Zakāt

This is a sub-article of Islamic economic jurisprudence.
This article is part of the series:
Islam
Practices
Profession of faith · Prayer
Fasting · Alms · Pilgrimage

Zakāt (Arabic: زكاة‎ [zæˈkæː], "that which purifies"[1] or "alms"), one of the Five Pillars of Islam, is the giving of a fixed portion of one's wealth to charity, generally to the poor and needy.[2]

Contents

History

Zakat, a practice initiated by Muhammed himself, has played an important role throughout Islamic history.[3] Initially, Muhammed instituted zakat as a voluntary, individual offering, but during his lifetime certain forms of zakat have been declared obligatory. The caliph Abū Bakr, believed by Sunni Muslims to be Muhammed's successor, was the first to institute a statutory zakat system.[4] The third caliph, Uthman ibn Affan (who reigned from 644-656) significantly altered the zakat collection protocol, by decreeing that only "apparent" wealth was taxable, which had the effect of limiting zakat to mostly being paid on agricultural land and produce.[5] Ultimately, the practice of state-administered zakat was very short-lived, ending with the reign of Umar bin Abdul Aziz from 717-720 A.D.[3]

Collection of funds

Zakat is considered to be a religious duty, and is expected to be paid by all practicing Muslims who have the financial means (nisab).[6] In addition to their zakat obligations, Muslims are encouraged to make voluntary contributions (sadaqat).[7] The zakat is not collected from non-Muslims, although they are sometimes required to pay the jizyah tax.[8][9]

The Qur'an does not provide specific guidelines on which types of wealth are taxable under the zakat, nor does it specify percentages to be given. Traditionally, the goods taxed are those that were the basis of most wealth in seventh-century Arabic kingdoms: agricultural goods, precious metals, minerals, and livestock. The amount collected varies between 2.5 and 20 percent, depending on the type of goods being taxed.[10][11] Many Shi'ites are additionally expected to pay one fifth of their income in the form of a khums tax, which they consider to be a separate ritual practice.[12]

The Qur'an is also unclear on who is to collect the tax. Today, in most Muslim countries, zakat is collected through a decentralized and voluntary system, where eligible Muslims are expected to pay the zakat based on fear and love of Allah, personal conscience, and peer pressure.[13] Under this voluntary system, zakat committees are established, which are tasked with the collection and distribution of zakat funds.[14] In a handful of Muslim countries - including Saudi Arabia, and Pakistan - the zakat is obligatory, and is collected in a centralized manner by the state.[13] In countries where zakat is collected by the state, the economic effects are often negligible, doing little to alleviate economic inequality.[15] In Jordan, Bahrain, Kuwait, Lebanon, and Bangladesh, the zakat is regulated by the state, but contributions are voluntary.[16]

Disbursement of funds

There are eight categories of people (asnaf) who qualify to receive zakat funds, according to the Qu'ran:[17][18]

  1. Those living in absolute poverty (Al-Fuqarā')
  2. Those who cannot meet their basic needs (Al-Masākīn)
  3. The zakat collectors themselves (Al-Āmilīna 'Alaihā)
  4. People who are non-Muslims, to show them the real spirit of Islam (Al-Mu'allafatu Qulūbuhum)
  5. People whom one is attempting to free from slavery or bondage. Also includes paying ransom or blood money (Diyah). (Fir-Riqāb)
  6. Those who have incurred overwhelming debts while attempting to satisfy their basic needs (Al-Ghārimīn)
  7. Those working for an Islamic cause (Fī Sabīlillāh)
  8. Travelers in need (Ibnus-Sabīl)

Zakat may not be given to descendents of the prophet Muhammed, nor may it be given to parents, grandparents, children, grandchildren, or spouses. It is also forbidden to disburse zakat funds to organizations that pay salaries to their employees, or use the money for investments.[19]

Muslim scholars disagree whether the poor that qualify should include non-Muslims. Some state that Zakat may be paid to non-Muslims, but only after the needs of Muslims have been met.[19]

Fi Sabillillah is the most prominent asnaf in Southeast Asian Muslim societies, where it broadly construed to include funding missionary work, Quranic schools and anything else that serves the community (ummah) in-general[20]

Role in Islamic societies

The zakat is considered by Muslims to be an act of piety through which one expresses concern for the well-being of fellow Muslims,[21] as well as preserving social harmony between the wealthy and the poor.[22] Zakat promotes a more equitable redistribution of wealth, and fosters a sense of solidarity amongst members of the Ummah.[23]

See also

References

  1. ^ Benda-Beckmann, Franz von (2007). Social security between past and future: Ambonese networks of care and support. LIT Verlag, Münster. p. 167. ISBN 9783825807184. http://books.google.com/books?id=fVw6QB-kTYwC&pg=PA167. 
  2. ^ Salim, Arskal (2008). Challenging the secular state: the Islamization of law in modern Indonesia. University of Hawaii Press. p. 115. ISBN 9780824832377. http://books.google.com/books?id=pnUI036m3tUC&pg=PA115. 
  3. ^ a b Weiss, Anita M. (1986). Islamic reassertion in Pakistan: the application of Islamic laws in a modern state. Syracuse University Press. p. 81. ISBN 9780815623755. http://books.google.com/books?id=ROJZ5yt6O94C&pg=PA81. 
  4. ^ Hawting, Gerald R., ed (2006). The development of Islamic ritual. Ashgate Publishing. p. 301. ISBN 9780860787129. http://books.google.com/books?id=oCvf76uT3wMC&pg=PA301. 
  5. ^ Hashmi, Sohail H. (2010). "The Problem of Poverty in Islamic Ethics". In Galston, William A. & Hoffenberg, Peter H.. Poverty and Morality: Religious and Secular Perspectives. Cambridge University Press. p. 202. ISBN 9780521127349. http://books.google.com/books?id=VyzuGet8080C&pg=PA202. 
  6. ^ Tamimi, Azzam (2001). Rachid Ghannouchi: a democrat within Islamism. Oxford University Press. p. 140. ISBN 9780195140002. http://books.google.com/books?id=b6GhV3Eu5OAC&pg=PA140. 
  7. ^ Bogle, Emory C. (1998). Islam: origin and belief. University of Texas Press. p. 31. ISBN 9780292708624. http://books.google.com/books?id=IpFhLDUw20gC&pg=PA31. 
  8. ^ Khatab, Sayed (2006). The power of sovereignty: the political and ideological philosophy of Sayyid Qutb. Taylor & Francis. p. 62. ISBN 9780415372503. http://books.google.com/books?id=MMjwuRh_2EkC&pg=PA62. 
  9. ^ Zaman, M. Raquibuz (2001). "Islamic Perspectives on Territorial Boundaries and Autonomy". In Miller, David & Hashmi, Sohail H.. Boundaries and justice: diverse ethical perspectives. Princeton University Press. p. 189. ISBN 9780691088006. http://books.google.com/books?id=1vaCRnHK65kC&pg=PA189. 
  10. ^ Kuran, Timur (1996). "The Economic Impact of Islamic Fundamentalism". In Marty, Martin E. & Appleby, R. Scott. Fundamentalisms and the state: remaking polities, economies, and militance. University of Chicago Press. p. 318. ISBN 9780226508849. http://books.google.com/books?id=doCmVaOnh_wC&pg=PA318. 
  11. ^ Kuran, Timur (2010). Islam and Mammon: The Economic Predicaments of Islamism. Princeton University Press. p. 19. ISBN 9781400837359. http://books.google.com/books?id=VkIJGPNzVIIC&pg=PA19. 
  12. ^ Momen, Moojan (1987). An Introduction to Shi`i Islam: The History and Doctrines of Twelver Shi`ism. Yale University Press. p. 179. ISBN 978-0300035315. http://books.google.com/books?id=B0OL5Z8S-V0C&pg=PA179. 
  13. ^ a b Marty, Martin E. & Appleby, R. Scott (1996). Fundamentalisms and the state: remaking polities, economies, and militance. University of Chicago Press. p. 320. ISBN 9780226508849. http://books.google.com/books?id=doCmVaOnh_wC&pg=PA320. 
  14. ^ Clark, Janine A. (2004). Islam, charity, and activism: middle-class networks and social welfare in Egypt, Jordan, and Yemen. Indiana University Press. p. 153. ISBN 9780253343062. http://books.google.com/books?id=-11yRIVUsa4C&pg=PA153. 
  15. ^ Tripp, Charles (2006). Islam and the moral economy: the challenge of capitalism. Cambridge University Press. p. 125. ISBN 9780521863773. http://books.google.com/books?id=hFhyZ28it0AC&pg=PA125. 
  16. ^ Kogelmann, Franz (2002). "Sidi Fredj: A Case Study of a Religious Endowment in Morocco under the French Protectorate". In Weiss, Holger. Social welfare in Muslim societies in Africa. Nordic Africa Institute. p. 68. ISBN 9789171064813. http://books.google.com/books?id=-JcYwpJJs8oC&pg=PA68. 
  17. ^ Ariff, Mohamed (1991). The Islamic voluntary sector in Southeast Asia: Islam and the economic development of Southeast Asia. Institute of Southeast Asian Studies. p. 38. ISBN 9813016078. http://books.google.com/books?id=NP4ZL0TJ9s4C&pg=PA38. 
  18. ^ De Waal, Alexander (2004). Islamism and its enemies in the Horn of Africa. Indiana University Press. pp. 148–149. ISBN 9780253344038. http://books.google.com/books?id=WYLSKQa9tHEC&pg=PA148. 
  19. ^ a b Visser, Hans & Visser, Herschel (2009). Islamic finance: principles and practice. Edward Elgar Publishing. p. 29. ISBN 9781845425258. http://books.google.com/books?id=KIXe3rY_OkgC&pg=PA29. 
  20. ^ Ariff, Mohamed (1991). The Islamic voluntary sector in Southeast Asia: Islam and the economic development of Southeast Asia. Institute of Southeast Asian Studies. p. 39. ISBN 9813016078. http://books.google.com/books?id=NP4ZL0TJ9s4C&pg=PA39. 
  21. ^ Weiss, Anita M. (1986). Islamic reassertion in Pakistan: the application of Islamic laws in a modern state. Syracuse University Press. p. 80. ISBN 9780815623755. http://books.google.com/books?id=ROJZ5yt6O94C&pg=PA80. 
  22. ^ Scott, James C. (1985). Weapons of the weak: everyday forms of peasant resistance. Yale University Press. p. 171. ISBN 9780300036411. http://books.google.com/books?id=THCcW1gCe_QC&pg=PA171. 
  23. ^ Jawad, Rana (2009). Social welfare and religion in the Middle East: a Lebanese perspective. The Policy Press. p. 60. ISBN 9781861349538. http://books.google.com/books?id=-NXbIU5KwUgC&pg=PA60. 

Further reading

External links