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 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)
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)
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).
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.
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)
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.
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)
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.
Acts listed below are Haram and forbidden during I’tikaf:
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
- Vasa’il ash-Shia, Sheikh Hurr al-Ameli, vol.10, pg.533
- Al-Kafi, Sheikh al-Koleini, vol.4, pg.175
- Vasa’il ash-Shia, Sheikh Hurr al-Ameli, vol.10, pg.534
- Bihar al-Anvar, Allamah al-Majlesi, vol.94, pg.130
- Ar-Rozah al-Bahiiah, Ash-Shahid ath-Thani, vol.1, pg.156
- Vasa’il ash-Shia, Sheikh Hurr al-Ameli, vol.10, pg.534
- Urvah al-Vuthqah, Tabataba’I al-Yazdi, vol.3, pg.672
- Urvah al-Vuthqah, Tabataba’I al-Yazdi, vol.3, pg.671
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].
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].
The performance of this vital task is accompanied by many definite and specific criteria:
A person will be obliged to pay Zakat if he is grown-up, of sound mind, and in possession of something.
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.
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.
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].
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:
- Sheikh Al-Hur Al-Aamili. Wasail Al-Shia. Vol. 7.
- Muhammad ibn Yaqub Al-Kulayni. Al-Kafi (The Sufficient Book). Vol. II. Tehran: Masjed Publication.
- Mohsen Qaraati. Khums and Zakat. Ahl al-beit's Maaref research and publication institute.
- zakat
- Holy Quran 2:177,277- 4:162- 9:71
- zakat
- Morteza Avini website
- Holy Quran 19:31, 55 – 2:43
- Alms
“…and when you feel secure, perform the [complete] prayers, for the prayer is indeed a timed prescription for the faithful.” (4:103)
It is obligatory to perform the following five prayers every day during the prescribed times:
Dawn prayer (Salat al-Fajr), which consists of two units (each unit of prayer is called a rak`ah)
Midday prayer (Salat al-Zuhr) consisting of four units,
Afternoon prayer (Salat al-`Asr): four units,
Dusk prayer (Salat al-Maghrib): three units,
Night prayer (Salat al-`Isha): four units.
Performing the daily prayers involves taking specific steps in order (Tartib) and in regular succession without undue delay between them (Muwalat).
Adhan is a set of phrases recited to announce the time of prayer. Lexically, Adhan means announcement or declaration. Iqama literally means to keep up or to make upright. Recited after Adhan which is the first declaration, Iqama is the second and last call which indicates the actual start of the prayer. Adhan is the call for gathering, and Iqama is for standing up and preparing for prayers in Islam [2].
Recital Transliteration Translation
Adhan Iqama
*4 *2 Allāhu Akbar Allah is the greatest
*2 *2 Ash-hadu an-lā ilāha illā allāh I acknowledge that there is no God but Allah.
*2 *2 Ash-hadu anna Muhammadan-Rasul ullāh I acknowledge Muhammad (PBUH) is the Messenger of Allah.
*2 *2 Ash-hadu anna Alian Waliullah I acknowledge that Ali (AS) is the Chosen Guardian (Wali) of Allah
*2 *2 Hayya'alas-Salāt Hasten to prayer (Salat)
*2 *2 Hayya ʿalal-falāḥ Hasten to success
*2 *2 Hayya ʿala Khair-e-lamal Hasten to the best of deeds
*2 *2 Qad Qamat-e-Salat Verily the prayer (Salat) has begun
- *2 Allāhu Akbar Allah is the greatest
*2 *2 Lā ilāha illā-llāh There is no God but Allah
When Muslims hear the call to prayer (Adhan), they must first perform preliminary ablution (Wudu). The manner of performing Wudu and prayer (Salat) based on the Quran and the Prophet’s teachings (Sunnah of the Holy Prophet) is explained below:
“When you stand up for prayer, wash your faces and your hands up to the elbows, and wipe a part of your heads and your feet, up to the ankles” (5:6).
It is stated in a saying (Hadith) from the Holy Prophet (PBUH&HP) that Wudu if performed carefully, increases the presence of your heart when praying.
According to the verse of the Quran above, the act of Wudu consists of four steps and six parts of the body:
Washing the face
Washing the forearms
Wiping the head
Wiping the feet
Evoke your intention (Niyyah) at the beginning as, “I am performing Wudu for the satisfaction of Allah, and to seek closeness to Him.”
First, pour water over your face with your right hand and wipe it from the tip of your hairline to the bottom of your chin in such a way that the water reaches all parts horizontally within reach of the span of the hand from the middle-finger to the thumb.
With your left hand, pour water over the right arm and wipe it over both sides from the elbow to the finger-tips (not vice versa).
Repeat the very same step for your left arm using the right hand.
Note that washing your face and arms once as described is obligatory. Second such washing is recommended while subsequent washings are prohibited.
Then wipe a wet finger of the right hand from the crown of the head to the hair-line. Make sure your hand does not touch your forehead or else the wetness of your hand will get mixed with the water of the forehead which will make the whole act of Wudu invalid.
Finally, wipe your feet with the moisture that is still on your hands. Wipe your right foot with the right, and then your left foot with the left hand, starting from the tip of any toe up till your ankle joint. It is recommended to wash your hands after this last step.
Stand upright facing the direction of Mecca (Qiblah) and recite the Adhan and Iqama. Please note that all the recitations during the prayer must be in Arabic. Although approximate transliteration has been given below for each recitation, it is best to try and learn the Arabic script and pronunciations.
Intention (Niyyah): Form the following solemn intention in your mind: “I offer this ____ (name of a particular prayer) prayer, of ____ (number of units) Rak`ahs seeking closeness to God.”
Takbirat-ul-Ihram: Lift both hands up to the ears and say:
“Allah-u-Akbar (God is Greater)”
This sentence, the Takbir, will be repeated several times during the prayer.
The Standing (Qiyam): Remain in the standing position while performing the recitations in the next step, Qira’ah.
The Recitation (Qira'ah): Initially, recite the first chapter (Surah) of the Holy Qur’an, the chapter of (Surah) al-Fatiha:
“Bismillah- ir-rahmaan-ir-raheem (In the Name of Allah, the All-beneficent, the All-merciful)
Alhamd-u- lillah-i-Rabb-i-l'alameen (All praise belongs to Allah, Lord of all the worlds)
Ar-rahmaan-ir-raheem (the All-beneficent, the All-merciful)
Malik-i-yawm-id-deen (Master of the Day of Retribution)
Iyyaak-a-na`bud-u-wa iyyaak-a- nasta`een (You [alone] do we worship, and to You [alone] do we turn for help)
Ihdina-s-siraat- al-mustaqeem (Guide us on the straight path)
Siraat- al-lazeen-a- an`amta `alayhim (the path of those whom You have blessed)
Qayr-il- maqzoob-i `alayhim (such as have not incurred Your wrath)
wa la-’zzaalleen (nor are astray)”
Secondly, recite another complete Chapter of the Holy Quran (we choose the short chapter number 112, Surah al-Ikhlas):
“Bismillah- ir-rahmaan-ir-raheem (In the Name of Allah, the All-beneficent, the All-merciful)
Qul huw-allah-u-ahad (Say," He is Allah, the One)
Allah-u-samad (Allah is the All-embracing)
Lam yalid wa lam yulad (He neither begat, nor was begotten)
Wa lam yakul-lahu kufuwan ahad (nor has He any equal)”
After completing the second Surah, the worshipper would say the Takbir (see above) and then bow down until the hands can be placed on the knees.
The following Invocation (Zikr) should be recited once in this position:
“Subhana rabbi-al-`azeem-i- wa bi-hamdih (Glory be to my Lord, the Great, and praise belongs to Him)”
Then, resume the standing position, and it is recommended to recite:
“Sami`Allah-u- liman hamidah (God hears the one who praises Him)”
Say Takbir, then go into Prostration (Sujud).
It means that one should place their forehead on earth in a special manner, with the intention of humility before God.
While performing the Sujud, it is obligatory to place the forehead, both the palms and the knees, and the tip of both big toes on the ground. The following Zikr should be recited in the Sujud once:
“Subhana rabbi-al-a`laa wa bi-hamdih (Glory be to my Exalted Lord, and praise belongs to Him)”
After first Sujud, raise the forehead and sit up in a kneeling position with the ankle of one foot on the sole of the other, with hands resting on the thighs and say Takbir, optionally followed by:
“Astaghfir-u-llaah-a- rabbi wa atubu ilayh (I ask forgiveness of God, my Lord, and I turn towards him)”
Followed by Takbir again. Repeat the Sujud again and then sit up in a kneeling position and say Takbir.
Sit up for a moment and then rise while (optionally) saying:
“Bihawl-i-llah-i- wa quwwatih-i aqumu wa aq`ud (With God’s help and through His power I stand and sit)”
After regaining the upright posture, recite Surah al-Fatiha and another Surah of the Holy Quran as in the first unit. Then say Takbir, and then do supplication (Qunut).
Keep your hands in front of your face, turning the palms facing upwards, and keeping both the hands and the fingers close together; it is recommended to recite the following:
“Rabbana aatina fi-’d-dunyaa hasanatan wa fi-’l-akhirat-i hasanatan wa qinaa `azab an-nar (2:201)
(O our Lord! Bestow upon us good in this world and good in the Hereafter, and protect us from the torment of the fire)”
[Note: Qunut is an optional step]
Say Takbir, followed by the Ruku`, then the two Sujuds, both as described for the first unit.
After the second prostration resume the kneeling position and recite:
Ash’had-u al-laa ilaha illa-llah wahdah-u la shareeka lah, (I bear witness that there is no god apart from Allah, Who is unique and without partners.)
wa ash’had-u anna Muhammadan `abduh-u wa rasuluh (I also bear witness that Muhammad is His servant and His Prophet)
Allahumm-a sall-i `ala Muhammadin wa Aale Muhammad (O God, bless Muhammad and the progeny of Muhammad.)
If you are performing the Dawn (Fajr) prayer, please skip the rest and go to section entitled Completion.
If you are performing the Midday (Zuhr), Afternoon (`Asr), Dusk (Maghrib), or Night (`Isha) prayer, continue by standing up for the third unit while optionally reciting “Bihawl-i-llah-i….” as described at the end of the section First unit.
The Four Recitations (Tasbihat al-Arba`ah): after regaining the upright posture, either recite Surat al-Fatiha or recite Tasbihat al-Arba`ah (optionally three times), as follows:
“Subhan-a-llah-i wa-’l-hamd-u lillah-i wa laa ilaha ill-a-llah-u wa-llah-u akbar (Glory be to God, and praise be to God; there is no god but Allah, and Allah is Greater)”
Perform the Ruku`, stand up momentarily and then do the two sujuds. This is exactly as described under section First unit. If you are performing the Dusk (Maghrib) prayers, recite the testimonies (Tashahhud) next. Then skip the rest and go to Completion.
If you are performing the Midday (Zuhr), Afternoon (`Asr), or Night (`Isha) prayer, continue by standing up for the fourth unit while optionally reciting “Bihawl-i-llah-i….” as described at the end of the section First unit.
This is identical to the third unit.
After the second prostration resume the kneeling position and recite the Tashahhud.
After reciting the Tashahhud of the final unit, recite the Salutations (Taslim) which completes your prayer:
“Assalaamu `alayka ayyuhan nabiyyu wa rahmat-u-llah-i wa barakatuh (Peace be upon you, O Prophet, and God’s mercy and blessing.)*
Assalamu `alayna wa `ala `ibadillah-is- saliheen (Peace be upon us, and upon the righteous servants of God)*
Assalamu `alaykum wa rahmat-u-llah-i wa barakatuh (Peace be upon you [all], and God’s mercy and blessing.)”
Thereafter (optionally) say Takbir three times.
References: