As with the approach of the fasting month of Ramazan thoughts happen to be focussed on poverty reduction from Zakat, one is likely to be left intrigued by the failure to alleviate the plight of the poor in this Islamic state. It will be noted that the word poverty has been variously used to define the state of need, that is, from simple lack of relative comfort to near-starvation.
Moreover, in its extreme sense, it implies life-threatening conditions, too. However, the increasing poverty in this country generates the perception of very severe misery being caused by deprivation of a large number of people of the material benefits which others enjoy. Needless to point out, in political or sociological context, it denotes a lack of money sufficient to sustain a minimum standard of living.
All in all, in the modern times, the concept of poverty revolves around a situation in which people do not have the money to feed themselves or resources needed for a minimum comforts of life. It will, however, be noted that the awareness of poverty down the ages has inspired the better-off among the people to mitigate the suffering of the less fortunate, mostly out of charity and in obedience to the command of the Almighty Allah.
This should leave little to doubt about the approach towards reduction of poverty through the institution of Zakat. For Islam has made it obligatory for Muslims to set apart a properly defined part of their wealth, year after year, for distribution among the poor, evidently to boost their purchasing power, thereby helping them lead a better life. Many and varied have been the ways the Muslims the world over have been fulfilling their obligation of Zakat, unfortunately, largely through the long unchanged practice of charity, which has remained common to all societies. No doubt, it helps relieve the suffering of the indigent at in a given time. But, by all indications, it can hardly be expected to get them out of the menacing hold of poverty, which the Islamic system of Zakat will be seen as basically aimed at.
For implicit in the imposition of Zakat is transfer of excess resources of the richer to the less resourceful in the society. If pursued over a long period of time, it can certainly lead to a situation of equitable distribution of wealth. For with more and more money in the hands of the less resourceful, they are likely to invest it partly, in pursuits of improved earnings, besides meeting their immediate needs.
Now that the government has been largely handling the collection and distribution of Zakat, it should have been possible to serve that purpose in a befitting manner. But it has not been so as should become evident, among other things, from the increasing sway of poverty over recent decades. So much so, that massive, all out efforts, have become necessary for its reduction, under a strategy to which the IMF has become a major contributor.
However, since causes of gruelling poverty have yet to be effectively countered, it may be in the fitness of things, in the meantime, to place increasing reliance on Zakat, though not necessarily the collection of the government alone.
For besides the distribution of Zakat by the government, many individuals also earmark their excess incomes for distribution on their own. In this regard, reference may be made to a practice, revolving around free distribution of sewing machines among poor women to help them increase family earnings. Modest though this effort happens to be, it will be seen as a strategy that can reduce poverty by adding to the resources of the poor people in a widening range.
There may be other similar ways of poverty reduction through this strategy, but for the time being it should appeal to reason as being an unfailing approach in that direction. For, it will not only ensure greater economic empowerment of women, but also slowly and silently eliminating poverty in the longer run.
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