Ramadan, the holiest month in the Muslim lunar year, has become the symbol of humility and being able to withstand pain and hunger while helping others in their time of need. It is also punctuated by joyous family gatherings. It is also a month of bonding whereby, despite differences in social stature or the colour of our skin or our geographical origin, we come together through the universal medium of fasting and prayer.
This month includes Laylatul Qadr (the Night of Prayer) when the Quran-al Karim was revealed through our Prophet (sm). It is in this environment that nearly 2 billion Muslims enter Ramadan to reconnect with God through abstinence, praying extra dedications at home and in mosques in the evenings, and seeking forgiveness for any trespasses.
The month of Ramadan connotes that we need to desist from fanaticism and all of us need to come together through interfaith dialog so that we can remove the potential for hate crimes. We need to understand that through this month the Creator is reminding His Creation that all of you need to be together and move forward not through anger and hate but through understanding.
This matrix that seeks justice and equality is significantly brought forward through the observance of Zakat- a religious obligation or tax, which, according to this religion, is considered next in importance to Salat (prayer). Zakat, one of the Five Pillars of Islam is considered as a compulsion for all Muslims who meet the necessary criteria of wealth.
Zakat is based on income and the value of all of one's possessions. It is customarily 2.5% (or 1/40) of a Muslim's total savings and wealth above a minimum amount known as Nisab. Islamic scholars over the centuries have differed over the percentage and amount that needs to be considered as Nisab. However, it is agreed that the collected amount of Zakat should be paid to the poor and the needy.
Today, in most Muslim-majority countries, Zakat contributions are voluntary- Bangladesh, Egypt, Indonesia, Iran, Bahrain, Jordan, Kuwait, Lebanon and the United Arab Emirates. However, in some other Islamic countries- Malaysia, Sudan, Saudi Arabia, Yemen and Libya- Zakat is mandated and collected by the State. It may be noted here that Shias, unlike Sunnis, traditionally regard Zakat as a private and voluntary decision, and they give Zakat to Imam-sponsored rather than State-sponsored collectors.
Islamic scholars consider Zakat to be a way for purifying one's income and wealth from sometimes worldly, impure ways of acquisition. They have noted in this regard that the Quran discusses charity in many of its verses. The word Zakat, with the meaning used in Islam now, is found, for example, in Suras: 7 (156), 19 (31), 19 (55), 21 (73), 23 (4), 27 (3), 30 (39), 31 (4) and 41 (7). Zakat is found particularly in the early Medinan Suras and described as obligatory for Muslims.
In these Ayats of the Quran Muslims are reminded that Zakat is given for the sake of salvation and that those who give Zakat can expect reward from God in the afterlife, while neglecting to give Zakat can result in damnation. Zakat is consequently considered part of the covenant between God and a Muslim.
In fact, Surah At- Taubah, Ayat-5 made Zakat one of three prerequisites for pagans to become Muslims: "but if they repent, establish prayers, and practice zakat they are your brethren in faith".
According to Islamic scholars the amount of Zakat to be paid by an individual depends on the amount of money and the type of assets the individual possesses. The Quran does not provide specific guidelines on which types of wealth are taxable under the Zakat, nor does it specify percentages to be given. However, the customary practice, in countries where Zakat is mandatory, is that the amount of Zakat paid on capital assets (e.g. money) is 2.5%. Zakat is additionally payable on agricultural goods, precious metals, minerals and livestock at a rate varying between 2.5% and 20%, depending on the type of goods. Zakat in these countries is usually payable on assets continuously owned over one lunar year that are in excess of the nisab, a minimum monetary value. There is however a lack of agreement on this matter.
It may be mentioned here that Abu Hanifa, the founder of the Hanafi School supported the idea of property owners undertaking to distribute the Zakat to the poor themselves. Today, in States where Zakat payment is compulsory, failure to pay is regulated by state law similar to tax evasion.
Islamic scholars have traditionally identified the following categories of Muslim causes to be the proper recipients of Zakat: (a) those living without any means of livelihood; (b) those who cannot meet their basic needs; (c) those sympathetic to or expected to convert to Islam - recent converts to Islam, and potential allies in the cause of Islam, (d) wayfarers and stranded travelers who are traveling with a worthy goal but cannot reach their destination without financial assistance.
There is however consensus that Zakat should not be given to one's own parents, grandparents, children, grandchildren, spouses or the descendants of the Prophet (sm).
It would also be worthwhile to note here that Muslim scholars disagree whether Zakat recipients can include non-Muslims. Islamic scholarship, historically, has taught that only Muslims can be recipients of Zakat. However, in the past few decades some scholars have argued that Zakat may be paid also to non-Muslims after the needs of Muslims have been met, finding nothing in the Quran or Sunna to indicate that Zakat should be paid to Muslims only.
The above discussion has highlighted some of the philosophical reasons associated with Zakat. There is however the more practical aspect of using Zakat as a means to remove widespread poverty from among the Muslim countries. Zakat can definitely also help the ultra-poor or those affected by climate variability and similarly foster better educational and health opportunities. If carried out with religious commitment, then its effect can be effective in macroeconomic terms.
(Muhammad Zamir, a former Ambassador, is an analyst specialized in foreign affairs, right to information and good governance, can be reached at <[email protected]>)