By reviving the prophetic tradition of local zakat collection and distribution, Muslims can transform not only their relationship with the third pillar of Islam, but their situation here in Britain too.
By reviving the prophetic tradition of local zakat collection and distribution, Muslims can transform not only their relationship with the third pillar of Islam, but their situation here in Britain too.
The coronavirus crisis has dealt a colossal blow to the UK economy. The Bank of England has warned that we could be in for the worst recession on record; many people will soon come off their furloughs into unemployment, and businesses ā big and small ā will continue to go bust.
The UKās Muslim population is poised to disproportionately feel the effects of all this; already, we are the most economically disadvantaged faith group in Britain. Even prior to the pandemic, 50% of British Muslim households were living in poverty. Almost half of us live in the most deprived areas in the UK, and according to the think-tank Centre for Cities, it is the most deprived towns and cities that will be hit hardest.Ā
Currently, charities spend something like 98% of our zakat abroad. But doesnāt the contemporary situation make a compelling case for it to be locally collected and distributed? The sunnah itself certainly does. During the time of the Prophet ļ·ŗ, after all, what was collected in an area was also distributed in the same area.
When the Prophet ļ·ŗ sent his companion Muāadh to Yemen, he said: āInform them that Allah has made the zakat obligatory for them, collected from their wealthy and distributed to their needy.ā There is profound wisdom in this; years later, when Muāadh sent one-third of the zakat he collected back to Medina, he told Umar: āI would not have sent you anything had I found someone [here] to take it from me.ā Such was the impact of locally collected and distributed zakat, that after a few years Muāadh could no longer find anyone in need around him. Only then did he send the zakat away from the area in which it was collected.
This is buried treasure in our tradition, and the impetus behind theĀ Local Zakat Initiative, a growing group of British Muslims who are passionate about reviving the sunnah of local zakat. The Local Zakat Initiative wants to see more communities come together and appoint their own zakat collectors to collect and distribute zakat locally, thereby improving the situation of the Muslims in their towns and cities. With local zakat, we can strengthen our communities in Britain, foster local leadership, show our non-Muslim neighbours the incredible impact of Islam up close, and eventually become even better able to help our brothers and sisters abroad with more sadaqa (voluntary charity) from more people who are better off.
Zakat taken during the time of the Prophet ļ·ŗ and early Muslim communities was not administered by large charities and complex organisations ā not least because zakat is not charity. It was taken by appointed collectors on the ground and then given to the needy without delay. The transaction was simple, human, and clear.
My fellow co-founder of the Local Zakat Initiative, Rahima Brandt, pays zakat to her local collector Abdalhakim in Norwich. He comes to her house with the imam to take it and then prays for her: āItās a gift I am grateful for which I would have been denied had I just done a bank transfer to a charity.ā Rahimaās experience gives her nearness to the ayat of Qurāan in which Allah says: “Take zakat from their wealth to purify and cleanse them and pray for them. Your prayers bring relief to them. Allah is All-Hearing, All-Knowing” (9:103).Ā
When I spoke with Abdalhakim, he said:
If Iām sending money abroad, I donāt know if that money is actually getting where I want it to. But I know I can have an effect locally. Iāve seen it. I get the messages, I get the calls. I know this person has cancer; theyāre struggling. I can actually help the people around me.ā
As the zakat collector and local leader, Abdalhakim is recognisable and reachable to Rahima and others in her community. Crucially, they trust him; it cannot be, after all, that only charities are capable of being trustworthy. It is the appointed collectorās duty to ensure that the needy in the community donāt go unnoticed. In order to reach those who need assistance, the collector must ask people in the community, encouraging them to be on the lookout. In this way, the prophetic tradition of locally collected zakat nurtures a greater sense of social responsibility towards those in need around us, strengthening the bonds of our local communities and making them better, fairer places for us to live.
Charities have made zakat convenient but cold, discharged with a few clicks and online calculators. Islamic Relief, for example, tell me to āautomateā my zakat over the last ten nights of Ramadan, and then ārelaxā knowing Iāll ānever miss Laylutul Qadr againā. There is something deeply cynical ā and lacking ā in this approach. Thereās even now an app called Zakatify ā because itās not an app until it has -ify on the end ā which lets you āSet it and forget it: Set your annual [zakat] goal and let Zakatify do the rest.ā The founder of Zakatify says zakat ācan feel like something we do alone,ā and that āwith Zakatify, we can turn Zakat into something thatās socialā.
But thereās nothing remotely social or satisfactory about trivialising the third pillar with a āset it and forget itā attitude. User-friendly interfaces and online forms are no substitute for the tangible connection that comes through so clearly in the experience of Rahima and others who have the privilege of paying and receiving zakat in person.Ā
Zakat is an act of worship, and a blessing for both the giver and receiver. Think about the other pillars of Islam, and how near and direct they are. The fast, prayer, hajj, and shahada are intimately felt and immediate in experience. They canāt be discharged with a click and a swipe. We canāt place our hands on the pillar of zakat if itās on the other side of a screen. The pillars of the deen are things Muslims do together, acts of worship that nurture a sense of community and mutual concern. We strive for presence and improvement in upholding them.
With zakat, itās the same. By collecting and distributing it locally, we can feel more connected to it and to each other. In Arabic the verb āzakkaā means to make grow and thrive, to purify, and to improve. By coming together as stronger local communities, supported by the pillar of zakat, we can grow, thrive, and utterly transform our situation as Muslims in Britain.