Article Citation: Zayyanu Musa Dogon Daji & Abubakar Bako (2019). Islamic Poverty Alleviation Mechanisms as a Means of Promoting Security and Peacebuilding in Nigeria. DEGEL: The Journal of the Faculty of Arts and Islamic Studies, Vol. 17, No. 1. ISSN 0794-9316
ISLAMIC POVERTY ALLEVIATION
MECHANISMS AS A MEANS OF PROMOTING SECURITY AND PEACE BUILDING IN NIGERIA
By
Zayyanu Musa Dogon Daji & Abubakar Bako
Department of Islamic Studies, Usmanu Danfodiyo University, Sokoto
Abstract
Muslims believe that Islam is a complete way of life. This is because,
there is no aspect of life that Islam does not provide guidance for. Consequently
this paper attempts to discuss poverty alleviation mechanisms as a means to
promoting security and peace building in Nigeria. To achieve these objectives,
poverty alleviation strategies of Islam as contained in the Qur'an and Hadith are
examined. The paper further highlights various mechanisms towards curbing the
menace of poverty in all its ramifications which is an effective tool for
promoting security and peace building in every society.
Introduction
Islam as a
complete way of life for mankind has provided solutions to all human problems.
Indeed, Islam protects all noble values and human rights, freedom, equality,
justice and the right to a decent life, peace and security of human beings in
all ramifications. Islam places great emphasis on socio- economic justice and
equity. It opposes all forms of exploitation, oppression and unjust-dealings
with fellow beings. Islam provides the best option for poverty alleviation
which no doubt promotes security and peace building in every society.
Poverty is a
man-made problem rather than lack of material resources as opined by the
classical doctrine of "scarce resource". This situation has been
worsened by the capitalist structures inherent in all societies. Also, the
cause of poverty differs from one society to another which could be as a result
of values, ideologies and institutions which are embodied in the structure of
the economic system in relation to the structure of the market, asset
distribution, wealth and power which are not Necessarily exclusive, but are
inter-connected. Over the years, various societies have adopted various
strategies towards curbing the menace of poverty, so that peace and security
will reign in the society, yet the problem has defied all known man-made
measures.
A Glimpse on Islamic Alternative to Poverty Alleviation
Throughout
history regardless of resource endowment. The state of development, level of
technology, social structure or culture, poverty as a complex phenomenon has
persisted and has been of serious concern in varied degrees to societies and
communities around the world. Also societal approaches to its alleviation has varied
significantly over such period, from indifference to active intervention, from
reliance on private or collective strategies, and between distribution and
growth strategies, depending on the efficacy of existing socio-economic
institutions and the prevailing social values. Consequently, throughout the
history of mankind, individual and social values, (especially where
equalitarian ideology ranks high) have always been an important determinant of
how individuals and society view poverty as an issue which deserve attention at
the level of the society.
Islam as an ethical
religion has prescribed tackling the poverty issue head on. Thus, as an ethically
embedded religion, it is an accepted premise that policy decisions in an
Islamic society must pass through an Islamic moral filter. It provides laws and
legal-institutional framework for the resolution of poverty through various
operational mechanisms and policies to satisfy basic needs to the individual,
consequently narrowing the gaps between the rich and the poor. Allah (the most
High) has also provided abundant resources on earth for the welfare of human
beings through a well defined redistribution scheme. These schemes are the
measures prescribed by the Glorious Qur'an and Hadith or those that were
implemented by al-Khulafa'u Rashidin (the four rightly guided Caliphs). They are
flexible, certain and sometimes compulsory, voluntary or preventive, for
instance Zakah (Obligatory charity), Sadaqah (voluntary charity) Au'qaf
(endowments), and commodity charity. At times, it could be preventive such as
prohibition of usury (Riba), hoarding, monopoly activity, bribery and
corruption, stealing and gambling.
It has been
said: Poverty often prevents the mass of people from actualizing and enjoying
their political and civil rights while the concentration of wealth in the hands
of few, gives the economically privileged minority preponderant political
influence[1].
Abject poverty
is one of the key problems that need keen attention in enhancing security and
peace and stability. Poverty and its attendant consequences have been
acknowledged as indices for societal set back both spiritual and economical. In
order to ensure security, peace and sustainable development in these states,
the under privileged and poor should be empowered. A wholistic approach to
poverty reduction has been put in place by Islamic mechanisms like Zakah,
Sadaqah, Auqaf etc. moral laxity, insecurity and violence
especially among the youth could in many occasions be associated with abject
poverty in the society.
Poverty
alleviation is one of the bed rocks of an Islamic state craft. Abject poverty
weakens both spiritual and moral well being of the faithful. The prophet (SAW)
condemned abject poverty and prayed for protection against it. In a hadith he
said: Oh Allah! I seek refuge with you from the affliction of the fire and the
evil of the affliction of poverty[2].
Considering the
above therefore, the state under takes the following roles:
The state
provides an individual with an opportunity of a generous share of fruitful work
to enable him earn a just and honest livelihood, using his own labour and
effort. Work which is the primary means of acquiring income has been commanded
by Allah (The Most High).
The Holy
prophet (SAW) was very clear in his preaching about the dignity of labour. He
was reported to have said that:
It is better
for anyone of you to cut the wood (from the forest) and carry it over his back
and sell it rather than to ask for something from a person[3].
Indeed, various
prophetic traditions left no one in doubt as to the virtues of hard work. Thus,
work has been identified as the first weapon to tackle poverty in any Islamic
society. However, under exceptional situation such as disability, among others,
which prevents one from earning a livelihood, then the second phase sets in.
whereby the State introduces social security scheme by providing sufficient
amount of money to adequately cater for the needs and wants of such
individual(s). According Al-Sadr" the Islamic Social Security Scheme can
be classified into two. viz: Fard Kifayah (a common duty) and Fard
Aini'(personal obligation)[4].
However, from
empirical studies, it has been shown that this sector has brought about
substantial economic and financial resources to some Muslim countries. At this
juncture, it is useful to briefly highlight some of the special features of
these Islamic redistributive schemes for poverty alleviation.
Special Features
of Some Islamic Redistributive Schemes for Poverty Alleviation which promote
security and peace building. In this section, the paper discusses some of the
special features of the Islamic redistributive schemes for poverty alleviation
such as Sadaqah; Awqaf and Zakah. The paper discusses each
as follows:
(a) Sadaqah: Exhortation
According to
the Glorious Qur'an, Sadaqab is used to denote "free-will
offerings" which is given for the sake of Allah (the Most High) by
a Muslim for the sake of compassion, love and dare for others. In other words,
it is an act of sharing one's resources with a close friend, relations and
members of the community, especially the Muslim Ummah . However,
concealment of Sadaqah is better than to reveal it. Thus, in order to
complete the task of need fulfillment, Siddiqi opines that voluntary charities
are designed to fill any gap that obligatory charities may create, for example,
Zakah expenditure[5].
It is, however,
useful to stress that the role of Sadaqah as a charitable tool should
not be misconstrued to mean legitimization of poverty in the society. Because
Islamic view regarding the issue of poverty is that of total disvalue to the
socio economic stability of the society which is equivalent to disregarding the
teachings of Islam. Thus, Sadaqah plays very vital role in a situation
where legitimate and just governance or equitable distribution of the national
resources is absent, especially in satisfying public wants at the private and
institutional levels. Sadaqah was found to be very; useful during the
transformation of the Muslim community in Madinah. The voluntary charity-method
uses exhortations to appeal, to the conscience of the rich to come to the aid
of their poor brothers and sisters. It was used exclusively in Makkah before
immigration to Madinah, while it was used in conjunction with the other methods
in Madinah. The Prophet (SAW) used basically three (3) themes to achieve his goal
of encouraging the rich to help the poor. These themes include: (i) The use of
the concept of life as a test, (ii) The use of the concepts of trusteeship and
vicegerency. (iii) The use of the concept of brotherhood of Muslims.[6]
(b) Al-Awqaf
Islam has
placed a lot of emphasis on the need to contribute to the betterment of the
society by going beyond adhoc or piecemeals charity and providing permanent
structures through endowments[7].
Definition of Waqaf
Kahf defined Waqaf as holding an asset (Mal) and
preventing its consumption for the purpose of repeatedly extracting its
usufruct for the benefit of an objective representing righteousness/
Philanthropy[8].
All the four
major Islamic schools of law agree on this definition.
However, the
definition also covers the kind of Waqf-which is made temporary by the
"Will" and the conditions of its founder, which is only approved by
the Maliki School of law.
According to Siddiqi, there are four aspects of Waqf. They include:
(i) Purposes.
(ii) Type of properties involved,
(iii) Management.
(iv) The kind of supervision exercised by the courts or the government.
For instance, on
the purpose of Waqf, Siddiqi opines that it includes charitable endowments
which involve almost all kinds of social services like educational provision at
all levels (religious and worldly) in the areas of medicine, libraries,
religious activities, health (hospitals, nursing homes) and disabled homes. On the
type, it includes income yielding ventures like agricultural lands, schools,
wells, etc. While the management of Waqf property is usually vested in a
supervisor nominated by the donor, and the Waqf deed normally specify
the successor. However, in the early period, the State had no clearly specified
role with regards to the Waqf properties and management, but courts took
care of any mismanagement and complaints. Nevertheless, in recent times,
increased State interventions in Waqf management have been observed. Waqf
properties have some unique features which have distinguished it from
private property Kama! Opines that the Hambali and most Shaft'i adherents
argued that the ownership of waqf to moves to Allah (the Most High) soon after
it is dedicated as this is in reference to the saying of the Prophet
(SAW) to Umar:
Give those
trees as a whole in Waqf so that those might not be sold out but their fruits
can be spent and given in charity[9].
Thus, Waqf is
permanent and irrevocable. It is also commutative, that is why according to
Siddiqi. most Muslim countries like Turkey, Egypt, Morocco, and Syria have
one-third (I/3rd) of their agricultural land as Awqaf properties. Thus,
since the rich make and the poor are the sole beneficiaries, the society has
the sole advantage, of reducing the ill- effects associated with inequality in
wealth and income distribution, hence the Wail institution tend to and a
permanent solution to the problem of poverty and income equality inherent in
the modem society.
(c) Zakat
According to
the Glorious Qur'an and Hadith, the word Zakat connotes
cleanliness, growth, blessing or betterment. In Sharp Zakah is defined
as the determined share of wealth prescribed Allah (the Most High) to be
distributed among the categories of those entitled to receive it. The Glorious Qur'an
has mentioned! Issue of Zakah in 29 verses. Out of these, 20 are of
the Madir period, while nine (9) are of the Makkan period. For instance, first
verse on Zakah was revealed in" Makkah during the early per
where Allah (the Most High) said-:
And observe
prayer and pay the Zakat, and lend to Allah a goodly loan. And whatever good
you send on before you for your souls, you will find it ivith Allah. It will be
better and greater in reward.[10]
Allah is most
forgiving, most Merciful. This goes to 'emphasize the need for welfare
expenditure! the Islamic community. During the early Makkan period. Zakah given
privately without specific rules or rates since the Muslims then were
relatively small in number. Zakah then was used to assist poor
and indigent on the one hand, and to buy the freedom of those in bondage.
However, during the year 8/629, the Prophet (SAW) establishes! the detailed
rules of levy and collection, while in the year 9/630, the Glorious Qur'an delineated
the specific and final categories of those to benefit The most important
aspect of Zakah is its association with Salat (Obligatory
five daily prayers). Out of the 29 verses that mentioned Zakah, 25
mentioned it with Salat..
Accordingly,
Al-Qardawi has emphasized that the institution of Zakah is ordained
to help in satisfying the needs of the poor, destitute and travellers, in
addition to the payment for the fulfilment of some public affairs of the
Muslim Umniah such as helping in the course of Jihad and
taking care of the new converts. On the other hand, from an economic point of
view. Mannan opines that Zakah, prevents the concentration of
wealth in few hands, while, socially, it serves as a unique measure in
abolishing poverty and ensuring that responsibilities in the society identified
two basic functions of Zakah on total consumer expenditure[11].
These are:
(i) Zakah has (he effect of increasing the average and
marginal propensities to consume of the recipients.
(ii) Zakah also
reduces the investment at each level of income. But Gusau argues that
while Zakah may increase the aggregate demand, it may not
always lead (an increase in consumer goods. Nevertheless, what is important is
that Islam has made the institution of Zakah to be under the State.
The State is supposed to be responsible for the collection and administration
of Zakah. This cannot be left in the hands of an individual;
hence it is the duty incumbent upon the government, Zakah is
largely a temporary relief measure, meant for meeting the immediate needs of
the beneficiaries.
Consequently,
it is not meant for the support and creation of a permanent class of welfare
recipients. The second purpose is to assist people in self-reliant economically
while ensuring that they become socially active and productive. In order words, Zakah is
aimed at strengthening and actualizing the potentials of individuals:
The Prophet
(SAW) stressed the?%bligation to pay Zakah on all those who
had the Nisab placing it as the third compulsory duty after faith and Salat.
When the Prophet (SAW) sent Mu'adh to Yemen, fie said to him:
Call them to
bear witness that there is no deity hut Allah and that I am the Apostle of
Allah. If they obey you in this respect, tell them that Allah has, prescribed
five prayers on them every day and/light, if they obey you in this respect,
tell them that Allah has prescribed Zakat on their property and return it to
their poor[12].
(Bukhari Vol. I No 44)
For instance,
there are pieces of evidences on the account of Zakah Elected by the
Prophet (SAW) in Madman. But going by the extent of economic development during
that period and the size of Zakah collected and distributed, it can
safely be assumed to be small. To an individual with Nisab its
collection was annual, but to the society in general such is relative because
if "Y" takes account of his stock in the month at
Ramadan, 'Z may take his account in the month of Shawal and they will
each give out Zakah accordingly. In other words, Zakah might
have been paid at different times and naif, on a particular day or month as
some people seemed to believe!! However, it must have contributed in some way
in minimizing the problems of poverty.
Also, the
enthusiasm of the payers to pay Allah 's dues was great. The
challenges of poverty, misery and indigence in the modern society could be
successfully met through the generous endowments by the wealthy and affluent
members of the society.
Conclusion
From the
discussion above, it could be seen that both the Glorious Qur’an and Hadith
have stressed the importance of voluntary and obligatory charity to help the
poor and the needy. Indeed, the prophet (SAW) used both methods and recorded
tremendous successes, one of which is establishing a scored and peaceful
society. All these Islamic redistributive schemes can be sued and in fact, they
are being used in the Muslim world daily especially the voluntary charity. It
is useful to stress here that, there are many other mechanisms of
redistributive scheme prescribed by Islam which has * not been discussion was
restricted to these three methods for poverty alleviation in Islam (Sadaqah, Waqf and Zakah)
which no doubt promote security and peacebuilding in every society other ways
of reducing poverty and promoting security and peaceful co-existence includes;
improvement of all sectors such as social and economic development, legislative
reforms, expansion and improvement of educational opportunities for all. These
for the best result can only be done through the adoption and practical
application of the Islamic economic doctrines, to achieve the right balance of
freedom, security and peaceful living that mankind seeks and which is in the
interest of the modern society as a whole.
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[1] I. U. Haq, Economics Doctrines of Islam: A
Study in the Doctrines of Islam and their Implications for Poverty, Employment
and Economic Growth: The International Institute of Islamic Thought: Harndon.
Virginia USA, 1996, P. 24.
[2] M.I. Al-Bukhari, Sahih al-Bukhari, S.J.al-Attar (ed.), Vol.1. Hadith No.24, Dar
al-Fikr, Beirut, Lebanon.
2003, P. 21.
[3] Ibid, Hadith, 351.
[4] A. A. Islahi,
“Islamic Distribution Schemes: A Concise Statement”: In Journal of Objective
Studies, vol. 5, No. 1 Institute of Objective Studies, Algarh, India, 1993, P.
34.
[5] Ibid, P. 35.
[6] M. Kaahf, “Financing the Development of
Awqaf Properties. In the America Journal of Islamic Social Sciences; vol. 16
Winter No. 14, The International Instituted of Islamic Thought. Herndon,
Virginia, U.S.A, 1999, P. 39.
[7] Ibid, P. 40.
[8] Ibid, P. 41.
[9] A. Muhammad, The theory of Islamic
economy, Darul Fikr, Labanon, 1996, P. 26.
[10] Qur'an 73:21.
[11] A. A. Islahi, “Islamic Distribution
Schemes: A Concise Statement”: In Journal of Objective Studies, vol. 5, No. 1
Institute of Objective Studies, Algarh, India, 1993, P. 33.
[12] M.I. Al-Bukhari, Sahih al-Bukhari, S.J.al-Attar (ed.), Vol.4. Op. Cit. Hadith No.56. 2003, P. 205.
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