individual’s choice.21 The collection of zakāt, in spite of the remuneration paid for it, is regarded as an act of merit and according to one ḥadīth, the collector of zakāt is equal in merit to one who takes part in jihād or in a war to defend religion.22

Zakāt may be spent in defence and propagation of Islām

The establishment charge being a corollary of the nationalization of the institution of zakāt, the only item of expenditure besides the help of those in need, for one reason or another, is, what is called fi sabīli-llāh, or in the way of Allāh, which is accepted generally as meaning warriors defending the faith.23 While such warriors are undoubtedly the most important national need of a community, it is equally true that they are an exception and not the rule, and hence the significance of the words fi sabīli-llāh cannot be limited to them. But there is another paramount need of the Muslim community which is called jihād kabīr, or the great jihād, in the Holy Qur’ān: “And if We had pleased, We would have raised a warner in every town. So do not follow the unbelievers, and strive against them a mighty striving (jihād-an kabīr-an) with it” (25:51-52). The personal pronoun it, as the context clearly shows, refers to the Holy Qur’ān, and therefore, striving with the Holy Qur’ān, or taking the message of the Holy Qur’ān to distant corners of the world, is the greatest jihād of Islām. And the item of expenditure fi sabīli-llāh therefore refers to both these paramount needs of national existence, that is, wars to defend religion and the propagation of Islām, the latter being the greatest need of this age. Hence it will be seen that the institution of zakāt, while chiefly aiming at the amelioration of the condition of the poor, has also in view the defence and advancement of the Muslim community as a whole.

Other national charitable institutions

Zakāt, though the most important, is not, however, the only national institution of charity set up by Islām. There are two others of a similar nature, both connected with the ‘Īd festivals, whereby into every Muslim heart is instilled the idea that even when in his happiest mood, he must never forget the distress of his poorer