Poverty

By Lawi Auwal Yusuf

Some say that all poverty alleviation programmes would be a failure. Unfortunately, given the dispositions of our politicians, this is to a significant extent true because it suggests that they are not genuinely committed to dispelling all forms of deprivation. And this severe material lacking happens to reach its pinnacle that the idea of affluence is a contrived mirage, compromising the economic firmament upon which everything else must rest.

Poverty is the scarcity of material resources or the meagerness of the money needed to acquire those commodities believed to be required to maintain an acceptable living standard. Its a condition of severe deprivation of the basic human needs that include food, safe drinking water, healthcare, education, housing and sanitation facilities. It depends not only on income but also on access to services.

Poverty is deeply entrenched in Nigeria and ravages people’s lives devastatingly. It must be conquered because it leads to cycles of deprivation, whereas poverty is bequeathed from one generation to the other. However, any government that is not making genuine efforts to fight poverty is consciously pushing people deeper into it. This is because government policies significantly influence the extent of poverty. Therefore, impoverished Nigerians and the socially excluded must be helped to alleviate their plight.

Though welfare institutions have been designed to deal with the situations, at least on paper, the attempt to change the conditions of the poor fails because they are but dismal efforts, if not baseless paperwork. Inadequacy of the welfare state and the structure of society are responsible for poverty amid prosperity.

The welfare state is seen as the best remedy for overcoming poverty. Some social workers postulated that it helps tremendously in extirpating poverty and social exclusion and contended that it’s essential in solving many social problems. Therefore, full employment with prospects and increased welfare benefits would soon eradicate these intractable problems through redistributing wealth from the rich to the poor and significantly raising working-class living standards. However, critics argue that it does little to wipe it and even suggest it as a cause. 

Asa Briggs said that “the welfare state exists where governments decide that the private enterprise is failing to meet the needs of its citizens. The welfare state might intervene to meet such needs by providing services such as health care, education, social housing, transport and social services; or by redistributing resources to those in need through benefits system.” This means that money can be redistributed to the poor through the benefits system, and welfare services can be used to minimise poverty. 

The main problem with poverty eradication policies in this country is that they reduce the amount of poverty that truly exists. Hence, authorities attempt to deal with it through unfounded poverty alleviation programmes, frivolous economic empowerment schemes or even minor reforms. But, contrarily, its widespread are ruining Nigerians’ lives leading to social disorganisation, while deft changes are necessary to extricate it. Therefore, Nigerian policymakers must examine the problems in defining and measuring poverty and social exclusion, their causes and most importantly, the possible solutions.

Poverty is measured either in an absolute or relative term. Absolute poverty is usually based upon the notion of subsistence. This means that individuals are said to be poor if they lack the wherewithal to live decent lives. It is a judgment of basic human needs and is measured in terms of the resources needed for such living. Hence, it is much more concerned with establishing the quality and amount of food, shelter, clothing etc., deemed necessary to maintain physical, material, social and psychological wellbeing.  On the other hand, when measuring poverty in relative terms, the prosperity of that society at a particular time must be considered before fixing its threshold. 

The money needed for the subsistence level of existence must cover food, clothing, rent, schooling, fuel and light, and household and personal items. This must be adjusted according to family size.

Another contentious issue is whether poverty should be seen purely in material terms or must go beyond that. Supporters of the former view assume that poverty consists of insufficient material resources considered necessary to maintain a good everyday life. But, followers of the latter view believe it involves much more than material dearth. They see it as multiple deprivations with different dimensions.

For instance, there is a lack of educational opportunities, professional training or adverse working conditions. None of these conditions is directly related to an individual’s material possessions. It signifies radical societal changes rather than simply raising the income of the worst-off members. Tackling poverty in this sense would require a fairer redistribution of income, but also, it would require fundamental changes in the social structure.

Lawi Auwal Yusuf

Kano, Nigeria.

By Abdullahi Abubakar Lamido

Bleak Economic Future on Losing bread Winner

Think of it; the moment you die, the socioeconomic status of your children and wives changes. Your children (those young among them especially) become orphans, and your wives are called widows. While alive, you worked hard and earned for their feeding, clothing, shelter, education, healthcare and general wellbeing. The moment you die, they lose a breadwinner. If in your lifetime you have searched from the Islamic Sharī’ah, you would have learned the art and science of planning beyond your lifetime for these prospective widows and orphans. After relying on Allah, you would have built for them a prospect such that they would live a life of meaning, success, prosperity and contribution, insha Allah. And here comes the relevance of family waqf; waqf, in general, being the Islamic instrument for institutionalising philanthropy and ensuring perpetuity in giving!

Family Waqf as a superb socioeconomic institution enables one posthumously to maintain his parenthood and breadwinner status for his family, generates him reward permanently and preserves the dignity of his progeny everlastingly. In family waqf, you find one of the essential instruments for planning the future prosperity of your progeny.

Family Waqf as Solution

Family waqf, also called posterity waqf, is a kind of endowment created as a futuristic investment for the sustainable prosperity of the endower’s relatives or friends. It is often called a restricted waqf, distinct from a public waqf whose benefits go to an open class of beneficiaries. It can be for the immediate family; wives and children. It may also include parents. It can be made for the extended family, depending upon the financial capacity of the endower. One can make a family waqf for a child with a special need, say one with sickle-cell disease. The beneficiaries of a family waqf, in short, are those defined by the endower.    

Significantly, although the primary beneficiaries of this form of waqf are those pinpointed from the endower’s family, time may expand the scope of the recipients of its fruits. When, for example, the revenues generated from the waqf grow so large beyond the family’s need, or when the family gradually goes extinct after some long time, the waqf could be converted to a public waqf, expanding the coverage of those who enjoy its benefits. Therefore, what distinguishes a family waqf from a general public waqf is its scope of defined beneficiaries. Virtually all other rules of its governance are the same with public waqf. It can be made a direct waqf, one that creates direct benefits, on an investment waqf whose revenues are distributed to the designated recipients.   

Family waqf can be made for the provision of all forms of welfare and empowerment services for the family. It can be made for education, healthcare, feeding, clothing and other needs. It can also be made, specifically for the sponsorship of Hajj to family members. In this regard, instead of spending five million naira for two or three members of the family to perform Hajj this year, the same amount can be invested as a waqf, such that after its maturity, the proceeds from the investment waqf can be used to sponsor Hajj for a certain number of family members every year. With proper management and Allah’s barakah, instead of three family members, dozens of them can enjoy Hajj from the same seed money even long after the demise of the original donor. Waqf multiplies benefits and rewards manifold.

More often than not, you hear people complain over the demands of their family members overwhelming them even as they want to contribute. But little do they know they have a satisfactory answer in family waqf. For example, suppose you know you spend two million naira for the education of your children and extended family annually. Why not make an investment waqf so that the proceeds of the waqf relieve you of any spending in that direction in some years to come?

Form and Functioning of the Family Waqf

A person can build a rentable shopping complex, subscribe to Islamic bonds (Sukuk), buy shares of a halal company, and dedicate the same and profits thereof as a waqf for the education of his children and grandchildren. Likewise, one can build an orchard full of date trees, mango trees and other fruit-bearing trees, dedicating them as a waqf for the future specific or general financing of the needs of their children.

When the endower specifies in the waqf deed that it is only for the education of his children, then, as a rule, no part of the rentals shall be spent on other needs, just as the resources cannot be used to fund the education of children other than his, except when the yields grow far beyond the education of the designated siblings. If the endower dedicates it to education and healthcare, its proceeds cannot be diverted to feeding the family or other things except under absolute necessity. All this is to safeguard the sanctity of the waqf, ensure its sustainability, and guarantee the continuous flow of its yields in line with the overall goals and objectives for which it is created.

 The good thing is that, like all other waqfs, making it a family waqf makes the investment/asset inalienable. It prevents it from being counted among the inheritable wealth of the endower, as it will remain a separate entity that creates benefits perpetually to the entire qualified beneficiaries. The asset can neither be sold nor given as collateral. It remains a waqf asset. This way, even when the children need other things, they source them outside the waqf, allowing the waqf to maintain its defined purpose perpetually.  

The idea behind family waqf stems from Islam’s emphasis on ensuring the wellbeing of a person’s family and biological relations and the need to spend continuously on all aspects of their needs; spiritual, intellectual, biological, physiological, socio-cultural, and so on. Talking about spending, the Qur’an draws attention to prioritising spending on the family. When, for instance, the companions continued to ask the Prophet (SAW) how best to organise their spending, Allah intervened with a divine spending formula: that whatever you plan to spend for good or charity, direct it to your “parents, relatives, orphans, the needy and the traveller” (Qur’an 2: 215).

Your family, in short, occupies the first three spaces on your scale of spending preference. They are the primary beneficiaries of your giving, be it obligatory or voluntary. Now, if, as the Prophet declares, the most pleasing act in the sight of Allah is one that is perpetual and sustainable; then it becomes apparent that the most rewarding spending on the family is the “gift that keeps on giving”, that is a waqf that keeps bearing fruits to the family.

Start Early, Start Now!

It is important you begin the waqf plan early. Many people start their marital lives with moderate incomes, which, with little adjustments, a futuristic mindset and financial discipline, are sufficient to be divided into consumption, saving and little investments. However, financial shortsightedness often prevents them from allocating some portion of that “meagre income” to what would ease their financial burdens and create a sustainable flow of income – and reward- for themselves and their family in the future. Little do they realise that as their family grows, so do their financial burdens. If these are added to inflation and other economic unpredictables, the complexity of the situation worsens.

Many people do not also realise that the best immunisation from the negative socioeconomic consequences of shrinking disposable income is to begin early implementation of an effective financial plan. Many begin to regret when the regret cannot change anything; they would want to start to cry when the head is already cut off!  

So, plan for the future of your beloved wives, children and relatives. That is a Sunnah, a well-established one, for that matter. A viable and well-managed revenue-generating waqf can do that for you. You get double rewards; you safeguard your family’s future Islamically and earn rewards perpetually. Make an effective plan for their feeding, sheltering, education, medicine, and socioeconomic prosperity. Make a waqf for their Hajj, ‘umrah and general spiritual wellbeing. That is sunnatic. Do not miss the opportunity to practice this multidimensional Sunnah, the Sunnah of family waqf. Our dear mother and wife of the Noblest Prophet, Aisha, reports to us that the Prophet (peace be upon him) dedicated his seven gardens as waqf to benefit the clans of Banū Abd Muttalib and Banū Hāshim as recorded by Bayhaqi.

We also see emphasising family waqf in the guidance of the Prophet to his companions. After the revelation of the verse “By no means shall you attain righteousness/piety unless you spend of that which you love; and whatever good you spend, Allah knows it well” (3:92), Abu Talha met the Prophet and said, “This is what Allah has revealed, and the most treasured of all my wealth is this garden, Bayruhā’. I have set it aside as a ṣadaqah to attract reward from Allah. Therefore, you should administer it the way you wish”. The Prophet was amazed by this gesture. And so he said, “Certainly your wealth is blessed. Having heard what you have said, I recommend that you dedicate it as a perpetual charity to your relatives”. Based on this Prophetic advice Abu Talhah made it a waqf for his close relatives and cousins (Bukhari and Muslim).

It is interesting also that most companions of the Prophet are reported to have implemented this Sunnah. For example, Caliph Abubakar dedicated a house as a waqf for his son, and Umar dedicated a waqf near Marwa to his son. Also, Zubayr endowed a house in Makkah, another in Egypt, and yet another in Medina as waqfs for his children. Amr b. ‘Āss endowed a house and another huge property in Mecca for his children, just as Hakīm b. Hizām also dedicated a house as a waqf in Mecca and another in Medina for his son. After reporting all of these, Ibn Qudamah says in al-Mughniy, “All this are intact till date”.

Family waqf is a Sunnah of the Prophet, his companions and generations of Muslims in the last fourteen centuries. It is a well-developed institution that grew as a robust instrument for family empowerment and societal development until it faced the orchestrated wrath of the colonial monsters. The colonialists saw it as an institution that gave families and societies independence against their mercilessness and hence officially abolished it in Muslim nations like Egypt, Morocco, and so on.

Sadly, there is hardly any evidence of its practice as enshrined in Islamic law and civilisation here in Nigeria. With the growing waqf awakening in Nigeria, one hopes that a new page would be opened for entrenching this all-important Islamic civilisational institution. The good news is that with each family doing it, we gradually build a new waqf generation. Through that, we give a big blow to poverty at family levels before we finally eject it out of our communities. The early we sow, the earlier we reap. The more we sow, the more we reap. May we begin this journey NOW.

Abdullahi Abubakar Lamido, Chairman, Zakah and Waqf Foundation, Gombe . He can be reached via lamidomabudi@gmail.com.

By Alkasim Harisu Alkasim

Often, the people that idolise going to school are arguably the ones who, in the long run, turn out to be stinking poor. This is to paraphrase a friend that ardently considers schooling a total waste of time. This assertion is controversial. But, is my friend spot-on or not? It is, to some extent. Still, I have my buts. 

This argument has often generated a heated debate amongst us. Whenever it comes to my mind, it reminds me of Kiyosaki’s book Rich Dad, Poor Dad. The writer dissects factors that hinder the learned from earning big bucks. Kiyosaki argues that going to school is the biggest hurdle that denies one the chance to make a bank. He opines that a person spends twenty to thirty years worshipping books, yet, over that period, he scarcely becomes a big gun. Unfortunately, in Nigeria, one ends up jobless after this long journey. 

Debunking formal education, Kiyosaki argues that a person is not taught a single subject on how to make money from primary school to university education. The conventional subjects such as chemistry, physics, literature, etc., are what one seriously enrols in. In his opinion, students should be taught topics such as financial education. Education indeed discourages one from accepting jobs that are not money-spinning. For instance, somebody with a Master’s degree or PhD will feel ashamed to sew for a living, not to talk of driving the commercial tricycle (aka A Daidaita Sahu). 

Are the graduates the only ones to blame? This is a question we should all ponder. The government is blameworthy too. Like it or not, the government cannot give everybody a job. True. But it can establish a conducive environment to doing other jobs. I have never hunted for gainful employment, thanks to my passion for academia. I know this job in Nigeria does not make you a money bag. Yet, I have for long picked interest in it.

In the developed and even some developing economies, the private sector employs a great score of people. The government creates an environment that will aid it to carry out its businesses for the sector. Private sectors pay handsomely in such countries, especially in the western world. I wondered if you know that employment is scarce even in the UK. Even the rampant lack of jobs causes deviance and other criminal acts there. (See Haralambos and Holborn’s book on Sociology).

Of course, we walk tall. We don’t want to do what society looks down on. However, some of us make an exception here. I know of a person with a First Class honours degree in engineering who humbled himself and took up a job many of us can’t do. He ekes out his livelihood from selling coals, taking pride in it. He sees the world of the little he earns from what he sells. Life goes on. Nothing reduces his charm.

I was once in India for a higher degree. There, I saw a lot of wonders. We had a cook in our university who is a master in political science. It is said that people with first degrees in India outnumber the whole population of France. Remember, India is the second-most populous country in the world. Imagine somebody in Nigeria cooking for a living. I don’t say we can’t find one. But rarely can you find more than two in your quarters. Of course, people with degrees, or even diplomas in Nigeria, feel too big to do lowly jobs. I, nevertheless, think our arrogance is reducing because you can now see graduates doing menial jobs. Why not? There is a score of jobless First Class students roaming the streets.

I submit that people with higher educational qualifications always end up jobless or not raking it. People with lower qualifications or no qualifications are the ones that are the business moguls. Jeff Bezos, Bill Gates, Elon Musk, Mark Zuckerberg and Aliko Dangote are textbook examples. Zuckerberg dropped out of Harvard, and he is now stinking rich. 

Indeed, formal education discourages and slows down creativity. It also dampens one’s enthusiasm. Honestly, the way an avid reader confines himself in his study speeds his entrepreneurial death. This is nothing but creative imprisonment. Whenever in his study, the reader seems to imprison his creative faculty in books. He brims with wishful thinking,  ideals and all what-have-yous owing to his fervent reading of all sorts of books. 

Having read a lot, he begins to idealise the world. He pictures and pores over how the world should be. But this is just his wildest dream. In his attempt to make the ancient Greece an ideal state, Socrates lost his life. He was sentenced to death for being a corrupt influence. In his book The Republic, Plato also romanticised how Greece should be,  how rulers should lead, the type of people to obtain in a state, and those exiled. After all, he died not having his dreams fulfilled.

Not very long ago, Karl Marx and Friedrich Engels conceptualised and advocated a classless society in their works. For instance, they co-authored a book titled Communist Manifesto. In the book, they discussed how the masses could emancipate themselves from the domination of the bourgeoisie. In his three-volume book Das Kapital, Marx critically studied the architecture of the economies of European societies. Unfortunately, most of the ideations and philosophies of these great thinkers flopped. For instance, Marx’s classless society idealised where all and sundry would live equally has yet to happen. Marx, who died an atheist, lacked the knowledge that such a classless state is a paradise. So said Dr. Saidu Ahmad Dukawa.

May Allah awaken and help us embrace the realities of today’s world. May we not feel too big to do the most menial jobs we can find around. The journey is long. You can start unimportant and end up important, and vice versa. Remember that Margaret Thatcher was from a lower-class family. She went through rigours to make it to the upper class. 

Wonderfully, Thatcher became the first female UK Prime Minister. She was even taught how to speak, walk, and act in an upper-class-like way when voted into office. Like the UK and other democratically capitalistic countries, Nigeria also allows social mobility. Thus, try to move up the economic ladder. Just give it your best shot. You can. I, rest assured, know you can.

Alkasim Harisu Alkasim wrote from Kano via alkasabba10@gmail.com.