THE IMPACT OF ZAKAT ON CRIME PREVENTION
THE
IMPACT OF ZAKAT ON CRIME PREVENTION
WRITTEN
BY: YASIR YAQUB ALHASSAN
Department of Sociology
(Criminology and Security Studies), Federal University Dutse, IbrahimAliyu
Bye-Pass P.M.B. 7156, Jigawa State, Nigeria.
ABSTRACT
The prevalence of crime in the
world today is a cause for serious concern. It undermines the social fabric by
eroding the sense of safety and security. Crime is a phenomenon that is
bedeviling various countries across the globe in varying degrees as it affects
policies and development. Crime rate in Nigeria has assumed a worrisome
dimension; it takes place in forms of theft, drug-abuse, rape, burglar cases,
corruption, assault etc. This paper will investigate the Impact of Zakat on
Crime Prevention with. The results showed that poverty, unemployment,
drug/substance abuse, poor socialization, lack of central committee that will
regulate the system of Zakat is one of the major causes of crime. The paper
emphasize that if wealthy people are giving out Zakat, there will beimmence
reduction in crime, a Provision of employment opportunities, control of
drugs/substance usage, provision of educational opportunities, proper law
abiding, proper socialization, all recommended as measures to prevent and
control crime
INTRODUCTION
It is a popular and well-known idea that
people are the products of their environments, even if it is we generally
accepted. The theory that poverty is itself the cause of crime is similar, to
say poverty is the environment, and crime is the individual's reaction. It is a
much bigger and wider question to answer whether people are simply the results
of their environment. It is pertinent to examine whether social aspect of
lacking resources is a factor of public criminal behavior. It is not just a
question of environment, but the bountifulness of that environment, the
fairness and economy of that environment. Every community is depending on the
culture, civil and religious provision entitlement and approvals for life
sustainability. Zakat is one system of income redistribution in Islamic
societies. The bridge of poverty and class is a priority for social
solidarity.(Alhassan, 2004).
Whereas
the concept of social security is presented by the west to be its’ sure
exclusive preserved, during the first two decades of the last century, this
concept of social security had already been well-established in the Islamic
Doris produced and concept of state, for social solidarity nearly fourteen
centuries ago. Islami preceded all nations in establishing the concept of
social security, and it has emphasized that each individual has the right to
lead a decent life. It also has made the achieving of this right by
individuals, the collective responsibility of all society members as it
articulated a number of institutional frameworks for social solidarity, the
institution of Zakat being one of the most important ones. No doubt, both Zakat
and social security systems share some common values, namely, those related to
providing social assistance to the needy. The motive is to create a balance
through income redistribution. The institution must be based on an ideal system
of identifying the needy. If not, all misappropriations, with hinder the
designed objectives.
Zakat
is a transfer of wealth from the rich to the poor or from the haves to the
have-nots. The underlying assumption here is that all the wealth on earth
belongs to God and men are just trustees with whom God has entrusted His wealth
for the sole purpose of preserving it for the prosperity of all humanity. No
one, therefore, should be denied fair access to this wealth. In the context of
Islamic teachings of social justice and equality, Zakat is considered as a
purification of wealth and a cause of blessing. Hence, it is perceived by all
Muslims as an entitlement or a guaranteed right to the poor on the wealth of
the rich. By comparing this attitude of support for Zakat institution in Muslim
communities with earlier laws provided for the poor in the nineteenth century,
which has developed to what is today known as means-tested social assistance
programs, provision of the needs of the poor was considered a rather necessary
evil than a responsibility or a function of the State. Unlike Zakat which was
well received and was purely oriented toward achieving socio-economic balance,
social assistance programs usually faced public resentment and were associated
with a stigma, and were most often influenced by economic and political rather
than social reasons (Shionoya, 1998).
Zakat
is not a right of all as is the case in some non-contributory and
non-means-tested social allowance programs, but a well- defined system targeted
to specific groups in society, namely the poor and the needy. Therefore,
potential recipients of Zakat are also bound by Islamic values and morality not
to exploit the system and claim what they do not deserve from Zakat proceeds.
In the Islamic teachings this is considered as an infringement on the right of
the poor. This emphasizes the moral-based ideology upon which Zakat is founded.
This is true because Zakat is a product of divine revelation oriented
principally to lay the foundation for social solidarity and the responsibility
of the whole society to the poor. It is for this reason, that the Zakat system,
if implemented efficiently, it has to the capacity potential to effectively
address the problem of poverty. This is the essence and the ultimate objective
Zakat seeks to achieve through the direct transfer of wealth from the rich to
the poor. In the context of social security strategies, there has also been a
long-standing debate over the issue of poverty (Kahf, 1980).
However,
never was the intended objective to address poverty at least in the design of
many social security programs in many countries. In the most part of these
strategies, social security is seen as a mechanism of income redistribution
from the younger generation to the older generation, from the healthy to the
sick, and from the employed to the jobless. This involves a substantial amount
of income redistribution, but not necessarily redistribution from the rich to
the poor. For instance, while low income earners are usually more susceptible
to work-related injuries and to the conditions of unemployment, higher income
earners as they live healthier and longer tend to draw on pension benefits for
longer periods. Furthermore, as entitlement to social security benefits is
matched with contributions, which are related to earnings, low income earners
tend to enjoy lower benefits barely enough to put them just above the poverty
lane. Besides, in some schemes it is difficult to bring some vulnerable groups
of the population, such as the self-employed and the informal laborer (e.g.,
agriculture or domestic workers) into such schemes, which most often results in
these groups falling into poverty. In fact, these groups of vulnerable people
represent the targeted recipients of Zakat. In this sense, we would personally
be inclined to think of Zakat as an ultimate safety net that catches those who
fall out of the formal social security net. This study therefore will assess
the impact of Zakat on the National security, specifically on the issues of
crime prevention.
WHAT ARE THE
PROBLEM FACING ZAKAT SYSTEM AND SECURITY
Due
to the current state of unemployment in the country, the tendency of
criminality is made worse as many people; particularly youth and university
graduates have failed to secure gainful employment. We are faced with a
community of debt-ridden, incomplete education amongst children and living in
poverty and distress. In Islam, poverty is an enemy that must be eradicated and
prevented in order to preserve the sanctity of the religion and to uphold the
dignity of the Ummah. Poverty has adverse repercussions on mankind as it
weakens the society. Prophet Muhammad (PBUH) has mentioned, “Hunger nearly leads to infidelity and all
sorts of wrong doings”. Thus, Islam rejects all forms of poverty, in line
with Allah's command that Zakat being the third pillar of Islam enables the
obligation of His servant to share their wealth. Without a complete systematic
institution of Zakat, our community will be disabled. As such, the collection
of Zakat brings tremendous benefits to those who give and those who receive.
Without a prompt operation of the Zakat system, the objectives of the
redistributions may be affected.
The
effect of poverty has been related to the rise in crime among the individuals
in a community related current cases of rape, kidnapping, and murder are factors
predisposed by poverty .this implied that any means of wealth remedy such as
Zakat can address the level of
criminality if the system is efficient and rational. The research attempts to
highlight the fact the Zakat is a way of social justice and is able to harness
its beneficiaries to become productive contributors to the development of the
community. The study is based on the principle that everything belongs to Allah
(God), and wealth is entrusted upon the Ummah.
Based on the Quran and existing literature on the subject, income
redistribution has been justified by so many writers as a means for adjusting
the rate of social inequality and the effect of class conflict antagonism and
criminality in communities. Zakat is also based on purification of wealth
though its impact in unifying the class relationship for solidarity among the
rural and urban societies. The quest for social development depends on social
cooperation and elimination or minimizing the tenderness of crime.
Security
is a prime value to structural advancement and behavior modification for a
rational ideal way of life. Individual economic constrains has effect on the
ability to abide by rules and regulations because of lack of poor education
background and, lack of opportunity to access quality education for future
elevations and personal attainment. If Zakat is to address the gap between
economic opportunities of that individual, then it will address access to
education, marketing stability promotion opportunities. In the event the
expectation is that it should impact and reduce criminal issues like child
labor, corruption, illiteracy and drug abuse. Those given Zakat should not be a
symbol of misplacement of priority.
Essentially,
Zakat ranks next in importance to prayer (Salat) as a feature of worship in the
Islamic faith. It is an integral, compulsory and inseparable part of the
Islamic way of life, the non-observance of which is tantamount to the negation
of the religion itself (Ashaari and Mohamed, 1989). Zakat covers the moral,
social and economic spheres of Islamic finance (Mannan, 1986). In the moral
sphere, Zakat washes away the greed and acquisitiveness of the rich, whilst
socially, it acts as a unique measure to abolish poverty from society as well
as encouraging the rich to live up to their social responsibilities (Mannan,
1986). Thus, preventing rampant crime necessitated by strong requisite of the
poor or less privileged in the society.
1.
The study will be relevant to the
general society in terms of its impact on social security which is every body's
concern.
2.
The study will serve a greater purpose
to the security organizations vested with the responsibility for motivating the
quest for Zakat in the Islamic communities.
3.
The study will be beneficial to
governmental and non-governmental organizations on security related matters.
4.
The study will serve as a future
reference guide to related studies.
5.
The study will pave a way of eradicating poverty and create conditions for high
rate of growth.
6.
The study contributes in maintaining law and order.
7.
The study certifies social and economic justice.
8.
The study encourages social security and foster equitability distribution
of income and wealth.
CRIME
Certain
moral sentiments develop in the history of human society. There is a relation
between crime and immorality. Crime is a changing concept, dependent upon the
social development of a people that is upon the fundamental interests and
values dominating their common beliefs.
The
concept of crime involves the idea of a public as opposed to a private wrong
with the consequent intervention between the criminal and injured party by an
agency representing the community as whole. Crime is thus the international
commission of an act deemed socially harmful; or dangerous and the reason for
making any given act of crime is the public injury that would result from its
frequent participation. The society therefore takes steps for its prevention by
prescribing specific punishments for each crime. The word ‘crime’ is of origin
viz; ‘Crimean’ which means ‘charge’ or ‘offence’ Crime is a social fact.
Accordant to James Anthony Froude (1818-94) writes that, “Crime is not punished
as offence against God, but as prejudicial to society”.
CRIME
PREVENTION AND CONTROL: Crime prevention has been defined
as “a pattern of attitudes and behaviors directed both at reducing the threat
of crime and enhancing the sense of safety and security to positively influence
the quality of life and to develop environments where crime cannot flourish’’
(National crime prevention council,1990;64). In another definition, it is
defined as ‘’the anticipation, recognition, and appraisal of crime risk and the
initiation of some action to remove or reduce it” (Virginia Crime Prevention
Coalition, 1997). Crimes such as theft, common assault, affray and the like on
other hand, can be prevented by then application of necessary deliberate
measure for the suppression and countering of incidences of crime or plot to
commit crime under control and to prevent them from escalating (Membere, 1982).
It is argued that the levels of crime in the community can be reduced by the
construction of social capital (Paxton, 2002), increases in informal social
control (Sampson, Raudenbush, and Earls, 1997), and the creation of forms of
community justice (Clear and Karp, 1999) and community policing (Trojanowicz
and Bucqueroux, 1993). Social capital is created when relations among people
change in ways that can facilitate collective action (Coleman, 1988).more,
Government intervention in the provision of infrastructure and other basic
amenities that would make life more meaningful should be encouraged. These
infrastructures should be evenly distributed in order to reduce people
agitation. One the final note, the community leaders should enlighten the
negative effect of crime and criminality to the members of the community.
Crime
prevention: According to Okunola (2002), crime prevention basically involves
the disruption of mechanisms, which cause crime events. In other words, the
central question to crime prevention is how to disrupt the causes of crime.
Crime prevention is a pattern of attitudes and behaviors directed at both
reducing the threat of crime and enhancing the sense of safety and security to
positively influence the quality of life and to develop environments where crime
cannot flourish. Also crime prevention is defined as “the anticipation,
recognition and appraisal of a crime risk and the initiation of some action to
remove or reduce it. Crime prevention and control are, however, closely related
and their elements overlap. Crime prevention involves the community, government
as well as individuals; crime control involves the whole of the criminal
justice system, that is, the police, courts and prisons. Crime prevention
refers to the range of strategies that are implemented by individuals,
communities, businesses, non-governmental originations and all level of
government to target the various social and environmental factors that increase
the risk of crime, disorder, and victimization (AIC 2003, ECOSOC 2002; IPC
2008; Van Dijk and de Waard 1991).
CAUSES
OF CRIME IN NIGERIA
The
common factors of crimes are physical ailments which may be organic and
functional. Mental ailments coupled with an environment that is favorable may
cause an outburst of anti-social crime. We know that conduct is an expression
of mental activity. A delinquent act may bathe result of neurosis or psychosis.
It may be also due to the susceptibility to crime asa consequence of a mental
defect coupled with some environmental factors. Perhaps, the mind may be in
some condition, but the crime is committed due to an emotional disability of
childhood, or it may happen because of the impact of psychopathic. If the
delinquency is to be diagnosed, the crime person mental traits, peculiarities
and disabilities play a very important part. It is quite plain that it is the
mind that control criminal behavior. If the mind itself is deranged, defective
or feeble we have no other go but to turn for cure or removal of the mental
defect or fortification of the mental faculty. Danbazau, A. B. (1999).
Poverty,
a cause of crime: None can deny that for want of money and crime may be
committed. Economic depressions along with poverty have tremendous influence in
causation and commission of crime. A crime may be committed to achieve
dishonest possession. In the process of acquisition, crime is the least thought
off. If there is scope to make compensation to the aggrieved party while
dealing with the offender, the cases of dishonest acquisition may decrease to a
great extent. However, economic depression is lead to criminality everywhere
and the percentages more if the persons involved are of infirm character or
weak will power. Of course, poverty itself is not necessarily a crime causing
factor but there are other factors that commute to criminality. Hundreds of
poor persons are there in number and they are not at all crime minded; on the
other hand there can be hundreds of wealthy persons who are acutely avaricious
and therefore do not hesitate in indulging with criminal dealings where money
is concerned. Danbazau, A. B. (1999).
Among
the educated white-collar people, there are offenders who have high positions
and status in society and the multiple factor theory can apply to determine the
true factors in the causation of crimes. As a side issue of unemployment,
poverty plays a major role. Both unemployment and poverty are major social
problems which cause sickness, either individually or communally and therefore
there can be family and community disorganization. The poor have such a low
income that it is very difficult foot them to manage hand to mouth. Further
they have responsibilities of education, clothing, medical care and much more
responsibilities. Due to the negative way of life, they are discouraged and may
take recourse to improper functioning leading to delinquency and criminal
behavior. In the undeveloped, backward countries where people are suffering
from hunger and other wants have no other go than to tread criminal attitude of
life.
However,
we cannot say that all the, percent population is criminal, though poverty
prevails in majority. The depression in the economy of society gives rise to
criminal acts and we find that unemployment also is a factor in the criminality
of the people. In capitalistic organization there can be crimes of property
management and purchase. What we need to know is the correct interpretation of
criminal factors. Do men steal because they are hungry? Similarly, do girls
enter prostitution because they need? It is true that some men steal because of
their families are in need. Similarly, some girls take recourse to prostitution
because of utter necessity. Unemployment and consequently distress doubtlessly
put an individual under strain which is impossible for them to bear. Of course
some people are there who in their deepest distress do not. Commit crime and
virtuous girls do not fall a prey to prostitution though they are under heavy
strain. So in most cases, economic factor affect indirectly rather than
directly. Need becomes a circumstances under which certain people respond by
antisocial conduct and act.
CAUSES
OF CRIME IN NIGERIA
The
common factors of crimes are physical ailments which may be organic and
functional. Mental ailments coupled with an environment that is favorable may
cause an outburst of anti-social crime. We know that conduct is an expression
of mental activity. A delinquent act may bathe result of neurosis or psychosis.
It may be also due to the susceptibility to crime asa consequence of a mental
defect coupled with some environmental factors. Perhaps, the mind may be in
some condition, but the crime is committed due to an emotional disability of
childhood, or it may happen because of the impact of psychopathic. If the
delinquency is to be diagnosed, the crime person mental traits, peculiarities
and disabilities play a very important part. It is quite plain that it is the
mind that control criminal behavior. If the mind itself is deranged, defective
or feeble we have no other go but to turn for cure or removal of the mental
defect or fortification of the mental faculty. Danbazau, A. B. (1999).
Poverty,
a cause of crime: None can deny that for want of money and crime may be
committed. Economic depressions along with poverty have tremendous influence in
causation and commission of crime. A crime may be committed to achieve
dishonest possession. In the process of acquisition, crime is the least thought
off. If there is scope to make compensation to the aggrieved party while
dealing with the offender, the cases of dishonest acquisition may decrease to a
great extent. However, economic depression is lead to criminality everywhere
and the percentages more if the persons involved are of infirm character or
weak will power. Of course, poverty itself is not necessarily a crime causing
factor but there are other factors that commute to criminality. Hundreds of
poor persons are there in number and they are not at all crime minded; on the
other hand there can be hundreds of wealthy persons who are acutely avaricious
and therefore do not hesitate in indulging with criminal dealings where money
is concerned. Danbazau, A. B. (1999).
Among
the educated white-collar people, there are offenders who have high positions
and status in society and the multiple factor theory can apply to determine the
true factors in the causation of crimes. As a side issue of unemployment,
poverty plays a major role. Both unemployment and poverty are major social
problems which cause sickness, either individually or communally and therefore
there can be family and community disorganization. The poor have such a low
income that it is very difficult foot them to manage hand to mouth. Further
they have responsibilities of education, clothing, medical care and much more
responsibilities. Due to the negative way of life, they are discouraged and may
take recourse to improper functioning leading to delinquency and criminal
behavior. In the undeveloped, backward countries where people are suffering
from hunger and other wants have no other go than to tread criminal attitude of
life.
However,
we cannot say that all the, percent population is criminal, though poverty
prevails in majority. The depression in the economy of society gives rise to
criminal acts and we find that unemployment also is a factor in the criminality
of the people. In capitalistic organization there can be crimes of property
management and purchase. What we need to know is the correct interpretation of
criminal factors. Do men steal because they are hungry? Similarly, do girls
enter prostitution because they need? It is true that some men steal because of
their families are in need. Similarly, some girls take recourse to prostitution
because of utter necessity. Unemployment and consequently distress doubtlessly
put an individual under strain which is impossible for them to bear. Of course
some people are there who in their deepest distress do not. Commit crime and
virtuous girls do not fall a prey to prostitution though they are under heavy
strain. So in most cases, economic factor affect indirectly rather than directly.
Need becomes a circumstances under which certain people respond by antisocial
conduct and act.
Nature
and rate of Crime in Nigerian
All
crimes are not similar. There are many types of crimes, in some, only one
individual is involved and in many are involved. There are such bands of
criminals working at the national level and even there are bands of criminals
whose field of crime is international. It is not only the males to be criminals
but there are females and children also in criminal acts. So, in order to
classify crime we have to consider the personality of the criminal, his purpose
and the type of his crime. Mr. Sutherland, a criminologist, considers the
seriousness of crimes and divides broadly into two types of crimes.
Poverty is a problem that is as old as the human
existence itself. This has been a cause of concern in every society and
throughout history. In the current era, poverty came under lime light recently
and has been a focus of international community. It is one of the most widely spread
and dangerous by faced by social this and committees, if not NatWest today.
Millions of human souls on this planet are living
under extreme poverty and very inhuman condition which is quite alarming.
(Qawarawi 110-116).
Poverty is a multi-dimensional economic phenomenon
that has both political and social ramifications. It exists throughout
generations and societies irrespective of culture affiliation and geographical
boundaries. Although the nature of poverty may vary from community to
community, culture to culture and time to time. Poverty persists in both rural
and urban areas alike and also in both developed and developing economies.
(Hassan 9-10).
Must Muslim countries including Nigeria, the rulers’ are under the influence of the western powers,
while others are under the tutelage of polytheists. These foreign powers employ
Muslim leaders as tools to subjugate the people in the name of Islam, thus
destroying Islam itself. They use influence of Muslim leaders and Muslim
resources, including Zakat and endowments to further their interest. To such
rulers, it is not possible to pay any part Zakat, regardless of their title or
possession of faith.
Zakat serves as a crime preventive mechanism against
poverty. It is a unique measure introduced by Islam with a view to abolish
poverty by making it social obligation on the rich. Zakat is considered mainly
as away to improve the difficult situation of the poor and as such fulfils an
important role of a tool serving to redistribute income and elimate poverty, the
object of the system of Zakat is to assist the needy, the indigent sand the
poor. (Shirazi 68).
SECURITY
“Security”
has become a very prominent issue in recent years. Faced with an array of
potential hazards, from terrorism and computer viruses to fraud and organized
crime, the world is perceived by many to be an increasingly dangerous place. As
a result, the focus on security issues has sharpened and the demand for
security-related goods and services has steadily grown, giving rise to a wide
and varied range of economic activities in both the government domain and the
business sector. This is the emerging security economy. The term “security
economy” is, like the concept it denotes, relatively new. It attempts to
describe a kaleidoscope cluster of activities concerned with preventing or
reducing risk of deliberate harm to life and property. (Engstad, Peter A. 1975)
At
the broadest level, it could include all matters related to defense and
counterintelligence, the public police force, private policing, armed guards,
and security technology providers. In a much narrower sense, it might comprise
just private spending on personal and corporate security. For the purposes of
this publication, the security economy is considered to comprise principally
the security industry, including its interfaces with security-related
activities of governments and their agencies. The security industry is the
aggregation of hundreds of thousands of businesses and individuals whose aim is
to sell safety from malevolent acts threatening life, property and other
assets, and information. The products and services generated, range from fire
and burglar alarms, locks and safes, through electronic access control and
biometrics, electronic article surveillance and security consulting, to armored
car services, guard equipment and security fencing. For a long time the
security industry operated – to a large extent, at least – separately from
public law enforcement and military charged with national security. However, in
recent years the industry seems to be increasingly overlapping with these other
actors. (Currie, Elliott 1985)
Security
companies used to sell the bulk of their goods and services to homes and
businesses; now government has become an important customer, and moreover has
acted to strengthen security regulations that affect private actors in several
other industries. Not surprisingly perhaps, it is argued income quarters that
the time is not ripe to talk of a “security industry” given its high degree of
diversity and fragmentation and lack of truly unifying points of interface with
customers. In other quarters, however, there is a feeling that, even if there
is as yet no clearly definable security industry, it is most likely that it
occasion the not-too-distant future. Such divergent views are not unusual
around an important “emerging” industry. Even at a relatively restricted level
of definition, the security economy is not easy to quantify. Not all security
measures translate into expenditures, making them difficult to evaluate. Moreover,
in many cases it is difficult to measure any value added to security because it
is increasingly embedded in a multitude of goods and services. In addition,
sound data on spending on security are hard to come by, and estimates are often
highly approximate. Thus for the most part, assessments of the size of the
private security industry and the extent of its development over time have to
rely on trade associations’ material and specialized consultancy reports.
Information about public sector spending on security is available for a few
countries, but it suffers from the same delineation problems as private
spending on security. (Roy,
Jodie. 1985b.)
Implementation of Zakat system as a Provision
of Security in a Community
Zakat establishes social justice, eliminates strike
and social tension. Zakat promotes social justice, helps in promoting the fibre
of the society and engenders political stability.
In the societies where the system of Zakat doesn’t
exist or any other system of helping the poor, the gulf between the rich and
the poor widens and causes havoc for social valves. The gap between the rich
and the poor has widened to an alarming rate and as a result of that, the crime
rate has increased. Citizens are frustrated and as such they to manage their
affairs by fair or foul means. The implementation of Zakat system in go along
why in tackling its essence can those problems, because the proper distribution
of Zakat to the deserving in the society established, the social solidarity and
the gap between social conflicts and create, a balance in society (SuhailiS
1490).
In other words, relationship between the rich and the
poor much not the society if wants to maintain harmony and avoid anarchy.
Undoubtedly, these crucial relationships can only be served fair system of
Zakat and other principles of assistance.
The
Concept of Zakat
The word "Zakat" is derived from the Arabic
word "Zakah" which means among others, "cleanliness,
purification, increase, growth, righteousness, blessing and praise".
Literally, Zakat means to grow and to increase, while in Shariah, Zakat is a
concept referring to the redistribution of wealth prescribed by God to the
deserving category of people. Thus, many categories of people are freed from
poverty through the Zakat, hence the crime control. Besides poverty
eradication, Zakat aims to eliminate greediness among Muslims and encouraging
socially oriented behaviour (Nadzri, Abdurrahman and Omar, 2012).
According to Qaradawi (1999), the word “al-Zakat” is
mentioned thirty times in the Holy Quran. According to Chapra (2000), Zakat has
literarily means purification (thaharah), growth (mana’), blessing (barakah),
and praise (madh). Zakat as the third pillar of Islam does not stand alone but
stands in multi-dimensional roles.
Zakat is a form of worship which involves wealth. When
a Muslim person's earnings reach a prescribed amount (called "Nisab")
in excess of his needs, that person is required to pay a portion (on monetary
wealth and on gold and silver it is 2.5%, or the 40th part of the wealth) of
his earnings to the poor and needy. This is called Zakat or obligatory charity
in Islam (Al-Kindi, 2007). It is one kind of charitable practice done by
Muslims based on accumulated wealth, and is obligatory for all who are able to
do so.Muslim
countries are now attempting to align their economies to accord with the tenets
of Islam. Giving of Zakat is important for Muslims, as this leads to
purification of wealth. Setting aside a proportion for those in needs purifies
an individual’s wealth and possessions. Therefore, the act of giving Zakat
means purifying one’s wealth to gain Allah’s blessing. Zakat is monetary
devotion based on the idea that all things belong to Allah (God), and that
wealth is therefore positioned at the disposal of mankind as a trust. The
passion of human beings is sanctified through earmarking a proportion of the
wealth for the distressed and needy as mandated in the Quran. Zakat does not
only purify the property, but also purifies one from himself from envy,
jealousy, hatred and uneasiness as it will foster goodwill, gratefulness and
warm wishes for the contributors.
With
regards to the society, Zakat signifies a major economic means for establishing
social justice, which will lead to prosperity and security. Zakat is obligatory
for every adult, mentally stable, free and financially able Muslim as mentioned
in the Quran:
The alms are only for the poor
and the needy, and those who collect them, and those whose hearts are to be
reconciled, and to free the captives and the debtors, and for the cause of
Allah, and (for) the wayfarers; a duty imposed by Allah. Allah is knower, Wise (Quran
9: 60).
Furthermore, the Qur’an mentions Zakat in general and the word
amwal (i.e. property or wealth or earning) is used as in the verse, “Out of
their wealth take sadaqahthereby purifying and sanctifying them.”
(Quran 9:103) and, “In their wealth and properties
is the right of the poor, the beggar and he who is in deprivation.”(Quran
51:19)It is the Sunnah of the Prophet (peace be upon him) that gives us, by
example and by directives, details of the general Qur’anic command and converts
the theoretical axioms of the Qur’an into a living reality. The Prophet (peace
be upon him) is the one who knows most about what Allah ordained and as such the
Sunnah gives us detailed specifications of the kinds of Zakatable wealth, the
minimum exempt of each of them and the applicable rates. The Sunnah also gives
the details of the categories of people that should receive Zakat.
Obligations
of Zakat: According to the Islamic law, a person who fulfills
the following criteria holds the obligation to pay Zakat:
I
A Muslim
II
Adult, sane, free (not a slave)
III
He or she must possess a certain minimum
amount of wealth (called nisab).
Exemptions
from Zakat: Zakat is not obligatory if the amount
owned is less than the nisab,
fully owned by the person in excess of personal use:
Exemptions
from Zakat: Zakat is not obligatory if the amount
owned is less than the nisab,
fully owned by the person in excess of personal use:
I
The person should have had the minimum
amount in possession for a complete lunar year (hawl)
II
The wealth or profit should be of a
productive nature, from which they can derive profit or benefit such as
merchandise for business, gold, silver, livestock
III
The minimum amount (or nisab) should not be owed to someone,
that is, it should be free from debt,
PAYING
ZAKAT
Conditions
that Make Zakat Obligatory: Zakat is
charged on specified wealth because it is owned or possessed, i.e. one has to pay Zakat if one possesses
wealth to the value of Nisab or more as one is deemed to be rich according to
the Shari’ah. The Qur’an and the Sunnah impose this levy on wealth and income.
The Prophet (peace be upon him) gave a listing of Zakat items and rates to be
charged on each of them and determined exemptions and the criteria of
Zakatability. Still, Zakat is only due when certain conditions are fulfilled.
These conditions relate to both the payer and the wealth of the payer; and
should be counted as a Mercy from the Almighty.
People
who are entitled to receive Zakat: The recipients of
Zakat, according to Quran are as follows: "Alms are for the poor and the
needy, and those employed to administer (the funds); for those whose hearts
have been (recently) reconciled (to truth); for those in bondage and in debt;
and for the wayfarer: (Thus is it) ordained by Allah, and Allah is full of
Knowledge and Wisdom." (Quran 9:60)
I
FUQARA:
People
who are poor and who possess more than their basic needs but do not possess
wealth equal to Nisaab.
II
MASAKEEN:
people
who are destitute and extremely needy to the extent they are forced to beg for
their daily food rations
III
AL-AMILEEN:
People
appointed by an Islamic Authority to collect Zakat. In the absence of an
Islamic Authority, Mosques and Islamic Centers can collect the Zakat and share
it in proper ways.
IV
MU-ALLAFATUL-QULUB:
Persons
who have recently accepted Islam and are in need of basic necessities who would
benefit from encouragement by Muslims, which would help strengthen their faith.
V
AR-RIQAAB:
Slaves
who are permitted to work for remuneration and have an agreement from their
masters to purchase their freedom on payment of fixed amounts.
VI
AL-GHAARIMEEN: Persons who have a debt
and do not possess any other wealth or goods with which they could repay that
which they owe. It is conditional that this debt was not created for any
un-Islamic purpose.
VII FI-SABILILLAH: Persons who have to
carry out an obligatory deed, such as Jihad in the course of Allah, which has
become obligatory on them and subsequently (due to loss of wealth), are unable
to complete that obligation.
VIII IBN-US-SABEEL: persons who are
travelers and during the course of their journey do not possess basic
necessities, though they are well to do at home. They could be given Zakat in
order to fulfill travel needs to return home. Allah says in the Quran:
"And there are those who hoard gold and silver and do not spend it in the
way of Allah, announce to them a most grievous penalty (when) on the Day of
Judgment heat will be produced out of that wealth in the fire of Hell. Then
with it they will be branded on their forehead and their flanks and backs. (It
will be said to them) This is the treasure which you hoarded for yourselves,
taste then the treasure that you have been hoarding." (Al-Quran 9:34-35).
Should
Recipients be told it is Zakat? Majority of
jurists stipulate that intention is a prerequisite for charging of Zakat since
it is an act of worship and all forms of worship require an intention. When
Zakat is distributed by individuals directly to the recipients, it is not
required to reveal that it is Zakat, especially as many deserving of Zakat may
hesitate to take it owing to their own doubt with regards their true
eligibility. This is sometimes caused by the lack of education of Zakat. It is
generally accepted that the intention need not be a verbal declaration and that
it can be made in the heart.
Warning
against the Rejection of payment of Zakat: Several
Hadith mention the warning the Prophet (peace be upon him) gave to those who
reject the payment of Zakat. His warning of severe punishment in the hereafter
was aimed at awakening dormant hearts and shaking miserly souls to give, both
by positive encouragement and fear of punishment. If they do not perform this
duty with awakened consciences, the power and authority of the state was used
to collect Zakat. Abu Hurairah (RA) reported: The Messenger of Allah says:
“He
who is given wealth by Allah but he does not pay its Zakat, that wealth is made
for him, on the Day of Judgment, into the form of a huge bald serpent with two
horns, encircling that person and squeezing him all day, then holding him by
lips telling him, ‘I am your wealth, your treasure that you hoarded.’”
Then the Prophet (peace be upon him) quoted
[Quran 3:180],
“And let not those
who covetously withhold the gift that Allah has given them of His grace think
that it is good for them. Nay, it will be worse for them. Soon shall the things
which they covetously withheld be tied to their necks like a collar on the Day
of Judgment.” (Bukhari).”
Not only did the Prophet (peace be upon him) issue a stern warning
with regard to the punishment in the Hereafter, but he went on to warn of a
punishment in this life as well, both
from Allah and from the State.
TYPES
OF ZAKAT
Zakat is divided into
two main categories namely:
Zakatul-Fitr and Zakatul-Al-Mal
(i)
Zakat Fitr:-This
is an obligation upon all Muslims that must be given one at the end of Ramadan
before observing the Eid prayer.
The required amount of Zakat is approximately 3 kg of staple food in the
relevant country or an amount of money that is equivalent to the price of the
food.
(ii)
Zakat Al-Mal or Zakat for Wealth and
Possessions
I
The Zakat on wealth and possessions are
classified into:
II
Zakat for Income and Salary
III
Zakat for Business
IV
Zakat for Savings
V
Zakat for Stocks
VI
Zakat for Gold and Silver
VII Zakat
for Agriculture and Poultry
Zakat
for Income and Salary: The fundamental calculation for
Zakat on wealth and possessions is called nisab. Zakat for salary and income is compulsory on income or
pay as return to the job or services done by an individual. The income includes
salary, bonus, dividend, royalties, allowances, commissions, pensions,
compensations and other forms of earnings. There are two methods of
calculations for Zakat on salary and income:
(i)
Annual Gross Income x 2.5% (if the amount exceeds nisab).
(ii)
Income that is applicable for Zakat x 2.5%.
Annual
Gross Income Less: Annual Expenses.
Income
applicable for Zakat (if exceeds nisab).
Zakat
for Business: Zakat for business is obligatory on
wealth generated by businesses. It includes all kinds of business such as sole
trader, private limited, limited company, partnership business, and
cooperatives.
Rate for
Zakat: 2.5% is on the business wealth and possessions
according to nisab.
Method of calculation
a)
Method-I: Working Capital [Current Assets – Current
Liabilities] x Shared owned by Muslim x 2.5%. The method is used for companies
that owned stated current assets and current liabilities for example, private
limited, limited and cooperatives.
b)
Method- II: The following method is used for
financial institutions and Islamic banking which has no specific current assets
and current liabilities:
Working
Capital [Owners Equity + Long-term Liabilities - Fixed Assets – Semi-Fixed
Assets] x % of share owned by Muslim x 2.5%
Zakat
for Savings: Savings is considered obligatory for
Zakat once it reaches nisab of one year and the amount exceeds the nisab,
which is equivalent to the current value of 85 gram of gold. The rate is 2.5%
from the amount of savings. For the savings in the account, if a person’s
savings has reached one-year length of time, where its lowest balance (minus
the interest during the time of savings) exceeds nisab, then the person
is obligated to pay for the Zakat as savings.
Zakat
for Gold and Silver: For gold that is used for women
accessories on their bodies, Zakat is not obligatory if the value or weight of
the gold does not exceed a certain limit (urf). The urf varies
from country to country. If the gold is placed as savings or not used as
accessories, the gold is obligatory for Zakat at 2.5% if it exceeds the nisab
of 85 grams.
Zakat
for Shares/Stocks: General guidance for Zakat calculation
is 2.5% on the lowest value of the whole shares or stocks that are owned for a
year after deducting the amount of loan made for the purchase of the stocks
(provided the stocks are purchased by loan).
For
the shares that the owner still owns until the end of haul, the Zakat
calculation is 2.5% based on the lowest cost/market price. For the share that
is under the process of sale and purchase for a whole year/haul, the
calculation is 2.5% based on the selling value after purchasing cost deduction.
Zakat
for Agricultural produce and Poultry: Zakat for agricultural
produce is made on that are the basic food for a country once it has reached
the nisab and haul. For
instance, in areas where the citizen’s basic food is rice, so the production of
paddies becomes obligatory for Zakat. Islamic agents determine the rate or
percentage of amount to be paid for Zakat where the agriculture product is
produced. Zakat for poultry is obligatory once it reached the term and
conditions for the owners, applicable on types of animals that are obligatory
for Zakat. The types of animals are goat, sheep, cow, buffalo and camel.
ACCOUNTABILITY
OF ZAKAT: Zakat can be given directly to the beneficiary or it
can be handed over to an institution. It is emphasized that it should only be
given to those who have the right to receive it. As per the Pillars of Islam,
“All Muslims agree that it was their duty to give Zakat to the Imam after
his (the Messenger of God’s) death. For a time they (the commonalty) acted
thus, until they saw how Zakat was seized and appropriated by their unjust Imams.
Thus although they accepted them as their Imams, they withheld from them
the Zakat of their properties, as far as was feasible.”
Thus,
questions arise regarding uses and misuses of Zakat fund. The Muslims scholars
opined that it is not the responsibility of the people with what they have been
obligated to oversee that the Zakat is distributed in its places, because this
obligation ceases after the payments have been made. Due to the manner of the
collection and spending, Zakat became institutionalized from early times of the
caliphates. Zakat may be treated as the taxes collected by modern governments
for social welfare. In the modern Muslim world, Zakat has been left to the
individuals. However, in some Islamic countries, where the Sharia is strictly
maintained, the government manages Zakat.
IMPORTANCE
OF ZAKAT IN ISLAM: Zakat is one of the five pillars of
Islam. It has been mentioned, along with daily Prayers, over seventy times in
the Quran. Allah’s word commanding".....and establish regular Sallat and
GIVE regular Zakat....." are referred to in many parts of the Quran. There
are many major benefits of giving Zakat:
1.
It reminds Muslims of the fact that whatever wealth they may possess is due to
the blessings of Allah and as such it is to be spent according to the His
commands.
2. Zakat functions as a social security for
all. Those who have enough money today pay for what they have. If they need
money tomorrow they will get what is necessary to help them live decently.
3.
Zakat payer pays his dues to Allah as an act of worship, a token of submission
and an acknowledgment of gratitude. The receiver of Zakat receives it as a
grant from Allah out of His bounty, a favor for which he is thankful to Allah.
4.
Economically, Zakat is the best check against hoarding. Those who do not invest
their wealth but prefer to save would see their or hoard it wealth dwindling
year after year at the rate of the payable Zakat. This helps increase
production and stimulates supply because it is a redistribution of income that
enhances the demand by putting more real purchasing power in the hands of poor
and significantly prevents the rate of crime in the society.
Zakat (alms giving) benefits the society in many ways.
1.
Zakat
purifies the individual and his wealth.
2.
Zakat
does not only purify the property of the one who gives it, it also purifies his
heart from selfishness and greed.
3.
Zakat
decreases the suffering of the needy and poor members of society.
4.
Zakat
is an effective means of developing the spirit of social responsibility on the
part of the well-to-do, and feeling of security.
5.
Zakat
is a clear manifestation of the spiritual and humanitarians interactions
between the individual and society.
6.
Proper
utilization of Zakat in the society prevents crime rates and improves the
relationship between the rich and the poor.
Zakat is identified by Tayya as a source of Islamic
social security system that detest having in Muslim community, an individual
who cannot find for himself enough sustenance, a cloth that can cover him and a
habitat that can accommodate him. It represents the claim of the poor or less
privileged people on a citizen’s wealth, which is automatically en-cashed
annually. In Islam, it right of the needy to get this little share from these
who are rich. So that, an individual
should not be left as a prey to hunger, nudity and begging. (Hassan 33-4).
TYPES
OF WEALTH ON WHICH ZAKAT IS IMPOSED
I
Gold and silver, in any form.
II
Cash, bank notes, stocks, bonds etc.
III
Merchandise for business, equal to the
value of Nisaab.
IV
Livestock.
V
On income derived from rental business.
DISTRIBUTION
OF ZAKAT: The Prophet (peace be upon him) is reported to have
said: “Allah verily did not permit for the judgment of a Prophet (peace be upon
him) or anybody else in [the distribution of] Zakat, so He gave the Judgment
himself. He shares it into eight parts.” This Hadith refers to (Quran 9:60):.”
A more detailed description of the categories is as follows:
I
Zakat should be given as soon as
possible after it becomes due.
II
All of the Zakat can be given to one
person or to several persons.
III
A poor man cannot be paid for his work
from Zakat nor can Zakat be given in payment of services, except to the people
appointed by the Islamic government to collect Zakat
IV
Zakat will only be valid if the
recipient is made the owner of that amount.
RELATIONSHIP
BETWEEN CRIME AND ZAKAT
Zakat
regulates the wealth contribution in its minimum, making it a religious
obligation from which the individual cannot free himself or take concessions,
since it is the right of society to be devoted to the benefit of the needy and
disabled individuals and classes. In its proper sense, Zakat is a practical
manifestation of the brotherhood between the faithful and establishes mutual
solidarity between them by the firm bond it creates between rich and poor, in a
way that strengthens the individual's sense of relation to the community and
the community's awareness of the value of the individual, and that it is
strengthened by his strength and weakened by his weakness. An analysis of Zakat
in the Islamic system reveals its various functions in a Muslim society:
(a)
A religious function: In this respect Zakat is a manifestation of the faith
that affirms that God is the sole owner of everything in the universe, and what
men hold is a trust in their hand over which God made them trustees to
discharge it as He has laid down: "Believe in Allah and His Messenger and
spend of that over which He made you trustees" (Quran 57:7). It is also an
expression of gratitude towards the Bestowal Who said: "If you give
thanks, I will give you more." (Quran 14:7) In this respect Zakat is an
act of devotion which, like prayer, brings the believer nearer to his Lord, and
being one of the pillars of religion, avoidance of payment is a manifestation
of shirk (serving other gods besides God).
(b)
An economic function: Its economic function is revealed in
many ways: firstly, Zakat gives a strong incentive for investing wealth for the
benefit of society and makes us refrain from hoarding it. When the amount
reaches the taxable minimum and has been possessed for a whole year, Zakat
falls due on it whether it has been invested or not. Those who do not invest
their wealth expose it to continuous reduction of at least 2.5% annually.
Gradually it will be removed from their possession to be used for the benefit
of society.
Apart
from this, Zakat is a means of compulsory redistribution of wealth in a way
that reduces differences between classes and groups, thus preventing the many
social disorders from which Communist and Western societies alike, suffer no
less than contemporary Muslim societies that have neglected Zakat. Moreover,
Zakat is a means of establishing justice indirectly. It rectifies whatever
wrongs, injustices or means of exploitation in trading and industrial relations
that have arisen. This may explain the fact that it is called a
"right" rather than "charity", or an act of beneficence.
Zakat also facilitates the proper direction of purchasing power in society. It
transfers part of the power of consumption, which may be used extravagantly to
fulfill a proper function in the lives of those who need it.
(c)
A social function: Zakat makes a fair contribution to
social stability. By purging the soul of the rich of selfishness and the soul
of the poor of envy and resentment against society, it stops up the channels
leading to class hatred and makes it possible for the springs of brotherhood
and solidarity to gush forth. Such stability is not merely based on the
personal feelings of the rich: it stands on a firmly established right, which,
if the rich denied it, would be exacted by force if necessary. Zakat is not
used merely to meet the present needs of the poor and needy, but serves other
functions that deeply affect social life. As the Quran lay down, it solves the
following problems:
(I)
The problem of freedom, by assisting slaves seeking their freedom to attain it
(slavery was an established system in the world at the time the Quran was
revealed).
(ii)
The problem of indebtedness which threatens an individual with bankruptcy,
hardship, stress, humiliation or loss of good name, whether caused by the
necessities of life or fluctuation in the market resulting in hardship to a
good producer or an honest merchant. The Quran allots a portion of the Zakat
fund to solving such problems of indebtedness - a better solution than any contemporary
system of insurance, as it is more positive and more in line with true
cooperation and social solidarity.
(iii)
The problem of defense and security of Muslim land against external threat and
such matters as may be related to struggle in the cause of God.
(iv)The
need of those who are away from their home seeking knowledge or a lawful
livelihood and have not attained a settled life yet - the Quran devotes a
portion of the Zakat fund to meeting their need. All this is contained in the
Qur’an verse that specifies the items upon which Zakat should be expended, and
recipients of the fund: "The alms are only for the poor and the needy, and
those employed in collecting them, and those whose hearts are to be reconciled,
and to free the slaves and the debtors, and for the cause of Allah, and (for)
the wayfarer, a duty enjoined by Allah; Allah is All-Knowing, All-Wise."
(Quran 9:60)
In
its lexical definition Zakat means "purity" and "growth",
in both of which we can perceive its religious connotations: it purges society
of destructive afflictions and causes human and social virtues to grow, leading
to sound social relations, peace and stability.
In
this light it can be understand what the position taken by Abu Bakr, the first
Khalifa (may God be pleased with him) in the face of the first attempt to
suspend payment of Zakat by those who refused to pay it. He used the Muslim
army to uphold this social right and compelled the recalcitrant faction to pay
the community wealth tax, asserting a principle in which he was following the
Prophet, "I swear by God, if they refuse to pay to me even a small piece
of robe which they used to pay to the Messenger of God, I would fight them for
it." (Related by al-Bukhari).
Zakat
in Nigerian
There
is no doubt that there exists a strong demand for an institution to effectively
manage and apply financial services to benefit of the poor in Nigerian.
However, the concept of Zakat in the hearts and minds of the Muslim Ummah in
Nigeria has been characterized by a ''schism,'' or debate, between two camps
that represent broadly different approaches to efficient and effective
management of this fundamental Islamic finance on poverty alleviation. The
institutions and welfares, however, on this debate resolved crucial
implications for the future role of Islamic finance and its guiding principles,
its objectives, its clients, and impact on the poor for the overall poverty
alleviation from Islamic perspective in Nigeria.
Nigerian
is the member of Global Zakat Union and also a member of the World Zakat Forum.
These are the two Global Institutions that are overseeing the administration of
Zakat and enlightenment, collection and distribution. The Global Zakat Union
has its Headquarters in Khartoum Sudan and currently have over 31 countries
including Saudi Arabia, Kuwait, Jordan Morocco, Nigeria, Indonesian, Malaysia,
South Africa and United Kingdom and
others are members.
The
World Zakat Forum has its Headquarters in Indonesia and in all these
institution we have Nigerians occupying topmost position in Nigeria, there have
been concerted efforts over the years to see how we replicate what we have on
global scene. this was why 2014 and dated under the auspices of the Sokoto stat
Zakat commission with the support of the Sultan of Sokoto Alhaji Muhammadu Sa'ad
Abubakar III, the organized the first Zakat seminar where Organizations, NGOs,
commission and others in Sokoto state exchanged notes on how to raise the bar
of Zakat as an institution and a means of poverty eradication in Nigeria.
However,
this early year, the second conference to produce a document that would enable
the sultan put in place the national Zakat bossy that would be overseeing the
activities of Zakat in Nigeria. Jaiz Zakat and Waqf Trust Fund is established
in 2015 and become fully operational in June 2016. They are to promote the
Zakat institution and massive who are economically better off on the need for
them to key into the Islamic finance instrument which is a means of poverty
alleviation and eradication and also to empower the Muslims population to be
self-reliant and also attain financial independence. In fewer years there were
organized 11 Zakat distributions across the north-east, north-central,
south-south and south-east. In the north east the distribution N12 million in
Borno state, in Yobe and Adamawa states we disbursed N 11 million each to over
800 Zakat beneficiaries. However the covered Rivers, Bayelsa and Cross river
states, while in south-east we covered Enugu, Anambah, Ebonyi, Abia and Imo
States. We were able to cover these areas within two months with money
collected from individual Nigerian Muslims that patronize us. In Nigeria the
nisab is 1,122,000.00, in 2018.
FACTORS
AFFECTING ZAKAT IN NIGERIA
The following are the challenges identified with the
Islamic Forum and the Zakat management (Adebayo, 2014):
Low patronage: The response of Zakat payers is low. The Forum only
receives from the regular payers often. There is no Zakat worker except the
executive secretary who also works as part-time staff.
Lack of awareness: Very few people are aware of Islamic Forum. The
organisations have a few members and only get Zakat from few individuals. There
are more recipients than the available Zakat proceed, hence, many applicants
for Zakat are turned down for lack of resources.
Poverty:
Poverty is a
problem as old as the human existence itself. This has been a cause of concern
in every society and throughout the history. During the current era, poverty
came under lime light recently and has been a focus of international community.
It is one of the most widely spread and dangerous faced by humanity today.
The Solution to Zakat in Nigerian
Islam as the only sustaining unadulterated
true religion has furnished us with a system that checks the defects in both
capitalism and socialism and maintains a middle position, which puts into
consideration the interest of the masses. Capitalism thrives on interest which
makes wealth to be concentrated in the hand of few individuals, makes the rich
richer and the poor poorer. Idle capital has a room in this system and wealth
is accumulated by the capitalists. Islam on the other hand checks this “idle
capital” and imposes a tax known as “Zakat” on it. The Zakat is paid on the
idle capital not the one in current use. The interest enjoyed by the capitalist
is frowned at by Islam as it does not favor the average citizens but focus on
enriching the rich one. Socialism encourages laziness and discourages dignity
of labor since the capital is not owned by the individuals. Islam preaches hard
work and allows private ownership of wealth but conditioned with prudence,
charity, accountability and transparency.
Islamic economic system: Islam solves the economic problems by first
emphasizing that the dominion of every wealth belongs to God. So, when a man
knows that whatever he acquires of the worldly materials is not for him,
rather, it’s a trust, and then he tends to seek for wealth through lawful means
and spend it in accordance with the dictates of the Ultimate Owner. The Holy
Qur’an repeatedly reminds thus:
“To Allah belongs the kingdom of the heavens
and the earth, and Allah has power over all things”(Quran 3:190).
“Have they a share in the kingdom? Then who
they not give men even so much as the little hallow in the back of the date
stone”(
Quran 4:54).
“Allah has favored some of you above others in
worldly gifts. But those more favored will not restore any part of their
worldly gifts to those under their control, so that they may be equal sharers
in them. Will they then deny the favor of Allah” (Quran 16:72).
“Verily, your wealth and your children are a
trial, but with Allah is an immense reward” (Quran 64:16).
Prohibition of interest: prohibits usury and
interest due to their inherent evils. The negative effect of these two cannot
be overemphasized. The absence of interest in the Islamic economic system
neither gave rise to high level of inflation nor did the prices spiral up
beyond control. At least, the history has no evidence of such. Mirza Tahir
Ahmad (R.A), the fourth successor of the Promised Messiah and Mahdi, in his
book titled “Islam’s response to contemporary issues” remarks:
‘’ The government of China under Mao
TseTsung’s era made many experiments with the economy. Some faltered. Some
produced excellent results. But during the entire reign of Mao TseTsung,
interest was not allowed to play any part, either domestically or
internationally. Yet, throughout this period, there was no prominent increase
in inflation. In fact, when ultimately the overall production level increased,
prices began to register a fall’’.
“As compared to this, in the state of Israel,
perhaps the world’s most capitalist country, the rate of inflation has been
amongst the fastest recorded anywhere else in the world, except, of course, in
Latin American countries and the post-war exceptional phenomenon of inflation
in Europe, particularly in Germany. But then both were not normal days. Other
things being equal, the role of interest in any economy cannot be described as
anything other than inflationary’’.
Allah, the Almighty delivers to mankind a
powerful warning 1500 years ago regarding the consequence of interest based
economy. Allah says: “those who devour interest stand like one whom Satan has
smitten with insanity. That is so because they keep saying: The business of
buying and selling is also like lending money on interest: whereas Allah has
made buying and selling lawful and has made the taking of interest unlawful.
Remember, therefore, that he who desists because of the admonition that has
come to him from the Lord, may retain what he has retained in the past; and his
affair is committed to Allah. But those who revert to the practice, they are
the inmates of the fire, therein shall they abide. Allah will wipe out interest
and foster charity.
And Allah loves not confirmed disbelievers and
arch-sinners. Surely, those who believe and act righteously and observe prayer
and pay Zakat shall have their reward with their lord. No fear shall come on
them nor shall they grieve. O ye who believe! Fear Allah and relinquish what
remains of interest, if you are believers. But
if you do not do it, then beware of war from Allah and His messenger;
and if you repent, then you shall have your original sums; thus you shall not
wrong, nor shall you be wronged. And if any debtor be in straitened circumstances,
and then grant him respite till a time of ease. And that you remit charity
shall be better for you, if only you knew’’ (Quran 2:276-281)
Obviously, the words “but if you do not do it,
then beware of war from Allah and His messenger” define the cause of our
economic crisis. What we are going through is definitely Allah’s wrath for we
have forsaken His teachings and our hearts are averse to the Divine guidance.
It is quite fascinating to discern the effects of interest and usury on our
economy. Former president of Nigeria, Olusegun Obasanjo, once remarked,
“Nigeria borrowed $5 billion from western creditors in 1978, since then, we
have paid back $16 billion. It may also surprise you to know that we still owe
$31 billion: this is largely due to compound interest and interest rate
fluctuation”. One might go crazy if one starts to fathom to what extent the $11
billion extra paid will boost the country’s economy. The high level of
unemployment, power fluctuations, and poor infrastructure can all be tackled to
a very large extent with this money.
Prohibitions of lavish spending Countries have
not devised any method to check the spending habit of their citizens. In fact,
the focus of most government is on how a member of a society earns his
livelihood, and then taxation is imposed on the income of the individual.
Having done that, most countries interfere not in the financial affairs of the
individuals. Islam as a religion which touches every sphere of human endeavor
regulates the spending habit of a Muslim. (Qur’an 17:27-28) declares:
“Give thou to the kinsman his due, and to the
poor, and the wayfarer, and squander not thy wealth extravagantly. Verily, the
extravagant are brothers of Satan, and Satan is ungrateful to his lord”.
Despite the current economic condition of the country, club houses, night
clubs, bars are still populated by Nigerians. Thousands of naira is spent daily
on alcohol and fornication. Nigerians spend too much on ceremonies, parties and
other cultural practices. I once attended a wedding ceremony and I heard the
Bride’s father telling his friend he paid #2.5 million to secure the event
hall. Allah defines his true servant as those who are neither niggardly nor
spend extravagantly (Quran25: 68). So, any nation that desires a sustainable economy must
instill in her citizen the spirit of a simple life style.
Social security is based on the notion that
there are some fundamental economic risks that some people in the society
cannot afford to take care of themselves and there are always individuals whose
own means and efforts fall shorter than achieving fulfillment of their minimum
needs. These needs and losses arising from these risks would place an
unbearable burden on these people, depriving them of what universally is been
considered as a minimum or reasonable standard of living.
CONCLUTION
Zakat
is a transfer of wealth from the rich to the poor or from the haves to the
have-nots. The underlying assumption here is that all the wealth on earth
belongs to God and men are just trustees with whom God has entrusted His wealth
for the sole purpose of preserving it for the prosperity of all humanity. No
one, therefore, should be denied fair access to this wealth. In the context of
Islamic teachings of social justice and equality, Zakat is considered as a
purification of wealth and a cause of blessing. As such, it is perceived by all
Muslims as an entitlement or a guaranteed right to the poor on the wealth of
the rich, by comparing this attitude of support for Zakat institution in Muslim
communities with earlier laws provided for the poor in the nineteenth century,
which has developed to what is today known as means-tested social assistance
programs, provision of the needs of the poor is considered. Unlike Zakat which
is well received and was purely oriented toward achieving socioeconomic
balance, social assistance programs usually faced public resentment and are
associated with a stigma, and were most often influenced by economic and
political rather than social reasons (Shionoya, 1998).
Zakat
is not a universal right as is the case in some non-contributory and
non-means-tested social allowance programs, but a well- defined system targeted
to specific groups in society, namely the poor and the needy. Therefore,
potential recipients of Zakat are also bound by Islamic values and morality not
to exploit the system. In the Islamic teachings this is considered as an
infringement on the right of the poor. This emphasizes the moral-based ideology
upon which Zakat is founded. This is true because Zakat is a product of divine
revelation oriented principally to lay the foundation for a social solidarity
and the responsibility of the whole society to the poor. It is for this reason,
in fact, that the Zakat system, if implemented efficiently, is believed to have
real potential to effectively address the problems of poverty. Indeed, this is
the essence of Zakat and, in fact, is the ultimate objective hoped to be
achieved through it being a system of a direct transfer of wealth from the rich
to the poor. In the context of social security strategies, there has also been a
long-standing debate over the issue of poverty.
With regards to the findings, the researcher,
therefore, established the fact that the role played by impact of Zakat in
crime prevention in AMAC cannot be over-emphasized as earlier mentioned in
chapter three and four. The
contributions of the payment of Zakat would lead to the redistribution of
income, eliminates poverty and reduces crime rate in AMAC. It is a unique
measure that introduce by Islam with a view to abolish poverty and prevent
crime by making it social obligation on the rich. There are some other factors
that hinder the progress of the impact of Zakat in crime prevention in AMAC.
However, the study finds out the nature and pattern of
Zakat in which the majority givers of Zakat are male with the percentage of 81.9%
and the majority gender receiving Zakat are male with the percentage of 77.1%,
the study also finds out that people who are supposes to give Zakat are not
giving Zakat. In addition, the
study reveals that wealthy people are not giving out Zakat because of personal
perception and lack of conventional or traditional system that regulates the
giving and collection of Zakat. In regards to how Zakat can prevent crime in
the society, the fining shows that Zakat can prevent crime .However, Zakat can
also prevent crime if Zakat is giving to the poor and needy. Because it with
reduce poverty, unemployment and illiteracy .The study finds out that crimes
related to poverty are more committed in AMMAC which implied that improvement
in the giving out Zakat will reduce crime .
RECOMMENDATIONS
At the end of this work, the researcher recommends the
following:
1.
Traditional
and religious Leaders should establish committees for the collection,
distribution and monitoring of Zakat affairs.
2.
People
should use Zakat funds in doing things that will eradicate poverty and reduce
criminality.
3.
Muslim
Ummah should fear Allah by giving out Zakat as one of the pillars of Islam.
4.
Distribution
of Zakat should be based on the beneficiaries listed in (Q9:60).
5.
Muslim
leaders should force and ensure that the rich people are giving out Zakat
accordingly.
6.
The
Muslim scholars should preach or guide the Muslim Ummah on how to distribute
Zakat according to Qur’an and the Sunnah of the prophet (S.A.W).
- The
Government should be more prominent in the activities crime prevention.
8. The
need to strengthen the family institution as well as develop a welfare
programmer for the children from broken homes, as well as unemployed youths as
this helps prevent them from engaging or being recruited into criminal groups.
- The
government should play vital role in widening the knowledge of the public
through the proper orientation and awareness so that the public will see
the Zakat as their helpers, the promoter of peace and enforcement of the
rule and law, equity and security of the vast majority of members of the
host community.
10. Criminals that are convicted or prosecuted should be
supported with Zakat so as to discourage the criminal recalls.
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