FROM THE EDITORIAL DIRECTOR

The fulfillment of basic economic needs, the safety of society, support in times of famine and similar disasters are the social obligations of the state. titleholders. The giver of Zakat should feed others so that he himself is fed in the Hereafter, and he should give to others so that he himself is not denied succour by God in the next world. Zakat is a symbol of one’s duty to recognize the rights of others and have sympathy with them in pain or sorrow. These sentiments should become so deep-rooted that one should begin to regard one’s own wealth as belonging, in part, to others. Moreover, one should render service to others without expecting either recognition or recompense. Each individual should protect the honour of others without hope of any gain in return. He should be the well-wisher of not just friends and relations, but of all members of society. Zakat, first and foremost, makes it plain to people that their ‘possessions’ are gifts of God, and, secondly, dissuades the servants of God from living in society as unfeeling and selfish creatures. Indeed, throughout their entire lives, they must set aside some portion for others. We must serve our fellow human beings only in the hope of receiving a reward from God. We must give to others with the divine assurance that we will be repaid in full in the next world. In a society where there is no exploitation, feelings of mutual hatred and unconcern cannot flourish. A climate of mutual distrust and disorder is simply not allowed to come into being; each person lives in peace with another, and society becomes a model of harmony and prosperity. On the legal plane, Zakat is an annual tax, or duty; in essence and spirit, it is recognition on the part of man of the share which God, and other men, have in his wealth. There are two forms of charity in Islam— obligatory and voluntary. In addition to Zakat there is sadaqah. Zakat, derived from the word zakah, means to purify. By giving up a portion of the wealth in one’s possession, the remainder to be used by the almsgiver, is purified or legalised. According to the teachings of Islam, the giving of sadaqa serves a number of functions. Sadaqa, first and foremost acts as expiation for sins. Believers are asked to give sadaqa immediately following any transgression. Voluntary alms-giving can also compensate for any shortcoming in the past payment of Zakat. Sadaqah is recommended ‘by night and by day, in secret and in public’ in order to seek God’s pleasure (2: 274). The constant giving of a little is said to please God more