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The Practice of Ushr in Chitral

While most Pakistanis speak of the importance of social justice, the need to strengthen institutions or the comparative benefits of different models of governance, very few appreciate the historical contributions of Chitral to this debate. While it may be
fashionable in some local circles to denigrate Chitral’s past, I believe we should affirm the positive contributions of Chitrali society. By exploring our past we find that solutions to our present day challenges already exist. Like the proverbial wheel that does not need to be reinvented, we may borrow freely from our past as an inspiration for modern solutions.

The giving of Ushr is one such aspect of Chitrali society which has sadly disappeared from common practice. Ushr, derived from the Arabic word Ashr meaning ten, refers to giving one tenth of agricultural produce to others as charity. Commonly crops, grains or produce were subject to this form of community tax which is separate from Zakat or the obligatory tax on personal wealth. Amongst the various nuances of Ushr, is the distinction of lands irrigated by natural sources such as rivers or the rain and lands sustained by an irrigation system such as drawing water from a well. Inherent in the practice of Ushr is the right of the poor to the combined wealth of society and the realization of natural resources such as the soil and water as being common property. Most would agree that Ushr is yet another example of the principle of social justice characterizing early Islamic civilization.

In the local context, Ushr as part of Sharia law governed Chitral for many centuries. The wholesale application of Pakistani civil law to the district began in1972 with the merger of Chitral District with larger Frontier Province. Similarly, Ushr under the rubric of Sharia Law existed in many smaller regions within present day Pakistan. However, unlike other areas of the Frontier or Pakistan, the practice of Ushr was well institutionalized in Chitral. Whereas individual farmers in other districts would voluntarily deduct Ushr as a matter of personal conscience, Chitralis would collectively engage in the practice of Ushr at the village level. Indeed all citizens in Chitral would participate in what became a highly structured state institution. That this institution began at the local level ensured the grass roots participation of everyone. The collection of Ushr in Chitral is remembered as a highly efficient means of distributing charity to the indigent and less advantaged long before Western nations developed social programmes and welfare.

In the Chitrali model, the ruling Mehtar’s representative in each area or village was under the instruction of state advisors with regard to matters of governance including Ushr. Importantly each representative had to live in the area in question. Consequently the representative had an immediate understanding and appreciation of local needs and issues. At the time of harvest, the Mehtar’s local representative would appoint an individual to make the appropriate calculations on produce yield. The collections officer was termed the “Ushrwal”. Dividing produce in measures or drums was done in a transparent manner at the time of harvest. All collected produce was sent to a designated storage area within the village, the “Ambar”. The individual charged with looking after the Ambar was appropriately named the “Ambarwal”. Over the course of the year,
needy individuals or families would petition the local Mehtar’s representative for supplies from the Ambar or common stores. Each request would be evaluated and in short order this request was forwarded to the keeper of the stores to release the needed goods. The main administrative officer or bureaucrat in the process was the Sarkar who worked with the Mehtar’s local representative. The whole process of Ushr collection, storage, petitioning for goods and distribution proceeded incredibly smoothly and effectively. It enjoyed the trust and support of citizens due to its overall transparency and simplicity. Indeed in differences of produce yield calculations, citizens would gladly donate more than their required share of the Ushr to the common stores.

In my talks with elders who have witnessed the practice of Ushr in Chitral, I have heard much support and praise. Local communities were actively involved in the workings of this perennial social benevolence project. Unlike modern forms of taxation, the Chitrali model of Ushr did not involve multiple levels of government or cumbersome bureaucracy. There was little room for abuse or corruption due to the inherent transparency of the whole process. Collections were made at the village level by locals themselves, goods and produce were stored at the local level, requests or petitions were submitted to a local representative and ultimately goods were distributed to whosoever needed them at the local level. Both in form and simplicity the whole system of Ushr as practiced in Chitral remains unparalleled.
 

Sincerely,

Shahzadi Sofia Baig,
on Email