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A considerable number of Muslims accept their duty to pay zakat, but deny that the state has a right to levy it, and they may pay zakat voluntarily while evading official collection. [84] In discretion-based systems of collection, studies suggest zakat is collected from and paid only by a fraction of Muslim population who can pay. [18]
Ushr and Jizya would grant non-Muslims a privilege in war time, i.e. non-Muslims could not be obliged to join in military activities, in case, there was a war. By paying taxes, non-Muslims were protected by the Islamic law from any harm (dhimmi- the protected one), as opposed to, Muslims had to pay Zakah as well as were obliged to join in ...
Beneficiaries of zakat include orphans, widowed, poor muslims, debt-ridden, travelers, zakat collectors, new converts to Islam, Islamic clergy. [9] [10] [11] Zakat is prescribed to cleanse the individual's wealth, heart, and baser characteristics in general, and to replace them with virtues. [12]
In Islam, zakat is a form of compulsory alms-giving, and a religious obligation for those Muslims who are financially affluent. [37] They are required to pay one-fortieth (2.5%) of their total income or money each year to those Muslims who are poor and helpless.
Zakat is a required minimum contribution by Muslims in terms of money and property or goods that can help Muslims who need assistance, while sadaqah can be in the form of money, deeds, property, or salutations. [13] The term sadaqah was used in the Quran and Sunnah for both zakat and charity.
Zakat, the practice of Muslims contributing a portion of their wealth to those in need, is one of the five pillars of Islam — and an integral part of Ramadan.
Historically, the jizya tax has been understood in Islam as a fee for protection provided by the Muslim ruler to non-Muslims, for the exemption from military service for non-Muslims, for the permission to practice a non-Muslim faith with some communal autonomy in a Muslim state, and as material proof of the non-Muslims' allegiance to the Muslim ...
On the issue of zakat, one of the pillars of Islam, M.A.Khan also criticizes the conservatism of Islamic Economics, complaining that "the insistence of Muslim scholars in implementing it in the same form as it was common practice in the days of the Prophet and the first four caliphs ... has made it irrelevant to the needs of a contemporary ...