The first meaning is ‘to thrive, to grow and to increase’.

The first meaning is ‘to thrive, to grow and to increase’.[^7] This meaning is confirmed and aptly reflected in four traditions within this very same publication.[^8] The other meaning offered is ‘to become pure, to be just and righteous’.[^9] This meaning may be applied to material items as in Qur’an 9:103 where the word ‘tazakki’ is used synonymously with ‘tutahhir’ (to purify)[^10] and it can also be applied to the human self as in Qur’an 87:14, 3:163, 62:2 and 35:18.

Thus some of the general verses exhorting to ‘Zakat’ may actually be considered to be an exhortation to self-purification and not a fi These are traditions, numbers: 5,6,7,8 and 21. These items are nine in number and they are: ( Coins): silver and gold, ( Cattle): camels, cows, sheep and goats; ( Crops): wheat, barley, dates and raisins. For further details, refer to Ayatullah Sistani, Islamic Laws , United Kingdom, 1994, pg. 336. nancial levy.

Thereafter, the term ‘Zakat’ has been used in the Qur’an to mean both obligatory Zakat and general, recommended Zakat in the sense of charity (Sadaqah). Some relevant examples would be Qur’an 5:55, 19:31, 19:55 and 21:73. Thus Shi’a Muslims may decide to give out any amount from their wealth as charity, a practice that is highly recommended in Imami teachings and therefore they would be rightly considered as properly applying the Qur’anic teachings on Zakat.

Furthermore, Imami law has always considered it to be recommended to pay Zakat on business goods at 2.5%[^11] as well as on items which can be weighed or things that grow from the earth, over and above the nine determined items.[^12] Thus the scope of Zakat seems to be wider than previously envisaged.

Finally, this publication itself contains at least fifteen Imami traditions which bring to light yet another aspect of Zakat; that of the various bodily organs as well as the various abstract human endowments such as beauty, knowledge and bravery. These traditions inform that the correct use of these organs and endowments is tantamount to paying Zakat in respect to them.[^13] Therefore, some of the Qur’anic verses calling to the practice of Zakat may also be understood in this light.

The institution of Zakat as taught and encouraged in the Qur’an is therefore vibrantly alive both in the realm of Imami law and ethics.