Friday Nasiha

Our Needy People

When the Prophet (peace be upon him) sent an envoy to a tribe that had converted to Islam, he asked the envoy to teach them the five pillars of Islam. Speaking about zakat, he told him to explain to them that it had to be deducted from the money of the rich among them and distributed to “their needy people” (‘ala fuqara’ihim). The scholars, in all the schools of law and through the ages have, thus, always insisted on the necessity of spending the zakat locally first, for the poor and the needy people of the place, the locality or the society within which it has been collected. It is only when the local needs have been satisfied, or in exceptional situations such as natural catastrophes or wars etc, that the spending of zakat abroad can be done.

Not only does the zakat shape the social conscience of the Muslim but it also directs him/her towards his/her immediate environment in order to build this conscience by facing up to the difficulties and dysfunctions of his/her society, its poor or/and marginalised people. Zakat, unlike the voluntary alms (sadaqa) is first intended for the Muslims and our faithfulness to its teaching demands of us to observe what is going on around us, within our nearest spiritual community. This "priority to proximity” is fundamental: it imposes a requirement to know one’s society, to care about the state of the Muslims in one’s area, town and country.

We are very far from living up to this teaching today. In the majority of the Western societies, in the United States, in Canada, in Britain, in France as in Australia, one finds women and men who give zakat to charitable organisations in the Third World or to their countries of origin. They care very little about the situation of those who live near them and they are convinced they are doing right since those from “over there” are poorer than those from “around here”. The mistake consists in forgetting that the poor from around here have rights (haqun ma’lum) over the rich from around here. Nothing prevents the latter from sending voluntary alms (sadaqat) to the deprived people of the entire world or to their countries of origin but they have an established duty, from which they cannot escape, towards the needy people of their country of residence: once again it is, before God, the rights of “their poor people”.

One can but be sad, and sometimes disgusted, when observing how the Muslims care so little about the local realities: obsessed by the international scene and the situation of the Muslims “from over there”, they no longer see the reality of the education’s deficit, unemployment, social marginalisation, drugs, violence and prisons in their own society. Though the awareness of their brothers’ misfortune elsewhere is positive, per se, it has had the very negative consequence of making them very passive, neglectful and unaware of the appalling situation of brothers at their own doorsteps. This is a tragedy, an error and, in fact, a betrayal of the fundamental teaching of zakat.

The Muslim organisations have a great deal of responsibility in this failure since they have difficulty proposing programmes and priorities for the zakat’s collection and distribution at the local level, in the towns and the regions. A correct understanding of this dimension of zakat would shape the individual’s spiritual and his/her citizen’s conscience with which one understands that one has to be involved in one’s environment. This means one has to study it and to find the best, fairest and most coherent means to spend the purifying social tax in one’s own society, in Britain, France, the United States, Canada, Australia or elsewhere.

Source:
“One day, our poor people will ask” – Tariq Ramadan