Poverty alleviation has become a matter of increasing concern particularly for oriental and occidental countries. It is only Islam, the religion of peace, which has covered the all material as well as spiritual, needs of human beings. That is why it has been called the religion of the poor and indigent, meeting their (poor) essential requirements of self-dignity and respect. If the belief is a spiritual duty, and fasting, prayer and Hajj are bodily duties then the payment of Zakat from lawful earning is a fiscal duty. Jurists call it ‘Ibadat-e-Maliyah’ (worship of God by means of property and wealth). The Holy Qur’aan in this regard, says, ‘Fight in the name of Allah with your wealth and lives.’ (Surah Tauba:41)

This word (Zakat) is derived out from Arabic word ‘Tazkia’. Its literal meaning is: purification; growth; giving better part of thing. As Prayer is bodily supplication, Zakat is financial devotion to Allah Almighty. The Holy Qur’aan says, ‘And offer prayers, and pay Zakat, and bow down with those who bow.’ (Surah Al-Baqarah:43)

Again the Holy Qur’aan says, ‘Those who spend their wealth by night and day, secretly and openly, therefore, for them is their reward with their Lord. And there is no fear on them, nor shall they grieve.’ (2:247)

And again: ‘The attributes of a grain which grows into seven ears, in each ear a hundred grains; and God multiplies it for whom He pleases. For God is vast knowing.’ (2:261)

That is why our Holy Prophet (Sall Allaho alaihe wasallam) said that by swear of Allah, no body can be poor by giving Zakat. If any Muslim refused to pay Zakat, the Islamic government was duty bound to punish him. In the times of Caliph Hadhrat Abu Bakr (Radhi Allaho anho), some mighty tribes showed leniency in connection with the payment of Zakat. He categorically declared war against them.

Again history speaks that when Hadhrat Umar Farooq (Radhi Allaho anho) showed some hesitation against those who hesitate or refused to pay Zakat, Hadhrat Abu Bakr (Radhi Allaho anho) said in an enraged way, ‘Definitely, by Allah, I will wage war against those who deny prayers and Zakat (because they are refused in the Holy Qur’aan concurrently and repeatedly altogether). And again, by swear of Allah Almighty, if they withhold from me even a lamb, which they used to render to the Holy Prophet (Sall Allaho alaihe wasallam), I would fight against them for it.’ (Saih Muslim)

The greatest benefit of Zakat is to eliminate the dichotomy of haves and have-nots. The existing altercation in our contemporary societies is not but lack of following the eternal rules of Islam, duly told by the Holy Prophet (Sall Allaho alaihe wasallam) and no doubt the conflict between the capitalists and poor; money lender and debtor; landlord and tenant; mitigated and charity get birth from denial of Zakat. Because it is Zakat, which fosters the feelings of fraternity and homogeneity and maintaining economic equilibrium diminishes the idea of greed. The Holy Prophet (Sall Allaho alaihe wasallam) has clearly enunciated the purpose of Zakat, ‘If they (unbelievers) accept this (Islam), tell them that Allah has made obligatory a charity in their wealth, which is taken from wealthy among them and returned to the poor among them.’

Zakat has always been obligatory upon the Ummah of all prophets (Alaihimus Salaam), because this institution regulates the conduct of an individual Muslim as well as the member of society and community. In our country, many a beggar are strolling through out streets, roads, public parks, hospitals, colleges, offices, mosques above all every nook and corner. Are they professional beggars? Probably not. They are victim of poverty, which compels them to act like that. According to human psychology, no conscious allows to do like that. It (Zakat) is pivot and hub of Islamic financial system, which has promised a lot in order to secure the persecuted conditions of the poor. The Holy Prophet (Sall Allaho alaihe wasallam) has warned that Allah Almighty will judge human actions by virtue of intentions. And certainly there are severe consequences for those who deny Zakat. In this connection, the Holy Qur’aan says, ‘And there are those who burry gold and silver and spend it not in the way of Allah Almighty; announce upon them a severe punishment — on the day when heat will be produced out of that (wealth) in the fire of hell, And with it be branded their foreheads, their flanks and their back. This is (treasure) which ye buried for yourselves. Taste ye the (treasure) ye buried.’ (Surah Al-Tauba 34-35). God forbade!

There is no doubt that amassing of wealth is prohibited in Islam. Indeed, all Islamic legislation in matters of financial measures is geared towards a fair distribution of wealth. There is no virtue, from Islamic point of view, in the amassing of great wealth and passing it on from father to son in order to perpetuate a family’s strong financial position in society. The Holy Prophet (Sall Allaho alaihe wasallam) has elucidated that, ‘I have been commanded to fight against people till they testify that there is no god but Allah, and establish prayer and pay Zakat, and if they do it, then blood and property are guaranteed protection on my behalf and their affairs rest wit Allah Almighty.’

Unequivocally Islam is the first religion, which gives due rights to the poor from the wealth of the rich. If prayer is jugular vein, Zakat is backbone of Islamic society. The fundamental and preliminary object is to help the poor and save them from hunger, thrust, barefooted, bare shelter, and above all mental torture of frustration and disappointment. The Holy Qur’aan in this regard, says, ‘And in their wealth was share for the one who asked for help and for the one who could not,’ because by giving Zakat the sense of mutual trust and homogeneity in society is created.

Once Hadhrat Umar Farooq (Radhi Allaho anho) was reported to have said, ‘Prayer carries up half way to Allah Almighty, fasting leads up to the doors of the paradise, and alms (poor due) procure us admission. No doubt, Zakat helps betterment of poor and by paying poor due one feels mental peace and spiritual pleasure. The Holy Qur’aan says, ‘And offer prayers and pay the poor rateÖÖ’ (Surah Al-Baqarah)

And again, ‘But if they ask forgiveness and establish prayers and pay the Zakat then are they your brethren in religion.’ (Surah Al-Tauba:11)

Therefore, it has rightly been commanded to establish Zakat system honestly wherever they are ruling upon the earth. They have been ordered to pay Zakat and establish prayer and perform the good deeds of humanity’s welfare and benefit. This point is explicitly pointed out in the Holy Qur’aan: ‘And We will certainly help those (Muslims) whom if We establish them in the earth shall offer prayer, and give Zakat, and command good, and forbid evil. And that final issues of all affairs rest with Allah alone.’

The above narrated quotations and Qur’aanic verses are sufficient for the significant position and importance of Zakat. Virtually, it is said that Zakat is the citadel of faith. It purifies the soul of man. The Holy Qur’aan says in theses words, ‘Take alms of their wealth, wherewith thou may cleanse and purify them.’ (Surah Al Tauba:103)

It is quite clear that by giving Zakat one feels mental peace and is rested satisfactorily, because the lust of wealth is purged and power of faith is increased. The Holy Prophet (Sall Allaho alaihe wasallam) said that the root cause of every evil is the love of worldly things’.

By giving Zakat one helps his brother in multiple ways in the days of his dearness and to release him from the clutches of perpetual problems. In connection with details of beneficiaries the Holy Qur’aan speaks, ‘Verily the alms are only for the poor, and the needy, and for those who collect them, and for those whose hearts are to be reconciled, and to free captives, and the debtors, and for the cause of Allah Almighty, and for the wayfarers, and duty imposed by Allah. Allah is knowing, Wise.’ (Surah Al-Tauba:60)

So, there are eight categories of deserving of poor due, ie Fuqra (the destitute), Masakeen (the poor), Amlin Alaiha (those who deputed to collect Zakat), Mullafat-ul-Qulub (those whose hearts are to be reconciled), Fir-Riqab (for emancipation of slaves), Al-Gharimin (for relieving one from the burden of debt), for the cause of Allah Almighty, and last but not least Ibn-u-Sabil (wayfarer). Among the secondary purport of Zakat is to support of Islam.

Condition of the payment of Zakat is when the value of things on which Zakat is necessary reaches at a certain limit called Nisab, it is annually charged. It has been fixed at 7-1/2 tolas of Gold or 52-1/2 tolas of Silver, or the amount of 52-1/2 tolas of Silver, if gold, silver and other forms of money are present simultaneously. Zakat has been levied on almost every item of property, which is capable of growth, except residential house and necessities of household. It must be mentioned that, the aim of Zakat is not achieved by simply paying a portion of income to the poor; rather, it is achieved by paying the Zakat with sincere motives. As the Holy Qur’aan says, ‘Ye spend not save in search of Allah’s pleasure.’ (2:272). The institution of Zakat may be paid in generous heart.

A prominent writer has summed up the importance of Zakat in these wordings: ‘The institution of Zakat aims at the solution of the problems of distribution of wealth. It unequivocally is the most sacred benevolent institution of Islam. It serves as the purifying substance, sweeps away acquisitiveness of wealth, solves the greatest social malady ie poverty and maintains the balance between rich and poor, and above all it discourages hoardings. Zakat strikes strong blow to capitalism. This system acts not only levelling of influence, but also means of developing higher religious sentiments and sympathy towards brethrens.’

Spending in the way of Allah, Muslims can be released from many problems. Therefore, it is incumbent upon the rules to ameliorate the Zakat system, because it not only removes the sense of hatred from the rich against the poor, but also creates homogeneity and fellow feelings.

Why Islam? The question "why?" demands a rational answer. However, many people think that it is not possible to give rational answers to ideological commitments (by ideology, we mean a system of thought). They believe that a commitment to any theistic ideology is an irrational act. One cannot deny the fact that many people do commit themselves illogically to various ideologies and continue to hold onto them only because they find themselves to be raised up in particular communities. They accept such ideologies in just the same way as they would accept a traditional form of dress handed down to them through the generations. For example, a person might be deeply committed to a nationalistic ideology simply because it may be the best way to win the support of the masses and thereby gain personal political power.

Let us analyse two commonly found views regarding ideological commitments:

1. The first states that a commitment to any ideology, which involves some type of deity, must necessarily be irrational.

The premise of those who say this is that the fundamental claims of all such ideologies are beyond the comprehension of the human mind. Those who have accepted such a premise have concluded that all types of such ‘belief’ must be based on irrational and imaginary thoughts rather than on reality.

2. The opposite view is held by people who seek to justify their beliefs in certain irrational ideas by claiming that reason is limited.

In fact, the followers of this ideology state that people should commit themselves to such ideas by simply having ‘faith’. The conclusion of these people is that ultimate reality must be irrational in essence and, therefore, incomprehensible to the human mind. They go on to say that their ideology must be accepted or ‘believed’ without reason, in order to attain some type of ‘salvation’.

This kind of argument is very difficult to accept because as human beings, we may ask: What do we have other than the usage of our minds for acquiring knowledge? If we are told to ‘believe’ in something that is irrational (ie beyond all reason), such as a type of being which is both mortal and immortal, we cannot possibly digest such an idea. Therefore, it does not seem unnatural for us to demand that our way of thinking and living be based solely upon those concepts, which can be verified as being true.

Going back to the first view regarding ideological commitments, we see that this view contends that we cannot and should not believe in that which we cannot comprehend. The emphasis lies on the word comprehend, and so it must be defined. It is true that one cannot have an adequate mental picture of some mathematical and scientific facts. For example, one cannot have an adequate mental or visual picture of the curvature of space, or one of the mathematical concepts of infinity. Nor can we really have an adequate mental picture of the way in which certain animals experience things, such as the way in which bats ‘see’ by using ultrasonic waves. However, know these concepts to be true because of solid evidence and not because of some non-rational ideas. Therefore, we can say that we do indeed comprehend them.

Now, what about the concept of a singular, all-knowing entity, which has created the universe. It is impossible to have any mental or visual picture of such an entity, for evidence tells us that this entity must be unlike anything in the universe because this entity must be independent of space and time. The evidence for the existence of this single intelligence lies in the design of nature itself, which we can freely examine; hence, such an ideology is rational. If one realises this — through confirmation — then one can proceed to answer the question: Why Islam?

One of the main problems with an atheistic ideology is that it cannot explain intelligence in the processes of the universe. Another problem is that it tends to deprive life of meaning. Furthermore, we know that human beings are naturally inclined to be honest; however, in atheism there is a denial of an ultimate originator and of anything beyond death, which creates a contradiction and leads to an inconsistency in behaviour — on the one hand a person would be inclined to be honest, and on the other to be dishonest ‘to make the most of this world’. [If everyone insisted on ‘making the most of this world’, society as we know it would not exist. As a case in point, let us suppose that all those who wanted to ‘make the most of this world’ resorted to thievery. If this happened, no one would be producing the goods (growing food for instance) that the rest of us could steal. Hence, it seems that ‘making the most of this world’ as system of action is doomed to failure. Could it then be a viable system of belief?]

Broadly speaking, with regard to theistic ideologies we have the revealed, the distorted and the man-made. One can easily say that a way of life communicated to humankind by the creator of this universe is preferred to man-made ideologies. If one wants to follow the advice of that which has made the universe and all that it contains — regarding what is beneficial or harmful — then it is better to refer to pristine communication from this originator, than to that communication, which has been fabricated or distorted by man.

Those ideologies claiming to be based on revelations can be subjected to a number of tests, the first and most important of which is that of consistency. We must look for two types of consistency: internal and external. Internal consistency means that a statement made in a book must not contradict another statement in the same book.

External consistency means that a statement made in a book must not contradict facts as we know, be they psychological, physical, chemical, historical, geographical, biological and so on. Applying these tests, consider the most important truth that all the supposedly revealed ideologies proclaim, that is, the existence and perfect attributes of Allah Almighty.

Allah Almighty for all ideologies, that claim to be revealed, is supposed to be All-knowing, All-merciful, Everlasting, etc. However, some books imply that Allah Almighty’s knowledge is limited and imperfect by saying that, for example, Allah Almighty was deceived by a human. In contrast, the Holy Qur’aan provides the perfect concept of an All-knowing, Singular Originator of this universe.

This leads us to the next test — that of authenticity. The question that should be asked is whether the scriptures that we have today are indeed a communication from the Originator to humankind. A study of the history of Islam would show that the present Qur’aan is exactly the same as that which was communicated about one thousand four hundred years ago. During its revelation it was committed to memory by a large number of people and written down also.

Yet another test is that of comprehensiveness. A truly comprehensive ideology, revealed to humankind by the designer of the universe, would describe the most beneficial system in all spheres of life including the political, economical, social, medical and environmental spheres.

Lastly, we might look at the test of universality. Clearly, an ideology, which is historically or graphically bound, is not as good as that which applicable to all human beings, irrespective of the time and place of their origin.

"Next!" said the teacher. I gasped audibly. It was going to be my turn soon. I had not prepared for the oral geometry test and there was no way that I would be excused for not knowing the correct answer. I could imagine the humiliation and embarrassment I would go through. How was I going to get out of this one? At the age of thirteen, not knowing an answer in class seemed like the end of the world.

Suddenly, I remembered that we had been taught that the Ayat al kursi, or the ‘Verse of the Throne’ is a protection from God from all evils. I started reciting it silently, hoping against hope that I would be saved from the teacher’s wrath and sarcasm.

It worked! The girl in front of me stood up to prove a theorem. And then, when I thought I would be called, the teacher moved on to the girl sitting behind me. That was my first experience with the Ayat al-Kursi as a refuge. I did not even know the meaning of what I was reciting, but from that day onwards, it became a part of my life.

It was not until much later that I realised the beauty and significance of this glorious verse. I grew up, got married and had children. I taught them all the Ayat al-Kursi when each one was five years old.

Even then, I had not truly grasped the meaning of this verse. Of course, I had read the translation, but it was not until I actually studied the Holy Qur’aan that I discovered it has been described as the most sublime verse in the Qur’aan. It has been likened to one quarter of the Qur’aan.

"In the Name of Allah, the Beneficient, the Merciful.

Allah-there is no God except Him.

The Ever-Living, the Sustainer of (all) existence.

Neither drowsiness overcomes Him nor sleep.

To Him belongs whatever is in the heavens and whatever is on the earth.

Who is he that can intercede with Him except by His permission?

He knows what is before them and what will be after them.

And they encompass not a thing of His knowledge except what He wills.

His throne extends over the heavens and the earth.

And He feels no fatigue in guarding and preserving them.

And He is the Most High, the Supreme."

The gist of a Hadith tells us that whoever recites this verse after each obligatory prayer, will be granted a tongue that remembers Allah, a heart that thanks Allah and a reward like that of the Prophets and truthful ones, for only such people can be constant in reciting it after every farz or obligatory prayer.

What is so special about this verse? Why is it so sublime?

This verse is the first detailed introduction we get about Allah after Surah Al-Fatihah. He is telling us about Himself. The Ayat al-Kursi teaches us not to try and judge Allah or try to understand Him on a human level. In it Allah describes His unique qualities to emphasise that there is none like Him.

We learn from a narration by Hadhrat Abu Huraira (Radhi Allaho anho): Allah’s Messenger (Sall Allaho alaihe wasallam) ordered me to guard the Zakat revenue of Ramadan. Then somebody came to me and started stealing of the foodstuff. I caught him and said, "I will take you to Allah’s Messenger!"

Then Abu Huraira described the whole narration and said: That person said to me, "Please don’t take me to Allah’s Messenger; I will tell you a few words by which Allah will benefit you." When you go to your bed, recite Ayat al-Kursi, for then there will be a guard from Allah who will protect you all night long, and Satan will not be able to come near you till dawn." When the Holy Prophet (Sall Allaho alaihe wasallam) heard the story, he said to me, "He who came to you at night told you the truth although he is a liar; and it was Satan."

Once the Holy Prophet (Sall Allaho alaihe wasallam) asked Ubayy bin Kab (Radhi Allaho anho): "O Abu Mundhir! Which verse of the Book of God is the greatest?"

"Allah and His Messenger know best," came the reply.

The Holy Prophet (Sall Allaho alaihe wasallam) repeated the question and Ubayy bin Kab (Radhi Allaho anho) replied: "Allah, there is no god but He, the Living the Self-Subsisting. Neither slumber overtakes him nor sleep. To Him belongs whatever is in the heavens and whatever is on earth,..."

The Holy Prophet (Sall Allaho alaihe wasallam) struck his chest with his right hand in approval on hearing the reply and with his face glowing with happiness, said, "May knowledge delight and benefit you, Abu Mundhir."

When Hadhrat Abdullah bin Masood (Radhi Allaho anho) became a Muslim, he offered to be in the service of the Holy Prophet (Sall Allaho alaihe wasallam). The Holy Prophet (Sall Allaho alaihe wasallam) agreed and Abdullah bin Masood (Radhi Allaho anho) gave up tending sheep in exchange for looking after the needs of the blessed Prophet. Abdullah bin Masood (Radhi Allaho anho) remained closely attached to the Holy Prophet (Sall Allaho alaihe wasallam). He served him in the best way both inside and outside the house. He accompanied him on journeys and expeditions.

Abdullah bin Masood (Radhi Allaho anho) received his training in the household of the Holy Prophet (Sall Allaho alaihe wasallam). He was under the guidance of the Holy Prophet. He adopted his manner and followed his every trait until it was said of him, "He was the closest to the Prophet in character."

He was the best reciter of the Holy Qur’aan among the companions and he understood it better than them all. He was, therefore, the most knowledgeable on the Shari’ah.

Abdullah bin Masood (Radhi Allaho anho) acquired such great knowledge of the Qur’aan that he would say, "By Him besides Whom there is no god, no verse of the book of God has been revealed without my knowing where it was revealed and the circumstances of its revelation. By God, if I know there was anyone who knew more of the Book of Allah, I will do whatever is in my power to be with him."

Once Hadhrat Umar bin al-Khattab (Radhi Allaho anho) came across a caravan on one of his journeys as caliph. It was totally dark and the caravan could not be seen clearly. Hadrat Umar (Radhi Allaho anho) ordered someone to stop the caravan. He did not know that Hadhrat Abdullah bin Masood (Radhi Allaho anho) was in it.

"From where do you come?" asked Hadhrat Umar (Radhi Allaho anho).

"From a deep valley," came the reply. (The expression used "fajj amiq" meaning a deep valley, is a Qur’aanic one).

"And where are you going?" asked Hadhrat Umar (Radhi Allaho anho).

"To the ancient house," came the reply. (The expression used "al-bayt al-atiq" ancient house, is a Qur’aanic one.)

"There is a learned person (alim) among them," said Hadhrat Umar (Radhi Allaho anho) and he commanded someone to ask the person:

"Which part of the Qur’aan is the greatest?"

"God. There is no god except Him, the Living, the Self-subsisting. Neither slumber overtakes Him nor sleep," replied the person answering, quoting the Ayat al-Kursi (the Verse of the Throne).

After asking a few more questions, to which he received the most knowledgeable answers, Hadhrat Umar (Radhi Allaho anho) asked, "Is Abdullah bin Masood among you?" And he was told that indeed he was among them.