32 IN NORTH-EASTERN NIGERIA
Adamu Abubakar Muhammad
Department of Religious Studies, Faculty of Humanities, Federal University of Kashere, Gombe State Nigeria,
Email: [email protected] Abubakar Idris Talle
Department of Religious Studies, Faculty of Humanities, Federal University of Kashere, Gombe State Nigeria,
Email: [email protected] Ikilima Abubakar Shariff Department of Islamic Studies, Gombe State University, Nigeria, Email: [email protected]
Muhammad Bello
Adamu Tafawa Balewa College of Education Kangere, Bauchi State,
Email: [email protected]
ABSTRACT
The goal of this study is to investigate the potential application of zakat and waqf as a tool for youth empowerment in north-eastern Nigeria. Both Zakat and Waqf are discussed along with the concept of Empowerment, the level of unemployment among Muslim youths in Nigeria's northeastern states and the relevance of Zakat and Waqf fund for addressing the issue. A qualitative method was used for the review of relevant literature and interviews with pertinent people on the topic from various perspectives. The study's findings showed that unemployment still remained a problem in the study area, and that numerous government and non-governmental organizations' efforts to eradicate poverty have failed because they have not addressed the issue of the region's disempowered youth. It also revealed that insurgency and poverty can be easily reduced by proper utilization of Zakat and Waqf in North-Eastern Nigeria. It further recommends that to ensure the available zakat and waqf institutions are effectively administered and carried out their mandate, regional authorities such as traditional rulers, government officials, and religious leaders must multiply their efforts on proper awareness and compliance accordingly.
33 Key Words: Empowerment, Nigeria, Waqf, Youth, Zakat.
INTRODUCTION
Nigerian government in recent times battled with the activities of Boko Haram sect as one among the major security challenge to the nation at large and Northeastern region in particular that led to loss of lives and properties in the region. Some of the Boko Haram activities include bombings, suicide, random shooting, burning of government offices, security offices and places of worship, kidnapping of school girls and innocent people, raping, ambushing, destruction of communication facilities alongside the attacks carried out by Herdsmen on some communities in the northern part of the country (Muhammad, 2019).
Many lives and properties have been lost and large number of citizens rendered homeless, many women became widows, children became orphans with no hope of the future. Government had made uptight efforts to tackle these challenges posed by terrorism in the region and put an end to it but the rate of insurgency and insecurity is still disquieting (Adamu, et.al. 2022).
North Eastern Nigeria has six (6) states which include: Adamawa, Bauchi, Borno, Gombe Taraba, and Yobe states. The high level of the insecurity in the area is limited to Adamawa, Borno and Yobe States that sufficiently damaged the area in terms of the loss of lives and property, economic loss from the diversion of FDI to other non-target regions and countries, destruction of businesses owned by the government and individuals, and ineligibility to fully participate in agricultural activities, which has led to a high rate of unemployment among the local population (Ibrahim and Jidda, 20219).
Many stakeholders in Northeastern Nigeria hold that ideology, underemployment, the emergence of indigenous neo-elites, executive lawlessness, marginalization, human rights violations, frustration, relative deprivation, harassment, illegal arms and weapon circulation, do-or-die politics, government insincerity, and selfishness are among the main causes of insecurity in the region (Muhammad, 2019).
The region continues to be in the midst of a serious humanitarian crisis as a result of Boko Haram's ongoing insecurity problems, which have already resulted in extensive forced relocations, legal violations of human rights, protection risks, and an intensifying humanitarian crisis that left an estimated 1.8 million people internally displaced, and 200,000 Nigerians have sought refuge in Cameroon, Chad, and Niger, three neighboring nations where youth make up the majority of the population (Adamu & Ibrahim, 2021).
Even though laws have been passed for their administration, Northern Nigeria's zakat and waqf institutions have not been performing up to stakeholders' expectations. Several attempts have been made, however, to increase compliance in the region's collection and distribution of zakat and waqf. Given this, it is imperative to conduct research on how to integrate Zakat and Waqf properties to positively and sustainably contribute to the empowerment of young people in northeastern Nigeria (Muhammad, 2019).
34 In spite of the yearly collection of zakat and waqf in their respective communities, the Northeastern Nigerian zakat and waqf institutions have historically performed poorly in addressing the long- standing issue of youth empowerment in the region.
METHODOLOGY
The study employed a qualitative research approach that entails the techniques ofdocumentation and interviews in collecting data while inductive approach of thematic analysis was utilized for data analysis. Interviews is the main method of data collection in this research using semi- structured interviews. A semi-structured interview is a type of interview in whichthe interviewer asks only a few predetermined questions while the rest of the questions are notplanned (Pollock, 2019). Individual interviews have been chosen for this research because itwill provide a valid and an effective of examining participant’s experiences and perspectives as well. Billiri in Gombe state, Geidam in Yobe state, Biu in Borno state, Lamurde in Adamawa state, Alkaleri in Bauchi state, and Wukari in Taraba state as the hotbed of insecurity as well as convenient to researchers represent the six states in Nigeria's northeast geopolitical zone. Specifically, the participants involved are Parents, Youths, Teachers, government officials, and Representatives from Zakat and Waqf Institutions. Theinterview participants were coded as PRT, YTH, GOF, and RZW.
LITERATURE REVIEW
Numerous issues on Zakat and waqf, their difficulties, their effects on reducing poverty and creating jobs in Nigeria, particularly in the northeast region have been discussed by numerous researchers from various angles and sectors. However, this review of the literature concentrates on studies that are more pertinent to the topic of our research.
According to Audu (2011), if properly administered within the central public economic policies of a state, zakat and waqf have the fiscal potential to stimulate economic growth of Muslim states in addition to the revenues of a particular state. This argument supports the main goal of the current study, which is to find solutions to the zakat institutions' inability to carry out their Shari'ah objectives in Northeastern Nigeria, particularly to address humanitarian issues related to the low empowerment of young people. These Shari'ah goals include the distribution of wealth, as stated in the following hadith by the Prophet (peace be upon him):
“that it is taken from the rich and given to the poor” (Al-Bukharī, 1987, Vol. 2, p. 104).
According to Abdullahi (2019), the integration, proper connection, and channeling of waqf and zakat in accordance with Allah SWT's instructions could improve Nigeria's infrastructure, create more job opportunities and open door for youth empowerment. According to Aliyu (2018), active waqf institutions have contributed in reducing the burden of tax and budget deficits, advancing the common good, addressing inequality between the rich and the poor, eradicating greed, and reducing poverty over the course of its historical development. The institutions of zakat and waqf are charged with the task of Zakat and Waqf collection anddistribution in the community to the needy, this committee as presently constitutedneed to be expanded to include financial experts, Islamic jurists, legal luminaries from the shariah courts and representatives from youth organizations for proper coordination and utilization (Adamu & Ikilima, 2022). According to Jaffri
35 (2019), and Adamu et.al (2022), the weak zakat and waqf control in Nigeria was partially caused by the lack of uniformity in fatwah, the centralized administrative authority for zakat to a small number of people, and low compliance from potential donors in society. Hamzah and Saheed (2018), discovered that one of the reasons Nigeria's zakat and waqf institutions performed poorly was improper administration. According to Maidoki and Sani (2018), one of the issues with zakat and waqf institutions, particularly in Sokoto State, the former capital of the caliphate, is the low participation of wealthy individuals in the area, who are among the most in need of receiving shares from zakat and waqf to meet their daily needs. The situation illustrates a real discrepancy between the potential zakat proceeds and the potential zakat consumption rates in the state and across the nation.
According to Raimi et al. (2010), zakat, if properly implemented, would be a useful strategy for eradicating poverty in Nigeria and achieving the millennium development goals (MDGs).
Adebayo (2011) concurs that, if properly utilized, zakat would play a significant role in reducing poverty in Nigeria. Ammani et al. (2014) and Raimi et al. (2010) both agree that the northern states of Nigeria have implemented various measures like zakat and waqf practices to slow the spread of poverty there. Furthermore, they avoided talking about the impact of zakat on youth employment and empowerment in the area. The goal of the current study is to close the gap in their treatment of that subject.
Rashid (2011) listed a number of issues that have prevented waqf from being used to its fullest potential. He offered a strategy for modernizing waqf institutions to fulfill their innate goals. The survey of waqf properties, their significance and suggested legal framework, the need for democratization of waqf administration, the revival of family awqaf, how to prevent wasting waqf funds on litigation, how to recover seized waqf properties without going to court, and future directions in the development of waqf properties were the other six topics he covered. Obaidullah (2014) claimed that the majority of waqf laws were dominated by secular laws and influenced by colonial influences.
Obaidullah's findings concurred with those of Oseni (2012), who came to the conclusion that colonial forces in Northern Nigeria had distorted the Nigerian waqf arena. But unlike the current research, their works did not concentrate on the most pressing issue currently affecting Northeastern Nigerian zakat and waqf administration and youth empowerment, which is mainly look as lack of knowledge and awareness regarding the role of zakat and waqf institutions in empowering youth and easing security concerns in the area.
The aforementioned studies have provided justification for the current investigation into the operations and difficulties the Nigerian zakat and waqf institutions face in addressing the threat of a low rate of youth empowerment in Northeastern Nigeria.
This demonstrated that if zakat and waqf institutions function effectively, poverty alleviation through wealth redistribution is maintained, social justice is promoted in society, a friendly relationship between the rich and the poor is created, and a society free from crime results.
36 The Islamic Concept of Zakat
In Islam, zakat is the portion of a man's wealth that is set aside for the underprivileged. The word is derived from a verbal root word in Arabic that also has the meanings "to increase," "to purify,"
and "to bless." The word zakat is linked to salat in many Qur'anic verses, and it is regarded as the fourth pillar of Islam. Giving Zakat is something Allah (SWT) and His Messenger (PBUH) have commanded us to do (Ibrahim and Jidda, 20219).
The Arabic word zakat, which also means righteousness, praise, and purification, literally means augmentations and increases. The remittance on wealth is known as "Zakät" because it purifies the giver and makes the wealth more blessed. It is a duty owed to particular kinds of assets and granted to particular Muslim subgroups at a particular time. Zakat has two meanings: purification or cleansing, and refinement, increase, and growth (Umar, 2021).
In Islam, zakat appears to serve a very specific purpose and is still required by the community;
failing to abide by its regulations is punishable by a severe fine. It is relevant to note that many of Allah's prophets and messengers observed zakat during their lifetime.
Zakat obligation from the Qur’an and Hadith.
In the Qur’an 19:31-By Prophet Isa (A.S); Allah says:
“And He has made me blessed wherever I am and has enjoined upon me prayer and zakat as long as I remain alive” (Suratu Maryam, 19:31)
In the Qur’an 19:54-55 Prophet Ismail (A.S) ordained on His people; Allah says:
“And make a mention in this Book of Ismail: he was true to his promise and was a Messenger Prophet. He enjoined his people to offer Salat and give Zakat, and his Lord was well pleased with him” Suratu Maryam 19:54-55).
In the Qur’an 2:83 on children of Israel; Allah says:
And recall when We made a covenant with the Children of Israel: “You shall serve none but Allah and do good to parents, kinsmen, orphans and the needy; you shall speak kindly to people, and establish prayer and give Zakat (Purifying Alms). And yet, except for a few of you, you turned back on this covenant, and you are still backsliders” (Suratul Baqarah 2:83).
In the Qur’an 21:73, on Prophet Ibrahim (A.S) and His family, Allah says:
“…And We made them into leaders to guide people in accordance with Our command, and We inspired them to good works, and to establish Prayers and to give Zakah. They worshipped Us alone” (Suratul Anbiya’I, 21:73).
Allah (SWT) has instructed all eligible Muslims to pay Zakat in the following Qur’anic verses.
In the Qur’an 2:43, Allah says:
“Establish Prayer and dispense Zakah (the Purifying Alms) and bow in worship with those who bow” Suratul Baqarah, 2:43).
37 Also, in the Qur’an Q9:71,103, Allah says:
“The believing men and believing women are allies of one another. They enjoin what is right and forbid what is wrong and establish prayer and give Zakat and obey Allah and His Messenger. Those Allah will have mercy upon them. Indeed, Allah is Exalted in Might and Wise” (Suratul-Taubah, 9:71).
Also, in the Qur’an Q9:103, 104, Allah says:
“Take Sadaqah from their wealth in order to purify them and sanctify them with it, and Salli for them. Verily, your Salat is a Sakan for them; and Allah is All-Hearer, All-Knower, know they not that Allah accepts repentance from His servants and accepts the Sadaqat, and that Allah alone is the One Who forgives and accepts repentance, Most Merciful” (Suratul Taubah, 9:103-104).
Also, in the Qur’an Q22:41, Allah says:
“… (Allah will certainly help) those who were We to bestow authority on them in the land, will establish Prayers, render Zakah, enjoin good, and forbid evil.85 The end of all matters rests with Allah” (Suratul Hajj, 22:41).
Also, there are different Hadiths of the prophet Muhammad SAW enjoining faithful Muslims to pay zakat while stressing its importance.
For instance, Abu Hurairah narrated that the prophet said; when you pay the zakat, you have fulfilled what is required of you.
Abü Hurairah narrated that the Prophet Muhammad SAW said:
"When you pay the Zakãt you have fulfilled what is required of you." (Hasan, At- Tirmidhi Vol2, Book 2, No.618).
Abü Dharr narrated that the Prophet SAW said:
"… No man will die, leaving a camel or a cow that he did not pay Zakat on, except that it will come on the Day of Judgment larger and fatter than it was, they will tread him under their hooves and butt him with their horns, all of them; such that when the last of them has had a turn, the first returns to him, until he is judged before the people." (Sahih, At- Tirmidhi Vol2, Book 2, No.617)
Zakat rate enjoined upon Muslims to pay is 2.5% or 1/40 which is usually paid once a year (Islamic year) if it is not from the farm produce which usually pay the fix rate during harvesting period, and it should be paid on any amount of money remaining after meeting the expenses.
The recipients of zakat are clearly stated in the Holy Qur’an, Allah said:
“The alms are meant only for the poor and the needy and those who are in charge thereof,63 those whose hearts are to be reconciled, and to free those in bondage, and to help those burdened with debt, and for expenditure in the Way of Allah, and for the wayfarer. This is an obligation from Allah. Allah is All-Knowing, All-Wise”
(Suratul Taubah, (9:60).
38 In addition, those people that are forbidden to receive zakat are the unbelievers and atheists, Banu Hashim, parents, Sons, and wife.
The Islamic Concept of Waqf
The Arabic word waqf is derived from the verb waqf. It refers to an Islamic endowment of property to be held in trust and used for a charitable or religious purpose; its plural form is awqaf (Ibrahim and Jidda, 20219).
Waqf literally translates as to halt, contain, or maintain. A waqf is a voluntary, perpetual, irrevocable dedication of a portion of one's wealth to Allah, whether in cash or in kind (IIUM, 2017). Furthermore, it is said that once anything is a waqf, it cannot be given as a gift, inherited, or sold. The waqf corpus always remains whole and belongs to Allah. Additionally, the waqf's fruits may be used in ways that comply with shariah.
Waqf was described by Zakaria, Abd Samad, and Shafii (2012) as private ownership or asset in any form that has been restrained from any type of agreement, such as sale, inheritance and heritage, hibah (gift), and wasiyyah (will), while yet maintaining its physical source in its entirety and undamaged. Simply, a waqf is an organization dedicated to sustainable development, a sadaqah jariyyah, a capital gift to Allah, a legacy for the future, a revival of the Sunnah, a beautiful loan to Allah, an investment in social responsibility, a dedication to Allah, an ibadat, a civil social society initiative, an everlasting endowment, and it is a contribution to nation-building, poverty alleviation, and community empowerment.
According to Zulkifli (2008), a waqf is any property that can be used for charity purposes, whether it is a waqf am (public waqf) or a waqf khas (private waqf) in accordance with shariah principles.
Waqf is a tradition in Islam that dates back to the lifetime of the Prophet Muhammad (SAW). It combines the material and spiritual components. Given the institution's nature, waqf really serves as a stimulant for both human and economic development when it is handled in a methodical and effective way. Waqf fosters the social growth of accountable and responsible citizens, which will eventually advance sustainable development (Abdul Latif. S., et.al 2019).
The Categories of Waqf
1. Religious Waqf: This type of waqf contributes to the social welfare of any society by helping to meet the needs of the populace's religion and thereby lowering the direct cost of providing religious services.
2. Philanthropic Waqf: This type of waqf aims to help the underprivileged members of society by offering them public services like libraries, healthcare, and other essential amenities.
3. Posterity or Family Waqf: In this form, the waqf founder and his or her descendants must receive the waqf income, and only any surplus if found should be distributed to the needy.
4. Cash waqf: Instead of a well-known structure or piece of land, cash can be used as a waqf.
Due to its extreme adaptability, it enables distribution to the poor anywhere. This was first used in Egypt during the reign of Othman Empire.
5. The copyrights to books, reading materials, and writing materials are included in the fifth category, "Waqf of intellectual property" (Kafh, 2007).
39 Waqf's beneficiaries
Additionally, the waqf has the following two beneficiaries:
1. Family members: This section addresses the scenario in which a person can donate a portion of his wealth as Waqf for the benefit of all of his family members and neighbors, generation after generation until the wealth or properties are exhausted, and no one among the relatives can inherit the wealth, is for the general members of the family.
2. General Members of the Society: In this section, the general members of the society, occasionally even non-Muslims, may benefit from the prescribed waqf. For instance, Waqf is used by students, patients, wayfarers, and other members of society for their daily social life through schools, hospitals, wells, trees, toilets, bathrooms, culverts, drainages, motor parks, etc. This will contribute to the growth of human capital, which invariably results in the creation of a productive workforce, assisting in the reduction of poverty and unemployment as well as the closing of the income inequality gap through the employment of workers and monitoring teams.
Despite the fact that the Holy Qur'an neither defines nor specifically mentions waqf, it nevertheless exhorts Muslims to engage in charitable giving. Allah has promised those who generously spend their wealth in his path numerous rewards (Mohammed, 2014). These verses provide evidence in favor of this:
Allah said in the Qur’an:
“They ask you what they should spend. Say: Whatever you spend of good must be for parents and kindred, and orphans and al-masakin (poor) and the wayfarer and whatever you do of good deeds, truly Allah knows it well (Q2:215)”.
In another verse, Allah SWT said:
“O you who believe! Spend of that with which We have provided for you before a Day comes when there will be no bargaining, nor friendship, nor intercession. And it is the disbelievers who are the wrongdoers” (Q2:254).
In the above verse, Allah commands His servants to spend for His sake, in the path of righteousness, from what He has granted them so that they acquire and keep the reward of this righteous deed with their Lord and King. Let them rush to perform this deed in this life.
In another verse, Allah SWT said:
“Believers! Spend (in the Way of Allah) out of the good things you have earned and out of what We have produced for you from the earth, and choose not for your spending the bad things such as you yourselves would not accept or accept only by overlooking its defects. Know well that Allah is All-Munificent, Most Praiseworthy” (Q2:267).
40 In another verse, Allah SWT said:
“Allah knows whatever you spend or whatever you vow (to spend). The wrong- doers have none to succor them” (Q2:270).
In order to encourage people to come up with more ideas for raising Waqf funds with the little they have to build schools and provide health services in the local areas of the state, which are the hardest hit by poverty, the Nigerian government must coordinate with traditional rulers and religious leaders.
The Empowerment of Young People in Northeastern Nigeria
Young people in North-Eastern Nigeria face a difficult situation; many of them have been negatively impacted by the conflict because it has interfered with their access to social services and education, and they have been pressured into acts of violence or evil act that will have a long- term negative effect on their psychological well-being. The interview conducted with the participant indicated that:
“Education levels in the area were extremely low even before the conflict, and the North- East States of Nigeria have a much higher average unemployment rate than the rest of the country. At this pivotal time in their lives, youth are still suffering from widespread poverty, unemployment, and other harmful conditions” (PRT).
In particular, young men and women with limited employment possibilities are more prone to turn to harmful income-generating behaviors like drug use, and involvement in armed, criminal groups (Adamu, et.al 2022). In another interview conducted with the participant indicated that:
“Youth must be seen as a key player in the healing process, and if funds are not allocated for youth-led development, it is probable that conflicts' underlying causes will not be addressed. Youth must believe they are valuable members of society who have an identity and a purpose” (YTH).
Parents and religious or traditional rulers must consider the government effort by doubling the level of critical supervision of their children’s movement in the community and reporting any element of injustice from government officials. In another interview conducted with the participant indicated that:
“In this scenario, the threat of radicalization extends beyond issues of poverty and unemployment to include broader societal marginalization and exclusion” (GOF).
A program must be developed to encourage a multi-sectoral and integrated approach to ensure that youth remain the leaders of tomorrow's life (Adamu et.al, 2022). In another interview conducted with the participant indicated that:
“These programs include entrepreneurship and vocational training, capacity building, conflict resolution training, leadership and communication, and social cohesion activities like intergenerational dialogues, youth-security provider dialogues, and recreational activities” (ZWR).
41 The main goal of this strategy is to empower at-risk youth, such as IDPs and returnees, by enhancing their skills and positive behavior, resilience to negative influences, and access to legal livelihood opportunities. It also enables youth to develop their analytical skills and confidence in relation to their potential to contribute to their own future and to the community's recovery (Adamu
& Ikilima, 2022).
The Importance of Zakat and Waqf on Youth Empowerment in Northeastern Nigerian Zakat and Waqf have greatly increased human income, opened up work opportunities, and decreased poverty within the Ummah. Youth empowerment levels in communities can be raised by collecting Zakat and waqf income from farmers, traders, herders, and other Zakat payers and distributing or using it in accordance with shariah (Nor Ghani, 2001; Zyadi & Mariani, 1999 in Ammani, et. al 2014). In another interview conducted with the participant indicated that:
“Any country can only develop when the threat of poverty has been reduced to the minimal point among the general public, especially the youth” (YTH).
Poverty stands to be the most hazardous and dangerous feature of all developing nations today. It is a disease that takes economic, social, political, and environmental dimensions as you see its sign clearly in the life of our youth (Adamu, et.al 2022). In another interview conducted with the participants indicated that:
“Because of this, eradicating poverty has been a top priority for all international organizations. It is thought that the lack of personal empowerment among people is a major factor in society's high percentage of poverty” (ZWR).
“the government and zakat and waqf institutions should help us and focus on these key areas, including food security, protection, health and nutrition, housing and non-food items, education, water, sanitation, and hygiene, in order to provide an overview of the humanitarian situation in Nigeria's North East” (PRT).
“Many people in various communities’ as you see here in Borno and Yobe agreed that if zakat and waqf are properly maintained the way we did this year; the youth and women may be empowered in accordance, because many of them today have received the start up packages for their small businesses for sustainability and development. You can find in the same community vulnerable people living on less than $1 per day, while others earning above their needs, embezzling the funds, keeping idle cash in homes or banks without paying Allah's due on the property, nor issuing voluntary charities, or creating any kind of business to empower youth as part of waqf (ZWR).
The Nigerian government has implemented a number of strategies to combat the absence of young empowerment in societies and to lower and alleviate poverty nationwide. Many programs are being adopted in the northeast, mostly focused on entrepreneurship training and providing capital at the end of the programs as conducted recently in Bauchi and Gombe states under NDE; these programs range from training both men and women in fashion design, interweaving, dry and rainy season farming, poultry farming, animal rearing, perfume making, etc. but the programs still face a number of issues and do not create a long-lasting solution to the issue of youth empowerment in
42 the region since it is occasionally done and sponsored only by Government and foreign NGOs (Adamu & Ikilima, 2022).
“Islamic social security is centered on zakat, which is governed by morality, economics, equality, and convenience with the primary goal of reducing all forms of hardship, especially the empowerment of young people. This is why Allah SWT placed a strong emphasis on its collecting and appropriate distribution to groups of individuals who fit certain criteria, as you read and verify, five of the designated recipients of zakat are people who have somehow fallen into the depths of poverty, so its primary goal is to alleviate poverty.” (ZWR).
Zakat, a crucial tool of social security that mimics contemporary social assistance, has a set rate of 2.5 percent. The beneficiaries of social assistance, on the one hand, have legal backing, while those who receive Zakat have moral backing. Likewise, the coverage of social assistance is limited to protection against incidents like old age, unemployment, large families, and medical care, whereas the coverage of Zakat funds is more comprehensive as it includes these and a number of other things. such as debt, reconciliation, and travel aid. One of Zakat's most distinctive characteristics is that it does not collect any money from the recipients, in contrast to traditional social security, which is composed of funds given to a common pool by beneficiaries and sponsors (Khadijah, 2021).
Therefore, zakat and waqf system offers a long-term mechanism from within the economy to continuously transfer income from the rich to the poor. Once it is correctly assessed, promptly collected, and properly disbursed, it plays the role of solving dangerous issues like poverty, unemployment, and indebtedness and ensures equitable income distribution in a Muslim society.
It also greatly aids in bridging the gap between the rich and the poor and helps to create job opportunities.
Challenges Facing Institutions of Zakat and Waqf in Northeastern Nigeria
According to Mahadi, (2019), he outlined the following as major key challenges facing Zakat and Waqf Institutions in Northern Nigeria.
1. Poor Administration: One of the reasons why zakat institutions in Northeastern Nigeria performed below expectations was poor administration.
2. Poor Involvement: It is thought that one of the issues with zakat and waqf institutions in the Northeastern Nigerian States is poor participation from wealthy individuals despite the region's high number of beneficiaries. This case illustrates a real discrepancy between the possible zakat and waqf incomes and consumption rates in the impacted localities.
3. A lack of public trust and confidence is one of the main causes of the State Zakat and waqf institutions' low public support in Northeastern Nigeria. It is seen as the main reason why the organization has failed to reduce poverty.
4. Stakeholders' disregard for their duties: Stakeholders' power and influence over institutions that administer zakat and waqf may be to blame for either the well-run administration of zakat and waqf or for their underdevelopment and poor management. Zakat and waqf
43 would successfully help to reduce poverty and give youngsters more opportunities if the leaders carried out their duties appropriately.
5. Lack of knowledge and awareness: It has been noted that there is a lack of knowledge and awareness among people regarding the payment of zakat and donation of waqf, particularly in local villages throughout the region where many farmers, herders, businesspeople, and women are not aware of how to administer or calculate zakat nor the procedure for giving waqf.
Findings
The results of this study provided a response to the original research question, which was "What are the causes of the low performance of zakat and waqf institutions in addressing the issue of low empowerment of youth in Northeastern Nigeria?" The researchers collectively arrived at there are numerous administrative and institutional faults in Northeastern Nigeria's zakat and waqf institutions as well as government and non-governmental organization’s inability to supervised and maintained the initiated programs that serves as a major reason of failure for achieving a desired goal of empowering youth via zakat and waqf fund in the region. Furthermore, it was discovered that poverty, lack of proper awareness, unemployment and insurgency are the main issues in societal development across the North-Eastern Nigeria. It was also discovered that lack of trust and confidence among potential zakat payers and waqf donors in the area as a result of improper management and low levels of zakat and waqf knowledge among the populace resulted a major setback of the programs.
Conclusion
Due to the Boko Haram insurgency, the northeastern region of Nigeria is believed to house the most vulnerable and out-of-school children in the nation. Historically, the area has never seen an extended period of insecurity like the present one. Due to this, the region's resources have continued to be depleted, lives and property have been lost, and there are now a significant number of people who are internally displaced (IDPs). In an effort to address the large number of internally displaced persons (IDPs), uneducated, and school dropouts that make the region the only one where youth remain unemployed and empowerment programs rate very low, the future of the region's youth is still being harmed. Using their current resources and the assistance of NGOs, government agencies launch a number of initiatives to address the issues at hand, but they have not yet been successful. This makes it necessary to find an alternate source of funding for the region's designed initiatives for youth empowerment, where zakat and waqf are suggested as an Islamic finance tools for the job. Both Muslims and non-Muslims may use this system, which has been used since the time of the prophet (PBUH) and his followers. The majority of nations, including Malaysia, Kenya, Morocco, and Sudan, have embraced some of these strategies to handle the issue of providing basic amenities and eliminating poverty at no expense to the government. Nigeria should therefore not be treated differently in this trial. The importance of Islamic social finance mechanisms like zakat and waqf in addressing the current humanitarian issues in the northeastern states cannot be overstated because they will complement government- free initiatives to empower young people and diminish the catastrophe. This makes it necessary to accept it as a budgetary tool to assist the government in its governance process without any
44 religious biases in order to accomplish the intended result because the current humanitarian problems have no religious or ethnic boundaries.
Recommendations
1) To ensure that the available zakat and waqf institutions are effectively administered and can carry out their mandate, regional authorities such as traditional rulers, government officials, and religious leaders must multiply their efforts.
2) Academic and administrative leaders in the region's tertiary institutions are to coordinate public lectures and leadership development programs on the management of zakat and waqf in their respective fields.
3) Rural residents' inadequate knowledge of zakat and waqf prohibits the institutions from getting the greatest amount of public support and patronage, especially from farmers and herders. By organizing regular awareness campaigns, the issue would be resolved.
4) Reputable Muslim scholars, not politicians, the uneducated, or those with questionable morals, should lead zakat and waqf institutions.
5) Serious steps from the government and community leaders must be taken to ensure that zakat and waqf institutions uphold high standards of accountability, including routine auditing, making financial records available to the public, and transparency.
6) Establishing fresh and modern initiatives like entrepreneurial education, opening centers for skill development, and a job creation division inside zakat and waqf institutions to address the issue of the region's youth's lack of empowerment.
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