No full-text available
To read the full-text of this research,
you can request a copy directly from the author.
Reorganising social welfare among muslims: Islamic voluntarism and other forms of communal support in Northern Ghana
Abstract
During the second half of the twentieth century the contribution of Muslim NGOs in providing basic social welfare became a significant feature in Ghana. However, none of the Muslim NGOs are able to finance their projects themselves but rely on foreign financial assistance. On the other hand, Ghanaian Muslim scholars have argued for the need to develop zakāt, the locally collected obligatory alms, into a fully-fledged welfare system. At the moment, this is not the case. On the other hand, there exists a local tradition of mutual support and tributary relations in Ghana, which is at least by some Muslims identified as being as efficient in providing social welfare. This article discusses the link between communal support and the provision of social welfare through Muslim NGOs and especially zak t in today's Northern Ghana.
... 45 In effect, the proliferation of Islamic faith-based organizations has followed a global trend that has seen the emergence of Islamic transnational NGOs launching welfare programs (Singer 2008). Alleviating poverty and suffering across the world (Singer 2008;Clarke 2007;Ferris 2005;Benthall, Jerome & Bellion-Jourdan 2003;Weiss 2002) have often been listed among their goals. This development pattern is perceptible in Niger, not only with AMA but also with transnational Islamic organizations such as the Ahmadiyya organization, Islamic Relief and Qatar Aid. ...
... In some instances, being Muslim can even be a prerequisite, as I found out on my second visit to the AMA headquarters in Niamey. On this occasion, on the information board hanging across the waiting room, one could read several calls for scholarships for which the requirement was to be a "good Muslim", which confirmed the findings that initiatives can also be devoted to "capturing souls" (Weiss 2002 29 ensures that you care about and are sensitive to the hardships of your neighbors and therefore share the products of your good fortune with them. He recalls a powerful image in the local popular saying that goes "you should never leave your neighbors with only the good smell of the dish you cooked, 30 you owe them a share". ...
... It is interesting to see how the neoliberal understanding of civil society has also influenced their initiatives. However, the fact that neoliberal policies resulted in the erosion of the state's role -especially in social sectors -and the opening up of development to civil society(McDuie-Ra & Rees 2010;Weiss 2002) is not enough to explain the current proliferation of Islamic NGOs. The evidence suggests two concomitant processes. ...
... The workings of these structures of female religious sociality are to be understood, at least in part, against the backdrop of transnational fields of influence, inspiration and material support. They can therefore be seen as the structural equivalent to the international and national Islamic non-governmental organizations whose activities, orchestrated mostly by Muslim men, are now starting to be explored by a few scholars (Weiss, 2002;Kaag, 2007). By retracing how Muslim women's organizational structures emerge in a triangle between transnational Muslim influences, institutions and discourses of Western aid agencies, and different local interpretations of Islam, the chapter elucidates both the stakes and the limitations of the women activists' 'politics from below'. ...
... 1. Unless noted otherwise, all foreign terms are rendered in Bamanakan, the lingua franca of southern Mali. 2. Notable exceptions are Weiss (2002) and Kaag (2007) who record how international and national Islamic NGOs provide social services in sectors from which the state has withdrawn in Ghana and Chad (see Ghandour, 2002). 3. e.g. ...
... 3. e.g. Brenner (1993b), Otayek (1993), Gomez-Perez (1994, Glew (1996), Loimeier (1997), Miran (1998Miran ( , 2005, Renders (2002), Weiss (2002), Kane (1997), Soares (2005). 4. E.g. ...
In January 1999, during a visit to Nara, a small Sahelian town situated in proximity to Mali’s border with Mauretania, I made a surprising discovery. I had been familiar with this town between 1987 and 1990, when I had spent seven months in a small village located nearby. As I drove along the main road that connects this dusty town to Mali’s capital, Bamako, I was stunned to see hundreds of women, some of them in all-white or all-black attire, others in colourful robes, but all of them covered with an additional prayer shawl, walking along the streets and scattered on the area close to the market square, the site of the weekly Monday market. Knowing that this was the third week of the holy month of Ramadan, I should not have been surprised by this overwhelming impression of female Muslim religiosity. After all, this town’s location and population, and its geographical closeness to Gumbu, an older centre of Muslim trade and erudition, placed this area ?rmly on the map of Malian Muslim history. Still, what struck me as something distinct from the celebrations of the Ramadan I had witnessed in 1988 and 1990, were the number of piously dressed women; some of them sitting on mats around the central square, chatting and conducting commerce, while others, at a greater distance, were dancing and singing praise songs on behalf of the prophet Muhammad and his family. Also new were the various billboards announcing the presence of foreign Islamic associations, and the enormous array of electronic devices, such as loudspeakers, microphones and tape recorders, that generated an overwhelming cacophony of images and sound bites of religiosity. Still trying to digest all these impressions, I overheard one of my travel companions, clearly annoyed, say to his neighbour: ‘Now you can see what has changed in Mali! Nothing against celebrating Ramadan in public, this has always been our heritage. But these “religious women”, they knock me off. They imitate an Islam that is foreign to us. Why do they need to make such a show of their faith? Ultimately, all they do is politics.’
... He added that although economic forces are important, the aspect of sociopolitical, cultural, and other non-economic factors associated with human development should be considered in the policy analysis of poverty alleviation. 2 Earlier studies have found that zakat is an important fiscal policy tool, specifically in improving economic growth or at least changing the quality of life 1 and attitude of the poor and the needy zakat recipients in Muslim countries and communities , Wess, 2002Hairunnizam et. al, 2004;Hassan & Khan 2007;Mahyuddin & Abdullah, 2011;Nazirudin et. ...
... Excellent management could bring about significant impact on zakat recipients. The effectiveness of the distribution of zakat could be visible in the eradication of poverty, improvement of economic growth and enhancement of the quality of life (Mannan, 2003;Wess, 2002;Hairunnizam et. al, 2004;Hassan & Khan, 2007;Mahyuddin & Abdullah, 2011;Naziruddin et. ...
... In zakat management system, the outcome of any zakat distribution would affect the zakat recipients. The outcome of zakat distribution is mainly eradicating poverty, improving economic well-being and the quality of life (Mannan, 2003;Wess, 2002; Hairunnizam ...
This study attempts to investigate the perceptions of zakat recipients (the end user) and
the amil (the implementer) on whether localization of zakat distribution would be a
possible solution to address the problem of zakat management in Malaysia. The study is
motivated by the findings of previous studies that the Muslim society is still not
satisfied with management of zakat distribution. Research questions include the
perceptions of amils and zakat recipients on; (a) the localization concept of zakat
distribution; (b) the main determinants of zakat localization; (c) the relationship
between zakat localization and the quality of life; and the influence of religiosity on the
quality of life of zakat recipients;(d) the factor determinants that amils agreed to
implement localization, as well as (e) the potential role of the mosque in implementing
localization. Data collected using purposive random sampling on a sample of amils and
zakat recipients in Malaysia. The respondents were selected from the states of Selangor,
Penang, Federal Territory Kuala Lumpur, Malacca, Terengganu and Kedah. The
collected data was analyzed using Exploratory Factor Analysis (EFA), Confirmatory
Factor Analysis (CFA) Structural Equation Modeling (SEM), analysis of variance
(ANOVA) and logistic regression (LR). The findings of this study show that majority of
respondents strongly support the concept of localization of zakat distribution, especially
the amils compared to zakat recipients. It also indicates that all variables, namely trust
in Islamic institution (input factor), perceived zakat management (process factor),
asnaf’s attitude to change and asnaf’s quality of life (output factor) as well as the
proposed localization of zakat distribution (opinion factor) have significant relationship
amongst the variables. This finding also indicates that the successful implementation of
localization is dependent on the importance of the role of the mosque. Finally, this study
recommends the role of the mosque should be strengthened from the outset and then, it
would facilitate the implementation of the localization of zakat management
... Al-Ajmi & Hussain, (2011) and (Krafess, 2005) recorded twenty-four (n=24) citations each while (A. Ab Rahman, Alias, & Omar, 2012) and (Weiss, 2002) recorded twenty-three (n=23) and (n=21) citations each. And finally, (Calder, 1981;M. ...
... Three multiple-authored articles with twenty-three citations from (A. Ab Rahman et al., 2012) while the two (A. Ab Rahman, Thaidi, & Rahman, 2019; M. F. Ab Rahman, Ab Rahman, Thaidi, & Ghani, 2019) gathered no citations yet, while,(Weiss, 2002) gathered only twenty-one (21) citations and the only publication on zakat by the author. ...
The study adopted the Scientometrics analysis to evaluate the development in zakat scholarly publications. Scholarly publications on zakat were gathered using the Scopus online databases and later analysed using Microsoft Excel software. The study helps analyse, evaluate and feature scholarly publications based on some considered performance indicators. The study discovered varied trend in the citation of literature based on authorship (single and multiple) and also published date. Zakat authors and researcher cut across several fields and disciples. More publications are discovered in Asian regions and less funding or sponsorship for zakat research is observed.
... While there exist a substantial literature on religious giving in Africa (e.g. Weiss 2002;Everatt et al. 2005;Aina and Moyo 2013), the findings in this article suggests that in Ghana, religious giving is more concerned about donations to religious organisations like churches and mosques rather than supporting the needy. There is a greater emphasis on individualistic accumulation of wealth which affects faithbased giving and negates attempts to support the poor. ...
... However, the emphasis is largely on giving to established religious institutions like churches and mosques. Weiss (2002) in his study of Islamic volunteering and communal support in Northern Ghana argues that in most non-Muslim countries, the collection and distribution of Zakat is transferred to public institutions such as mosques. ...
... Out of this, 71.2, 17.6 and 5.2% are Christians, Muslims and Traditionalists, respectively (GSS 2013). While there exist a substantial literature on religious giving Weiss 2002;Everatt et al. 2005;Aina and Moyo 2013), the findings in this article suggests that in Ghana, religious giving is more concerned about donations to religious organisations like churches and mosques rather than supporting the needy. There is a greater emphasis on individualistic accumulation of wealth which affects faithbased giving and negates attempts to support the poor. ...
... However, the emphasis is largely on giving to established religious institutions like churches and mosques. Weiss (2002) in his study of Islamic volunteering and communal support in Northern Ghana argues that in most non-Muslim countries, the collection and distribution of Zakat is transferred to public institutions such as mosques. ...
In recent years, there has been an increasing concern about non-governmental development organisations' (NGDOs) sustainability especially in countries including Ghana that have transitioned into a lower-middle-income status. The effect has been donor withdrawal and funding cuts for NGDOs. This presents opportunities and challenges for NGDOs in their attempt to mobilise alternative funding in ensuring their sustainability. Drawing on secondary literature and semi-structured interviews with fiftyseven respondents from national NGDOs, government, donors and corporate organisations, this article documents and expands our understanding of the different typologies of philanthropic institutions in Ghana as potential alternative funding routes for NGDOs. It finds that a weak enabling environment including the absence of a regulatory framework and fiscal incentives for domestic resource mobilisation stands to affect the potential of philanthropic institutions as alternative funding routes for NGDOs sustainability.
... Consistent with the literature (64,65), the slum neighborhood indeed possessed certain therapeutic qualities -e.g., affordable housing, social supports, and a strong sense of community belonging. In particular, a culture of gift-giving, enshrined in Islamic ethos (66), provided a safety net against poverty and destitution among older slum dwellers. ...
Aging occurs in a variety of social and physical environmental settings that affect health. However, despite their rapidly growing populations, public health research in sub-Saharan Africa has yet to address the role of residential environments in the health and well-being of older adults. In this study, we utilized an ethnographic research methodology to explore barriers and facilitators to health among older adults residing in two contrasting neighborhoods in Accra, Ghana. Our specific objective was to identify patterns of health risks among older adults in the two neighborhoods. Data were collected through qualitative interviews with a purposive sample of health workers (n = 5), community leaders (n = 2), and older adults residing in a slum and non-slum neighborhood (n = 30). Our thematic data analysis revealed that, despite different underlying drivers, health barriers across the slum and non-slum were largely similar. The harmful effects of these health barriers – poor built environments, housing precariousness, unsanitary living conditions, defective public services, and social incivilities – were mitigated by several facilitators to health, including affordable housing and social supports in the slum and better housing and appealing doors in the non-slum. Our study contributes to a more nuanced understanding of the ways in which aging and urban environments intersect to influence population health in resource poor settings. In particular, rather than the commonly referenced dichotomy of poor and non-poor settlements in discourses of neighborhood health, our findings point to convergence of health vulnerabilities that are broadly linked to urban poverty and governmental neglect of the elderly.
... The slum respondents reported significantly higher social QoL than their non-slum counterparts. The practice of Zakat (Islamic principle of kindness and almsgiving) in the slum, a Muslim-dominated neighbourhood, may have contributed to this reported pattern (see Weiss, 2002). In contrast, despite the existence of a paralleled religious principle (i.e. ...
As is the case elsewhere in sub-Saharan Africa, Ghana is experiencing a rapid increase in the population of older adults. Despite their rising numbers, the living conditions and wellbeing of older Ghanaians remain woefully understudied. This paper presents the results of a study exploring the quality of life (QoL) of older adults in two contrasting neighbourhoods in Accra, Ghana. The objectives of the study were to: (1) explore and compare the QoL of older slum and non-slum dwellers in Ghana; and (2) determine the extent of QoL disparities between slum and non-slum older adults. To accomplish these objectives, we undertook a cross-sectional survey of older adults (N = 603) residing in a slum and non-slum neighbourhood. QoL was self-assessed in four domains – physical, psychological, social, and environment – using the World Health Organization (WHO) QoL assessment tool (WHOQoL-BREF). Multivariable linear regression analyses of the data revealed no statistically significant difference between the slum and non-slum respondents in physical (coeff: 0.5; 95% CI: -1.7, 2.8; p = 0.642) and psychological (coeff: -0.2; 95% CI: -3.0, 2.6; p = 0.893) QoL. However, the slum respondents reported significantly higher social QoL than the non-slum respondents (coeff: -3.2; 95% CI: -5.6, -0.8; p = 0.010), while the reverse was true in environmental QoL (coeff: 4.2; 95% CI: 2.3, 6.2; p < 0.001). The existence of strong social support systems in the slum and better housing and neighbourhood environmental conditions in the non-slum may have accounted for the observed variation in social and environmental QoL. Thus, contrary to popular discourses that vilify slums as health-damaging milieus, these findings offer a more nuanced picture, and suggest that some features of slums may constitute important health resources for older adults.
... 9 : 60) Keberkesanan kutipan dan pengagihan zakat amat bergantung kepada pengurusan institusi zakat. Namun begitu aspek pengagihan zakat merupakan satu aspek yang sangat penting kerana ia menunjukkan bagaimana dana zakat dapat memberi impak kepada masyarakat dan negara dalam aspek pembasmian kemiskinan dan pembangunan ekonomi (Mannan;2003, Wess;2002;Hassan & Khan, 2007dan Wan Salim Wan Mohd Noor, 2019. Institusi zakat yang pro aktif dalam mengagihkan dana zakat akan berupaya mengembalikan kepercayaaan masyarakat terhadap institusi zakat. ...
Among the key thrusts and government policies to enhance the country's productivity competitiveness towards high-income and developed nations is through the national blue ocean strategy or Blue Ocean Strategy. This study is to analyze the application of the national blue ocean strategy in Zakat of Penang (ZPP) in the context of the distribution of zakat education today. The ZPP was chosen as the highest among the highest education zakat in the country in 2017 amounting to RM 31,713,200.41 being 31.78% of the total distribution of RM 99,782,721.01. The question is, how far is the application of the national blue ocean strategy to assist the distribution of zakat education in ZPP and how does the application take place according to current and local conditions? Hence, the objective of this study is to identify the forms of joint ventures carried out with external agencies to strengthen the distribution system in ZPP and to meet the reality of current zakat distribution of education. The methodology of the study was conducted qualitatively by collecting data through library research and field research using unstructured interview methods. Data analysis uses descriptive and comparative methods. Research findings show that there are various joint venture programs in the distribution of zakat education that involve national blue ocean strategies such as the joint program of Penang Development Center, Naza Group, PERDA, State Education Department, KADUN which has a positive impact on the distribution especially education zakat in Penang.
... Nevertheless, this kind of association no longer corresponds to civil society; rather, it is an element of party politics. A general observation with regard to associations in Africa is the great number of faith-based associations, either Christian or Muslim (Jones and Petersen 2011;Weiss 2002). They usually offer not only regular prayer meetings, but also facilities for education or healthcare; or they offer a space for community development. ...
The debate on different forms of political mobilization and self-organization in Africa refers to the established concepts of civil society and social movements. Knowing that the majority of studies on civil society and social movements focus on the Global North, we ask whether these concepts may be applied to Africa. We need to consider different forms of self-organization and the potential limits of the concepts. At the same time, ‘unusual cases’ from Africa may help us to sharpen our understanding of the concepts and to explore their analytical range and borders. This applies particularly to the observation that the terms civil society and social movement are often used interchangeably, which ignores the existing differences between the concepts. Therefore, we first consider their different perspectives: A study of civil society analyses the features of associations in a public sphere or arena and their role in politics and society. A study of social movements looks at processes of mobilization and action. Second, we point out the normative implications of the two concepts, especially with regard to liberal democracy, degree of politicization and relation to violence.
... 9 : 60) Keberkesanan kutipan dan pengagihan zakat amat bergantung kepada pengurusan institusi zakat. Namun begitu aspek pengagihan zakat merupakan satu aspek yang sangat penting kerana ia menunjukkan bagaimana dana zakat dapat memberi impak kepada masyarakat dan negara dalam aspek pembasmian kemiskinan dan pembangunan ekonomi (Mannan;2003, Wess;2002;Hassan & Khan, 2007dan Wan Salim Wan Mohd Noor, 2019. Institusi zakat yang pro aktif dalam mengagihkan dana zakat akan berupaya mengembalikan kepercayaaan masyarakat terhadap institusi zakat. ...
ABSTRAK Antara dasar kerajaan untuk meningkatkan produktiviti daya saing negara ke arah negara berpendapatan tinggi dan maju adalah melalui strategi lautan biru kebangsaan atau Blue Ocean Strategy. Kajian ini bagi menganalisis aplikasi strategi lautan biru kebangsaan di Zakat Pulau Pinang (ZPP) dalam konteks agihan zakat pendidikan masa kini. ZPP dipilih kerana mencatatkan antara agihan zakat pendidikan tertinggi di negara ini pada tahun 2017 berjumlah RM 31,713,200.41 iaiatu sebanyak 31.78% daripada agihan keseluruhan sebanyak RM 99,782,721.01. Persoalannya, sejauh mana pengaplikasian stategi lautan biru kebangsaan dalam membantu agihan zakat pendidikan di ZPP dan bagaimanakah pengaplikasian itu berlaku sesuai dengan keadaan semasa dan setempat? Justeru, objektif kajian ini bagi mengenalpasti bentuk-bentuk usaha sama yang dijalankan dengan agensi luar bagi memantapkan lagi sistem agihan di ZPP dan menepati realiti agihan zakat pendidikan masa kini. Metodologi kajian dilakukan kaedah kualitatif dengan mengumpulkan data melalui kajian kepustakaan dan kajian lapangan yang menggunakan kaedah temu bual tidak berstruktur. Penganalisisan data menggunakan kaedah deskriptif dan komparatif. Hasil penyelidikan menunjukkan terdapat pelbagai program usahasama yang berlaku dalam agihan zakat pendidikan yang melibatkan strategi lautan biru kebangsaan seperti program bersama Penang Development Centre, Kumpulan Naza, PERDA, Jabatan Pendidikan Negeri, KADUN yang memberi impak positif dalam agihan zakat pendidikan khusunya di negeri Pulau Pinang.
... The collected funds are mainly disbursed among deserving beneficiaries in the neighborhood, such as the poor and the needy. Therefore, zakat and charity practices in Indonesia and many other countries are very local in character, taking place as a sort of community-based self-help or communal support (Ali & Hatta, 2014;Weiss, 2002). However, there has been a substantial change in zakat practice where a new form of Islamic philanthropic organizations arose in urban areas, emerging as well-organized organizations with regard to management, competencies, and institutional capacity (Alawiyah, 2010;Latief, 2010;Lessy, 2013) that can formulate and adopt new and 'modern' concepts of 'development' by engaging not only a 'service approach' but also an entrepreneurial approach as well as innovation in finding solutions and measuring impact (Anheir & Leat, 2006, p. 90;Payton & Moody, 2008). ...
This article analyses how Islamic philanthropy is translated and reiterated in contemporary Indonesia and contextualized in the international arena. It examines the experience of an Islamic philanthropic organization, Dompet Dhuafa (DD), in defining and addressing types of zakat beneficiaries by, among other things, addressing unfortunate Indonesian migrant workers residing in Hong Kong. The effort of DD to expand the types of zakat recipients reflects a new development of Islamic philanthropy activism in Indonesia. There is a substantial change in how zakat is formulated and practiced among Indonesian Muslims in general, and in particular Indonesian migrant workers overseas. Islamic philanthropic organizations, such as DD, have functioned not only as intermediaries between benefactors in Indonesia and Indonesian migrant workers overseas but also as energizers to encourage the zakat practice among fortunate migrant workers to help their unfortunate fellows overseas.
... Keberkesanan kutipan dan pengagihan zakat amat bergantung pada pengurusan oleh institusi zakat. Pengagihan zakat merupakan satu elemen yang sangat penting kerana ia menunjukkan bagaimana dana zakat dapat memberi impak kepada masyarakat dan negara dalam aspek pembasmian kemiskinan dan pembangunan ekonomi (Mannan, 2003;Wess, 2002;dan Hassan & Khan, 2007). lmplikasinya, pengurusan dana zakat yang cekap adalah dituntut agar pelaksanaannya dapat mencapai objektif yang ditentukan. ...
Seperti suruhan solat, zakat dijelaskan dalam Al-Quran secara umum dan tidak secara terperinci. Al-Quran tidak menjelaskan kadar, nisab, jenis harta dikenakan zakat atau syarat-syarat zakat tetapi ia dapat difahami dengan jelas daripada Hadis Rasulullah s.a.w. Walau bagaimanapun dalam aspek pengagihan zakat, Al-Quran menyatakan dengan jelas zakat perlu diagihkan kepada lapan asnaf tertentu. Sekiranya amil tidak mempunyai maklumat berkenaan asnaf yang lain atau dana kutipan zakat yang sedikit, maka ramai ulama’ berpendapat zakat perlu diagihkan sekurang-kurangnya kepada tiga asnaf zakat. Persoalannya jika zakat tidak diagihkan sepenuhnya kepada lapan asnaf, apakah persepsi masyarakat Islam terhadap institusi zakat? Satu kajian telah dilakukan di Semenanjung Malaysia dan seramai 2500 responden telah ditemu bual. Kajian ini mendapati institusi zakat di Malaysia pengagihan zakat hanya tertumpu kepada asnaf fakir, miskin dan asnaf fi sabilillah yang merupakan bahagian asnaf yang terbesar. Kajian mendapati terdapat banyak lebihan zakat di kebanyakan negeri di Malaysia. Hasil kajian juga mendapati masyarakat Islam di Malaysia masih ramai tidak berpuas hati kaedah pengagihan zakat. Ramai pembayar zakat inginkan zakat diagihkan sebaik mungkin dan adil. Ini memungkinkan agar wang lebihan zakat tersebut dapat diagihkan kepada asnaf-asnaf yang lain seperti ibn sabil, al-gharimun dan al-riqab. Perlu diteliti pendapat mazhab Syafie yang menyatakan empat golongan yang patut diberi keutamaan selain amil ialah asnaf fakir, miskin, orang yang berhutang (al-riqab) dan orang dalam perjalanan (ibn sabil). Adakah maklumat asnaf menjadi masalah utama institusi zakat? Menurut Qardawi, perlu dibincangkan dengan jelas ruang lingkup asnaf zakat khususnya yang berkaitan dengan asnaf tersebut kerana ia berkaitan dengan kepentingan awam dan hanya diketahui oleh pihak kerajaan. Sekiranya masalah ini tidak diatasi dengan segera, maka kemungkinan yang tinggi akan berlaku di mana pembayar zakat cenderung membayar zakat secara terus kepada asnaf dan Kutipan zakat akan berkurangan. Beberapa cadangan dan implikasi dasar dicadangkan dalam kajian ini.
... Spending money on and giving charity to fellow human beings according to one's economic circumstances is a religious obligation and serves to strengthen social bonds (cf. Al-Krenawi and Graham 2000;Weiss 2002;Clark 2004). Although zakaat is not regulated through mosques in Pakistan, many other forms of social welfare are institutionalized through the mosque, for instance, the discussion of community problems (Lee 2010;Ahmed 2014). ...
The mosque occupies a central position in the social as well as religious life of Muslims. It is not only a place of worship where rituals are performed, but also serves as a social space where Muslims take part in welfare activities. The design and architecture of the mosque have local as well as global influences, representing religious, economic, and esthetic dimensions of Muslim social organization. Therefore, Muslims' association with the mosque has much significance from social, political, and economic perspectives. Based on an ethnographic example, this report aims to highlight the use of mosque space in the cultural context of rural Pakistan. In addition to discussing the sociospatial relationships around the mosque, I discuss how Muslims' beliefs about the world and the afterlife shape these relationships.
... Mais c'est surtout aux Etats-Unis, notamment à la suite de la politique de promotion des « initiatives confessionnelles » (faith-based initiatives) menée par le président George W. Bush durant ses deux mandats (2000)(2001)(2002)(2003)(2004)(2005)(2006)(2007)(2008), que la littérature sur le sujet a abondé (Chaves, 1999 ;Sager, 2010 ;Wineburg, 2001). D'autres ouvrages ont également tenté d'analyser ce rapport dans des régions émergentes comme l'Afrique (Weiss, 2002) ou le Moyen-Orient (Jawad, 2009), notamment à travers l'action d'organisations non gouvernementales (ONG) confessionnelles chrétiennes et musulmanes. Or, en Amérique latine et au Brésil, zone caractérisée à la fois par une demande sociale toujours croissante et une extrême effervescence religieuse, on s'étonnera de ne trouver que très peu de travaux sur la participation des organisations religieuses à l'action sociale. ...
Le religieux, dynamique et pluriel, joue aujourd’hui un rôle essentiel dans le développement du Brésil. Conseillères, complémentaires et parfois mêmes suppléantes d’un Etat souvent dépassé par l’ampleur des enjeux ou même absent de certaines zones sensibles, les organisations religieuses brésiliennes redeviennent des partenaires privilégiés de l’Etat, selon des modalités bien distinctes de l’ère coloniale où le trône et l’autel marchaient main dans la main dans un rapport presque fusionnel. Depuis, les constitutions ont imposé une séparation juridique entre le politique et le religieux. Pourtant, sur le plan social, les deux sphères semblent aujourd’hui vouées à coopérer. Cet article analyse la tendance actuelle de l’Etat brésilien à la « contractualisation » d’un nombre croissant d’entités religieuses pour l’exécution et la gestion de plusieurs de ses prérogatives en matière de développement social, à travers la mise en œuvre de « partenariats public-religieux ». Il s’agit alors de repenser, à l’aune de cette évolution, le rapport historique entre Etat et Eglises au Brésil, caractérisé par l’avènement d’une « laïcité de suppléance ».
... Therefore, as was noted by several of the interviewees, many people, because of their opposition to the state's interference in religious affairs for various reasons, including real and perceived practices of corruption by the state machinery, withdraw funds from their savings accounts before Ramadan or provide documentation that will exclude them from the law (Agha Khan Development Network, 2000, pp. 4-5; see also Weiss, 2002). 19 As Candland (2000, p. 359) notes, " the Pakistani public widely resents being forced to perform an article of faith and objects to the highly politicized use of funds by local zakat committees. ...
... Keberkesanan kutipan zakat dan pengagihan zakat amat bergantung pada pengurusan oleh institusi zakat. Namun begitu aspek pengagihan zakat merupakan satu aspek yang sangat penting kerana ia menunjukkan bagaimana dana zakat dapat memberi impak kepada masyarakat dan negara dalam aspek pembasmian kemiskinan dan pembangunan ekonomi (Mannan;2003, Wess;2002dan Hassan & Khan 2007. Implikasinya pengurusan dana zakat yang cekap adalah dituntut agar pelaksanaannya dapat mencapai objektif yang ditentukan. ...
Abstrak Seperti suruhan solat, zakat dijelaskan dalam Al-Quran secara umum dan tidak secara terperinci. Al-Quran tidak menjelaskan kadar, nisab, jenis harta dikenakan zakat atau syarat-syarat zakat tetapi ia dapat difahami dengan jelas daripada Hadis Rasulullah s.a.w. Walau bagaimanapun dalam aspek pengagihan zakat, Al-Quran menyatakan dengan jelas zakat perlu diagihkan kepada lapan asnaf tertentu. Sekiranya amil tidak mempunyai maklumat berkenaan asnaf yang lain atau dana kutipan zakat yang sedikit, maka ramai ulama' berpendapat zakat perlu diagihkan sekurang-kurangnya kepada tiga asnaf zakat. Persoalannya jika zakat tidak diagihkan sepenuhnya kepada lapan asnaf, apakah persepsi masyarakat Islam terhadap institusi zakat? Satu kajian telah dilakukan di Semenanjung Malaysia dan seramai 2500 responden telah ditemu bual. Kajian ini mendapati institusi zakat di Malaysia masih lagi gagal mengagihkan zakat kepada asnaf selain fakir, miskin dan amil dan mendapati asnaf fi sabilillah adalah asnaf yang terbesar selain asnaf fakir dan miskin. Kajian mendapati terdapat banyak lebihan zakat yang tidak diagihkan kepada asnaf oleh setiap institusi. Hasil kajian ini mendapati masyarakat Islam di Malaysia masih ramai tidak berpuas hati kaedah pengagihan zakat. Ramai pembayar zakat inginkan zakat diagihkan sebaik dan adil yang mungkin agar wang lebihan zakat tersebut dapat diagihkan kepada asnaf-asnaf yang lain seperti ibn sabil, al-gharimun dan al-riqab. Perlu diteliti pendapat mazhab Syafie yang menyatakan empat golongan yang patut diberi keutamaan selain amil ialah asnaf fakir, miskin, orang yang berhutang (al-riqab) dan orang dalam perjalanan (ibn sabil). Adakah maklumat asnaf menjadi masalah utama institusi zakat. Menurut Qardawi, perlu dibincangkan dengan jelas ruang lingkup asnaf zakat khususnya yang berkaitan dengan asnaf tersebut kerana ia berkaitan dengan kepentingan awam hanya diketahui oleh pihak kerajaan dan bukan individu disebabkan individu mempunyai keterbatasan terhadap maklumat tersebut. Sekiranya masalah ini tidak diatasi dengan segera, maka kemungkinan yang tinggi berlaku di mana pembayar zakat cenderung membayar zakat secara terus kepada asnaf dan lebih teruk lagi menurunkan lagi tahap kesedaran membayar zakat. Beberapa cadangan dan implikasi dasar dicadangkan dalam kajian ini.
... When they returned to their countries these young Muslims formed associations to promote the new ideals, together with Islamic NGOs to provide humanitarian aid and basic social services. Thus the migratory processes and the African diasporas were fundamental factors in the spread of Islamic NGOs in Africa, as has been shown in the cases of Ghana [Weiss 2002] 10 and Somalia [Saggiomo 2011a]. ...
After briefly describing the origins of Islamic NGOs in Africa and the factors that boosted their growth during the last three decades, this chapter will discuss their notion of development and their understanding of basic development concepts such as the human rights and the needs' approach. It will then review the strategic approaches used by Islamic NGOs to achieve development, using Somalia as a case study1 for confirming the nexus between migrations and the diffusion of Islamic NGOs in Africa, identified by Salih and Weiss, and for advancing the thesis that Islamic NGOs promote a private welfare system in developing countries. Abstract After briefly describing the origins of Islamic NGOs in Africa and the factors that boosted their growth during the last three decades, this chapter will discuss their notion of development and their understanding of basic development concepts such as the human rights and the needs' approach. It will then review the strategic approaches used by Islamic NGOs to achieve development, using Somalia as a case study 1 for confirming the nexus between migrations and the diffusion of Islamic NGOs in Africa, identified by Salih and Weiss, and for advancing the thesis that Islamic NGOs promote a private welfare system in developing countries.
Zakat merupakan antara sumber kewangan bagi sesebuah negara Islam untuk meningkatkan ekonomi masyarakat khususnya golongan bawahan. Pengurusan kutipan dan agihan zakat yang efektif akan membangunkan kehidupan masyarakat yang unggul. Disebalik peningkatan jumlah kutipan dan agihan zakat, jumlah peningkatan di kalangan golongan fakir dan miskin terus meningkat dari tahun ke tahun. Ini disebabkan terdapat beberapa kelemahan dalam kaedah pengagihan ini. Pertama, ianya tidak mengambil kira perbezaan antara kos sara hidupantara kawasan bandar dan luar bandar. Kedua, keperluan jantina ketua isi rumah yang berlainan tidak ditangani dalam pengiraan Garis Kemiskinan Zakat (Had Kifayah). Untuk menjadikan bantuan zakat memberi kesan yang signifikan kepada kualiti hidup golongan fakir dan miskin, satu tindakan yang drastik perlu dilakukan untuk memastikan kualiti hidup mereka adalah terjamin sekurang-kurangnya mendapat barang keperluan dan kecukupan. Nilai bantuan zakat perlu dinilai semula berdasarkan keperluan semasa kerana nilai bantuan yang diberi amatlah kecil berbanding dengan keperluan kehidupan semasa. Ini termasuklah mengambil kira keperluan yang berbeza dan kos sara hidup yang berbeza antara asnaf di kawasan bandar dan luar bandar serta jantina ketua isi rumah. Sehubungan dengan itu, kertas kerja ini bertujuan untuk meninjau kajian-kajian lepas berdasarkan dua faktor penting dalam penetapan Had Kifayah iaitu kemiskinan di antara kawasan Bandar dan luar Bandar dan jantina ketua isi rumah.
This research provides a comprehensive historical and present development of zakat literature through bibliometrics analysis extracted from the Scopus database using Publish or Perish (PoP), RStudio, and VOSviewer. This study confirms that the literature on zakat has significantly increased during the last fifty years (1964-2021). This research identified that zakat literature had been comprehensively discussed by researchers across the nation from six aspects of research, namely the governance of zakat institutions ; zakat as a poverty eradication tool; zakat compliance in an Islamic perspective; zakat as a social security scheme; the intention to pay zakat; and the distribution of zakat. This study confirms that Malaysian scholars and educational institutions have demonstrated a strong research commitment to the theme of zakat.
The present chapter explores the social psychological concepts of prosocial behavior through the lens of Islamic tradition, focusing on how Islam promotes altruism, social justice, and social activism. Islam is a religion that encourages communal engagement as another form of worship, situating it within the contemporary dynamics of socially engaged spirituality. The chapter introduces readers to the various ways in which contemporary Muslims are tying their religious identity to social justice activism through religiously motivated social actions. Examples of religiously motivated altruism are described and discussed within the context of socially engaged Islam. Collectively, the chapter demonstrates the role of socially engaged spirituality among Muslims in promoting in-group cohesiveness and positive intergroup relationships that benefits large and small social change initiatives.
This chapter describes the rise and evolution of Islamic NGOs in Somalia from the early 1990s to 2010, highlighting their contribution to the country’s development. The chapter explains how Islamic NGOs engaged in humanitarian aid at the onset of the civil war, building consensus among the population. Based on interviews and direct testimonies, this study finds that Somali Islamic NGOs later shifted their focus to the provision of social services, establishing a private social welfare that stands as an alternative to official weak governmental institutions. Using a network approach, through the creation of umbrella organizations such as FPENS, COGWO and the PHRN, Islamic NGOs in Somalia exercised governance functions, grew stronger also benefitting from the fragility of the nascent Government and, in about a decade, they managed to become real platforms for accessing the political sphere, as Presidential elections in 2012 and 2017 indicate.
The chapter discusses horizontal and vertical forms of philanthropy. It focuses on the contemporary discourse on zakat as a tool for the eradication of poverty among imams and Muslim scholars in Ghana. Traditionally, various forms of horizontal informal philanthropy such as zakat and sadaqa constituted the basic form of private support within the Muslim community. Although zakat is discussed in public in the mosques, the collection and distribution of zakat remain largely a private affair. However, a new discourse emerged about two decades ago. The core idea of this discourse the utilization of zakat as an instrument for poverty eradication and the empowerment of the Muslim community by institutionalizing its collection and distribution. Several initiatives have been launched since then, resulting in vertical and institutionalized philanthropy operated by various national Muslim faith-based NGOs, the most prominent one being the Zakat and Sadaqa Trust Fund of Ghana, established by the Muslim Caucus in Parliament in 2010. In addition, both the Ahlus-Sunna Wa-Jam’a and the Ghana Muslim Mission have established regional zakat funds. Nevertheless, while Muslim scholars generally are in favour of an institutionalization of zakat, the negative comments on such initiatives indicate that “ordinary” Muslims are not. Instead, it seems as if the traditional way of giving one’s zakat directly to the poor and needy is preferred.
Gender is at the heart of politics and religion (Casanova, 2009; Aune and Nyhagen, 2015). Global processes of female emancipation and ideas surrounding the construction of gender and gender roles have come into conflict with more traditional, religious constructions of gender. Secular and religious approaches to VAW differ in the ways that gender and the family are perceived. Nowhere can this be seen more clearly than in debates over the help offered for violence against women (VAW). This is especially evident in Brazil, a country with high levels of VAW and ranked 5th in the world for the killing of women (Waiselfisz, 2015). Help for VAW in Brazil is offered by both faith-based and secular organisations, bringing to the fore intense debate over religious beliefs, constructions of gender, and the ways to best address VAW. This thesis provides analysis of State, secular and Christian organisations addressing VAW. In these centres, women are offered different alternatives, from mediation and family reunification to more radical changes such as becoming feminist activists or embracing religious (Pentecostal) conversion. Contrasting religious and secular views on gender roles and gender relations affect social welfare provision for abused women and the fundamental controversy over the way women's roles and gender are perceived, impacts abused women's ability to negotiate violence in their lives. By examining domestic violence centres as disciplinary institutions (Foucault, 1991 [1975]) which mediate poor, predominantly black women's subjectivity, this thesis argues that these centres produce gendered and racialised forms of subjectivity and reveals that women's roles are considered crucial to the relationship between urban and domestic forms of violence. Therefore, addressing VAW is deeply political, linked to contested notions of both 'violence' and 'gender', which ultimately structure the way societies function.
Available for download here: https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.769939
Empowerment of the poor is a long run program. Modern zakat institution is one of the zakat managements to have long run programs than the mosque takmir. As academicians, lectures and professors at UIN Sunan Kalijaga knew the existence and performance of modern zakat management. The research was aimed to explore zakat payment trends conducted by the lecturers and professors. First, the attitude of those lecturers and professors in giving their zakat either fitrah or maal; whether the payment was done by giving direct cash to zakat institutions or to mustahiq and the mosque takmir. Second, reasons that lay beyond choosing the payment methods. The results indicated the respondents tended to conserve the traditional method in giving zakat to the poor and the mosque. From 95 respondents surveyed, fifty five respondents paid their zakat fitrah and maal directly to individuals because they witness living poor individuals in their neighboorhood, and fourty respondents chose the modern method. And, from 95 respondents, twelve of the did not trust zakat institutions. Therefore, they paid their zakat directly to the poor. Keywords: Trend, zakat, institution, mosque, individual. Kata-kata kunci: trend, zakat, lembaga, masjid, individu
Zakat institution; as an intermediary entity between zakat payers
and zakat receivers plays an important role in collecting and
distributing zakat efficiently. However, zakat payers are dissatisfied
with the performance of the zakat institution. This study examines the
dissatisfaction effect of zakat payers’ towards their zakat payments
and investigates the reasons for this situation. This study utilises and
analyses primary data of dissatisfied zakat payers and potential zakat
payers in Peninsular Malaysia by using descriptive analysis and logistic
regression. The results show that more than half of the dissatisfied
payers do not pay zakat which would have led to a decrease in potential
zakat collection. Nevertheless, there is no significant difference
between the dissatisfaction level of zakat Institutions at the State level;
that may or may not be a private organisation. The result further shows
that the main reasons for zakat payer’s dissatisfaction are ineffective
distribution methods and insufficient dessimination of information on
zakat distribution. This study therefore proposes several measures to overcome the weaknesses identified; hence to increase the satisfaction of zakat payers and to encourage Muslims to pay zakat through authorized
zakat institutions.
This chapter explores the strategies sub-Saharan African Muslims adopted to promote socioeconomic development after independence from colonial rule. Focusing on the transformation of Islamic education from Qur’anic schooling to more modern madrasa system, the chapter demonstrates that African Muslims used madrasa education as an alternative infrastructure for pursuing social mobility and economic advancement. During the colonial period, Muslim parents resisted secular education offered by Christian missionaries because they feared the missionaries would convert their children to Christianity. Rather, Muslim educators focused on transforming and modernizing Muslim schooling, which they called “madrasa”. At the end of colonial rule, Muslims found themselves economically and socially marginalized due to their lack of secular education, which had become the main source of employment. By the second decade of independence, madrasa education had evolved to become Anglo-Arabic or Franco Arabic schools where impoverished Muslims obtained affordable religious and secular education. The popularity of these schools, along with high cost of university education since the early 1990s, inspired the founding of private Islamic universities throughout Africa. These universities offer courses in the humanities and the sciences within an Islamic environment, and admit qualified male and female students from impoverished households regardless of religious background. Madrasa schooling thus served as an indispensable path to progress for many sub-Saharan African Muslims during the independence era.
The history of the Muslim minority community of the Democratic Republic of Congo can be characterized as one of repression and marginalization, especially during Belgian colonialism. Further compounding the struggles of Congo's Muslim minority have been intense internal conflicts within the community in the post-independence period. This strife resembles Sufi/Reformist tensions in other parts of the continent, but with important variations at the local, provincial, and national levels in the Congo. However, in the post-conflict period a united national leadership has emerged encouraging the proliferation of Islamic associations and their role in post-war development. Perhaps most remarkable about the mobilization of the Muslim minority community in recent years has been the role of the community in providing good quality public education.
Although Islam is not new to West Africa, new patterns of domestic economies, the promise of political liberalization, and the proliferation of new media have led to increased scrutiny of Islam in the public sphere. Dorothea E. Schulz shows how new media have created religious communities that are far more publicly engaged than they were in the past. Muslims and New Media in West Africa expands ideas about religious life in West Africa, women's roles in religion, religion and popular culture, the meaning of religious experience in a charged environment, and how those who consume both religion and new media view their public and private selves.
This study attempts to examine the effectiveness of monthly zakat distribution as a mechanism to poverty reduction in the state of Kelantan. The target population of this study is the masakin (poor) and fuqara (hardcore poor) (Note 1) categories of the Kelantan Islamic Religious Department (MAIK) (Note 2) zakat recipients. Simple Random sampling procedure is applied to collect primary data related to zakat recipients from the poor and hardcore poor category of ten districts of Kelantan. The effects of zakat distribution on poverty are analyzed within the context of burden of poverty; specifically in terms of incidence, intensity and severity of poverty. These are examined using four major indices of poverty, which include the Headcount Index, Average Poverty Gap, Income Gap and Sen Index. Results revealed that zakat distribution reduces poverty incidence, reduces the extent of poverty and lessens the severity of poverty. Further, the current zakat distribution in Kelantan only gives a small effect on increasing the income of the poor. Hence, by locating the perfect amount of zakat distribution to eliminate poverty and to offer alternative zakat distribution model is the best way in reducing the income inequality and maximization of social welfare.
Dynamic and pluralist religion plays a vital role in development in contemporary Brazil. As advisors that supplement and, occasionally, even substitute for a state bureaucracy absent or overwhelmed in many vulnerable areas, Brazilian religious organisations are once again becoming the favoured partners of the state. This reconfiguration is taking place under markedly different conditions than in the colonial era, when the throne and the altar worked together in an intimate relationship. Since then, successive constitutions have imposed the legal separation of politics and religion. On a social level, however, the two spheres today appear dedicated to cooperation. This chapter analyses the current tendency of the Brazilian government to ‘contract’ an increasing number of religious entities to deliver and manage many of its social development responsibilities in ‘public-religious partnerships’. In light of this trend, the time has come to reconsider the historical relationship between the state and the Church(es) in Brazil, a phenomenon currently characterised by the advent of a ‘supplemental secularism’.
Analyzing the participation of Hausa women in religiously influenced nongovernmental organizations (NGOs) devoted to development work provides critical insights into the complex intersection of gender, religion, class, culture, and politics and economics. Based on interviews with leaders and employees of various NGOs, including community-based organizations (CBOs), in Kano, Nigeria, in 2010–11, this in-depth case study provides important examples of how various types of NGOs navigate political pressures when it comes to funding; it recognizes the understudied importance of women's labor contributions in the context of the development apparatus in Africa; it highlights the role of women as progenitors rather than benefactors of economic development; and it illustrates the unique role that faith-based organizations (FBOs) can and do play in terms of reaching certain marginalized segments of the population.
Introduction When we ask about new actors and processes in contemporary standard setting we, at least implicitly, assume that the state has a core position as law maker and the government acts as the institution which formulates and implements basic structures of the economy and society in the sense of a regulatory policy. The division of tasks and the different ways of acting between the state and the non-state actors are often captured with the classical three-sector model of society with state as first sector, market/economy as the second so-called ‘private sector’ and a third ‘non-profit’ sector. This common model dominated the scholarly and political discussion in the 1980s and 1990s and is still important both for the description of modern liberal democracies as well as for the political programme for developing and transforming countries promoted by the World Bank and other international development agencies. However, the three-sector model comes with hidden assumptions: The state's existence is taken for granted, as is its dominant role in standard setting. This three-sector model is a widely shared political objective for the constitution of a modern liberal and democratic society in which the existence of non-state actors is seen as positive. There are differences concerning the balance between the three sectors and the specific role for each one of them, but all three are seen as necessary. International political support for non-state actors, especially in transformation and developing countries carries the implication that these actors are new in some parts of the world and that their role has to be promoted to overcome traditional social structures or outdated socialist regimes. […] © Cambridge University Press 2009 and Cambridge University Press, 2010.
La reproduction ou représentation de cet article, notamment par photocopie, n'est autorisée que dans les limites des conditions générales d'utilisation du site ou, le cas échéant, des conditions générales de la licence souscrite par votre établissement. Toute autre reproduction ou représentation, en tout ou partie, sous quelque forme et de quelque manière que ce soit, est interdite sauf accord préalable et écrit de l'éditeur, en dehors des cas prévus par la législation en vigueur en France. Il est précisé que son stockage dans une base de données est également interdit.
In recent years, relationships among religion, development, and globalization have been discussed critically with regard to the potentially beneficial as well as detrimental opportunities that the work of faith-based organizations (FBOs) presents in relation to HIV/AIDS. Drawing on the case studies of two neo-Pentecostal congregations in Dar es Salaam, this article describes how religious actors in urban Tanzania—including those who have not benefited from international funding—have repositioned themselves in relation to the discourses, practices, and market opportunities triggered by globalization and transnational development. This article also discusses the fragmentation and transnationalization of the healthcare sector in Tanzania, where the focus on FBOs represents only a minor aspect, which may pave the ground for promoting individual congregations' strongly conservative and morally driven agendas.
This bibliography on Islam and social welfare is meant to hopefully shed some light on this important subject. This article divides into two sections: First, an introduction, and, Sccond, the review of the literature.
By investigating the characteristics, attitudes and behaviors of 85 professors and lecturers at one of the Islamic universities in Yogyakarta, Indonesia, this study analyzed their giving of zakat fitrah and zakat maal. The study examined results of an online survey to assess how much faculty gave and whether they gave most often to individuals or foundations. A general tendency is that Muslims will give their zakat to mosques and individuals instead of foundations. Mosque attendance correlated significantly and inversely with the amount of zakat maal. Age and income were significantly positively and negatively correlated. Females were more likely to give to foundations and males to individuals. The amounts of zakat fitrah and zakat maal correlated with income. Based on the results, Indonesian social workers should help communities increase the rate of zakat collections through educating givers to donate suitable amounts; encouraging zakat institutions to raise awareness of giving and seeking to have balanced participation by both genders in giving to zakat institutions. Collaboration with zakat institutions could help to fulfill the national target of 14 trillion rupiah which has not yet been fully achieved. Introduction Zakat or charitable donations is the third of the five pillars of Islam as established in Muslim cultures. The word "zakat" means "growth", and by extension, growth in purity of the soul through honest actions and dealings. The word "zakat" occurs in the Qur'anic text in this sense: And the believers, men and women, are protecting friends one of another; they enjoin the right and forbid the wrong, and they establish worship and they pay zakat, and they obey Allah and His messenger. On these Allah will have mercy. 1 (Al-Qur'an, 9: 71) Zakat also occurs in the figurative sense to designate the contribution that every Muslim must make to further social assistance and subsidize establishments and works of public welfare for benefit and progress, i.e., the growth of the community. 2 1 Al-Qur'an al-Karim. The Qur'an: A new translation. In T. Khalidi (Trans.), (New York: Penguin Classics, 2008).
Islam, the Holy Quran and the Hadith lays great emphasis on Zakah (Zakat) as a social tool to bridge the differences between the rich Muslims and poor Muslims. This research paper underlines the importance of Zakah as a tool for poverty alleviation. It discusses the fundamental concept of Zakah, its calculation methodology and how it is levied. The paper suggests a novel concept of the Zakah Fund, which can be implemented as a tool of poverty alleviation. Also, the paper tries to analyse the viability of the concept by conducting a relevant survey, the conclusions from which can be used to enhance the understanding of the concept and its utility.
Much current development literature equates civil society with community and invokes both in the name of development. Using Northern Ghana as a case study, this essay argues that the colonial state considered civil society antithetical to community. That is, for colonial administrators African civil society represented the corruption of development. Driven by forces of political and economic change, civil society pressed against the colonial project of preserving community in the African countryside. In response, the colonial state invoked the idea of community, not to encourage civil society but rather to block its emergence in the Northern Territories of the Gold Coast.