Malezya Kamusal Zekât Uygulaması Üzerine

İsmail YALÇIN

Makale detayları

Malezya Kamusal Zekât Uygulaması Üzerine

Yazarlar:

İsmail YALÇIN

Ana Başlıklar:

Din

Dergi:

Cumhuriyet İlahiyat Dergisi 2016 Vol.20 Issue 2, pp.235-270

Belge Tipi:

Makale

Yayın Tarihi:

12/2016

Belge Dili:

Türkçe

Document ID (Org No.):

2000918693

Anahtar kelimeler:

Özet:

 
















Zakat is a monetary form of religious worship that
establishes a bridge between a rich and a poor, helps those who are in need and
contributes to peace and tranquillity within a society. When zakat is collected
properly under a government control and transmitted to those who deserve, it
helped to decrease the gap between the poor and the rich, supported activities
of social solidarity and revived the economy as well. Malaysia after its
independence in 1957 has developed an interest in Islamic practices by drawing
attention to a distinctive practice with the public zakat system. Even though a
national- central system of zakat could not be established due to the federal
structure of the country, the collection and distribution of zakat has been
centralized on a state level. Parts of the practice are being criticized,
reviewed and new regulations are introduced. Unlike Malaysia, the zakat
practice in Turkey is out of state control, thus it hinders zakat from
achieving its real purpose. There is a need to make use of the well-functioning
zakat systems around the world and establish a public zakat system in our
country so that we can make the most of the benefits that zakat has for
individuals and societies. This article aims to be a step in that direction.



Malaysia is a country where zakat is collected and
distributed officially at the state level. In each state, there is an Islamic
council responsible for taking care of activities related to Islam and is
semi-independent from the government that organizes the zakat process. Some of
these do the collection and distribution together, some do it separately. In
some states, the process has been totally privatized. Constitutionally, each
state is dependent on its own sultan in religious affairs, thus each has its
own mufti and partially different zakat practices and eac collect and
distributes its zakat within that state.


Because religious affairs have been codified as the
privilege of the sultans of each state in the constitution during Malaysia’s
foundation, there is no attempt at centralizing religious affairs and a
centralization of zakat practices; the establishment of an institution to
achieve this is not possible. Moreover, the secular character of the federation
does not seem yet compatible with making zakat obligatory. However, due to the
dominant Shafi‘i tradition and the convention in the country, people see it as
imperative to hand over the charity and tithe to state institutions.
Furthermore, there are local fatwas – which are considered as legal regulations
in Malaysia – that require people with an income over a certain amount to pay
zakat. Those who have the most are expected to give it voluntarily.


In the 19th century, when wealth sources
such as palm oil, cacao, rubber, tin were discovered, Malaysian officials were
not able to extend the tithe to these; however, in the last twenty-five years,
based on fatwas that income should be taxable under zakat has led to a boom in
zakat. In all states, the largest portion of zakat is collected through income,
usually automatically deducted from payroll. An influential factor in this
outcome is that individually paid zakat can be deducted from income tax. From
2005 on, there have been other regulations to make it possible for legal
personalities to deduct zakat from taxes.


To increase zakat payment, especially publications
have been produced to inform and encourage people, and modern opportunities to
make payment easy have been developed. The most often used method is direct
deduction from payroll. The second most common method is payment through zakat
machines in different parts of the city by cash, check, Islamic credit card
and, debit card. In addition to these, online, internet banking, telephone banking,
ATM machines, post offices, kiosk machines, sms-zakat options are all
available.


The distribution of zakat differs from year to year
and state to state. In general, there is an observable effort to pay all groups
from zakat, but because there are no slaves in some states no payment is done
under this category. There are both direct transfers and indirect transfers,
such as through the construction of houses for poor people. There have been
cases where poor people who had projects were supported with funds and those
later returned in zakat. There is support for students in terms of scholarships
through fuqarā’, fī sabīl allāh and ibn al-sabīl classes. For the muallafa
al-qulūb class, there is a foundation to encourage local people to convert
to Islam and help them for food, shelter, clothes and education. For Muslims
who suffer as minorities in other countries help is provided through the riqāb,
muallafa al-qulūb, fī sabīl allāh and
ibn al-sabīl classes. In the ghārimīn class, especially victims
of natural disasters such as flood and earthquake are supported.


For those who have a right to receive zakat be able
to receive it, the state has to side with the powerless and help zakat fulfill
its social and individual functions. The way zakat is spent requires state
policy and will. For this reason, zakat should be institutionalized and all
activities should be organized by a single institution with state power behind
it. Determining the recipients and the zakat-payers, and using the funds
efficiently is easier with the coordination of state institutions.


































Extensive zakat councils that include state
institutions should consider the ijtihāds in the area of zakat anew and
make decisions to create a just and consistent zakat system. For these
decisions to be applicable, the question of what kind of a system could be
founded in our country should be on the agenda in these councils. Once an
institution – official or autonomous but with state power behind it- is
created, solutions can be found as they arise in the way.    

.

Makale detayları

Malezya Kamusal Zekât Uygulaması Üzerine

Yazarlar:

İsmail YALÇIN

Ana Başlıklar:

Din

Dergi:

Cumhuriyet İlahiyat Dergisi 2016 Vol.20 Issue 2, pp.235-270

Belge Tipi:

Makale

Yayın Tarihi:

12/2016

Belge Dili:

Türkçe

Document ID (Org No.):

2000918693

Malezya

Zekât

Merkezileştirme

Kamusallaştırma

Kurumsallaştırma

Modern sorunlar

Sayı

Makale detayları

Malezya Kamusal Zekât Uygulaması Üzerine

Yazarlar: İsmail YALÇIN

Ana Başlıklar: Din

Dergi: Cumhuriyet İlahiyat Dergisi 2016 Vol.20 Issue 2, pp.235-270

Belge Tipi: Makale

Yayın Tarihi: 12/2016

Belge Dili: Türkçe

Document ID (Org No.): 2000918693

Malezya

Zekât

Merkezileştirme

Kamusallaştırma

Kurumsallaştırma

Modern sorunlar

Sayı

Yazarlar:

İsmail YALÇIN

Ana Başlıklar:

Din

Dergi:

Cumhuriyet İlahiyat Dergisi 2016 Vol.20 Issue 2, pp.235-270

Belge Tipi:

Makale

Yayın Tarihi:

12/2016

Belge Dili:

Türkçe

Document ID (Org No.):

2000918693