperity with total employment. This circle of demand and
supply will go on multiplying the economic activities in geometrical proportions
every year till the economy reaches the “Optimum” point within the stipulated
period of a decade, a “point” that is beyond the reach of capitalism.
Equally, the
sector of permanent rehabilitation of the poor and needy, will help in
establishing medium and cottage industries and undertaking of mass utility
programs will augment the demand of capital goods thereby boosting production
and creating employment in that sector of the economy. It will be the
additional boon to the economy.
Other benefits of the system of Zakah
can be summarized briefly as follows?
* It will increase the bargaining
power of the worker as he will have something to fall back in case of
unemployment.
* Dependence on foreign loan in
underdeveloped countries will gradually diminish or may be limited for sometime
to the extent of technical know-how.
* The constant presence of the forces
of demand and supply in the market will keep the “inflation” away and the
frequent visit of “recession”, “depression” or “sluggish” economy will become
the things of the past.
* Government will be able to divert
its resources form rendering “welfare services” to some greater needs of the
society like defense [Ref. to Verse 60 of Surah Al-Anfal]
* It will ultimately enable the
Muslim world to render greater and greater help in rehabilitating the world
economy by offering its “surpluses” to the poor and the needy of the world,
especially of the underdeveloped countries of Asia, Africa and Latin America,
augmenting into a new era of “help and cooperation” and not of “loan and
exploitation” as prevails today
CONCLUSION: I have so
far discussed Zakah – its meanings and concept, its collection and distribution
in two previous articles and now its “economic effects” through this paper on
the lines it is understood today or was comprehended in the past since the time
of Rasulullah (S) to this date. Now the world situation has changed. It is much
more complicated with tremendous economic and political trends, currents and
cross currents global issues and challenges that are constantly disturbing the
peace and tranquility of human abode. Enormous amounts of the means of
production and earnings have been added in the economic dictionary of the age.
The needs and responsibilities of a modern state are becoming boundless the way
the dictum of President Bush of “preemptive” attack has become “stateless”.
National boundaries, jurisdiction and the concept of “sovereignty” are becoming
“fragile” and “meaningless.” In such a “melting-pot”, the system of Zakah and
its implementation in the present context of the world has attained new
dimensions and that must be spelled out in detail as the “need” of the modern
man/woman and the society in which he/she lives. I will try to surmount them in
next article within a couple of weeks, Insha Allah.
Shamim A Siddiqi
IN THE NAME OF ALLAH, THE BENEFICENT,
THE MERCIFUL
ZAKAH AND ITS FUTURE – SOME
FUNDAMENTAL QUESTIONS?
[Shamim A Siddiqi,
In the previous three articles under
the heading “Zakah”, I have tried to elaborate the concept of Zakah, method of
collection and distribution and its economic impact on the society. In
conclusion, I suggested to discuss next the issues and challenges that the
system of Zakah is facing or likely to face in the present context of the
world. The Muslim intellectuals who are “liberal” in attitude and “modern” in
expression are more inclined to give new dimensions to the entire concept of
Zakah to suit the “needs and urgencies” of the time. As such, the more I
thought over the significance of Zakah as the most accomplished means to
rehabilitate the economy of the “have-nots”, the more I realized that the
economy of Zakah is to be revolutionized from the point of concept, scope and
implementation while redefining its “terminologies” within the framework of the
Shariah. In order to get the growing complexities of Zakah resolved, I have
framed the following Questions for the readers and the Muslim scholars to give
their input so that the future of the Zakah is determined in its correct
perspective as an obligatory Ebadah of the Muslims who are “affluent” and as
the most effective means and process of purifying their hard earned
“accumulated” wealth or savings with “eagerness” to share it with the
“have-nots”.
1. In order to accommodate the modern needs of
the society, should the existing rate of Zakah of 2 ½ % be revised to some
higher denomination to get greater yields towards building a truthful welfare
society?
2. Should the Nisab of 7 and 1/2 tola of gold
and 52 and 1/2 tola of silver be revised as it was fixed in the simple society
of Arabian Peninsula of the pre-modern age when living standard of a common man
was very low in comparison to the living standard in the USA and other advanced
countries of the twenty first century?
3. Should the scope of Zakah itself be revised
as hundreds of new objects, products, sources of various dimensions have been
added to the list of Zakatable items whereas in the time of Rasulullah (S) only
a few items of trade and commerce were available? Should, for the new list of Zakatable
items, the rate of Zakah be revised in each case or the existing rate of 2 ½ %
be left as it is?
[Through introducing these new
dimensions to the system of Zakah, it will automatically revolutionize the
system itself, surmounting all the economic activities of a modern state in
global perspective of trade and commerce at land, sea and air]
4. Is it not equally important rather essential that
a minimum standard of living be fixed for each society as a barometer to decide
who is entitled to get Zakah and who is not, keeping in view the needs and
urgencies of the people or individual home in comparison to the economic level
of progress the concerned society has
attained?
[The standard of living of each
society will thus differ from country to country in terms of economic progress
it has achieved. It will negate the fixation of a universal minimum standard of
living as being envisaged by Muslims jurists]
5. What new dimensions can be added to the fixed
eight heads of accounts under which Zakah can be expended both at individual
and collective levels, specially the seventh head of expenditure of “fi sabeelillah”
[in the cause of Allah]? Who is the poor, the needy and “Miskeen” in the
present context of development of each country? Should it not be redefined in
reference to economic progress, recurring economic crises or disparities of
modern age where the gulf between the rich and poor is ever increasing at an
accelerated pace?
These are the fundamental questions
that are advanced today to revise the entire spectrum of the institution of
Zakah to suit the needs and urgencies of the new millennium. Apparently, it
seems to be a formidable task for the Ummah and the Muslim scholars to
reconsider about the future of Zakah as an effective means of transfer of funds
from haves to have-nots. Let us examine the characteristic of each arguments/question
and see how much it is tenable and adjustable within the existing system of
Zakah and what are the fields where its scope can be re-fixed within the limits
that has been spelled out by the Qur’an and Sunnah of Rasulullah (S).
This is a vast subject and I think
there may be many brothers and sisters that may be thinking on these lines. I
am, therefore, submitting these issues to Muslim intelligentsia to think and
give its input directly to the writer on his E-mail address stated below. It
would help me to prepare a list of comprehensive issues about “Zakah and then
work out its “future”. It would enhance the importance of Zakah as an authentic
divine means to transfer wealth from haves to have-nots in broader spectrum of
global economy.
NOTE: The writer can be
contacted directly on e-mail: tsidd96472@aol.com