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Islamic Sharia Laws (06 Jul 2012 NewAgeIslam.Com)



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

 

 

 

 

 

This soul searching article is an abridged but honed version of an earlier article, ref: http://newageislam.com/NewAgeIslamIslamicIdeology_1.aspx ?ArticleID=5948

By Muhammad Yunus, New Age Islam

Co-author Jointly with Ashfaque Ullah Syed, Essential Message of Islam, Amana Publications, USA, 2009

In the present day Muslim world, Zakat, the Islamic mandatory charity (Sadaqah) is computed on yearly basis at the rate of 2 ½% of liabilities adjusted liquid assets including i) cash and bullion ornaments/bars in hand, ii) readily en-cashable financial instruments, and iii) Profit generating saleable assets like stock of goods in stores and warehouses, rental buildings, public transport, mass communication vehicles.  Non-profit generating assets such as vacant land and buildings, residential dwellings, diamonds, rubies, other precious metals, personal motor vehicles and luxury apartments for example are treated as Zakat non-chargeable assets. Conventionally, non-traded fixed assets like farm lands, dairy and poultry farms, plant and machinery are also excluded.

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.

The minimum asset was fixed at 5 camels, or 5 awsaq (180 kg) food-grain, or 5 Awaq of silver. (Equivalent 22 Fransa Riyals of Yamen or 200 Dirhams), or 12 Guinea (English) of gold or equivalent [1]

The assessment of Zakat payable by a person was calculated both on barter and % basis. Thus, for example it was one four year old she-camel for every 61 to 75 fully grown camels, while sheep and younger she-camels (one, two, three year old) were substituted for possessing 5 to 61 camels in prescribed slabs [2]. A flat 2 ½% was charged on bullion possessions.  A higher rate was charged on items that were produced by natural process and did not require much labour: 5% on land on irrigated by well, 10% on a land irrigated by rain water or by natural water channels [3]. 

During the period of first Islamic Caliphate (the first four decades of Islam), it was difficult for people to manipulate the Zakat due to the following historically informed factors:

1)       Concealment of one’s liquid assets was difficult due to the their visibility and exact accountability (cattle-heads, farm produce),

2)       Difficulty in converting one’s Zakat chargeable produce/ assets into Zakat non-Chargeable category for want of avenues of long term /hidden investments.

3)       Limitations in extravagant consumption of one’s liquid assets for want of avenues of consumption: life was simple and austere dictated by Qur’anic exhortations against extravagance and acute paucity of consumable products - which were restricted to bare essentials like food, clothing, water casket, basic domestic tools for example. 

4)       An ascending rate of Zakat (from around 1% on the profit generating asset, notably camels and cattle, 2 ½% on bullions, 5 to 10% on easily obtainable produce of nature)

5)       The exclusion of the rich and the state from its share.

6)       Payment of fair wages to the employees if engaged as commanded by the Qur’an.

At the same time, the living costs for the poor were extremely low as they lived in make-shift tents, had very meagre personal possessions and incurred practically no expenses for maternity, child education, healthcare, entertainment and conveyance. Besides, the rich often provided them food in compliance with the Qur’anic emphasis on feeding the poor.

These conditions conduced to a substantive reduction in poverty. The institution of Zakat thus played a revolutionary role in poverty alleviation of the masses, and rendered Islam an epitome of social justice. However, as it happens with all revolutionary ideologies and schemes, introduced at any juncture of history, their impact erodes with passage of time and change of civilisational paradigms. In the case of the institution of Zakat, the underlying factors governing the Zakat and wealth distribution are virtually reversed today as illustrated below:

1)       Concealment of one’s liquid assets: The business tycoons and industrialists can easily undervalue their liquid assets, as unlike in early Islam they are not limited to some countable items, and moreover, their assessment is left to a Zakat payer’s own discretion.

2)       Conversion of Zakat chargeable produce/ assets into Zakat non-Chargeable category:  there are countless avenues of investment for such a manipulation.

3)       Consumption spree: The rich obsessively buy all kinds of personal non-Zakat chargeable items from Italian furniture to flashy cars, luxury apartments in their countries and abroad for occasional use, and spend lavishly on travelling, recreation, wedding and social parties, health-care and education and grooming of their children and constantly acquire latest models of domestic appliances (Fridge, TV, Washing Machine....) and IT (I-Pods I-Pads, laptops, digital cameras ...).

4)       % reduction in Zakat amount: The Zakat is calculated at the flat rate of 2 ½% even over the profits such as bank fixed deposits and stocks that accrue in the natural process, without input of any personal labour.

5)       Payment of wages to the employee/ labour: Muslim employers and industrialists tend to pay the bare minimum to their labour to maximize the profit, for later purifying it by paying the Zakat.  

6)       Food subsidy: The notion of feeding the poor - industrial labour and employees in today’s context is almost non-existent.

7)       Cost of living relating to the essentials of life is substantial, and ever increasing. 

This reversal in the operating terms of the Zakat has virtually reversed the role of this poverty alleviating institution into a poverty promoting institution - at least in many third world Muslim countries.

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 [4]. 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 [5]. The Qur’an, however, also connotes Zakah with the purifying of one’s wealth by giving charity [6].

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 [7], 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 [8]. 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.

Notes:

1. Sahih al-Bukhari, Volume 2, Book 24, Number 526, 538.

2. Ibid; Vol. 2, Book 24, Number 534.

3. Ibid., Vol. 2, Book 24, Number 560.

4. 2:83, 2:110, 2:177, 2:277, 5:55, 22:41, 22:78, 24:37, 24:56, 27:3, 31:4, 98:5.

5. 21:73, 23:4, 33:3.

6. 9:103, 92:18.

7. Sahih al-Bukhari, Vol.2, Acc. 524; Vol.3, Acc. 513; Vol.4, Acc. 232.

8. Ibid., Vol.1, Acc. 174; Vol.3, Acc. 551.      

Muhammad Yunus, a Chemical Engineering graduate from Indian Institute of Technology, and a retired corporate executive has been engaged in an in-depth study of the Qur’an since early 90’s, focusing on its core message. He has co-authored the referred exegetic work, which received the approval of al-Azhar al-Sharif, Cairo in 2002, and following restructuring and refinement was endorsed and authenticated by Dr. Khaled Abou El Fadl of UCLA, and published by Amana Publications, Maryland, USA, 2009.

URL: http://newageislam.com/islamic-sharia-laws/muhammad-yunus,-new-age-islam/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/d/7839

 




TOTAL COMMENTS:-   21


  • Warbixin ku saabsan Soomaaliya
     Assalaamu Calaykum Waraxmatullaahi Wabarakaatu
    Walaalayaal aniga waxaa la yiraahdaa Galib Ramathan. Waxaan ku dhashay Magaalada Muqdisho, Soomaaliya bishii Janaayo 1st, 1981. Magaaladan Waxaa ka dhacay dagaal sokeeye. Kaasoo saameeyey wadanka oo dhan. Intii uusan dagaalku xoogaysan waxaa dhacday arrin la yaableh. Arrintan oo ay ka dhacaday isla magaalada Xamar. Gabadh aanu daris ahaan jirnay markii aan ku noolayn, Soomaaliya. Gabadhan oo dibadda wax looga dirsday. Intii dibadda ay ku maqnayd ayaa aqalkoodda madfac lagu dhuftay. Reerkan gabadhan ayaa ka badbaaday. Waxaanuna markaas wada deganayn xaafadda Huruwaa oo ka tirsan Magaalada Muqdisho, Soomaaliya. Wakhtigunna waxa  uu ahaa bishii Diseembar sanadki 1990kii. Markii aan ogaanay in la ridaayo madfac. Waxaanu lug ku nimid laba garaash oo u dhow magaalada Afgooye, oo uu iska lahaa nin aan qaraabo nahay, oo wadaad caalim, aqoon dheerna u leh diinta Islaamka. Waxaanu seexanay hal habeen garaashkaas anaga iyo dad badan oo kale. Ka dib wadaad ka subixi wuxuu sameeyey, bas uu lahaa ayuu nagu qaaday. Wuxuuna nageeyey furunta beeraha ee Afgooye. Halkaas waxaan joognay hal habeen. Subixii dambe waxaan u lugaynay magaalada Afgooye. Markii aan gaarnay Afgooye, bas ayaan ka raacnay oo u socda Mudul Baraawe. Afgooye markii aan soo gaarnay xabaddu, waxay u dhacaysay sida roobka oo kale. Baska marka aan raacnay oo wax yar socday waxaa aragnay askar Hubeesan, waxayna saarnaayeen jiibab iyo baroonyo. Ninka baska waday wuxuu nagu yidhi, wax dhib ah ma arkayno Insha- Alaah, Faataxada halamaro. Nin kaas oo baska waday wuxuu ahaa nin wadaad ah oo dhalashadiisu ay tahay reer Baraawe. Wuxuu baskii dhaxmariyey beero jiq ah. Nasiib wanaag wax na dhib ah ma arkin. Baskiina wuxuu nageeyey Mudul Baraawe. Waxaanuna joognay hal habeen. Subixii waxaan helnay bas u socda magaalada Kismaayo. Waanuna raacnay, wuxuuna nageeyey Kismaayo. Markaan Kismaayo gaarnay waxaan seexan jirnay guri cariish ah, oo doqosh ah. Anaga iyo dadka intiisa badan habeen iyo maalin waa nala waardiyeen jiray, maxaa yeelay, xabada waxay u dhaci jirtay sida roobka oo kale.

    Meedka wuxuu jidadka u dhooban yahay maxaa kaa-galay. Jidadka meel la maro malaha.

    Wax maalin iyo habeen socon kara ma jirin. Haddii aan kugu arko adigoo banaan ka mareesid hilibkaaga waxaa la gu jarjarayaa baan-gad iyo seef oo afaysan. Xabada waxay noqonaysaa janno. Waxaa anaga raashin noo ahaa bariis cayriin iyo biyo cad, maxaa yeelay banaanka wuxuu ahaa qatar wayn. Aniga mar ayaan banaanka u baxay waana la i qabsaday waxaana la i waydiiyey waa maxay qabiilkaagu? Runtii waa gaas ma aqoonin qabiil. Waxaan dhahay walaalayaal aniga waxaan ahay runti wiil yar, qabiilna ma aqaani, runtiina la ima barin. Markaan sidaas dhahay waa ay igu qayliyeen laakiin ima dilin. Qayladdi ay igu qayliyeen ayaa waxaa ka qaaday naxdin (shoog). Markaas waxay ahayd sanadki 1991kii. Kimaayo xabaddi markii ay ka joogsatay waxaan raacnay gaari oo u socda Libooyo Soomaaliya. Markii aan raacnay wuxuu na geeyey habeenkii Qooqaani. Waxaa seexanay hal habeen halkaas. Ka bacdina subixii isla gaarigii ayaan raacnay, wuxuuna na-geeyay Libooyo, Soomaaliya. Markii aan gaarnay Libooyo, Kenya. waxaanuna ku noolayn afar bilood afar taas bilood waxaa Saf u gali jirnay xerada qaxootiga ee Libooyo, Kenya. Waxaana saf u gali jirnay biyaha ceelasha ee Libooyo Kenya.

    Markii ay Soomaaliya wadan- keena joognay immaan ka ayaan qabnay hadda dadki immaan ka ayaa ka tagay. Haddana qof walba oo Soomaali ah wuxuu Ilaahay siiyey caafimaad markaan joognay wadankeeni Soomaaliya. Wax cudur iyo jiro sheegto ma jirin waagii ay Soomaaliya nabadda ahayd.

    Soomaaliya cudur ama jiro iyo madax xanuun loogama horayn dagaalkii Soomaaliya. Markii ay Soomaaliya nabadda ahayd daawo iyo cudur lama aqoonin.  Hadda aniga meel aan maanta joogo cir iyo dhul ma aqaani. Waxaan ka bixi la'ahay fakar iyo jiro oo loo yaqaano Schizophrenia iyo madax-xanuun.Waxaan qaataa daawooyin oo loo cuno madax xanuunka. Maanta nolool raaxo kuma heesto qurbaha. Waxaan soo maray dhib iyo silac iyo saxariir iyo rafaat. Mar haddaa noolahay alxamdulillaah. ilaahay weyn ayaa mahad iska leh.

    Soomaali waxay ku maah-maahdaa, "Alle wate wahel ma doono Alle dile ayaa dhinta.

    Soomaaliya waxaa taalo nolool raaxo iyo caafimaad. Waagii aa joogi jiray soomaaliya weligay noloshay daawo iyo macunin cudurna iyo dhicin waxaan qabnay caafimaad. soomaali cudur iyo jiro loogama horeynin dagaalkii sokeeye ee soomaaliya. Waagii aa joogi jiran soomaaliyanabada aheed ee dowladii siyaad Barre galin waxaa dhigan jiray Iskuul dugsi hoose galinah dugsi Quraan, Soomaaliya dadka dariska aad iyo aadbee is jeclaayeen.  

    Waagii dowlada siyaad Barre waxaaN qabnay imaan keena wax lacag ka fakaro majirin waa iska nooleyn wixii ilaahay nasiiyo ayaa cuni jirnay. Waxaa soo xasuustaa subax walba waxaa cuni jirnay canjeelo iyo shaah. Soomaaliya haddii noo hagaagto  waxaan jeclaan laheyn in aa ku laabano wadan keeni hooyo dhamaan dad weyna soomaaliyeed meel walba ee joogaan.

    Qof walba oo soomali ah wax wadan kiis wax u dhaamo malaha.  Kutaabka Quraanka kariinka soomaaliya waxaa lagu baran jiray hal sano gudaheed.

    Waxaa soo xasuustaa saacada casarka waxaa soo booqan jiray reerkay qaraabada. Waxaa fariinsan jiray jeedka hoostiis haddaa soo xasuusto marmarka qaarkood waa ooyaa.

    Maxamed Siyaad Barre ilaahay ha u naxariisto, jano fordooso ilaahay ha ugu bushaareeyo, wax weyn ayaa soomaali u qabtay. Madaxweyne Soomaali oo Siyaad Barre gaaraayo majiro.

    Haddii ee maanta soomaaliya nabad ahaan laheyd kanada waxaa ka jeclaalahaa anoo u laabto wadan keegii hooyo ee soomaali oo guri cariish dhax seexday oo amaan ku helay oo wixii ilaahay i siiyana aa cuno.  Hadaa soo xasuusto noloshii aan ku noolayn Soomaaliya iyo maanta mararka qaarkood waan iska ooyaa. Wax macunikaro mana- seexankaro. Wax aan maanta Soomaaliya wadan kaygii hooyo aan u qabankaro malaha laakiin ilaahay weyn ayaa u baryayaa in uun nabad ku soo celiyo Soomaaliya.

    Waagii ee soomaaliya nabada aheed ee dowaladii Siyaad Barre waxaan aheen dad qaali ah oo sharaf leh oo dunida dhan ka dambeeso laakiin maanta anagaa ayaa dunida ugu liito. Mar walba oo aan salaad tukado waxaan ilaahay ka baryaa in uu dowlad Muslim ah oo daacad ah

    Cadogeyna ilaahay hajabiyo. Waxaan isdagaalaayo ilaahay qalbigooda ha isku jeediyo dhaxdooda ilaahay nuur hadhaxdhigo. Soomaaliya see ahaan jirtay  iyo si ka fiican ilaahay haku soo celiyo? Magacayni iyo calan keeni Soomaaliya ilaahay hanoo soo celiyo?

    Ciidamadda Kanadiyaanka iyo Maraykan ayaa tagay Soomaaliya sanadkii 1993kii waxay yiraahdeen waxaan Soomaaliya ku soo celinaynaa rajo, laakiin wadan kaan dad ma laha. Waxay arkeen nimcadda wadankeenna, wabiyadiisa, beerahiisa, badiisa uu ilaaheey ku manaystay. Mar walba oo aan salaad tukado waxaan baryaa iIaaheey. Haddaba waa in aynu ilaaheey ka barinaa si Eebe wadankeena uu inooga dhigo nabad iyo in uu inooga dhaliyo dowlad daacad ah oo Muslim.

    Aniga waxaa aamisan nahay nabsigii wadanka laga galay ayaa ilaa hadda nahaayo, wax hagaagaayo majiro ilaa ilaahay noo noqdo, dambi dhaaf ilaahay hala weydiisto? ilaahay waxuu nasiiyey dhul barwaaqo oo kheyraad ka buuxo oo wax gaaraayo jirin aduunka. ilaahay ayaa ku caasinay, ilaahay haddaa u noqono oo cafis weydiisano wadanka wuu dagilahaa,

    Qudaarta soomaaliya waxee ahayd qudaarta ugu macaan adduunka oo loogu jecel yahay, waxaa dhoof loogee jiray talyaano iyo aduunka meel walba.  

    Soomaaliya xaga alle ayaa laha-heestaa. Ilaahay haddii loo noqdo wax walba wee hagaagayaan. ilaahay kuwa soo hadeeyo hanagadhigo. Waxa yaab leh dad 100% oo Muslim ah oo walaalo ah oo isku af ah isku diin iyo isku color ah oo isnacab oo isdilaayo majiro aduunka wax saas oo kale sameeyo majiro dagaal kuu dhacaa la iskuma heesto laakiin dagaal socto 25 sano meel uu ka dhacay ama ka socdo majiro dunida. 

    ilaahay wuxuu yidhi is jeclaada isku naxariista ha idin naxariistee, dhiiga bina aadanka oo ilaahay abuurtay halaga fogaado. ilaahay wuxuu yidhi qofkii Muslim u miciino kuraadkiis kuu helaa. waxaana gacantaa midig aa ka dhiibatit aakhiro miisaanka ayaa lagu kabaa? 

    Walaalayaal Kafaa ideesta, dunidaan qof joogaayo majiro. Noloshaan aa hadda ku jirno ma-aha noloshii runta ah. Nolosha runta ah waxee bilaabanaysaa markaa dhimatit intaa dhiman ka hor waxaa u baahan tahay in aa cibaadeesatit oo camal wanaagsan shaqeysatit oo ilaahay weydiisatit.


    Wixii camal wanaagsan oo ilaahay weydiisatit waa heleysaa aakhiro? Aduun kaan waa wax yar qof joogaayo majiro. Qof walba wuu dhimanaayaa saacadiisa ha ddii dhamaato. marka Fadlan ila soo xariir haddaa su’aal qabtit. Waa mahadsantahay.


    waxaa kuu rajeynayaa kheyr.  E-Mail: galibramathan2015@gmail.com

    for more information please visit at www.galibramathan.com

    By Galib Ramathan - 4/10/2017 5:29:55 PM



  • In the name of Allah the most Gracious and most merciful May 25, 2015 Galib Ramathan 1626 Weston Road Unit B1 Toronto, Ontario, M9N 1T9, Canada Tel: (416) 901-1168 E-Mail: galibramathan202@gmail.com To Whom It May Concern: My Dear Brothers/Sisters in Islam Assalamu Alaikum wa-Rahmatullahi wa-Barakathu My name is Galib Ramathan. I was born in Mogadishu, Somalia on January 1st 1981. I am from a poor Muslim family. I have a problem and I need some help from my Muslim brothers and sisters. And I am currently a Canadian citizen. I am from a low income family and in need of financial assistance. I am sick and suffering from a mental illness called Schizophrenia; I am unable to work or to go to school because of this illness. Presently, I am taking a medication and in care of a family doctor in Toronto, Ontario. My health was affected by the civil war in Somalia when I was ten years old and its deteriorating day by day. I have been sick for the past 23 years since 1991. I am emotionally handicapped due to civil war in Somalia. Today I am not in good health. Presently, I am residing in Toronto for the past 20 years since 1994; by myself with no family members. My family is in East Africa Dar-Es Salaam, Tanzania, I have been away from my family since 1994; we were separated because of the civil war in Somalia. I have a decided to move to Dar-Es Salaam, Tanzania permanently to join my family. I never took a medication in my life when I was in Africa it doesn’t matter what part of Africa. Now if I go back to Tanzania my personal health problem will be improve greatly. I will feel much better. Now the problem I have is I do not have enough money to survive there, please don’t look at the money look the health I will get that it is the most important thing. I am going to Tanzania in order to improve my health condition. I am frustrated, lonely and depressed living in Canada alone without my family I can’t eat properly and I cannot sleep because of the stress, I believe I will be off in Tanzania with my family as I am ill and they can take care of me. I strongly believe my health will improve with my family around; I lived in Dar-Es Salaam, Tanzania for many years before coming to Canada and that time I was healthy and I never suffered from any disease or illness Alhamdulillah. I am in need of financial assistance in order to move back to Tanzania, as I am unable to work due to my illness and I cannot survive in Africa as there is no agency or government that can assist me financially. I would be much better for my health wise physical and mentally I will really appreciated for any help that I can get from you. If I remember how we lived in Tanzania sometimes I cry. I am in need urgent support and please try to assist me the best you can. Please try to help me as much as you can Today I don’t have a life in this country. I spend thinking about myself of not knowing what to do. I would like to achieve a better life as well as independence. I would like to get married to one Muslim woman from Somalia who lives in Dar-Es Salaam, Tanzania. I would like to have my own family there. Tanzania is a poor country however everybody is happy and healthy nobody worries about anything because there is no stress, frustration and depression. I have strong feelings going back to Tanzania for good. I am requesting any Zakat. Whatever Zakat you can afford Please send me a cheque with my name on it at above address on the top of this letter as soon as possible. Our Prophet Muhammad (peace be upon him) says have mercy on those upon the earth; and Allah will have mercy on you? Please the reason I sent you this letter is to let you know about my situation as a Muslim brother. Any way you can help me will be greatly appreciated. Please don’t ignore me as long as we are Muslim brothers and sisters. Please try to help me as much as can. Please donate to me generously and kindly, it doesn’t matter. Any amount of money that I can get will be appreciated and I will pray for you and for myself for God to make it easy for me and bless whoever will be willing to assist me, reward them and make it easy upon them in this world and hereafter? Islam cares much for maintaining the highest level of social solidarity and strength among the members of the society. It goes without saying that spending money on charitable deeds, such as helping the needy, alleviating the pains of the distressed and support those who are in need will be upon them in this world and hereafter. I get depressed if the weather is too cold especially during the wintertime but African season is always summer there is no winter in Africa. The weather in Tanzania is good and I will be more active unlike here I cannot stand the winter season and the more I stay inside my apartment due to the cold I get more stressed out and depressed. If you have any questions please do not hesitate to contact me as soon as possible with good news. Please work hard I am waiting for you. I feel depressed and unhappy and I feel lonely. I would like to closer to my family. I am planning to go to Dar-Es Salaam, Tanzania on June 30, 2015 for good insha-Allah I am happy to go to Tanzania to be with my family. I miss my family and I miss home. I need your help and would you please help me in this situation? I would like to have a chance to live happily and to experience no frustration due to my illness. I am very desperate for your help. If you don’t help me, who will? Thank you and May Allah bless you and your family Jazak Allah Khayran Yours sincerely Galib Ramathan
    By Galib Ramathan - 5/25/2015 8:14:44 PM



  •  If I earn a wage and I pay different taxes and to the government, it means  I am already paying on average 20% - 30% of wages to maintain and support the up keep of the soceity. The money is used to do several things as well as supporting the needy. One such recent example is the waivering of 60 lakh crore agricultural laon by the UPA government. And in the UK people pay around 30% taxes on their income.  This is why it is illegal to beg in the UK, because the State provides. 
    Then, the question to be asked: Is there any need to pay an additional 2.5% on the wealth that has already been taxed ? Further more, is not the purpose of zakat served if we are honestly paying government taxes in a secular country like India? 


    By Khalid Suhail - 7/15/2013 12:30:48 AM



  • Dear Wahab Hashem Sb,

    Thank you for swallowing a bitter pill of populist Islam gracefully. At another occasion when I pointed some gross weaknesses in present day Islam, I received this remark from a learned commentator: "The call to fight evil is an obsession with mere survival "which always in human history has led to death for both individuals and entire communities".

     Ref: Muslim Leadership in the Harmony of Justice

    http://theamericanmuslim.org/tam.php/features/articles/muslim-leadership-in-the-harmony-of-justice

     




    By muhammad yunus - 7/14/2013 8:52:00 PM



  • Jazakallah for eye opening and soul searching article.I pray from Almighty ALLAH st for our Muslim ummah to understand the Inner mening of ZAKAH(Ameen)
    By Wahab Hashem - 7/14/2013 3:03:41 AM



  • Muhtaram G M Sahib, Thank you for your advice. I went through your article and got my knowledge greatly improved. Actually I was concerned with the literal and spiritual meaning of the word zakat which asi think is the intent of the Quran .I think the basic purpose of this kind of injunction is to diminish the love of wealth by hoarding material wealth.The communist  carried this idea to the unnatural limits and broke the wall of human instinctual sense of preserving some thing for the difficult days . Man and animal both have been endowed with this instinct but great thinkers like Confucius felt that a country badly governed wealth is something to be ashamed of.I think the purpose of zakat should be fulfilled in this spirit.
    By afaqsiddiqi - 11/23/2012 1:19:14 AM



  • GM saheb commented as: Siddiqi Sb, Why can't a fair and rational system of taxation not replace zakat? One can of course donate to charity over and above what one pays in taxes. By Ghulam Mohiyuddin - 11/22/2012 9:13:02 AM
    And Conclusion of Mr Mohammed Yunus(1)
    If the system of Zakat is rancid now what alternative Mr Yunus suggest. Is it ok to go by Govt ways of tax collection and distribution.?
    Keeping in mind both I endorse the views of GM saheb.
    By rational - 11/22/2012 10:19:21 PM



  • Dear Rehan Nezami saheb. "There is no limit of benevolence for a sympathetic heart, " Indeed a noble statement.
    "our SAHABA-E-KARAM (mAbpwth) used to distribute all the remaining earning of the day before sleeping as if they died at night how would they justify the left amount."
    Please read some history. Sahabi Hz Abdur -Rehman bin Auf was extremely rich and left huge amount. What happened to that weath I don't know. Hz Uthman Ghani was another rich man.
    Though it is very noble practice to share some money with poor but how the poor is brought up is very important.
    To teach a trade to poor to earn his bread is much beneficial than feeding with bread unconsciously. A proverb goes like this "Give a man a fish and you feed him for a day. Teach a man to fish and you feed him for a lifetime."
    One important living example: Do you see a beggar of the Sikh community? How they are managing poverty in their society? Why there are so many beggars in the Muslim society?
    In the Islamic society the poverty is praised. It is encouraged. Examples of the prophets and Sahabas are given. Why don't we take a practical realistic approach to economics? Why money is subjected to scorn?  Problems related to money will stay forever. It does not mean we should condemn the wealth and praise poverty. Curing the rich will serve no purpose.
    A person is perplexed  by seeing hypocrisy in religious teachings. All religions condemn the wealth praise the poverty but are busy in milking the cows (public).
    By rational - 11/22/2012 10:02:45 PM



  • Janab Mohammad Younus Sb: Thanks for your clarification, sir. I got it that anyhow it is in practice since the age of Khulafa-e-Rashedeen (AS). The Zakat evaders can practice even today as follows as Zakat is not payable on the following properties.
    a) Personal residential houses even if they are more in number meant for residential purposes only.
    b) Property given on rent irrespective of the number
    c) Agricultural land, if meant for agricultural and farm house (if any) on agricultural land, servant quarters, go-downs, tractors, bullocks and all implements for use at the farm.
    d) Open land owned with the intention of building a house in future for self or for the benefit of the family. Zakat is payable on the properties held with an intention to sell at a future date for a profit or as an investment.

    We agree with you, there is not even slightest assumption; anybody can imagine to convince Allah Kareem with his logics of evading Zakat. All rules and techniques employed accordingly to avoid paying Zakat is for the worldly affairs only. The moments eyes closed hearbeat stopped, all worldly wisdom and logics finished before Malak-ul-Maut. Thanks, it is better if you guide me some more. 


    By Raihan Nezami - 9/26/2012 10:02:17 AM




  • A large sum of Sadaqa goes to Madarsas by different tricks. Poor remains poor.

    By rational - 9/26/2012 9:52:53 AM



  • Dear Raihan Nizami, If you benchmark the message you forwarded against the following, that was practiced at the time of the Khulfa e Rashidin, you have the answer:
    i) Tendency of the present day rich to convert one’s Zakat chargeable produce/ assets into Zakat non-Chargeable category e.g. long term /hidden investments. 
    ii) Extravagant consumption of one’s liquid assets  
    iii)  An ascending rate of Zakat (from around 1% on the profit generating asset, notably camels and cattle (plant and warehouses today)  2 ½% on bullions, 5 to 10% on easily obtainable produce (FDR, Stocks etc. today).
    iv) Fair payment of wages and social security to one's employee as required by the Qur'an.
    You cannot fool God - Can you. This is how the chapter on Zakat concludes in my duly approved and authenticated book:
    "In sum, 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. For all practical purposes, the institutional Zakat is nothing but a form of property tax that is collected from those who have some property and given to the poor or put to community use. Ironically in the Western world far greater proportions of ‘property tax’ (veritably Zakat) are collected and circulated among the poor and unemployed (in the form of various allowances and benefits), than in the Muslim world, where the rich tend to evade the property tax as their primary focus is on the nominal two and half percent Zakat on cash, gold, and liquid assets, and thus the community gets a trifling share of their wealth. God knows best the rightly guided."
    By muhammad yunus (1) - 9/26/2012 7:47:31 AM



  • Janab Mohammad Younus Sb: Yesterday I had a discussion with my friend upon the compliance of Zakat on active or stagnant land, house and property. He has forwarded me this message, how far is this correct with the spirit of Qur'an? Zakat on Landed Property:  Zakat is not payable on the following properties.
    a) Personal residential houses even if they are more in number meant for residential purposes only.
    b) Property given on rent irrespective of the number
    c) Agricultural land, if meant for agricultural and farm house (if any) on agricultural land, servant quarters, go-downs, tractors, bullocks and all implements for use at the farm.
    d) Open land owned with the intention of building a house in future for self or for the benefit of the family. Zakat is payable on the properties held with an intention to sell at a future date for a profit or as an investment. However, if your intention on holding the properties changes in the current year i.e. from self use to business purpose, be honest to Allah and pay Zakat on it at the current market value from the year your intention has changed.
    If you have sold a property which was meant for business and have entered into an agreement of sale on the balance of money receivable on the date of Zakat calculation, Zakat is to be paid on such amount receivable.
    Any loans taken for purchase of property meant for business should be deducted from the nett figure before calculating Zakat.
    If you are a builder and in property business, (Purchase and sale or develop and sell), on all completed unsold portions you have to pay Zakat at the prevailing market value. Zakat is also payable on amounts of instalments receivable on such portions after deducting loans or liabilities payable on the same.
    On property in the form of building, shops, godowns or land if meant for property business Zakat is payable. There is a misconception that there is no Zakat on property even if it is for business. This is not correct. However, there is no Zakat on property occupied for running your business like shop, showroom, godown, factory building, poultry shed, cattle shed etc. If any property is held jointly by two or more persons the individual must calculate Zakat on his share in the property.
    For further information click on this link below from Islamic voice magazine: http://islamicvoice.com/january.97/rama8.htm#R3
    By Raihan Nezami - 9/26/2012 3:29:17 AM



  • Excellent article. the idea of compultory 'poverty ' tax percentagewise similar to what br Yunus was proposing  has been proposed by a leading world ethicist from Australia teaching at Yale titled " A Life you can Save".
    By adis - 7/9/2012 4:04:03 AM



  • Very useful article by Janab Younus Sb who has been a guiding force for all the negligent people.

    ZAKAT is a purifier of wealth which can not be lost or harmed if its sactity is maintained starting from the basic requirements. There is no limit of benevolence for a sympathetic heart, our SAHABA-E-KARAM (mAbpwth) used to distribute all the remaining earning of the day before sleeping as if they died at night how would they justify the left amount. They believed there is no need to think about tomorrow as ALLAH KAREEM is the PROVIDER, AND he will of course, provide.

    It was the fear of Allah and concern for their righteousness that has taken them close to Allah. So if we want to agree ALLAH, let us start with the bare minimum 2.5%, I appreciate the opinion of Mr Manzoorul Haque in this regard.


    By Raihan Nezami - 7/8/2012 11:58:36 PM



  • Haque saheb, if you like the 2.5% rule, that is fine with me. The only message from Islam for me in this regard is that  charitable giving to the needy is encouraged.


    By Ghulam Mohiyuddin - 7/8/2012 3:19:32 PM



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