The Life & Character of the Seal of Prophets (sa) – Volume III — Page 53
II - Brief Note on Islāmic Equality 53 is distributed amongst the poor and the needy, etc. , by the government of the time or national system. Moreover, our Master, the Holy Prophet sa has described the purpose of this tax in the following words: ْ تُؤْخَذ ُ مِن ْ اَغْنِیَائِھِم ْ وَتُرَد ُّ عَلی ٰ فُقَرَائِھِم “The purpose of the system of Zakāt is so that a portion of the wealth of the rich may be returned to the poor. ” 1 In this Ḥadīth, in using the very wise words, “may be returned,” one purpose is to make the subtle indication that Zakāt is not a donation or charity which is given to the poor as a favour. Instead, it is the eternal right of the poor upon the wealth of the rich, which they naturally possess. Every individual can understand that the poor and working class have a large part to play in the production of all wealth. With relevance to the system of Zakāt , it should also be remembered that the God of Wisdom has fixed a greater percentage of Zakāt on such wealth as does not come into the circulation of trade. As such, the percentage of Zakāt charged on savings is 20%. The reason for this is because on the one hand where the poor and working class acquire some portion of the wealth which is put in trade and manufacturing in another form, yet they do not acquire any portion of any stored wealth. This is why the percentage of Zakāt has been significantly increased for savings. The second category of the social support system, has been set up in the form of a ‘voluntary system. ’ Under this system, the truth is that Islām has emphasised the assistance of the poor and needy to such an extent, that for a virtuous and God-fearing person this system is effectively a compulsory system. In order to increase the standards of personal goodness and to progress feelings of brotherhood, it has not been made law. The Holy Qur’ān and Aḥādīth are replete with motivation and inspiration towards 1 Ṣaḥīḥul-Bukhārī, Kitābuz-Zakāt, Bābu Wujūbiz-Zakāti, Ḥadīth No. 1395