Zakat As Actualised Today Is A Grand Mockery Of Quranic Msg

[ghulam muhammed]

The Zakat – A Pillar of Faith, As Actualised Today Is a Grand Mockery, If Not Fraudulent Realization of Quranic Message on Wealth Distribution and Social Justice

The institution of Zakat is rooted in the Quranic ordinance on mandatory that declares:

“Charities are for the poor Muslims (Fuqra), and the poor of any other religion (masakin) and the workers (who administer) them, and for those who have embraced faith*, and for (freeing) the slaves, and for (assisting) debtors, and (for spending) in God's way, and for the traveller (ibn al-sabil)2 – an ordinance (faridah) from God. (Remember,) God is All-Knowing and Wise” (9:60)

It was established as part of state-controlled poverty alleviation measure at Caliph Umar’s time – almost fourteen centuries ago and was based on the following terms:

• The possession of a minimum asset to make a person liable to pay the Zakat.

• An arithmetical formula to compute the Zakat (as a % of the asset),

• Definition of ‘chargeable’ and ‘non-chargeable’ assets.

Does the reversal in Zakat’s role render Islam an antiquated faith?

Had the traditional model been prescribed by the Qur’an, this question had relevance. As far as the Qur’an is concerned, it uses the word Zakah and its other roots in versatile manner. In many of its verses, the Qur’an pairs its injunction to keeping up prayer (salah) with the exercise of Zakah, thereby enjoining it on all believers, regardless of income. Accordingly, the Meccan Muslims, the ancient prophets and the wives of the Prophet who were all mostly wanting in material resources were asked to exercise Zakah. The Qur’an, however, also connotes Zakah with the purifying of one’s wealth by giving charity.

These illustrations suggest that the Qur’an uses the word Zakah for all kinds of humanitarian deeds. Thus all believers, rich and poor, can exercise Zakah by showing mercy and extending emotional and psychological support to distressed humanity, by caring and nursing the sick and wounded, and other similar gestures, while the rich must also give the mandatory charity (institutionalized Zakat) as part of their Zakah obligation.

Traditionally, various civil works, such as removing garbage from roadside, planting trees, giving a helping hand in lifting luggage to a mount, helping out someone in need of help, or even doing good deeds were regarded as Sadaqah, which is integral to the broad Qur’anic concept of Zakah. Therefore, in the historical and present day context, all civil and social welfare activities and scientific achievements that mitigates the sufferings of people, or is otherwise beneficial to humans fall in the domain of Zakah. There are also traditions on the merit of looking after domestic pets as well as any animate. Thus, the Qur’anic notion of Zakah is far more outreaching and expansive than that of the institutional Zakat that is regarded as a pillar of faith. Therefore, the reversal of the role of the traditional Zakat does not outdate the Qur’an but only shows that with drastic changes in the paradigms of civilization and economic order of the world; the historically derived institution of Zakat has run out its course. However, the devout Muslim who wants to meet his Zakat obligations in its nascent altruistic spirit must pay up to 5-10% on all easily earned profit after deducting living and personal expenses that he must curtail to attain the purity of his soul – though God knows best.

Conclusion: In the backdrop of all pervasive consumerism and non-Zakat chargeable investment avenues, minimal labour wages and social benefits, and soaring cost of living that characterise the present day global economy, the traditional model of Zakat as an instrument for poverty reduction is a grand mockery if not fraudulent realization of Qur’anic message on wealth distribution and social justice. Instead of alleviating poverty, it is now promoting poverty and making the rich, richer and blocking their conscience against grossly underpaying their employees/ labour and keeping them below the poverty line. Thus, what used to be a strong and sacred Pillar of faith epitomizing wealth distribution and social justice has now become hollow and rusted and negates the very object of the Qur’an.

http://newageislam.com/islamic-sharia-l ... ice/d/7839