Unlike many socialistic or capitalistic economies, the Islamic economy is the one in which all kinds of people have their own right to financially benefit from their society. Therefore, a typical feature of this kind of economy is essentially social justice in which poor people are not neglected or excluded from the beneficiary circle of society. Accordingly, Islam, the religion that even cares about animals and plants let alone human beings [i], has established some rules with regard to people who are suffering from deprivation; one of the most important of which is called “Zakat” (Alms Tax).

Alms-tax (Zakat) is an obligatory rule, which is considered one of the foundations of Islam [ii]. In a literal sense, Zakat means growth and purification while technically it is defined as “paying an exact amount of money that has become obligatory through the rules of Sharia in order to be used in favor of the people in need or for certain beneficial deeds in society” [4] in order to purify and cleanse one’s money or his incomes. Its significance becomes evident through many verses in the Holy Quran, which sometimes consider it along with prayer (Salat) as a sign of true believers [5].

Alms-tax (Zakat) before Islam

Despite the fact that the concept of Zakat had never existed in the full form that Islam offers, it is not the first religion that introduces Zakat as a kind of task that should be done for the benefit of the individual as well as the society. According to the text of the Holy Quran, Jesus Christ and Moses, as well as Ishmael, are among the prophets who recommended their followers to carry out this advantageous task [8].

In the Bible, Christians are advised to help the poor financially: “Give to him who asks of you, and do not turn away from him who wants to borrow from you” (Matthew 5:42) and “But rather give alms of such things as ye have; and, behold, all things are clean unto you” (Luk 11:41). Moreover, the act of “Tzedakah” in Judaism, is a religious obligation that includes almsgiving as one of its manifestations [9]. However, in Islam Zakat is a compulsory rule while in others it is just a recommendation [3].

Rules and Regulations

The performance of this vital task is accompanied by many definite and specific criteria:

1. Who Is Capable of Giving Zakat?  

A person will be obliged to pay Zakat if he is grown-up, of sound mind, and in possession of something.

2. Who Is the Perfect Candidate for Taking It?

A person is considered a good recipient of Zakat if he is living in poverty, in debt, and cannot pay for it. Also, it can be used for public jobs such as building schools, hospitals, etc.

3.To What Products is Zakat Ascribed?

The amount of money that should be paid depends on the kind of the material through which Zakat has become obligatory; these are two kinds of metal- gold, and silver-, four grains- barley, wheat, date, and raisin- as well as three kinds of animal - cow, sheep, and camel. Each of the aforementioned products has its particular amount and time of payment which have been specified in detail in the sharia of Islam [6]. Nevertheless, under certain circumstances and based on the needs of people at every time, other things – whether an object or a concept (e.g., Knowledge) – may be included to which Zakat is ascribed.

4. In What Manner It Should Be Given?

There are certain manners that should be carefully observed when giving someone Zakat; for instance, it should be given with complete contentedness, respecting the person who is receiving it, and also should be from the best materials at hand [3].

Why Do We Pay Alms (Zakat)?

Aside from its financial benefits - purifying one’s money, preventing the economy to be manipulated by a certain group of society, and enabling neglected people who are taken care of to act as advantageous agents of society and have a job-, it will also purify and elevate one’s soul.

This happens through collaborating and helping other members of the society which spread the spirit of kindness and affection, causes people to feel more attached to one another, form an unbreakable bond together, and finally direct one’s attention to others’ needs rather than his own. Also, it would relieve him from greediness and eventually make him a better person.

It is noteworthy that Zakat has been ascribed to those products that are provided for human beings through nature; most of the work has been done by nature for free and with the least effort of human beings. Of course, his mental and practical effort is involved, but the main part is accomplished by nature. So in order to make up for this generosity, we would give away a very small amount of money to the ones in need.

Notes:

[i]. It is known through a hadith said by Prophet Muhammad (PBUH&HP) that watering a thirsty tree is like quenching thirsty Muslims with water [1].

[ii]. There are many hadiths that consider the skeleton of Islam to be founded on five practices: prayer (Salat), holy pilgrimage (Hajj), fasting (Sawm), alms-tax (Zakat), and guardianship (Velayat) [2].

References:

1. Sheikh Al-Hur Al-Aamili. Wasail Al-Shia. Vol. 7.
2. Muhammad ibn Yaqub  Al-Kulayni. Al-Kafi (The Sufficient Book). Vol. II. Tehran: Masjed Publication.
3. Mohsen Qaraati. Khums and Zakat. Ahl al-beit's Maaref research and publication institute.
4. zakat
5. Holy Quran 2:177,277- 4:162- 9:71
6. zakat
7. Morteza Avini website
8. Holy Quran 19:31, 55 – 2:43
9. Alms

I’tikaf is an Islamic religious practice that Muslims perform during Ramadan. I’tikaf means to stay in a mosque for a period of time while you are fasting. On these days, Muslims stay in mosques and leave everything they have in the world for just a few days to spend their time praying and worshipping Allah. This religious practice is highly recommended by the holy Prophet (PBUH & HP) and the Shiite Imams.

I’tikaf in hadiths

I’tikaf is one of the most important Islamic ways of worshipping Allah that the Holy Prophet (PBUH & HP) himself had done every year at a mosque. In this regard, Imam Sadiq (AS) said:

The holy Prophet (PBUH & HP) would stay in the mosque during the last ten days of Ramadan and people would set up a tent made of fur and put it in the mosque for him. The holy Prophet (PBUH & HP) would prepare himself for I’tikaf and he wouldn’t use his bed during those times. (1)

The holy Prophet (PBUH & HP) even couldn’t stand missing I’tikaf even for one year. Imam Sadiq (AS) said:

The Badr Battle was in Ramadan and due to this fact, the Messenger (PBUH & HP) couldn’t perform I’tikaf that year. Therefore, the next year, the holy Prophet (PBUH & HP) stayed in the mosque for twenty days: ten days for the contemporary year and ten days in exchange for the previous year. (2)

About the reward that Allah gives us in return, the Holy Prophet (PBUH & HP) said:

I’tikaf on Ramadan is equal to making Hajj and Umrah (another kind of pilgrimage to Mecca) twice. (3)

What should we do during I’tikaf?

The one who performs I’tikaf is called Mu’takif. Regarding the things that Mu’takifs should do while staying in mosques, Imam Ali (AS) said:

Mu’takifs should be thinking about Allah and reciting the holy Quran and praying all the time in the mosque. [Mu’takifs] must not talk about worldly issues, say poems, buy and sell things, participate in funerals, visit ill people, stay with a woman in private (to avoid sexual desires), say rude words or argue with others and the more they avoid talking with people, the better it would be for them. (4)

The rules of I’tikaf

Performing I’tikaf is not wajib but it is mustahabb. It means that it is not a mandatory act but doing it is thoroughly recommended (mustahabb). 

The time of I’tikaf

You can perform I’tikaf every time it is possible for you and for the mosque you want to stay in, although there are times that are recommended by Shiite religious scholars. 

Al-Shahid Al-Thani, one of the greatest Shiite scholars claimed: “[I’tikaf] is mustahabb and so recommended, especially in the last ten days of Ramadan because the Prophet (PBUH & HP) had done so”. (5)

In this regard, Imam Sadiq (AS) mentioned: 

The Messenger performed I’tikaf in the first ten days of Ramadan. The next year, he did it in the second ten days and at last, he did it in the third ten days of Ramadan and after that he did so every year. (6)

Note: you cannot perform I’tikaf during the days that fasting is forbidden such as Eid al-Adha or Eid al-Fitr. 

The place of I’tikaf

Performing I’tikaf in four mosques, namely Masjid al-Haram (Mecca), Al-Masjid an-Nabawi (Medina), Masjid Al-Kufah (Iraq), and the mosque of Basrah (Iraq), is highly recommended but you can perform it in every main mosque of your city. Of note that you cannot perform I’tikaf in every mosque but it should be the main mosque of the city where most people gather. (7)

Fasting

If you want to perform I’tikaf correctly, you must fast during your stay in the mosque. Without fasting, your I’tikaf cannot be accepted. 

The duration of I’tikaf

It is mandatory to stay in the mosque for at least three days, and obviously, you can stay longer if you like, but some scholars believe that you must stay for the third day as well if you stay two days longer. For instance, if you stay five days, you will have to stay on the sixth day, as well; and if you stay eight days, you will have to be there on the ninth day, too. (8) 

Staying in the mosque

You cannot leave the mosque during I’tikaf, and if you do, your I’tikaf will not be accepted. Although, in critical situations like testifying in court for another Muslim or finding necessary food and supplies, you can leave the mosque and come back as soon as possible.

The things that are Haram during I’tikaf

Acts listed below are Haram and forbidden during I’tikaf:

1.    Having sex
2.    Making love with your wife or husband and even kissing them
3.    Using perfume
4.    Arguing with another person about the worldly issues
5.    Selling or buying stuff except when you are in desperate need.

The original purpose of I’tikaf is that we get closer to Allah by talking to him and praying. During I’tikaf, we must concentrate on our bond with Allah in a way that nothing can distract us. Due to this fact, the things mentioned above are forbidden during I’tikaf as they may make us forget about Allah and focus on our material life. During this short ceremony, it’s time to forget about this world and think about Allah instead. 

Resources 

1.   Vasa’il ash-Shia, Sheikh Hurr al-Ameli, vol.10, pg.533
2.    Al-Kafi, Sheikh al-Koleini, vol.4, pg.175
3.    Vasa’il ash-Shia, Sheikh Hurr al-Ameli, vol.10, pg.534
4.   Bihar al-Anvar, Allamah al-Majlesi, vol.94, pg.130
5.   Ar-Rozah al-Bahiiah, Ash-Shahid ath-Thani, vol.1, pg.156
6.   Vasa’il ash-Shia, Sheikh Hurr al-Ameli, vol.10, pg.534
7.    Urvah al-Vuthqah, Tabataba’I al-Yazdi, vol.3, pg.672
8.   Urvah al-Vuthqah, Tabataba’I al-Yazdi, vol.3, pg.671