Zakat Social Security System in Islam
Zakat is one of the main pillars of Islam. It is mentioned in the Holy Quran that zakat was also practiced in other earlier nations. Zakat orders are also present in the Torah and the Gospel, but there was no fixed period in them
Zakat is one of the main pillars of Islam. It is mentioned in the Holy Quran that zakat was also practiced in other earlier nations. The rules of zakat are also present in the Torah and the Gospel, but it did not have a fixed period, as in Islam there is a fixed period of one year. The literal meaning of the word Zakat is prosperity, purity and blessing. In Shariah, it means making a deserving person the owner of a certain portion of his property under certain conditions.
The cultural benefits of Zakat are many. It is a social security system through which the poor and needy people of the society are generally supported. This system of Islam was from the beginning in the form of charity and giving for Allah, but after the conquest of Mecca, zakat became obligatory in 8 Hijri. And in Muharram 9 Hijri, all zakat laws came into force.
Check out the outline of Zakat:
Silver 52 and a half tolas (and according to some 36 tolas and 5 and a half mash)
Difficulties and suggestions in implementing Zakat:
Under the rule of General Zia-ul-Haq, the implementation of Zakat and Ushar Ordinance began in the country in 1980.
According to Article 31 of the Constitution of Pakistan, a structure for collection and distribution of zakat has been created in the country. Central Zakat Board, Provincial Zakat Boards, Local Boards and Committees were formed. District and tehsil level committees were also formed. There were many difficulties regarding the collection and distribution of zakat.
1. Zakat does not reach the needy properly.
The amount also decreases. For this, the public social security system needs to be improved.
2. The system of deducting Zakat in banks is wrong and un-Islamic. Zakat becomes effective after one year. Banks also have people's trust and debts, deducting zakat from them is wrong.
3. The Qur'an allows spending on wise men. Zakat can be spent in the form of salary to those who collect it, but this does not mean that Zakat is spent on fairs, seminars and conferences.
4. Millions of rupees are lost due to the existing system in the country, which if invested in the sector, the poor get jobs and continue to receive benefits.
5. As far as the zakat system is concerned, the zakat administrators and administrators at all levels of government are honest. That poor people and religious and social institutions be patronized on the basis of privilege.
6. On March 15, 1983 (Rabi al-Awwal 1983), the Ushar and Zakat system was introduced from June 20, 1980, but the progress is deplorable.
In the last 10 years, the collection of Ushers has decreased to an alarming rate, while the amount of Zakat has increased by 200% in 10 years.
7. Zakat is financial worship. There is a need to motivate the masses in various media in effective ways.
8. Government should reassess Zakatable assets and identify such assets and social tax should be levied on them. The aforementioned Zakatable property and agricultural production tax can provide better economic support to poor people.
9. Local Zakat Committees must be more effective. In 1992, the number of these committees in the country was around 40 thousand and about three million people were connected to them. Honest, principled and educated teachers should be included in the committees.
10. The Islamic Ideological Council also recommended that the property of prosperous entrepreneurs and industrial enterprises should not be exempted from zakat.
11. Purchase of land, house and industrial property for further profit. Zakat should be applied to them as well. Zakat should also be levied on shares and certificates at the market rate.
12. Zakat should also be deducted from the leased property. The only exception is widowers who have to support themselves on rental income. Similarly, zakat should be levied on the savings of large transport owners.
Zakat should be distributed according to regions. Where in the early days of Islam workers received zakat. If the zakat was spared, they would send Amirul Munin to Dar-ul-Khilafah. Hazrat Umar bin Abdul Aziz ordered the zakat payers to pay the debts of those who are poor and destitute. To meet the needs of poor non-Muslims as well. During the reign of Hazrat Umar, Hazrat Muadh bin Jabal sent 1/3 of the charity money from Yemen to the Caliph.
Hazrat Umar got angry, Hazrat Muaz sent 1/2 of the next year and the whole part of the next year to Hazrat Umar and explained that actually there is no one to take Zakat at that time. This system also needs to be followed in Pakistan to end poverty. There is also a need to end begging by introducing an effective law in the country so that Zakat reaches the poor people in the true sense of the word. Zakat should be invested in handicrafts and small industrial projects. These projects are under the administration of the local Zakat Committee. For all these initiatives, the Zakat system will have to be separated from national and regional politics.
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