Zakat and food safety in the month of Ramadan

Ramadan, the holiest month in the Muslim lunar year, has become the symbol of humility and being able to withstand pain and hunger while helping others in their time of need. It is also punctuated by joyous family gatherings. It is also a month of bonding whereby, despite differences in social stature or the color of our skin or our geographical origin, we come together through fasting and prayer.

This month includes Laylatul Qadr (the Night of Prayer) when the Quran-al Karim was revealed through our Prophet (sm). It is in this environment that nearly 2 billion Muslims enter Ramadan to reconnect with God through abstinence, praying extra dedications at home and in mosques in the evenings, and seeking forgiveness for any trespasses.

The month of Ramadan connotes that we need to desist from fanaticism and all of us need to come together through inter-faith dialog so that we can remove the potential for hate crimes. We need to understand that through this month the Creator is reminding His Creation that all of you need to be together and move forward not through anger and hate but through understanding and empathy.

This matrix that seeks justice and equality is significantly brought forward through the observance of Zakat- a religious obligation or tax, which, according to this religion, is considered next in importance to Salat (prayer). Zakat, one of the Five Pillars of Islam is considered as a compulsion for all Muslims who meet the necessary criteria of wealth.

Zakat is based on income and the value of all of one's possessions. It is customarily 2.5 per ent (or 1/40) of a Muslim's total savings and wealth above a minimum amount known as Nisab. Islamic scholars over the centuries have differed over the percentage and amount that needs to be considered as Nisab. However, it is agreed that the collected amount of Zakat should be paid to the poor and the needy.

Today, in most Muslim-majority countries, Zakat contributions are voluntary. Bangladesh, Egypt, Indonesia, Iran, Bahrain, Jordan, Kuwait, Lebanon and the United Arab Emirates are among them. However, in some other Islamic countries, such as Malaysia, Sudan, Saudi Arabia, Yemen and Libya- Zakat is mandated and collected by the State. It may be noted here that Shias, unlike Sunnis, traditionally regard Zakat as a private and voluntary decision, and they give Zakat to Imam-sponsored rather than State-sponsored collectors.

The word Zakat, with the meaning used in Islam now, is found, for example, in Suras: 7 (156), 19 (31), 19 (55), 21 (73), 23 (4), 27 (3), 30 (39), 31 (4) and 41 (7). Zakat is found particularly in the early Medinan Suras and described as obligatory for Muslims.

In these Ayats of the Quran, Muslims are reminded that Zakat is given for the sake of salvation and that those who give Zakat can expect reward from God in the afterlife, while neglecting to give Zakat can result in damnation. Zakat is thus considered as part of the covenant between God and a Muslim. In fact, Surah At- Taubah, Ayat-5 made Zakat one of the three prerequisites for pagans to become Muslims: "but if they repent, establish prayers, and practice zakat they are your brethren in faith".

According to Islamic scholars the amount of Zakat to be paid by an individual depends on the amount of money and the type of assets he/she possesses. The Quran does not provide specific guidelines as to the types of wealth taxable under Zakat, nor does it specify percentages to be given. However, the customary practice, in countries where Zakat is mandatory, is that the amount of Zakat paid on capital assets (e.g. money) is 2.5 per cent. It may be mentioned here that Abu Hanifa, the founder of the Hanafi School supported the idea of property owners undertaking to distribute the Zakat to the poor themselves. Today, in States where Zakat payment is compulsory, failure to pay is regulated by state law similar to tax evasion.

Islamic scholars have traditionally identified the following categories of people who qualify to receive Zakat: (a) those living without any means of livelihood; (b) those who cannot meet their basic needs; (c) those sympathetic to or expected to convert to Islam -- recent converts to Islam, and potential allies in the cause of Islam, (d) wayfarers and stranded travelers who are traveling with a worthy goal but cannot reach their destination without financial assistance.

There is, however, consensus that Zakat should not be given to one's own parents, grandparents, children, grandchildren, spouses or the descendants of the Prophet (sm).

It would also be worthwhile to note here that Muslim scholars disagree whether Zakat recipients can include non-Muslims. Islamic scholarship, historically, has taught that only Muslims can be recipients of Zakat. However, in the past few decades some scholars have argued that Zakat may be paid to non-Muslims also after the needs of Muslims have been met.

The above discussion has highlighted some of the philosophical reasons associated with Zakat. There is however more practical aspects of using Zakat as a means to remove widespread poverty from among the Muslim countries. Zakat can definitely help the ultra-poor or those affected by climate variability and similarly foster better educational and health opportunities.

Eagerly awaited by Muslims all over the world, this ninth month of the Islamic calendar -- the month of Ramadan -- is associated with pristine values that are synonymous with restraint, patience and commitment. The observance of this annual month of obligatory fasting is regarded as one of Islam's five pillars.

Ramadan is not only the month of spiritual reflection, improvement, increased devotion and worship but also the period when Muslims are expected to practise increased self-discipline and compassion and stay away from greed and bad practices. It is a month where one expects to see justice and compliance with rules, social and legal obligations.

In Bangladesh, a Muslim majority country, Ramadan has a special place. The entire Muslim population, of all ages, look forward not only to its religious connotations but also to its socio-economic aspects. It is this latter expectation that tends to impact on the perfection and expectations that ordinary people associate with this month of fasting.

Unfortunately, we have noticed that traders exploit this month by misusing different opportunities that emerge during the unique nature of Ramadan. They have no qualms in their greedy pursuit of profit. They also quite often do not hesitate to resort to unscrupulous methods where they exploit consumer expectation for an extra bit of profit.

The last week has already seen an inordinate rise in price of essential, basic ingredients associated with the preparation of different kinds of items for Iftar. These include sugar, edible oil, aubergine, onion, garlic, potato, spices, green chili, vegetables, chickpea and green papaya. Surveys carried out by the print and electronic media in Shahjahanpur, Malibagh, Shantinagar, Karwan Bazar and ShyamBazar have indicated that the price of aubergine has gone up by nearly 60 per cent over the last few days. Prices of gram, garlic, onion, cucumber, lemon and sugar have also taken a high-jump. There has also been a noticeable rise in the prices of eggs, fish, chicken, mutton and beef -- all essential sources of protein.

When asked by the consumer as to why the prices have gone up so sharply, the regular answer is that the retailers should not be blamed if the wholesalers have raised the price. In turn, when the wholesalers are asked, they generally respond that they have been forced to raise the price because of the increase in the cost of transportation of the products.

To this dynamic has been added another unfortunate aspect -- adulteration, the use of preservatives, fabric dyes, chemicals, formalin and carbide. In the recent past mobile food inspection teams identified some factories where unscrupulous businessmen were producing adulterated sub-standard vermicelli in unhygienic conditions and then flooding the city markets as well as rural haats and bazaars with this dangerous product.

Dishonest traders also appear to have no compunction in maltreating seasonal fruits to improve their appearance for the consumer. This is done without any respect for public health and the provisions set forth in the Consumer Rights Protection Act, 2009, Food Safety Act, 2013 and the Formalin Control Act, 2015. This is happening partially because there is very little organised monitoring of cheap food producers and food manufacturers in the country.

The relevant government authorities have claimed that they have already initiated efforts towards more effective surveillance of the situation and through the use of mobile courts have been imposing fines on those found guilty of adulteration. They need to operate additional mobile courts to ensure that there is greater implementation of rules and regulations not only throughout Ramadan but also afterwards.

However, these drives should not be arbitrary in character and should only be carried out by trained inspectors (able to detect and determine how much of extraneous chemical is present and whether it is harmful for humans) with the help of instruments that function properly (especially while checking for use of formalin). Authorities executing the Mobile Court Act facility also need to ensure that after verifying veracity of available evidence and while executing sentence, necessary scope of defence is provided to the accused so that there is no violation of rights as outlined in different Sections of the Code of Criminal Procedure, 1898.

Food safety is of paramount importance for all of us at all times- particularly during the month of Ramadan. This month can be our source of inspiration towards the process of helping others. In this context, we also need to bear in mind that the ethos of Ramadan teaches us to work together for common benefit and welfare, irrespective of faith. Let us try to do just that.

Muhammad Zamir, a former Ambassador is an analyst specialised in foreign affairs, right to information and good governance. muhammadzamir0@gmail.com