Local Tradition or Islamic Precept ? The Notion of zakat in Wuli (Eastern Sénégal) - Persée

Ed van Hoven Local Tradition or Islamic Precept The Notion of zakat Wuli Eastern Senegal This article explores the role of zakät the marriage ceremony of the Soninke Manding communities in Wuli Eastern Senegal).1 In Islamic law zakät is described as an obligatory aim an institutionalized gift ideally from the rich to the poor In Wuli zakat is tithe subtracted from the trousseau and divided among the sisters of the groom in return for the services rendered during the marriage ceremony First will show that zakat must be understood as the outcome of series of gift-exchanges which take place between various social groups linked by marriage Then will discuss some factors relevant to the transformation of marriage as part of wider process of social change which shaped the specific adaption of the zakat in Wuli Trimingham 1980 reports that zakat one of the five pillars of Islam is an important ritual provision throughout the Arabic world The term zakat literally means increase or purity The taxation has been named zakat with respect to the first meaning of the word because its giving leads to the increase of property in this world and the growth of religious merit Arabic thawab in the hereafter With respect to the second meaning the taxation has been called zakat because its payment purifies the giver and the things from which it is given from sins Aghnides 1916) All Muslims are required to pay zakat which is fard obligation fundamental to the religion In Islamic law zakat is divided into separate kinds of taxes levies on flocks and herds on species and commercial and agricultural goods Maliki law prevalent in the Maghrib and throughout the whole Sudan belt stipulates that zakat should be collected by the imam who divides the payments amongst the recipients that are specified as follows the poor the indigent more needy than the poor in the Maliki view) those appointed to collect zakat slaves seeking manumission debtors

wish to thank Jean-Loup Amselle Peter Geschiere Jarich Oosten Jos Platenkamp Sabine Luning and the members of the Leiden research-team Casa- Erasme for their comments on various previous drafts of this article gratefully thank Jan-Bart Gewald who commented on the last version

Cahiers tudes africaines 144 XXXVI-4 1996 pp 703-722