ISLAMIC TERMS
ISLAMIC TERMS by Mohammad
Masood Ahmed
MA, Islamic Studies
Suharwardy, Ashrafi
Suffah Foundation
Copyright © Mohammad Masood Ahmed, 2014 All rights reserved. No part of this publication, including its style and format, may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopy, recording, or any information storage and retrieval system, without the prior written permission of the publisher.
First Edition 2013 Global Islamic Mission Inc. 73 Hi View Drive / P. O. Box 100 Wingdale, NY 12594 | USA 800-786-9209 www.globalislamicmission.org |
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[email protected] Edited by Waseem Ahmed Cover Design by Umar Farooq
Available from: Markazi Jamia Masjid Ghausia, 73 Victoria Road, Huddersfield, HD1 3RT, UK Suffah Institute for Education, Block no.2 Islami Colony, Airport Road, Bahawalpur, Pakistan.
Suffah Foundation c/o Imtiaz Optical, Dubai Chowk, Sadar Bazar, Lahore, Cantt, Pakistan.
Contents Nifâq…26 Mufsid…26 Mulhid…26 Fâsiq…26 Murtad…27 Kâhin…27 Iblīs…27 Malak…28 Hur‐o‐Ghilman…29 Sahâbi…30 Ahlul‐Bayt…30 Panjetan‐Pak…30 Ashrâ‐e‐Mubashra…31 Muhâjir…31 Ansâr…31 Hawâri…32 As’hâbe‐Badr…32 As’hâbus‐Suffah…32 As’hâbul‐Kahf…32 As’habul‐Fil…32 Khulfa‐e‐Rashidün…33 Ta’ba’ī…33 Al‐Qur’an…33 Sunnah & Hadith…34 Hadith‐e‐Qudsi…35 Sharia’…35 Fiqh…36 Ijtihâd…36 Qiyâs…37 Ijma…37 Fatwa…37 Tafsīr…38 Muhaddith…38 Qâdhi…39
Introduction to The Suffah Foundation…7 Introduction…9 Allah…11 Tauhīd…11 Shirk…12 Bida’…12 Al‐Arsh…14 Al‐Kursi…15 Asmâ‐e‐Husna…15 Huqüqullah…15 Ghaib…16 Lawhe‐Mehfüz…16 Nabi…17 Rasul…17 Wahi…18 Muhammad…18 Ahmad…19 Khatimun‐Nabiyyīn…20 Shafâ’at…20 Maqâm‐e‐Mahmüd…20 Mu’jiza…21 Mi’râj…21 Burrâq…22 Sidratul‐Muntahâ…22 Qa’ba Qausayn…22 Siddīq…22 Din…23 Islam…23 Imân…24 Ihsân…24 Arkân‐e‐Khamsa…24 Kufr…25 Ahle‐Kitâb…25
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Talbiyah…54 Tawâf‐e‐Ka’ba…55 Multazim…55 Maqâm‐e‐Ibrahīm…55 A’be‐Zamzam…56 Sa’ee…56 Yaumut‐Tarwiyyah…57 Yaum‐ul‐Arafah…57 Ayyam‐e‐Tashriq…57 Idul‐Adha…58 Yaum‐e‐A’shüra…58 Taqwa…59 Tazkiyah…59 Kabīrah and Saghīra…60 Hadd…60 Qazaf…60 Li’ân…60 Rajam…61 Qisas…61 Nikah…62 Janaza…62 Qiyamah…63 Ghībah…64 Isrâf…64 Bukhl…64 Hasad…65 Takabbur…66 Riya…66 Aqiqah…67 Yatīm and Miskīn…67 Dhikr…67 Murâqbah…67 Kiramah…68 Istikhara…68 Nazar‐o‐Niyaz…68 Da’wah…69 Amar bil‐Ma’rüf & Nahi anil‐ Munkar…69
Amīr…39 Īmâm…39 Jihad…40 Shahid…40 Ghâzi…41 Hâfiz…41 Qâri…41 Âlim…41 Sufi…42 Tarīqa…42 Tasawwuf…42 AwliyaAllah…43 Pīr…44 Nafs…44 Halâl…45 Harâm…45 Makrüh…45 Mubah…45 Zabīha…46 Tahâra…46 Kalimah Tayyibah…48 Salâh…48 Qibla…48 Khutbah…49 Qasr salâh…49 Qaza salâh…49 Dua…49 Fardh…50 Wâjib…50 Sunnah…50 Nafil…51 Mustahab…51 Saum…52 A’tikâf…52 Idul‐Fitr…53 Zakâh…53 Hajj…53 Umrah…54
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IN THE NAME OF ALLAH, THE MOST-MERCIFUL, EVER-FORGIVING
INTRODUCTION TO THE SUFFAH FOUNDATION Islam came as a religion of peace and tranquility spreading a canopy of mercy over the entire world. By implementing its teachings, the Muslims presented a civilised society before the world; one which raised the status of humanity and strengthened their ties with their spirituality. By spreading the message of equality and the deliverance of rights, they were able to eradicate all types of racial, territorial and all other types of prejudices. Unfortunately all that remains of this golden era of peace and tranquility are its memories. However, the golden rules, based upon which the early Muslims were able to conquer the hearts of the people of the world, are still with us in the form of the Qur’an and the . The brilliant Islamic teachings of our beloved Prophet Muhammad teachings of high moral conduct, outstanding character, fairness, compassion and mercy, if adopted, can once again bring contentment to our lives and allow us to spread happiness into the lives of others. This message of peace has always been delivered and passed on from generation to generation by our scholars and spiritual leaders (Sufi’s). Through their teachings and practices they were able to nurture the souls of their students and present them before the world as ambassadors of peace, striving to strengthen such values as tolerance and dignity and respect for all human beings.
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In today’s ever more troubled society, where humanity weeps and that impeccable moral conduct is long forgotten, there is a dire need and for us to once again take up the teachings of the holy Prophet in light of these teachings, work to further this noble cause on all fronts; academic, religious, spiritual, social, missionary and humanitarian fronts. The establishment of The Suffah Foundation is an important link in this very chain, through which we hope to propagate this message of peace and mutual respect in a more organised and effective manner. By doing this, we hope to propagate a better understanding of Islam and strengthen the beliefs and practices of the Muslim Ummah, in effect helping people to better their practices and awaken sentiments of compassion for humanity within them. Whilst also trying to bridge the gap between Muslims and non-Muslims through mutual understanding, peace and cooperation. This is a unique opportunity for you to also become part of this global movement for peace and mutual respect by implementing the teachings of the Qur’an and Sunnah within your lives. We pray to Almighty Allah, through the mediation of his beloved Messenger to keep us all under his guardianship- always.
Ameen!
Umar Hayat Qadri Chairman, The Suffah Foundation
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IN THE NAME OF ALLAH, THE MOST‐MERCIFUL, EVER‐FORGIVING
Introduction
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HEN READING AN ARTICLE OR BOOK on Islam or upon hearing a speech related to Islam, an individual usually comes across terms, names, concepts that sound unfamiliar. Often times, such words may be widely used yet be misunderstood or understood incompletely. Without knowing the proper meaning of such words, one cannot comprehend key concepts, teachings, and practices of Islam. Since such terms are used daily in a Muslim’s life, he/she must have a passable understanding of them in order to properly carry out religious duties and practices. Since such terminologies appear in the holy Qur’an and Sunnah (practice/ example) of the holy Prophet (both of which are in Arabic), it may be more difficult for English‐speaking individuals, particularly those living in non‐Muslim majority societies, to develop an understanding of them. There are a great number of terms that are crucial in defining the essential Islamic duties and rituals, but I have only selected the most important ones to include in this booklet, which is Book 4 of the Islamic Educational Series. Despite having included about 200 terms, I have titled this booklet “101 Islamic Terms” to make it an attractive title and read. This book will certainly present some foundational Islamic knowledge to the reader and Insha’Allah (if Allah so wills), a subsequent book on other 9
Islamic terms will comprise of an in‐depth analysis and greater explanation, as defined in Islamic sharia’ (law). I have transliterated the Arabic term for proper pronunciation and translated it into English with the closest word/phrase possible, then defined it with a brief explanation. Also, terms are bolded wherever they appear for the first time. I have listed the terms in order of importance and have included them in two ways: a Table of Contents where they appear in page order and an Index where they appear alphabetically. It is my intention and hope that this book too will increase my readers’ knowledge of Islam, as other titles of the Educational Series have done so already. In the end, I pray to Allah . to accept this as my token of service to Islam. I kindly request the readers to remember me and my family in their dua’ (prayers) so that we may continue this noble work and attain the pleasure of Allah ., and that He may include us in the list of the devotees of His beloved Prophet Muhammad . May Allah . also bless those who cooperated in and funded the printing and distribution of this booklet. I am indebted to my son, Mansoor Ahmed (Ashrafi) and younger brother, Waseem Ahmed (Ashrafi) for their help in the designing and editing of this booklet. Mohammad Masood Ahmed A humble servant in Islam
2 Dhul Hijjah 1434 AH / 7 October 2013 New York, USA
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ALLAH . ‘Allah’ is the personal and the most blessed of all the names of our Lord, the Lord of all the Worlds. It is the name with which I and every Muslim does and should commence every act and deed, i.e. by uttering Bismillah hir‐Rahma nir‐ Rahim (In the Name of Allah, the Most‐Merciful, Ever‐Forgiving). In this way, Muslims are not only granted reward for remembering their Lord but they also prevent themselves from engaging in sinful acts. Allah . is the Creator of everything that is in the heavens and the earth, including the humankind. We all came from Allah . and towards him is our return. Allah’s every name brings countless blessings and peace to the heart. Allah . has 99 Attributes which appear in the holy Qur’an and are commonly known as the Asma‐ul‐Husna (The Beautiful Names).1
TAUHĪD Tauhīd means oneness, more broadly referring to the Oneness of Allah. Tauhīd is to recognize and have conviction in the belief that Allah is ‘One’ and no other is His partner in His Being and in His divine Attributes and Works. This belief in tauhīd is the foundation of Islamic Dīn (way of life). It is the first of the five pillars of Islam and of īmân (faith). Chapter 112 of the holy Qur’an (Surah Ikhlâs) most precisely embodies the explanation of Tauhīd‐e‐Ilâhī. A Muslim (follower of Islam) is one who believes that there is no ilâh (deity) except Allah; that no one except Allah is worthy of worship; does not attribute a partner to Him, in any way or of any sort, and believes that no one is Allah’s son or daughter. This is absolutely fundamental to being a Muslim and anyone who rejects this is not a believer. A Muslim, in his/her right mind, cannot commit shirk (polytheism). Any expression of shirk is directly against the belief of tauhīd. Nowadays, it is necessary for Muslims to know the true definition of tauhīd so no one can misguide them by labeling them or any other Muslim with shirk, rendering them a mushrik (one who attributes partners to Allah, pl. mushrikīn). 1
For more information, refer to Educational Book Series #1, “Allah: The Lord of All the Worlds”.
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SHIRK Shirk is best translated as polytheism (a mushrik would be a polytheist). Shirk is the belief that there is more than one ilâh (deity); to worship something other than Allah and/or to consider worthy of worship other than Allah ., or the inclusion/partnering of others with Allah.2 Shirk is also the belief that someone is a son or daughter of Allah, or that anyone is equal to Allah. Shirk is the opposite of tauhīd; to commit shirk is to commit the gravest sin in Islam, an act Allah will not forgive. The fundamental reason to send Prophets and Messengers towards humanity was to teach them to believe in the tauhīd of Allah and to forbid them from committing shirk. The people of Musa and Isa before the Muslim Ummah (community) fell into shirk when certain Jews began believing that the honorable Uzair is the son of God. The same goes for the Christians who believe that Isa is the son of God. Only the nation of Muslims, the Ummah of Muhammad , does not commit shirk or believe in idol‐ gods. The holy Prophet Muhammad was quite confident when he said about his Ummah, “By Allah, I am not afraid that you will worship others along with Allah after my passing, but I am afraid that you will fight with one another for the worldly things.”3 It is just as important for Muslims who know about tauhīd, to know and understand the severity of the sin of shirk. It follows that a Muslim loses his/her faith if he/she falsely casts another Muslim as a mushrik. It is no secret that millions of dollars, pounds, riyals etc. are being spent to label righteous Muslims as mushrik, further dividing and undermining the Muslim Ummah and Islam. The one who does believe that there is no ilâh except Allah cannot and should not be considered a mushirk.4
BIDA’ Bida’ means innovation. These days both shirk and bida’ are being used interchangeably with the underlying intention being to misguide Muslims. I deem it important 2 3 4
The holy Qur’an, Surah 4, Verse 48 Sahih Bukhari, Volume 2, Book 23, Hadith 428 For more information, refer to Educational Book Series #1, “Allah: The Lord of All the Worlds”.
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and appropriate to first explain bida’ at this point but before I do so, allow me to explain to you how the labels of shirk and bida’ are being generally used. Thousands of preachers, īmâms, scholars, and writers are members of powerful religious organizations which have flooded the world with calls of shirk and bida’ and continuously beat the drum of shirk and bida’. This particular kind of rhetoric is widespread and can be easily observed wherever you go, whenever you listen to their speeches, and whichever īmâm you pray behind, especially during the Friday sermons. No matter which one of their books you pick to read, each and every member of this group, intentionally and as part of a larger agenda, only discuss shirk and bida’. This constant repetition makes them seem deaf, dumb and blind, or perhaps acting in line of an agenda‐driven policy of preaching nothing else from the Qur’an and Sunnah. They create confusion and fear, and misguide simple and less‐knowledgeable Muslims by taking shirk and bida’ out of well‐defined contexts. If such Muslims wish to save themselves from the grave sin of labeling other believing Muslims as mushrik and bida’ti (one who commits bida’), it would serve them best to first learn the true meaning of shirk and bida’, and simply leave tradition‐ practicing Muslims alone. Allah . states about Himself in the holy Qur’an that He is the Innovator and it is He Who has innovated the heavens and the earth. Bida’ means to innovate something that did not exist before. Bida’ in Dīn‐e‐Islam means the innovation of a deed or practice that did not exist at the time of the Prophet Muhammad , or the doing of something of which he did not explicitly approve. There are innumerable and essential things in Islam that were innovated afterwards which did not exist at the time of the Prophet Muhammad , so can all of them be deemed as misguidance and heretical? If that’s the case then Islam would cease to exist. For example, at the time of the Prophet the holy Qur’an was not written or printed or beautifully bound; diacritical marks within the Qur’anic text were not placed, masâjid were not built as they are today or decorated with wall‐to‐wall carpeting; there were no loudspeakers, no fans or air conditioners, and definitely no free distribution of literature about shirk and bida’. Last but not least, there were no handsome salaries
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for īmâms, particularly those who only talk about shirk and bida’, in fact, such agenda‐driven īmâms did not even exist at that time. The hadīth “…wa kulla bida’tin dalalah, kulla dalalatin fin‐nâr” (every innovation is a misguidance)5 simply means that any new idea, action, or practice innovated and included in the belief system of Islam is mis‐ guidance and results in ultimate failure. If within the basic framework of Islam as established by Allah . and His beloved Prophet , an act or practice is included for Muslims to advance in their religion, provided that that act or practice does not violate any commandment of Allah and/or Sunnah of the Prophet and does not deviate a Muslim from the path of the Prophet and of his Companions, it is not a bida’tin dalalah (heretical innovation). All innovations are not bida’tin dalalah but the bida’ of labeling righteous Muslims mushrik and bida’ti is certainly and truly a bida’. If the claim that hundreds of millions of Muslims are mushrik and bida’ti is true then why not bar them from the Hajj pilgrimage and Umrah? Attacking the tombs and shrines of the AwliyaAllah (pious saints; “friends of Allah”) and of other pious Muslims is nothing but personal hatred and jealousy against righteous Muslims who departed this world with their faith intact. This only unveils that those who constantly speak of bida’ are the true enemies of Islam and they are the real bida’ti.
AL‐ARSH Al‐Arsh is best translated as ‘The Throne’. The term itself appears in the holy Qur’an 22 times and most often refers to Allah .‘s Throne. It is important not to imagine or visualize Allah’s ‘Throne’ as that of kings and rulers from where they issue commands. Certainly, Allah . is above and beyond human acts of sitting, ruling, and issuing commands. Our understanding is very limited and our imagination even more con‐ fined. The actual state of the Arsh is incomprehensible to us. For those wanting to know more can perhaps turn to some very interesting Sufi texts that comment on this. Nevertheless, it is revealed in the holy Qur’an that on Judgment Day, 8 angels will carry forth Allah .’s Arsh.6 5
Al‐Hadith, Sahih Muslim The holy Qur’an, Surah 69, Verse 17
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AL‐KURSI Al‐Kursi is best translated as ‘The Chair’. The term ‘al‐Kursi’ appears only twice in the holy Qur’an: one time referring to the Prophet Sulaiman ’s seat and the other time referring to The Kursi of Allah .. The sheer magnitude of Allah’s Kursi is explained by a Qur’anic verse which says that “it gave room to the heavens and the earth”7, which to our understanding is the Universe. Like the Arsh, one cannot comprehend the reality of the Kursi. According to the honorable Ibn‐e‐Abbas , Kursi refers to the limitless Knowledge of Allah. Others interpret this as referring to Allah’s power, control, rule, authority, sovereignty, etc. The verse in which the Kursi refers to Allah’s Chair is well‐known. This particular verse came to be known as the ‘Ayatul‐Kursi’, often described as ‘the greatest ayah in the Book of Allah’. According to a hadīth of the Prophet narrated by the honorable Ali , “Whoever reads Ayatul‐Kursi after each obligatory prayer, there is nothing which prevents him from entering Paradise except death; it is only a righteous and pious worshipper who would persist in reciting it regularly.”8
ASMÂ‐E‐HUSNA Asma‐e‐Husna are The Beautiful Names (of Allah .). This term appears in the holy Qur’an four times. These 99 Names as mentioned in the holy Qur’an also reflect Allah’s Attributes and each one is full of its own unique blessings. Allah has instructed us to invoke His holy Name using these Attributes. Muslims have compiled the Asma‐ul‐ Husna from the Qur’an and are very accessible everywhere in hopes that people will memorize and recite them.
HUQÜQULLAH Huqüqullah refers to the Rights of Allah . (huqüq meaning rights and ullah meaning Allah).
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The holy Qur’an, Surah 2, Verse 255 Al‐Bayhaqi
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Islam requires Muslims to fulfill and observe the Rights of Allah ., meaning that they are to fulfill their duties and obligations that Allah . has required of them. These are aside from the Huqüqul‐ibâd (The Rights of People), which will be discussed later. To summarize, the rights of Allah include but are not limited to the following: to recognize Him and believe in His Oneness; to never commit shirk; to worship only Him as He is the only One worthy of because such praises are due to Him alone; to fear only Him and to turn to Him for help and to seek forgiveness.9
GHAIB Ghaib means hidden or unseen. It refers more broadly to the knowledge of that which was purposely made hidden/unseen (Ilm‐e‐Ghaib). Anything that is hidden and cannot be seen or sensed or understood by human intellect or knowledge is ghaib. In Islam, Muslims are obligated to bring īmân bil‐ghaib (faith in the Unseen). As per the holy Qur’an, only Allah knows the ghaib of the heavens and the earth and only He informs of the ghaib to whoever He wills from among His Messengers.10 Certainly, He bestowed the knowledge of ghaib as much as He willed to His beloved Prophet Muhammad .
LAWHE‐MEHFÜZ Lawhe‐Mehfüz is closely translated as the ‘Preserved/Sacred Tablet’. This term appears only once in the Qur’an.11 It is the Sacred Tablet where the holy Qur’an exists, and according to a hadīth, the Sacred Tablet includes far more. Since our ability to comprehend is quite limited, we cannot fully understand the nature of everything and just have to believe what our beloved Prophet tells us. Generally, the word Lawh has been used with Qalam (the Pen)12, an instrument for writing. Thus, Lawhe‐ Mehfüz and Lawho‐Qalam would mean the Sacred Tablet and the Sacred Pen, respectively. Likewise, the truth of what the Pen entails is only known by Allah .. It is also stated in the holy Qur’an that Allah . taught 9
For more about Huqüqullah, refer to Educational Series Book 1 (“Allah: The Lord of all the Worlds”) The holy Qur’an, Surah 3, Verse 179 11 The holy Qur’an, Surah 85, Verse 22 12 The holy Qur’an, Surah 68, Verse 1 10
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knowledge by the pen.13 We ought to be very thankful to Allah . for this favor upon us.
NABI Nabi means Prophet, referring to Allah’s approximately 124,000 chosen human beings. The term itself appears in the holy Qur’an 43 times. It means a prophet of and from Allah . sent to the people to bring them news and knowledge of the ghaib (the Unseen Truths). Allah . endows His nabi with the knowledge and wisdom of the Unseen so he can warn the people of the danger for denying the Truth and offer them glad‐tidings for their piety and obedience. To deny a nabi’s knowledge of the Unseen is to deny the title of ‘nabi’ itself because the term nabi means the one who brings the news of the Unseen. For example, when a Muslim recognizes that Muhammad is the Prophet of Allah then he admits that the Prophet has granted knowledge of the ghaib from Allah .. Therefore, denying the knowledge of the ghaib for the Prophet Muhammad is, in fact, denying his status as a nabi, and recognizing his status as a nabi is the fundamental obligation to be a Muslim. Therefore, any Muslim who denies the Prophet ’s knowledge of ghaib forsakes his fundamental obligation, rendering him/her faithless. Through the process of wahi (divine revelation) and through dreams, Allah . reveals His knowledge to the holy prophets. From Adam to Muhammad , Allah sent about 124,000 Prophets and Messengers, to guide humankind to Sirâte‐Mustaqīm (The Straight Path). The Prophet Muhammad is Khatimun‐Nabiyyīn (the Seal of Prophethood, the Final Prophet). There will be no nabi or rasül after him because the Guidance from Allah to humankind has been fulfilled with the teachings of the Prophet .
RASUL Rasül means Messenger. It is distinguishable from a nabi in that a rasül is bestowed with a holy book from Allah .. 13
The holy Qur’an, Surah 96, Verse 4
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Moreover, the title of ‘Rasül’ applies more directly to Muhammad and generally to those prophets who were sent with divine Books. In the Kalimah‐e‐Shahada (first cardinal article of faith) the Muhammad ’s name is accompanied with the title of ‘Rasül’ but in the kalima of any other rasül, this is not the case. A rasül is one who brings Allah’s Message to His servants. The titles of rasül and nabi can be used interchangeably for prophets and messengers. It is also related that a rasül is also a nabi but a nabi may not be a rasül. A rasül is the one who is sent with the Book, in written or oral form, by Allah .. The Prophet Muhammad is both a rasül and a nabi. The word rasül appears 116 times in the holy Qur’an.
WAHI Wahi means divine revelation. Every letter of the holy Qur’an was sent down as wahi upon the Prophet Muhammad . Almost always, a wahi is sent via the Archangel Jibrâ’īl . Some wahi have come directly upon the sacred heart of the Prophet, without any medium. The honorable Musa was granted the honor to communicate with Allah without any intermediary and Allah directly communicated with the beloved Prophet Muhammad in the Night of Isra wal Mi’raj. Allah . also conveys messages through ilhâm (divine inspiration) to AwliyaAllah (Allah’s beloved saints and mystics). Another form of wahi is dreams. It is said by the Prophet that wahi will discontinue upon my passing, but true dreams will continue for the mu’minīn. The honorable Jibrâ’īl brought the first wahi to the Prophet in Cave Hira, which is about 5.5 km from Makkah, where the Prophet had often meditated.
MUHAMMAD Muhammad is the name given by Allah to our beloved Prophet and literally means “The Most‐Praised One”. This name appears in the holy Qur’an four times. All praise is due to Allah . and the name Muhammad means the “The Most‐Praised One”. The question is by whom has he been praised? The answer is simple, the Prophet is praised and dignified by the Lord 18
of us all, Allah .. Since he is the most praised one, then Allah must have endowed him with every praiseworthy quality and not a single aspect be absent, otherwise it would give room for a deficiency and he could not be truly called “Muhammad”. Certainly, the Prophet is in Allah’s own Word the embodiment of magnificent qualities. Allah is the Lord, the Creator and Muhammad is His best and most perfect creation. Those who look for deficiencies in Muhammad or believe him to be deficient in any respect have yet to understand the meaning of his name, let alone his person and exalted status. Allah . chose such a befitting name for him that when anyone says Muhammad, the Prophet is praised automatically. Muslims are obligated to express utmost respect and offer Durüd‐o‐Salâm (praise and salutation) whenever his name is heard, recited or is written.14 Muhammad is such a holy name that Allah included it right next to His name (with nothing in between) in the Kalimah Tayyibah (purity). When Adam came to life he saw the name “Muhammad” written next to the name of Allah every‐ where in the Heavens (on every leaf of every tree in Heaven).
AHMAD Ahmad is another title of our beloved Prophet Muhammad , which literally means ‘the one who praises abundantly’. In the Injīl (Gospels) Allah . refers to the Prophet as Ahmad and the honorable Isa informs his disciples about the coming of ‘Ahmad’, as is revealed in the holy Qur’an. The name Ahmad appears only once in the Qur’an. One reason why the Prophet is called Ahmad is because he is the one who praised the most. Who did he glorify the most? Without a doubt he glorified Allah ., the Almighty Lord, more than anyone else. One does not need to be, as they say, a rocket scientist to understand that since the Nür (light) of Muhammad was the foremost creation of Allah ., he praised Allah ever since his creation. Since he existed in the form of Allah’s light, he existed longer than any other creation, which is why he glorified Allah . the most. Many Ahadīth‐e‐Qudsia and other ahadīth relate this undeniable fact. If this special status makes some people jealous towards the Prophet , then there is no cure for them. 14
The holy Qur’an, Surah 33, Verse 56
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KHATIMUN‐NABIYYĪN Khatimun‐Nabiyyīn is an attribute of the Prophet Muhammad , which confirms that with his arrival the chain of Prophethood is complete and sealed; that there will be no prophet(s) after him. He is the Final Prophet from Allah .. Anyone who denies this or attempts to expound a different meaning of Khatimun‐Nabiyyin, other than that which has been established by the ijma’ (consensus) of the Muslim Ummah, is not a Muslim. Anyone who claims to be a prophet is absolutely a liar. To even demand proof of one’s claim to Prophethood is unacceptable as it leaves open the possibility that such proof could even exist. Rasülullah prophesized that there will be many claiming to be prophets, but they will all be liars. The most recent claimant to prophethood was Mirza Ghulam Ahmad Qadyani, born on the Indian Subcontinent in 1835. He and his followers were declared non‐Muslims by the ijma’ of the Ummah yet they remain very active in preaching their false ideologies throughout the world. Islam was completed and perfected with the Prophet Muhammad eliminating the need for any more prophet(s) to come.
SHAFÂ’AT Shafâ’at means to intercede, advocate, or petition on someone’s behalf. Shafâ’at in Islam is that the Prophet Muhammad and whomever Allah . grants permission will intercede on behalf of Muslims to help them be successful on Judgment Day. According to a hadīth, Prophets, scholars, martyrs, and some others will be able to make intercession that Day.15
MAQÂM‐E‐MAHMÜD Maqâm‐e‐Mahmüd is best translated as The Exalted Station/Abode of Muhammad . Allah . has promised the Prophet Muhammad that He will grant him Maqâm‐e‐Mahmüd in the Hereafter. At the end of the adhân (the call to pray), Muslims make dua (supplication) to Allah, for their own 15
Mishkat al‐Masabih
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good, for the granting of Maqâm‐e‐Mahmüd to the Prophet Muhammad , as He has promised.
MU’JIZA Mu’jiza is supernatural/metaphysical power granted to Prophets; miracle The function of a mu’jiza is to be further proof of a Prophet’s status as being Allah’s chosen messengers. The power of a mu’jiza in that sense cannot be comprehended and/or replicated by any individual. Every prophet was given this power and the Prophet Muhammad was granted an exemplary power to perform miracles. The holy Qur’an and its every verse is a living miracle, because no one can replicate or innovate a similar verse, let alone structure an entire constitution for mankind to abide by. The challenge of the holy Qur’an is still open for anyone to bring about even one verse like it.16 A miracle leaves no room for people to deny the power and status of a prophet, unless they are extremely stubborn and misguided.
MI’RÂJ Mi’râj (also known as Isra’) is the Prophet Muhammad ’s miraculous journey through the heavens to personally meet Allah .. This holy journey took place on the 27th night of Rajab, the 7th month of the Islamic calendar. Allah . states in the holy Qur’an, Most Sublime is He Who carried His servant by night from Masjid‐ e‐Haram to Masjid‐e‐Aqsa, between which We have placed Our Beneficence, so that We may show him Our Signs—certainly He is the All‐Hearing, All‐Seeing.17
Personally meeting and seeing Allah . is the greatest honor for mankind and it was only bestowed to our beloved Prophet Muhammad . No one else, not even the leading angels and other honorable prophets, ever had been granted this honor to meet Allah . in person. No matter how much progress space and science exploration makes and however far men and their inventions reach, Muhammad will always 16
The holy Qur’an, Surah 2, Verse 23 The holy Qur’an, Surah 17, Verse 1
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be that one individual to go as far as he did on the night of Mi’râj to meet Allah. There is nothing beyond Allah .; He is beyond the Beginning as well beyond as the End. Only Prophet Muhammad is the eyewitness to Allah . and his word is indisputable. The miracle of Mi’râj makes the Prophet Muhammad the greatest of all prophets, because every other prophet had performed salâh behind him that night.
BURRÂQ Burrâq is the white heavenly creature on which during the Night of Mi’râj the holy Prophet rode from Masjid‐e‐Haram to Masjid‐e‐Aqsa and then from there to Sidratul‐Muntahâ. It is described as being similar to a horse and donkey, and the Burrâq travels faster than the speed of light. The reigns of Burrâq were held by the Archangel Jibrâ’il during the Mi’râj.
SIDRATUL‐MUNTAHÂ Sidratul‐Muntahâ is known as the Lote‐tree of Utmost Boundary. It is the point beyond which the Archangel Jibrâ’īl did not and cannot exceed. On the Night of Isra wal Mi’râj, only the holy Prophet Muhammad went beyond Sidratul‐Muntahâ because the Archangel Jibrâ’il had said to the holy Prophet , “My wings will burn if I proceed any further.”
QA’BA QAUSAYN Qa’ba Qausayn is described as the length of two bows (as those used for hunting or archery). The term Qaba Qausayn appears in the Qur’an only once.18 This term is used to describe the actual distance between Allah . and the Prophet Muhammad on the blessed night of the Mi’râj when they met in person.
SIDDĪQ Siddīq means the truthful, most honest.
18
The holy Qur’an, Surah 53, Verse 9
22
Besides being a common Muslim name, it was the title granted to the honorable Abu Bakr because upon learning of the Prophet ’s Mi’râj, he believed it without any reservation or doubt. When the Prophet heard that Abu Bakr had believed it without any doubts, he called him, “as‐Sâdiq” and Abu Bakr subsequently came to be known as “Siddīq‐e‐Akbar” (the greatly truthful).
DĪN Dīn can be closely translated as religion; way of life. The term dīn appears in the holy Qur’an 62 times, most often inferring that the only ‘way of life’ in the sight of Allah is Islam. Therefore, Din‐e‐ Islam is the way for all those who surrender to the Allah’s Will and obey and follow the ideal character of the Prophet Muhammad .
ISLAM Islam generally means ‘peace’ and in the religious context it means complete submission to Allah’s Will. The term ‘Islam’ appears in the holy Qur’an six times. Islam is also the given name (by Allah) to the ‘way of life’ prescribed by the Lord Almighty to human beings. As noted earlier that, in the sight of Allah there is no other dīn but Islam.19 On the Day of Judgment, no other dīn will be accepted by Allah . except for Islam.20 The teachings of Islam began with the first human and prophet, the biological father of us all, the honorable Adam and was ended and perfected with the teachings of the Last Prophet Muhammad .21 One who embraces Islam and makes it his/her way of life is called a Muslim. Therefore, now, ultimate salvation is only through Islam. Islam remains the fastest growing religion in the world and currently there are about 1.7 billion Muslims worldwide. Many thousands of people embrace Islam annually and experience true peace, tranquility and spiritual fulfillment.22 19
The holy Qur’an, Surah 3, Verse 19 The holy Qur’an, Surah 3, Verse 85 21 The holy Qur’an, Surah 5, Verse 3 22 For a unique understanding of Islam, consult “Would You Like To Know Something About Islam?” 20
23
IMÂN Imân can be closely translated as faith, or to have trust. Imân is to bring faith in Allah, His Angels, His Books, His Prophets, on the Day of Judgment and that all good and evil come from Allah, and to believe in the final resurrection. A Muslim must have unshakeable faith in these truths. In order for one to be a Muslim, he/she must believe this wholeheartedly and openly declare it verbally.
IHSÂN Ihsân means exemplary humility; graciousness; Allah‐consciousness There is no single word in English that can be used to translate ihsân; therefore, I quote the famous hadith, “Hadith‐e‐Jibrâ’īl”, to help under‐ stand what ihsân is. One day the honorable Angel Jibrâ’īl appeared, in human form, to Prophet Muhammad , who was at the time sitting in the company of his Companions. He walked right up to the Prophet and sat humbly before him and asked to explain the meaning of Islam, īmân, ihsân, the Day of Judgment, etc. When he asked about ihsân, the honorable Prophet replied, “One must worship Allah as if he is seeing Him. If one does not see Him then, at least, know that Allah is seeing him.” Since every action of a Muslim, if taken with the intent to please Allah, is considered an act of worship, then concentrating with the fact that he is seeing Allah and/or Allah is seeing him, makes that act of worship even more perfect. Hence, greater reward and satisfaction is received from it.
ARKÂN‐E‐KHAMSA Īmân and a’mâl (deeds) are the basis of the five pillars (arkân‐e‐khamsa) of Islam. Īmân and a’mâl are required to become a mu’min (a righteous believer). Mu’min and Muslim can be used interchangeably to describe a follower of Islam. There are 5 basic obligations a Muslim must fulfill: 1) To bear witness that “There is no god except Allah, Muhammad is the Messenger of Allah”; 2) To establish the obligatory salâh (the five daily prayers); 3) To pay the annual zakâh (obligatory almsgiving); 4) To observe the fasts of the month of Ramadhan; and 24
5) To perform Hajj (pilgrimage) to Makkah, at least once in life. A Muslim who fails to perform salâh, pay zakâh when it is due, skips the fasts of Ramadhan, or forsakes the Hajj obligation when he/she is able to do it; he/she becomes a sinner and is subject to punishment. However, because of having true faith in Islam, he/she will ultimately be admitted in Heaven. Abiding in Heaven forever is the reward for recog‐ nizing and confirming the ultimate Truth and Reality and for protecting oneself from the sin of kufr (heresy) and shirk (polytheism).
KUFR Kufr means heresy (the one who commits kufr is a kâfir). Within Islamic doctrine, kufr is rejection of tauhīd and the teachings of the Prophet Muhammad . Anyone who dies in the state of kufr is destined for loss in the Hereafter. To emphasize further, the sin of kufr carries grave consequences because in essence, it is to reject the tauhīd‐ e‐ilâhī (the Oneness of Allah .), the Universal Reality.
AHLE‐KITÂB Ahle‐Kitâb, closely translated as “People of the Book”, is the title given to Jews and Christians in the holy Qur’an. The term itself appears in the holy Qur’an 30 times. The title is such because the holy Books, Taurât and Injīl, were revealed to the respective Prophets of Jews (Yahüd) and Christians (Nasâra), the honorable Musa and the honorable Isa , respectively. However, Muslims believe these Books were later distorted and tampered with by their own people, and with the revelation of the last Book, the holy Qur’an, to the Last Prophet Muhammad and the completion and selection of the Din‐ e‐Islam by Allah, these Books were rendered null and void. The true basic and original teachings of these Books were incorporated by Allah . in the holy Qur’an making these Books invalid. There are varying opinions about whether these Books currently exist in one form or another. This is a subject that requires deeper study, since the zabīha of the Ahle‐Kitâb is permitted to Muslims and the women of the Ahle‐Kitâb can be taken into nikah by Muslim men. Although, some disagree with this permissibility, because they contend that since their Book is no more, 25
how can there be its people, the Ahle‐Kitâb. If people no longer live by the Book, they cannot claim to be its people or its followers, so they cannot be called Ahle‐Kitâb. Additionally, both Jews and Christians commit shirk against Allah when they hold the belief that the honorable Uzayr and the honorable Isa are but sons of Allah, respectively. Thus, if they commit shirk, the greatest sin, then how can they be Ahle‐Kitâb, because all the heavenly revealed Books prohibited shirk and taught tauhīd, along with other teachings.
NIFÂQ Nifâq is hypocrisy and a munâfiq (pl. munâfiqīn) is a hypocrite. Among all people, hypocrisy and hypocrites are considered evil and repugnant. A munâfiq, according to Islam, will be the resident of the lowest level of Hell. The īmân of a munâfiq is rejected by Allah unless he/she sincerely begs repentance for it. Allah commands all Muslims to enter into Islam with complete submission.23 Islam must be practiced in its entirety, because otherwise one may be categorized as a munâfiq.
MUFSID Mufsid is a derivative of fasad (strife/mischief) meaning the person engaged in fasad. Anyone who sows strife or chaos on the earth is a mufsid. Allah . repeatedly states in the holy Qur’an His dislike of anyone who causes trouble and seeks to disrupt peace on earth.
MULHID Mulhid means atheist, agnostic, infidel. A mulhid denies the very existence of a supreme being and therefore all of his/her beliefs follow under that premise, i.e. rejection of a heavenly religion, a heavenly book, etc.
FÂSIQ Fâsiq, according to sharia’, is one who sins openly and transgresses the set boundaries of Allah .. A fâsiq’s testimony is inadmissible in the court 23
The holy Qur’an, Surah 2, Verse 208
26
of law. Although claiming to be Muslim, he is regarded a fâsiq until he sincerely repents.
MURTAD Murtad is an apostate, one who has been excommunicated from Islam. Derived from irtidâd, which means the act of abandoning Islam, a murtad is one who returns to kufr after being a mu’min. If after becoming murtad he conspires to sow mischief in Islam or among Muslims and/or defames Islam, in any way, through due process he is in violation of Islamic law and can be subject to capital punishment. A female murtad is spared from capital punishment and is not put to death. If in the event either the husband or wife returns to kufr (becomes murtad), then an automatic divorce occurs between them, but if they become murtad at the same time, they may resume their marriage life (out of Islam).
KÂHIN A kâhin is a soothsayer The word kâhin appears in the holy Qur’an twice. The disbelievers and idolaters of Makkah accused the Prophet Muhammad of being a kâhin and that the holy Qur’an as being his own handiwork. The Almighty Allah ., Whom they believed in too, condemns their accusation in the holy Qur’an.
IBLĪS Iblīs is the proper name of Shaytân (Satan), as mentioned in the Qur’an. Iblīs is the one responsible for deceiving Adam and Hawwa causing them to be evicted from Heaven. Iblīs is a jinn (fire‐creation) and not an angel. Some Muslim scholars relate that when Allah . commanded the angels to destroy and remove the jinn from the earth because of their transgression, some angels came upon an infant jinn and decided to bring him along with them to Heaven. He grew up among the angels. Iblīs began to worship Allah and excelled in his worship of Allah. He attained a high status due to that. He had prostrated before Allah . at every place of the earth. His term of 27
worship is estimated to be 60 million years. Angels had listened to his speeches intently, although, it is wrong to consider him to be the teacher of angels, as some might believe. Anyway, the time had come when Allah . created His most prized creation, the human being. When Allah . created Adam , the first human, He commanded every angel, including Iblīs, to prostrate before Adam , once Allah blew the rüh (spirit) into him. Iblīs disobeyed Allah and refused to prostrate before Adam . When Allah asked him, “What prevented you from prostrating before Adam when I commanded?” He replied, “I am superior to him, You created him with clay and created me with fire.”24 For this disobedience and for his arrogance, Allah . evicted him from Heaven and he became the most accursed. From that point in time, he became the staunchest enemy of mankind and set out to deceive and misguide anyone who tries to follow the Straight Path. Allah . granted him reprieve until the Day of Judgment and thereafter he will be thrown into Hellfire along with his followers.
MALAK Malak (pl. malaika) are angels; the celestial beings Allah . created with nür (light). Angels have no gender but generally the masculine pronoun (he) is used for them. They naturally do not deviate from their assigned roles or disobey Allah . in any way. They perform the role they are specifically created for. Their food or sustenance is the dhikr (remembrance) of Allah .. They do not marry or reproduce in any way. They are invisible to the human eye but are seen at the time of death and in the graves or however the human body is disposed of. They are not endowed with senses as the humans are and they do not have any ability to disobey Allah . or have freedom to choose as per a will. The four main and leading angels are: 1) Archangel Jibrâ’īl whose duty is to bring divine revelations to Allah’s prophets; 24
The holy Qur’an, Surah 7, Verse 12
28
2) Angel Mikâ’īl who is responsible for bringing rain and thunder to Earth; 3) Angel Azrâ’īl , who is responsible for bringing death to humans. His title is “Malakul‐Maut” (the Angel of Death); and 4) Angel Isrâ’fīl who will blow into the sür (trumpet) twice to signal the coming of Qiyamah (Judgment Day). Among others are, Kirâman‐Kâtibīn, who are responsible for recording the good and evil deeds of humans. They are stationed at the shoulders of every person. The angel on the right records the good acts and the one on the left records the evildoings. Every day at the time of a’sar (pre‐ sunset) these angels are replaced with other angels and never does an angel return to the same or another human; there is always a new angel to record all of our deeds. Munkir‐Nâkir are the two angels responsible for questioning the deceased in their graves. After waking the deceased, Munkir‐Nâkir ask three questions and whoever answers correctly becomes successful, otherwise is at a loss. Some others have been designated to carry the Arshe‐Ilâhī (the Mighty Throne of Allah) on Judgment Day. Others are in charge of Heaven and Hell. Exactly how many angels there are is unclear. To give you an idea of how extensive Allah’s Kingdom is, it has been related that the honorable Jibrâ’īl, in his true angelic form, has 600 wings. With just one of his wings he can lift the entire earth. The Prophet Muhammad has seen Jibrâ’īl in his angelic form. Muslims are obliged to utter their names with respectful salutations. For example, Angel Jibrâ’īl is referred to as “Ruhul‐Amin” (the Trusted Spirit) and “Ruhul‐Quds” (the Blessed Spirit).
HUR‐O‐GHILMAN Hür‐o‐Ghilman are heavenly beings who will be given in the service of those admitted into Heaven, as reward from Allah for their lifelong righteous deeds. Hürs will be given in marriage to men in Heaven and Ghilman will be their maidservants. No one has ever seen or touched them; only upon entering Heaven will people be able to see them. Only the honorable Prophet Muhammad has seen and conversed with them while on the journey of Mi’râj. 29
SAHÂBI ‘Sahâbi’ is the exclusive title given to those Muslims who physically saw the Prophet Muhammad during his earthly life, and passed away with their īmân intact. Simply because of their physical seeing of the holy Prophet, they were awarded this very exalted status, which ranks after that of prophets. No matter how exalted, physically and spiritually, a Muslim becomes he/she can never equal or surpass a sahâbi. In the holy Qur’an, Allah reveals, “Allah is pleased with them and they are pleased with Allah.” The Prophet said, “Anyone who inflicts any kind of pain on my Companions has inflicted pain on me.” He further said, “My Companions are like the stars, whoever follows (seeks guidance) any one of them will ultimately be successful.” On another occasion, he said, “My Ummah will be divided into 73 sects but only one among them will be nâji (the Saved One).” When asked, “Who will that be?” The Prophet replied, “The one who follows me and my Companions (The Ahle‐Sunnah wa Jammah).”
AHLUL‐BAYT The Ahlul‐Bayt are the people of the blessed house of the holy Prophet ; the descendants of the Prophet . The term Ahlul‐Bayt appears in the holy Qur’an once25 referring to the members of the household of the Prophet Muhammad . The Prophet also included the honorable Salman Farsi in his Ahlul‐Bayt. To love and respect the Ahlul‐Bayt is to love and revere the Prophet and to disrespect them or be envious towards them is to disrespect and be envious towards the Prophet .
PANJETAN‐PAK The “Panjetan‐Pak” are the five holy personalities of the Ahlul‐Bayt. They include the Prophet Muhammad , his beloved daughter Fatima , his cousin and son‐in‐law, husband of Fatima, Ali bin abi‐Tâlib and the Prophet’s two precious grandsons, Imam Hasan and Imam 25
The holy Qur’an, Surah 33, Verse 33
30
Husain . Every Muslim is to love them and have utmost respect for them. Without loving and revering them, a Muslim cannot prove his/her love for the Prophet Muhammad . Remembering them and their sacrifices for Islam invigorates the īmân and compels Muslims to emulate their life and the sacrifices they made.
ASHRÂ‐E‐MUBASHRA Ashrâ‐e‐Mubashra are the 10 distinguished Companions of the holy Prophet who, in their lifetime, were given the glad‐tiding of admittance into Heaven. Although every sahâbi is a jannatī (Heaven‐bound), these 10 were specifically foretold of this news; they are the honorable: Abu‐ Bakr Siddīq , Umar bin al‐Khattâb , Uthmân zun‐Naurīn , Ali bin abi‐Tâlib , Talhâ , Zubair ibne‐Awâm , Abdul Rehmân ibne‐Auf , Sa’d bin abi‐Waqâs , Sa’īd ibne‐Zaid , Abu‐Ubaidah ibn‐al‐ Jarah .
MUHÂJIR A muhâjir (pl. muhâjirīn) is a migrant. According to sharia’, the Muhâjirīn were those Muslims who migrated to Madina from Makkah to avoid being further persecuted, and to practice their religion in peace. The Muhâjirīn included those who migrated with the Prophet or before him and those who later joined him in Madina until Makkah was peacefully conquered by the Muslims in the 8th year of al‐Hijri. This Prophet’s migration with his dear sahâbi, Abu Bakr is known as the Hijra. The Hijra also marks the beginning and first year of the Islamic calendar.
ANSÂR Ansâr means helper; friend. The Ansâr were those Companions who were residents of Madina and welcomed wholeheartedly the Muhâjirīn and helped them, in every possible way, to settle in their new home of Madina. Out of sheer love for their fellow Muslim brothers, the Ansâr shared all their belongings with the Muhâjirīn. 31
HAWÂRI Hawâri is an apostle/disciple of Prophet Isa . In the holy Qur’an, every righteous disciple and apostle of Isa was referred to as a hawâri. These hawâri promised to help the honorable Isa in inviting the people to believe in Allah .. Our beloved Prophet Muhammad said, “Every prophet had one or more hawâri, and Zubair is my cousin and hawâri.”
AS’HÂBE‐BADR As’hâbe‐Badr means the As’hâb (sing. sahâbi) of the Battle of Badr, which was fought against the Makkan infidels. The Battle of Badr was the first defensive incursion against those who came to destroy the Muslims. This Battle took place on the 17th of Ramadhan in the 2 al‐Hijri at Badr.
AS’HÂBUS‐SUFFAH ‘As’hâbus‐Suffah’ (People of the Suffah) were those Companions of the Prophet who volunteered to acquire the knowledge of Islam and dedicated their life in the (scholarly) service of Islam. Suffah is a raised platform built in the confines of the house of the Prophet that still remains within the Masjide‐Nabawi to this day.
AS’HÂBUL‐KAHF ‘As’hâbul‐Kahf’ (People of the Cave) were a special group of men and a dog named Qitmiīr. The actual number of people is known only to Allah. Allah relates their story in Surah al‐Kahf in the holy Qur’an. In short, they were a few Allah‐fearing men who had hid in a cave to safeguard their faith and avoid persecution by their king. Allah . brought upon them a deep sleep and awakened them after 309 lunar years. Allah . had kept them alive while they slept for that long.
AS’HABUL‐FIL ‘As‐habul‐fīl’ refers to The People of the Elephant. 32
In the year of the Prophet’s birth, a Christian king Abraha marched to Makkah to destroy the Kâ’ba. Abraha and his army riding upon elephants were met with the army of Allah, small heavenly birds with pebbles in their beaks who destroyed his entire army. The birds pelted them with pebbles and they turned into chewed up husk. This entire account appears in Surah al‐Fīl. Abraha’s army was called As’hâbul‐Fīl because they were riding on ‘elephants’ (fīl, in Arabic). One miracle during this battle was that the white elephant that Abraha was riding upon became hesitant and refused to proceed in attacking the Kâ’ba. Finally, the Kâ’ba was saved by Allah .. This event took place in the Year of the Elephant.
KHULFA‐E‐RASHIDÜN Khulfa‐e‐Rashidün (The Righteous Caliphs) is the title given to the first four caliphs of Islam succeeding the Prophet Muhammad . One after another they were elected to preside over the Muslim Ummah and as leaders they were called the ‘Amīrul‐Mu’minīn’, leaders of the righteous believers. These 4 Khulfa are the honorable Abu Bakr , Umar , Uthman , and Ali .
TA’BA’Ī A ta’ba’ī is a Muslim who in person has seen and met with one or more sahâbi in their lifetime. A taba‐ta’ba’ī is a Muslim who in person has seen or met one or more ta’ba’ī in their lifetime. These categories of Muslims are very fortunate people because they received first and second hand accounts of the life and times of the holy Prophet Muhammad .
AL‐QUR’AN The holy Qur’an is the last Book of Guidance from Allah sent via the Arch‐ angel Jibrâ’īl to the Prophet of all Prophets, Muhammad . Allah revealed the holy Qur’an over the span of 23 years. It was revealed orally upon the Prophet and not a single word is of the Prophet ‘s himself. Every word of the Qur’an is a kalâm (word/speech) of Allah, the Lord Almighty. The holy Qur’an was inscribed and recorded on various materials by designated sahâbi, as soon as it was revealed. 33
The Prophet himself witnessed the compilation as it was directed by Allah to do so. However, the order of compilation of the Verses varies from their actual order of revelation. The verses were revealed according to circumstances at hand, but where they appear in the Qur’an was carefully arranged by the Prophet as directed by Allah .. The Qur’an was specifically arranged to match with the way it is written in the Lawhe‐Mehfüz. The holy Qur’an consists of 114 Chapters and 6,666 Verses. The entire Book and its every Word is the Qur’an. After the completion of the Qur’an, it rendered null and void all previous holy Scriptures/Books, namely, the Taurât and Injīl. The holy Qur’an was now the guiding manual for all times and peoples to come until the Day of Judgment. Therefore, ever since its revelation, the holy Qur’an remains unchanged because Allah . Himself has taken the responsibility of safeguarding it; nothing can or will ever abrogate the Qur’an. Another fact of the matter is that the Arabic language in which the Qur’an is revealed, is still preserved and widely spoken. The languages in which previous Books were revealed did not survive for long and do not exist anymore. The very first compiled copy of the Qur’an is safe and well‐preserved in the famous Topkapi Palace in Istanbul, Turkey. All Muslims are obligated to study the Qur’an so they can know that it is the miracle of all miracles of the honorable Prophet Muhammad . Even one verse like that of the Qur’an cannot be reproduced by even the best minds. Qur’an has challenged those who disbelieve in its divine authenticity, to bring about even one verse like it. Insha’Allah (if Allah so wills), my next book will be about the holy Qur’an.
SUNNAH & HADITH The holy Sunnah refers to the example/act of the Prophet and hadīth (pl. ahadīth) refers to his holy sayings. In Sura an‐Najm, Allah reveals about the Prophet : “Your Prophet does not speak from himself. His every word is inspired and revealed by Allah. He was taught by the Mighty Powerful…”26 This means that all that he says and does is revealed to him from Allah .. The difference between 26
The holy Qur’an, Surah 53, Verse 3‐6
34
the content of the Qur’an and the hadith/sunnah is that every word of the Qur’an is revealed by Allah and is not the word of the Prophet , and his sunnah/hadith are his personal deed/word but the message contained therein is divine, from Allah .. Sunnah also means the path, practice, and deed of the Prophet . His every act and deed that he did in private or public life is his Sunnah. The Prophet ’s ahadīth are more encompassing of his life because they consist of his speech, deeds, and those actions and sayings that were done in his presence by his Companions, which he either permitted or prohibited. Sunnah and hadīth are terms that are and can be used interchangeably. His Sunnah is reinforced by his hadith (sayings). There‐ fore, Sunnah would be the tradition and hadīth would be his speech, decrees, rulings and injunctions. Allah . commands Muslims to obey both the Sunnah and the hadīth of the Prophet . The entire biographical life of the Prophet has been compiled in the Sahah‐Sitta (The 6 Authentic Books of Ahadīth): Bukhâri Sharīf, Muslim Sharīf, Abu Dâ’üd Sharīf, Tirmidhi Sharīf, Nisâ’ī Sharīf and ibne‐Mâjah Sharīf.
HADITH‐E‐QUDSI Hadīth‐e‐Qüdsi can be described as Allah .’s private dialogue with the Prophet . Hadīth‐e‐Qüdsi are Allah’s Word revealed directly to the Prophet , who then transmitted them to his Companions in his own words. When the Prophet informed his Companions of a Hadīth‐e‐Qüdsi, he told them to keep it separate from the Qur’an and from his hadīth. He specifically related to his Companions that the Hadīth‐e‐Qüdsi are direct inspirations from Allah . and I convey them to you in my words. The exact number of this kind of hadīth varies. One famous Hadīth‐e‐Qüdsi worth mentioning here is, Allah . said, “I was a hidden treasure then I willed to be known, so I created all the creations.” And according to a hadith of the Prophet , he said, “Allah created my nür before he created anything else.”
SHARIA’ Sharia’ means the Law and Constitution of Islam for Muslims. 35
Anyone who has faith in that “There is no god except Allah, Muhammad is the Messenger of Allah”, must then live his/her life according to the rules of Islamic sharia’. With the establishment of Islam in the world, no other sharia’ of past prophets is valid. Thus, every other sharia’, for example, of Isa and Musa is rendered null and void. With the inception and complete perfection of Islam through the Qur’an and the last Prophet Muhammad , no believer may enforce or live by any other religious law. Islamic sharia’ is based on the teachings of the Qur’an and the Sunnah of the Prophet Muhammad . Muslim scholars of law have thoroughly laid down the law for all believers to live a good moral life and prepare the way to attain Allah .’s pleasure.
FIQH Fiqh is Islamic jurisprudence (code of laws). According to the great Imam Ghazâli (an 11th‐century Muslim jurist, philosopher and süfi), fiqh is comprehension, deliberation, and insight of the dīn of Islam. Further, fiqh is to search, investigate, and analyze rules of Islamic practices, all of which is not possible without having deep insight of the dīn. A faqīh is a scholar of sharia’, who along with being academically and religious well‐qualified, must have specific qualities such as a general detachment to this materialistic worldly desires. Some scholars of antiquity and of contemporary times, not having the sensi‐ tivities required in fiqh, have given birth to much fitna in the dīn, which righteous scholars have yet to rectify.
IJTIHÂD Ijtihâd is the deduction of rules based on the holy Qur’an and Sunnah. The act of deducing and formulating injunctions based on the Qur’an and sunnah is called ijtihâd (the use of personal judgment) and qiyâs (logical deduction by way of analogy). The one who does ijtihâd is called a mujtahid (pl. mujtahidün). Ijma is the majority consent of the mujtahidün. These 3 standards interchangeably are considered the secondary sources of Islamic knowledge. 36
Whenever scholars of Islam are unable to locate specific religious injunctions because the holy Qur’an and Sunnah are silent and do not clearly define a course of action, they have been permitted to exercise their judgment and formulate a course of action for new circumstances. The verdict of a mujtahid is widely accepted because it is deduced from the primary sources. If any individual or collective judgment contradicts the Qur’an and Sunnah, it is unacceptable, no matter how sound it may seem. Imam Abu Hanīfa strongly supported qiyâs to deduce judg‐ ments as new and unusual needs and circumstances arose.
QIYÂS In Islamic jurisprudence, qiyâs is to deduce rules/injunctions through analogical means from the Qur’an and Sunnah and other legal precedents. After the passing of the Prophet , ijtihâd and qiyâs became a normal practice of his Sahâbis as new issues surfaced. The first and second generations of scholars after the Sahâbis were also authentic mujtahidün because they came immediately after and were direct descendants and students of the Companions who learned Islam directly from the Prophet .
IJMA Ijma’ is the consensus (of jurists) Ijma’ is the consensus of the majority of mujtahidün concerning the legislation of a new law/ruling/injunction, the basis of which is the main source of Islamic law, Qur’an and Sunnah and other laws deduced earlier from this main source. Ijtihâd, qiyâs and ijma used interchangeably have been accepted as legitimate secondary sources of deducing laws from the primary sources, thereby expounding Islamic knowledge and wisdom and religiously solving contemporary issues of the Muslim Ummah. In brief, these standards are the opinions of the scholars of Islamic law.
FATWA Fatwa is a religious decree or verdict. The person qualified to issue a fatwa is known as a mufti. 37
Whenever a Muslim faces a new religious matter/issue and finds no precedent for it, he/she can seek a fatwa from a mufti, before taking any action upon it. A Mufti’s fatwa is not to be taken lightly once issued.
TAFSĪR A tafsīr is an exegesis; a detailed explanation. With relation to the holy Qur’an, a tafsīr serves the function of contextualizing a particular verse thereby making it easy to understand the wisdom and message contained in a verse making them easily applicable to one’s life. For example, many verses cannot be easily understood, even when explained in simpler words (in Arabic), or when literally translated into another language. Therefore, a tafsīr will shed light on a verse through a historical context, breaking it down word for word and elucidating its contemporary applicability, to say the least. A mufassir is a religious scholar of the holy Qur’an and Sunnah, who through personal religious and academic life proves his worth and capability to undertake the task of doing a tafsīr of the holy Qur’an. Of the many qualifications required for such an undertaking, often times this is an act of goodwill, for the purpose of disseminating Islamic know‐ ledge, and to show his servitude to Islam. A person who is unqualified is not permitted to take upon the task of tafsīr because without the proper qualifications, an illegitimate mufassir will give rise to fitna (mischief), discord, and misinterpretation of the message and teachings of the holy Qur’an. For those wishing to advance their study of Islam, it is important to thoroughly vet a mufassir before proceeding to read his tafsīr; the same is important when consulting a translation of the holy Qur’an.
MUHADDITH A muhaddith is a scholar of hadith. Muhaddith is the title granted to a scholar/expert of hadīth (the tradition of the Prophet Muhammad ). At a bare minimum, a muhaddith is able to verify, relate, confirm, memorize and interpret any particular hadīth. A muhaddith may choose to author a sharah (exegesis of hadīth) with the same intentions of that of a mufassir, as discussed above. 38
QÂDHI A qâdhi is a judge, magistrate, or justice. In the religious context, a qâdhi is a judge usually appointed to carry out the rule of law and other religious, social, and ceremonial needs of the people. For example, among his services are: performing nikah (marriage); talâq (divorce); imposing fines and sentences; arbitration, etc.
AMĪR An amīr is a community leader, either selected by the people or appointed by a local or state government. In Islam, the function of an amīr is to serve as an upright community leader and guide. An amīr does not always have to be a grand position, for example, Muslims are directed to select an amīr from among them‐ selves when travelling as a group and when the time for salâh arrives. Nevertheless, an amīr has great responsibility towards his people in guiding them aright.
ĪMÂM Imâm is a religious leader whose primary function is to lead the congre‐ gation of Muslims during salâh. Firstly, an imam is one whose life, leadership style, and understanding of religious concepts are to be followed. Secondly, an imam chosen to lead congregational salâh is to be accepted and then to be followed. In salâh one who follows behind an imam is called a muqtadi. In the Ahle‐Sunnah wa Jamah, there are four imams of fiqh who developed four madhab (school of thought) and ways to practice the Din‐e‐Islam. They are the honorable Imam Abu Hanifa ’s whose madhab is Hanafi; Imam Shafâ’ī ’s madhab is Shafâ’ī; Imam Mâlik ’s madhab is Mâliki and Imam Ahmed bin Hanbal ’s madhab is Hanbali. All of these four madhabs and their honorable imams are righteous according to the Ahle‐Sunnah wa Jamah (the people who follow the sunnah of the Prophet Muhammad and the sunnah of his Companions and who are referred to as being the nâji group of Muslims who will be the Successful Ones, especially on the Day of Judgment). A muqallid is one who strictly follows either one of 39
these four imams and exemplifies taqlīd is the act of following. There are some who do not believe in taqlīd, therefore are ghair‐muqallid (one who follows the religion without a religious leader).27
JIHÂD Jihâd means to struggle; within an Islamic context it means to struggle against evil and in the way of Allah .. The one who engages in any kind of jihâd is called a mujâhid. A particular jihad can take many forms often involving both an internal and external struggle. ‘Jihâd fi‐sabilillah’ means to struggle in the Way of Allah and strictly for Allah’s sake. There are many categories of jihad which I will not discuss here. To know about jihâd is important as it pertains to the everyday life of Muslims.28 Under normal circumstances, jihâd is Fardhe‐Kifâyah (an obligation needed to be fulfilled only by a few on behalf of the rest). However, if Muslims or their lands are attacked by enemies, then the obligation of jihâd becomes fardh on every Muslim. Jihâd can only be declared by a khalīfa/amīr/imâm of Muslims. Not every activity in the name of jihâd falls under the concept of jihâd fi‐ sabilillah. Jihâd and terrorism are two very different concepts. To put it simply, in jihâd every Islamic rule of engagement must be adhered to and terrorism of any sort is not allowed under any circumstance. There is a great divine reward for a mujâhid and there is no reward for a terrorist, in fact, a terrorist will be punished severely and will be included among the people of Hell.
SHAHĪD A shahīd is a martyr; witness; one who dies fi‐sabīlillah (for the sake of Allah .). There are many ways, defined in the Qur’an and Hadith, how a Muslim becomes shahīd. For example, any Muslim who dies while battling (fi‐sabīlillah) against non‐Muslims, dies in an accident, burns to death, drowns, etc.—there is great reward for a shahīd. 27
For further information, please refer to Prof. Muhammad Mas’ud Ahmed’s book, “Taqlid” For a detailed explanation of jihâd, please refer to Chapter 14 of my book entitled “Would You Like To Know Something About Islam?”
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GHÂZI Ghâzi is an honorific title given to a mujâhid who returns from battle alive, defeated or victorious. He is awarded this title because of the noble causes, of fighting for Islam or defending Muslims.
HÂFIZ Hâfiz means protector; guardian; more commonly understood to be one who has memorized the entire Qur’an by heart. This accomplishment is considered a great miracle of Islam and the living power of the Qur’an that a person as young as ten years old, sometimes even younger, is able to store the entire Qur’an in his/her memory, regardless of what their native language might be. A hâfiz receives great reward from Allah . for memorizing His Word.
QÂRI A qâri (reader) is a Muslim who recites the holy Qur’an with the proper tajwīd (rules of recitation). A qâri can recite the holy Qur’an in one of several ways of qirâ’at (recitation). When an expert qâri recites the Qur’an in his/her beautiful voice, listeners are awestruck by the fascinating tone and words of the holy Qur’an. A qâri receives much blessings and reward from Allah . for beautifully reciting His Words and strengthening the īmân of the listeners.
ÂLIM An âlim is a learned religious Muslim; scholar. Any Muslim who receives religious knowledge and becomes certified to lecture on Islam is called an âlim; a female is called an âlima. They are in essence âlim‐e‐dīn (scholars of Islam). The Prophet has said, “On the Day of Judgment, the ink of an âlim’s pen will be weighed against the blood of a shahīd. According to this hadith, it is that âlim who strictly acquires the knowledge and wisdom of Islam to: please Allah, apply it to his life and benefit others by it. A righteous and practicing âlim is called an alim ba‐amal. 41
SUFI A sufi is a master of spirituality; saint; sage. One explanation about why a Muslim saint was known as a sufi is that suf is, in fact, a coarse wool and since it was worn by Muslim masters of tasawwuf (spirituality), they became known as sufis (those who wear coarse wool). Wearing a garment of coarse wool meant that the person, although living this worldly life but is in perpetual striving for the life of the Hereafter. Since the coarse wool is rough on the skin, they showed that they could care less about the comfort of their worldly life and its desires. Sufis are men and women of tasawwuf (Islamic mysticism). Sufis live their life on a higher state and embark upon spiritual journeys uplifting their inner spirit to reach nearness with the Lord and acquire true peace. Certainly this journey begins with practicing the everyday obligations of Islam. Sufis are those extraordinary people who while remaining within the bounds of sharia’, travel the path of tarīqa; beyond this path is the path of ma’ârifa and then the destination of haqīqa.
TARĪQA Tarīqa means spiritual path; sufi order. Tarīqa is the path of those sufi saints through which they acquire nearness to the Lord. In sharia’ Muslims are obligated to obey the physical rules and practices and above and beyond that is tarīqa, in which a salik (student of tasawwuf) separates from all material needs and wants and concentrates on the essence of sharia’ practices and eventually acquires nearness and close relationship with the Rab (the Lord). Sharia’ is like the shell and tarīqa is the fruit/nut inside of it. Thus, it is necessary to go through the shell to arrive at its fruit and only those sufis who pass through sharia’ truly arrive at the path of tarīqa. As opposed to those artificial sufis who claim to be on tarīqa yet overlook sharia’; they are not only misguided but deceive others for materialistic and political benefits. There are four major sufi orders: Naqshbandiya, Qâdriya, Suharwardiya, and Chishtiya.
TASAWWUF Tasawwuf is the Islamic path of spirituality; the essence of Islam; ihsân 42
Tasawwuf is the spiritual path upon which a seeker travels to connect to the Creator but never physically leaves the earth yet reaches the spiritual state that is above and beyond the physical. He never disregards the duties obligated by sharia’ and, in fact, through it he brings his soul to the higher and higher states of spirituality. In tasawwuf a sâlik must, in essence, submit himself to Allah . where his inner and outer becomes one and the same. Tasawwuf seeks to purify the heart and decorate it with divine qualities so it may become the abode of Allah. It trains the heart and demands it to live, until death, in the world and let not the world live in it. As long as a boat is in the water it is safe, but if water gets in the boat it will surely drown. Tasawwuf keeps the sufis afloat and does not let them drown in worldly desires. The soul of a sufi disappears and dissolves in the Ultimate Reality. There he only witnesses the existence of Allah and nothing else, and he arrives at the essence of the kalimah‐e‐shahâda, La ilâha illallah (there is no god but Allah). He becomes an eyewitness of the fact that there is no other deity besides Allah.
AWLIYAALLAH AwliyaAllah is best translated as “friends of Allah” who can also be sufis; saints; mystics; devout mu’minin. Those who study the holy Qur’an find that there are two distinct groups of people. One is the ‘AwliyaAllah’ who carry out righteous deeds and the other is the ‘Awliya‐ash‐Shaytân’ who carry out evil activities. They are also mentioned with other titles in the Qur’an. Over 32 times are mentioned those who are steadfast in faith and abide by the Truth and practice it daily; with all their power and inner desire are dedicated and committed to the Truth and in pleasing Allah. That is why Allah . calls them His friends. In my view there is no greater feeling than being called a friend of Allah .. Such people are ever‐ready to bear any hardship or sacrifice for the sake of Truth and in the Way of Allah .. They follow the Islamic sharia’ to its fullest extent and are the true seekers of Allah’s nearness through the way of tarīqa. They never attach themselves to worldly desires and successfully tame their nafs (self) from falling victim to the 43
state of Ammara and through the state of Lawwama reach the state of Mutma’inna. They struggle in the path of Allah . and endure all kinds of jihâd, solely to please the Lord. When one lays eyes on them, they remind him of Allah . and he/she finds peace in their company. More on this subject will be discussed in my upcoming book, “AwliyaAllah”.29
PĪR A pīr is a spiritual guide and his disciple/devotee is called a murīd. Just like an âlim is required to learn the knowledge of Islam and sharia’, a shaykh or pīr is required when embarking on the path of tarīqa. A pīr trains, guides, and helps his disciple in purifying his heart and defeating the challenges of the inner self and of Shaytân. He accompanies the disciple to the Prophet Muhammad , who then helps in acquiring nearness to Allah and to taste the reality of the dīn. A murīd on the path of tarīqa is supervised by a spiritual shaykh. Any pīr or murīd who does not practice sharia’ and believes himself to be free from that and is involved in un‐Islamic activities is not eligible to be a shaykh or murīd. He is truly misguided and will certainly misguide anyone who follows him. The Qur’an condemns such phonies and their followers.30
NAFS Nafs is the base‐self; ego. Nafs is what is generally referred to the base self or the evil self. Every human being is naturally equipped with a nafs. It is the nafs that attracts to evil and invites us to commit evil deeds and to chase after worldly desires. Muslims through taqwa (abstinence; piety) go against their nafs and its evil wishes. Through acquiring piety and purification Muslims tame their nafs and having full control over it, they elevate it from the state of Ammâra (the evil‐self) to the state of Lawwâma (the self‐criticizing one), and then to the state of Mutma’inna (the satisfied‐ self). It is the satisfied‐self that Allah . is most pleased with.
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Al‐Fakhro‐fakhri by abul‐Faiz Qalandar Ali Suharwardy The holy Qur’an, Surah 4, Verse 45
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HALÂL Halâl means lawful; permissible. According to sharia’ any deed or thing that has been permitted and made lawful by Allah and the Prophet Muhammad is deemed halâl. Muslims are not permitted to make harâm (prohibited) the pure things Allah . has made halâl (permissible) to them and break the law.31
HARÂM Harâm means unlawful; prohibited. In Islamic sharia’ any deed or thing that has been prohibited and made unlawful by Allah . and the Prophet Muhammad is harâm. For example, eating pork and/or consuming/using any of its parts, products, or byproducts, in any way are harâm for Muslims. The same is true for alcohol. Muslims are not permitted to make halâl to themselves anything that has been made harâm to them.32 However, there are few exceptions, in cases of extreme circumstances and life‐threatening situations.
MAKRÜH Makrüh means disliked; detestable; offensive. Though not harâm, a person who abstains from a makrüh act will be rewarded. Muslims are encouraged to avoid such actions when possible. An example of something makrüh is the use of an excessive amount of water for wudhu (ablutions) and ghusl (sharia’‐defined cleansing).
MUBAH Mubah means permitted, under certain conditions. Mubah acts are neither harâm nor makrüh, so they are permissible. Technically, every act by its very nature is mubah until rendered harâm or makrüh. Whether a mubah act results in good or evil is what determines reward or punishment, respectively. For example, simply standing up from a sitting position is mubah, but if this motion was to grab a copy of 31
The holy Qur’an, Surah 5, Verse 87 Ibid
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the holy Qur’an to recite it, then it will be rewarded but if it was to grab a bottle of alcohol for consumption, then it is punishable.
ZABĪHA Zabīha refers to the Islamic way of hand‐slaughtering animals Zabīha is the Islamic process of slaughtering a halâl animal for con‐ sumption. The knife is placed on the throat of the animal and as it cuts the name of Allah is to be invoked. “Bismillahi Allahu‐Akbar” is recited as the knife cuts into the throat of the animal. The knife must be very sharp, to allow minimum amount of pain to the animal. Muslims these days, particularly those living in the West, have become very careless about the Qur’ânic commandment of zabīha.33 An animal that has been made halâl for consumption does not mean that it can be obtained through non‐zabīha process. Just a little bit of care can prevent Muslims from violating Allah’s rules regarding zabīha. Muslim consumers are advised to ask for zabīha meats and not just go for halâl only. Zabīha cannot be translated to mean “kosher”, under any definition or sense of the word. Zabīha is an Islamic method, while kosher is strictly Jewish. Certainly the zabīha of the Ahle‐Kitâb is permissible to Muslims34, but they must first find an Ahle‐Kitâb and then they must see whether they use the method of zabīha. Only then the verse of the holy Qur’an will be fulfilled. Muslims must do what is right and especially when taking food into their bodies which will definitely bring some biological harm or impact spiritually. May Allah . forgive the Muslim Ummah for their carelessness.
TAHÂRA Tahâra means purity; cleanliness. Keeping oneself in the state of tahâra is essential for both men and women. When a Muslim is not clean and unable to perform daily religious obligations, he/she is in the state of nijâsa (impure; unclean). It is obligatory for Muslims to become clean as soon as possible. For 33
The holy Qur’an: Surah 6, Verses 118 & 121; Surah 5, Verses 3‐4; Surah 22, Verse 36. The holy Qur’an: Surah 5, Verse 5
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example, an impure state is ihtilâm (when a male ejaculates semen, either in the state of dream or after sexual intercourse). Women become impure after sexual intercourse or haiz (menstruation) or nifâs (vaginal bleeding after giving birth). In these situations, ghusl becomes fardh, obligatory, to acquire tahâra. The proper procedure of ghusl must be learnt by Muslims to acquire tahâra. If any female continues to bleed (in the state of nifâs, after giving birth) for over 40 days, then she is no longer in the state of nifâs —after ghusl—she is in istihâza. In istihâza, a female is not considered impure and ghusl does not become obligatory upon her; although utmost care is required for cleanliness. Istinja becomes obligatory upon urinating and/or excreting. Istinja is to wash with water the private parts thoroughly. Without proper istinja, one cannot be clean and is not permitted to make the required wudhu before performing salâh or for any other reason where wudhu is necessary. Thus, do not be careless about istinja and learn how to do wudhu properly. Wudhu (ablution) is a very common practice among Muslims. Wudhu is to wash ones hands, face and feet as prescribed in sharia’ to perform the salâh. Without doing wudhu properly, performing the salâh is prohibited. Although it is uncommon these days, especially in the West, to not find water for ghusl or wudhu, Islam permits Muslims to do tayammum, when there is no access to water. Because fulfilling one’s religious obligations is a priority, Islam allows tayammum for tahâra. Tayammum is to clean oneself with the use of clean soil, sand, limestone, brick, coal, clay or stone or anything of similar nature. Tayammum is to touch lightly with both hands such earthly soil and rub on face and hands (arms). Tayammum suffices for both ghusl and wudhu. A junüb is an unclean or impure male or female who is not permitted to perform any religious practice, especially the salâh, until they acquire tahâra through ghusl. Muslims must come into the state of tahâra from the state of junüb, as soon as possible.
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TERMS RELEVANT TO THE FIVE PILLARS OF ISLAM KALIMAH TAYYIBAH The Kalimah‐e‐Tayyibah is the first Article of Faith. One professes that,
La ilâha illallah Muhammadur RasulAllah There is no god except Allah, Muhammad is the Messenger of Allah Muslims must recite this kalimah (declaration) at least once in their lifetime. Anyone who wishes to embrace Islam must declare this kalimah of faith along with other requirements. He/she must say it verbally and believe in it wholeheartedly.
SALÂH Salâh is the obligatory prayer Muslims are required to perform 5 times a day. Every adult male and female is commanded by Allah to establish salâh. The five daily salâh are: Fajr, Zuhar, Asr, Maghrib and Isha. Salâh is the second pillar of Islam. It can only be performed and recited in the Arabic language. Any translation of the Arabic is prohibited in salâh. To intentionally skip a salâh results in severe punishment. Muslim children must be taught to perform salâh before they reach adulthood (generally for girls at age 12 and for boys at age 15).
QIBLA Qibla is a focal point; center of attention; broadly referring to the Ka’ba, (Baitullah: the House of Allah .). The Ka’ba (House of Allah) is physically located in Masjid‐e‐Haram in Makkah al‐Mukarrama. While performing salâh, Muslims must be facing in the direction of the Ka’ba. Leniency is provided for travelers who need to perform salâh that they should try their best to face Makkah. 48
KHUTBAH Khutbah is a religious sermon, most often referring to the Friday sermon given in Arabic immediately before the congregational salâh. A khutbah is also delivered after the salâh of Idul‐Fitr and Idul‐Adha, on the Day of Arafah, the ninth day of Dhul‐Hijjah, the Day of Hajj and during nikah ceremony. Since it must be recited in Arabic, whether you understand it or not, you must listen to it attentively. This is fardh (obligatory).
QASR SALÂH Qasr salâh is basically a shortened version of the obligatory salâh. When travelling a minimum of 57.5 miles or 92 kilometers away from your primary residence and plan to stay at this particular place for less than 15 days, then you are considered a musâfir (traveler; wayfarer) and are allowed to shorten the fardh rakâh of an obligatory salâh. For example, the 4 fardh rakâh become 2. There is no shorter version of the 2 and 3 fardh rakâh or for any sunnah, nafil and witr (except where permissible, i.e. ghair‐muakkidah). Qasr salâh is to be performed during the above mentioned situation, but when performing salâh in a congregation behind a non‐travelling resident imam, it must be performed as usual. Those who travel frequently must know well the rules of the qasr salâh.
QAZA SALÂH Qaza salâh is a make‐up salâh for those missed obligatory ones. Missed obligatory salâh must be made up as soon as possible, through qaza salâh. Qaza is only for fardh and witr rakâh of a salâh, and there is no qaza for sunnah and nafil rakâh of any salâh. If a parent or loved one who is deceased and you have knowledge that qaza salâh are due upon them then fidya (compensation) for each qaza salâh can be given to the poor to fulfill their obligation and save them from being punished for missing them. Know that qaza salâh are due until they are performed.
DUA A dua’ is a supplication; prayer. 49
There is no fixed time for making dua’ to Allah ., but it is a sunnah to make dua’ after completing a salâh. The īmâm leading salâh makes dua’ after it and the muqtadi (one who is praying behind an imam) respond with “Âmīn” (may Allah . accept). In the holy Qur’an Allah . reveals, “Make dua’, I will accept it.” Ask Me for something, I will honor it. Making dua is part of worship. It is a common practice of Muslims to request for dua’ from each other because they understand the importance of dua’ and are always in need of it.
FARDH Fardh means obligatory; compulsory Fardh is any act made obligatory by Allah . with the commandments of the holy Qur’an. Every fardh must be fulfilled by Muslims whenever it becomes due. Among the fardh practices are the salâh, zakâh, saum, Hajj, etc. There are some acts that are Fardhe‐A’yn (obligatory on all), and some are Fardhe‐Kifâyah (obligatory only on a few). If only a few Muslims perform a Fardhe‐Kifâyah then the entire Muslim community is relieved from its obligation; if not, then the entire community is held responsible and punished for it. An example of a Fardhe‐A’yn is the obligatory salâh which each and every Muslim must fulfill and a Fardhe‐ Kifâyah is the a’tikâf (isolation during the last 10 days) in Ramadhan and Salâtul‐Janâza where if only a few participate in it, all others are relieved.
WÂJIB Wâjib means compulsory; it is another kind of fardh. Wâjib is another form of fardh. The only difference is that a wâjib has come to be known with proofs that are doubtful and a fardh has no doubt in it. Fulfilling a wâjib is rewarded and missing it without any valid reason is sinful. Denying a wâjib does not render a Muslim a kâfir but denying a fardh does. Often the terms fardh and wâjib are used inter‐ changeably. One may study it further to fully grasp the meaning of wâjib.
SUNNAH The Sunnah are the actions of the holy Prophet 50
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Sunnah of our beloved Prophet Muhammad means his path, way, and/or manner of life. Muslims are to emulate those sunnah that are necessary and can be lived. Sunnatul‐Muakkadah are those practices that a Muslim cannot leave out or ignore; they will incur sin and be punished for it if they do. For example, calling the adhân before salâh, the 2 sunnah rakâh of Salâtul‐Fajr, the 4 sunnah rakâh of Salâtul‐Zuhr— before the 4 fardh rakâh—and the 2 sunnah rakâh of Zuhr, Maghrib and Isha after their fardh rakâh, are Sunnatul‐Muakkadah. Sunnatul‐ghair‐Muakkadah are those sunnah that are not a must. If you perform them you will be rewarded, if not, then you do not incur sin. The 4 sunnah rakâh before the fardh rakâh of Salâtul‐Asr and Salâtul‐Isha are Sunnatul‐ghair‐Muakkadah. Those who perform these Sunnatul‐ ghair‐Muakkadah regularly, receive abundant rewards from Allah.
NAFIL A nafil is a supererogatory act; voluntary; beyond what is required. Nafil acts are voluntary religious acts performed to acquire the pleasure of Allah .. A nafil is performed with deep devotion and it is not part of ‘sunnatul‐muakkadah’ or ‘sunnatul ghair‐muakkadah’. One is rewarded abundantly for doing nafil worship. When any nafil act is begun it must be completed. According to a Hadith‐e‐Qudsi, with constant performance of nafil along with all other obligatory duties with piety, a Muslim gets closer and closer to Allah . until He makes him His beloved being. Then Allah . becomes his eyes with which he sees, his ears with which he hears, his hands with which he holds, his feet by which he walks, etc. etc. This state is a result of performing innumerable nafil acts, but only a few fortunate ones acquire it.
MUSTAHAB Mustahab means desirable; liked very much; preferred. Mustahab is an act that the Prophet did only one time but his followers do over and over again out of love for him and to show their obedience to him. Doing an act of mustahab carries abundant reward but there is no sin in not doing it. 51
SAUM Saum means to fast. To keep fasts throughout the month of Ramadhan is compulsory on every Muslim with few exceptions. Fasting in Ramadhan is the third rukun (pillar) of Islam. Ramadhan is the holiest month and full of blessings. The holy Qur’an was revealed in this month. Muslims throughout the world become religiously active and seek to cleanse themselves of their sins. During fasting, the fastee refrains from eating, drinking and inhaling anything from true dawn to dusk, and abstains from sexual activities and intercourse. Suhür is the food eaten at sehr, before true dawn, and iftâr is food eaten at sunset to break the fast. In this month, after Salâtul‐Isha, 20 rakâh of Tarawīh are performed each day during which the recitation of the entire holy Qur’an is completed in 27‐29 or 30 days. Those Muslims who are too weak or old and cannot fast for the days of Ramadhan may instead pay fidya. Fidya is compensation in exchange for each fast missed, which is to give two full meals to a needy person. Those who are sick (temporarily) and travelling are permitted to forego the fasts during their illness or travels in Ramadhan, but must later on fast to complete the number of days missed. Intentionally terminating a saum is a severe violation and the fastee is required to give kaffârah (fine/penalty) for it. Its kaffârah is to hold fasts for 60 days consecutively (without a break except where legally permitted) or to feed two full meals to 60 poor people.
A’TIKÂF A’tikâf literally means to sit in a specific location. In the Islamic context, it means to intend to spend time in a masjid to worship Allah ., especially during the last ten days of the month of Ramadhan. This specific a’tikâf is Fardhe‐Kifâyah. Muslims, who decide to do this a’tikâf, seclude themselves from worldly business/matters and live in their local masjid from the 21st night of Ramadhan until the sighting of the new moon of Idul‐Fitr, the first day of Shawwal. Along with saum they engage in other practices of nafil worship and the obligatory tarawīh salâh, read Islamic literature and/or listen to Islamic speeches to 52
gain knowledge. Women sit for a’tikâf in a fixed location within their home. During other times, a’tikâf can be done for the fulfillment of one’s dua’.
IDUL‐FITR Idul‐Fitr is a celebration marking the end of Ramadhan. Idul‐Fitr is the first day of Shawwal that marks the end of the month of Ramadhan. It is generally 3 days of celebration and Muslims all over the world thank Allah for having them lived and gain the abundant blessings of the month of Ramadhan.35 This day Muslims invoke the Name of Allah and with 6 extra takbīrât (to pronounce “Allahu‐Akbar”) perform 2 wâjib rakâh of Salatul‐Id. Before the commencement of the Salatul‐Id, Muslims must have paid or pay fitra, on behalf of each member of their household, to the poor and needy people. The fitra amount is calculated according to the cost of goods to be given as fitra.
ZAKÂH Zakâh is obligatory charity; almsgiving. Zakâh is the fourth rukun (pillar) of Islam. It is an obligatory charity given to those who deserve it. Zakâh purifies the Muslim person and his wealth. It is an obligation only upon those Muslims who own a specific amount of wealth for the duration of an entire year. Only those who are legal recipients, according to the holy Qur’an, may be paid zakâh. If non‐ recipients are given charity as zakâh, then this obligation of zakâh is not considered valid and it remains due upon the payer. Nowadays, it has become a common practice to use the zakâh funds to build/run masâjid, which is not a prescribed use of zakâh. Those in charge of collecting zakâh, too, fabricate ways to use zakâh money for non‐prescribed purposes. People who are obligated to pay zakâh should be fully informed if they care to fulfill this important obligation and get their zakâh to the rightful people.
HAJJ Hajj is the Sacred Pilgrimage to the Ka’ba in Makkah. 35
For in‐depth knowledge of Ramadhan, refer to Educational Book Series 3 (“Ramadhan”).
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Hajj is the fifth rukun (pillar) of Islam. Hajj can only be performed in the month of Dhul‐Hijjah. Hajj is obligatory only once in a Muslim’s lifetime and is an obligation only on those Muslims who can afford the expense to and from Makkah, along with other expenses, and have physical strength to perform it, and the route/passage to/from Makkah is safe (not a war zone). Women must have to be accompanied with a mehram (males whom they can never marry) to Hajj and Umrah. Women are not permitted to travel to make Hajj or Umrah alone or with a non‐mehram. Recently, invalid fatwa (religious verdict rendering something halâl or harâm) have been issued that allow women to travel alone or in a group with non‐ mehram to perform Hajj and Umrah. How foolish it is to commence by violating Islamic rules such an important obligation and hope to receive rewards for it or to believe that you are relieved of this obligation. Miqât is the point or limit at which a hâji (one who intends to perform Hajj or Umrah), has to put on the ihrâm (two unsewn white pieces of cloth to be wrapped around the body and all other clothing must be removed from the body). Women’s ihram is to wear, with the intent of ihram, a full dress and a scarf which should conceal every strand of their hair.
UMRAH Umrah is a shorter version of Hajj which can be performed any time of the year. It is also a part of Hajj. To fulfill Umrah one needs to: make the niya (intent); wear the ihrâm; recite talbiyah, do Tawâf‐e‐Kâ’ba, perform 2 nafil at Maqâm‐e‐Ibrahīm; do Sa’ī between Safa and Marwa and trim/shave their heads. Those Muslims who travel to the Roza‐e‐Rasül (resting place of the Prophet ) in Madina al‐Munawwarah after Hajj and Umrah exemplify their love and reverence to the Prophet Muhammad .
TALBIYAH Talbiyah is to call to Allah .. Talbiyah is to recite the following as soon as one wears the ihrâm and reaches the Ka’ba, with the intent to make Hajj or Umrah: 54
Labbaik, allahumma labbaik. Labbaika; la shareeka laka, labbaik. Innal‐Hamda, wan nemata laka wal‐Mulk, la shareeka lak. Here I am, O Allah; here I am. Here I am. You have no partners; here I am. For You is all praise, and (from You are all) bounties, and sovereignty (is Yours). You have no partner.
TAWÂF‐E‐KÂ’BA The tawâf refers to the circumambulation of the Kâ’ba. Tawâf‐e‐Ka’ba means to go around the Ka’ba, counter‐clockwise, seven times. This completes one tawâf. Tawâf begins and ends at the point of Hajre‐Aswad, the black heavenly stone affixed on the eastern corner of the Ka’ba. Kissing this stone carries abundant blessings.
MULTAZIM The Multazim is the name of the door of Ka’ba, situated right next to Hajre‐Aswad. It is approximately six feet above ground level. After completing a tawâf, pilgrims gather near the door, try to hold it and make dua’ to Allah . for forgiveness and anything else they wish for.
MAQÂM‐E‐IBRAHĪM Maqâm‐e‐Ibrahim means ‘The Station of Ibrahim’. The Maqâm‐e‐Ibrahim houses the rock with footprints of the Prophet Ibrahim . Hajis are obligated to perform 2 rakâh of wâjib salâh of tawâf, after completing the tawâf of Kâ’ba. This is the rock upon which Ibrahim stood to build the Ka’ba with his son Ismâīl , by the command of Allah .. This rock miraculously raised and lowered, as needed by Ibrahim to lay the bricks and it took within it the footprint of Ibrahim which is clearly visible to this day. The Maqâm‐ e‐Ibrahim is mentioned by Allah . twice in the holy Qur’an and He commands the believers to make it a place of salâh. 55
A’BE‐ZAMZAM A’be‐Zamzam refers to the holy water of the Well of Zamzam. This very holy water miraculously gushed forth from under the ground when Ismâīl , in his infancy, rubbed his heel out of thirst as his mother, Hâjira, searched for water atop the hills of Safa and Marwah. The honorable Ibrahim , by the command of Allah ., had left his wife, Hâjira and his infant son Ismâīl in the, then, unpopulated desert, where now the Kâ’ba stands. The well of Zamzam is a Sign of Allah . that has been, for the last 5000 years providing millions of gallons of holy water every day. It was due to this reservoir of water, life’s most basic necessity, that the city of Makkah was founded near it. Travelers and merchants began to make use of this water resource and when the father and son, the honorable Ibrahim and Ismâīl built the Kâ’ba, the city of Makkah became a thriving center of religion, business and culture. Zamzam water is truly divine, miraculous because it is a cure for many physical/spiritual illnesses. It is truly blessed and spiritually refreshing. I can speak from experience that however much you drink; you would want to drink more and more. Whatever you supplicate for while drinking Zamzam is accepted in the court of Allah ..
SA’EE Sa’ee is to walk between the hills of Safa and Marwah. This is a part of the Hajj and Umrah pilgrimage. It is performed after tawâf. Once a pilgrim drinks the Zamzam water he walks over to the hills of Safa and Marwah and makes seven rounds between them. The rounds begin from Safa and the seventh round ends at Marwah. This is done in memory of the honorable Hajira . She made seven rounds in between these hills to look for water for her infant son Ismâīl . Allah loved this act of Hajira so much that He made it obligatory upon all the people to come until the Day of Judgment, and do the Sa’ī. Upon completing the Sa’ee, men have their heads shaved and women cut just about a few centimeters of hair. With this, Umrah is fulfilled and the requirement for being in the state of ihram is completed. 56
At this point, those who are performing Hajj‐e‐Tamattu may take off their ihrâm until the 7th or 8th day of Dhul‐Hijjah and wear it again to complete their Hajj.
YAUMUT‐TARWIYYAH Yaumut‐Tarwiyyah is the first day of Hajj. Yaumut‐Tarwiyyah is the 8th day of Dhul‐Hijjah. This day all hajis in ihram gather in Mina that is about 3 kilometers away from Makkah. This is the 1st day of Hajj. Hajis perform 5 salâh in Mina from the Zuhr salâh of the 8th Dhul‐Hijjah to the Fajr salâh of the 9th Dhul‐Hijjah, the second day of Hajj which is the Day of Arafah.
YAUM‐UL‐ARAFAT Yaumul‐Arafah (yaum is day and Arafat is the place) is the 2nd day of Hajj. This is the 9th of Dhul‐Hijjah, when all the hajis from Mina gather in the plains of Arafat which is about 7 km from Makkah and about 4 km from Mina. Here, they perform both Salâtul‐Zohar and Salâtul‐Asr together at the time of Zohar, in congregation and listen to the Khutbah, the sermon of the Hajj. They remain here until Maghrib but do not perform the Salatul‐Maghrib until they reach Muzdalfah. In Muzdalfah they perform Maghrib and Isha salâh together, one after the other. Any haji that misses staying in Arafat loses his Hajj. During the stay in Arafat and near the Jable‐Rehmah, hâjis pray and supplicate to Allah . for forgiveness and make promises to live a life of piety from then on. Only in case of extreme emergency, a few moments of stay in Arafat on Yaumul‐Arafah suffice to fulfill the Hajj obligation.
AYYAM‐E‐TASHRIQ Ayyâm‐e‐Tashrīq are known as the Days of Hajj (the 9th through the 13th) Ayyâm‐e‐Tashrīq is the time/days between the Salâtul‐Fajr of the 9th to the Salâtul‐Asr of the 13th of Dhul‐Hijjah, in which after each salâh the Takbīr of Tashrīq is wâjib one time and preferred three times. The hajis travel from Arafat to Muzdalfah at night and after performing Maghrib and Isha together there, they make supplications all night long and after 57
Fajr leave for Mina on the 10th of Dhul‐Hijjah. In Mina the practice of Ramy al‐Jamarat takes place, which is the stoning of Shaytân. Thereafter, hajis sacrifice animals (goats, lambs, sheep, cow or camels), accordingly, and men get their heads shaved and women just cut some of their hair. At this point, hajis can remove their ihrâm and travel to Makkah for Tawâf‐e‐Ziyârah and Sa’ee and return to Mina to spend the night there. On the 11th, they stone the Shaytân at three locations and spend the rest of the day/night there. On the 12th, they again stone the Shaytân and can now leave Mina, because this completes their Haj obligation or stay there for another day. If they decide to stay until the 13th of Dhul‐ Hijjah, they must again stone the Shaytân at the three locations. Now, this completes the Hajj. After completing the Hajj obligation, all hajis should travel to Madina al‐Munawwarah (the enlightened City of the Prophet ), if they did not visit it before the Hajj.
IDUL‐ADHA Idul‐Adha is the occasion of remembering Prophet Ibrahim ’s sacrifice. On the 10th of Dhul‐Hijjah, Muslims throughout the world celebrate their second Id, which is Idul‐Adha. In this Id, after performing the two wâjib rakâh of Salâtul‐Id, various kinds of animals are offered as sacrifice to honor and replicate the sacrifice of the beloved Ismâīl by his father, Hazrat Ibrahim as he was commanded to do by Allah .. However, Allah . saved Ismâīl from being sacrificed. The Angel Jibrâ’īl replaced him with a ram from under the knife, and both the sacrifice of Ibrahim and his son, Ismâīl was accepted by Allah .. The meat of the animal sacrificed is shared among family and the poor and needy people of the community.
YAUM‐E‐A’SHÜRA Yaume‐A’shüra is the 10th day of Muharram, the first month of the Islamic calendar. This day is commonly known as the day of A’shüra. A’shüra is a truly significant day. Many important and historical events took place this day, 58
both specific to Islam and generally for all the worlds. The Lawhe‐Mehfüz, the Qalam, Heaven and Hell, Adam and Hawwa and life and death, to name a few, were all brought into existence on A’shüra. Other events that took place on A’shüra are: the repentance of Adam and Yünus was accepted by Allah .; the Ark of Nuh safely landed near Mount Judea and Nüh fasted this day; the Bani‐Isrâ’īl were liberated; the birth of Ibrahim , Müsa and Isa ; and last but not least, the martyrdom of Hazrat Imam Hussain. Qiyamah, the Day of Judgment, will take place on the day of A’shüra, which will be a Friday. It is a sunnah of the Prophet Muhammad to observe a fast on the day of A’shüra, along with a fast of the 9th or 11th of Muharram. A’shüra is a blessed day, in which the reward of every good deed is multiplied manifolds, but it is a day which must be spent in sincere regard for all the things that happened and are to happen in the future.
TAQWA Taqwa means piety. Taqwa means piety, which is to be conscious of every slightest wrong/evil/sin and refrain from it for the love and fear of Allah. It is also to have fear of Allah and fear of displeasing Him. Having taqwa is so important that every type of ibâdah, worshipping Allah ., is specifically prescribed to us so that we may become muttaqi (pious). Allah . reveals in the holy Qur’an, “Verily, the noblest of you in the sight of Allah is the one who is most‐deeply conscious”.36 A Muslim who strives for taqwa becomes muttaqi.
TAZKIYAH Tazkiyah means purification. Generally, this term is accompanied with nafs, as in Tazkiyah‐e‐Nafs (purification of the self). In the same way the physical body of a Muslim needs to be clean, his nafs (the inner self) has also to be in a state of purity before attaining piety and elevating the soul to higher ranks. As explained in the Qur’an, the worst state of the nafs is Ammara, the middle state is the Lawwama 36
The holy Qur’an: Surah 49, Verse 13
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and the best state is the Mutma’inna. Tazkiyah‐e‐Nafs is required to uplift the self from the state of Ammara to the state of Mutma’inna.
KABĪRAH AND SAGHĪRA Kabīrah and Saghīra means major and minor, respectively. Kabīrah and saghīra literally mean major and minor, but as far as sins are concerned, Muslims are refrained from committing both kabīrah and saghīra sins. Avoiding such sins is required in the process of tazkiyah‐e‐ nafs, as mentioned earlier. The purpose of human life is to worship Allah ., the Lord of all the Worlds and to please Him and to stay far away from everything that may displease Him. Gunah‐e‐Kabīrah is a category of great sins that are strictly forbidden in Islam and their punishment has been clearly spelled out in sharia’. According to a hadīth, a mu’min should refrain from even the Gunah‐e‐Saghīra, minor sins, because constantly committing saghīra sins may sometimes bring more harm than Gunah‐e‐ Kabīrah.
HADD Hadd (pl. hudüd) is capital punishment for capital offenses/crimes. Hadd are those capital punishments for the capital crimes that are established in the holy Qur’an and/or in the sunnah of the Prophet . A hadd according to sharia’ are crimes that include: murder, adultery, qazaf, fornication, apostasy, alcohol/wine consumption, theft and looting.
QAZAF Qazaf means false accusation; libel; slander. Qazaf, according to sharia’, is to falsely accuse a married person of committing adultery. In order to prove the accusation as true, the accuser must produce four witnesses in support of the accusation of adultery. Otherwise, the punishment for accusing a virtuous man or woman, according to the holy Qur’an, is 80 lashes.
LI’ÂN Li’ân literally means “mutual cursing”. 60
Li’ân is a form of divorce which takes place under the following circumstances. “If a man accuses his wife of adultery, and does not prove it by four witnesses, he must swear before Allah that he is the teller of truth four times, and then add: ‘If I am a liar, may Allah curse me.’ The wife then says four times, ‘I swear before Allah that my husband lies’; and then adds: ‘May Allah’s anger be upon me if this man be a teller of truth.’ After this a divorce takes place ipso facto.”37
RAJAM Rajam means to stone to death; to lapidate. This capital punishment is applied to those who have been found guilty of the crime of adultery. In Islam, adultery is considered a capital offense/sin, the punishment of which is rajam. Those guilty of rajam are buried in the ground up to their necks and then the general public stones them to death. The punishment of rajam for adultery was also part of the justice process in the law and sharia’ of Musa for the Bani‐Isrâ’īl, commonly known as Jews. Islam considers adultery to be such a heinous crime/sin that its most appropriate punishment is rajam. In order to understand the severity of this punishment or of any other hadd, one must contemplate and try to understand the severity of the crimes and their implications on the society.
QISÂS Qisâs is the law of equal retaliation for unjust murder or other physical injuries. Since murder is a capital crime, qisâs is its capital punishment. It is fardh upon Muslims to take equal retribution in case of unjust murders: free man is to be slain for free man; slave for slave; woman for woman; unless the next of kin forgives, in exchange for diyat (blood‐ money).38 It is revealed in the holy Qur’an that there is life in taking revenge for spilling blood.39 Also the Qur’an clearly spells out to Muslims, 37
The holy Qur’an: Surah 24, Verse 6 The holy Qur’an: Surah 2, Verse 178 The holy Qur’an: Surah 2, Verse 179
38 39
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“life for a life, eye for an eye, nose for a nose, ear for an ear and tooth for a tooth and for other wounds, accordingly…”40 In those Muslim countries where the law of qisâs is enforced the murder rate is close to nothing or very low. Some may argue that qisâs is a cruel and unusual punishment but the holy Qur’an clearly states that there is “life in it for you”. Life is quite peaceful and livable where qisâs is enforced and where qisâs is considered inhumane, murders and threats to life are a fact of life.
NIKAH Nikah is an Islamic marriage in light of the Prophet ’s blessed sunnah. Nikah is the Muslim marriage and a sunnah of the Prophet that is emulated by Muslims. Nikah is the only legitimate and legal way for Muslim men and women to marry and reproduce. According to a hadith, when a mu’min is married he perfects half of his din, way of life. Nikah is enjoined to Muslims while celibacy is condemned in Islam. Muslim women have a right to demand mahr (dowry) from her husband, who is under an obligation to pay it. The celebration of being grateful to Allah for making a nikah happen is called, valīma. A valīma is also a sunnah of the Prophet . Talâq is divorce, which can only be executed by the husband. Talâq annuls the nikah and upon annulment, women are required to wait/rest/ give time to think through, before marrying someone else. This waiting period is called iddah. However, women do reserve the right to file for khula (separation) from the husband for valid reasons.
JANAZA Janâza is a term that describes the bier and funeral service of a Muslim and also for the corps itself.41 The holy Qur’an states that everyone is to taste death. The burial process of a deceased Muslim is very simple. Upon death, the body is washed (ghusl) and then wrapped in kafan (white sheets of cloth.) It is 40
The holy Qur’an: Surah 5, Verse 45 Thomas Patrick Hughes, “Dictionary of Islam”
41
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then placed in front of a congregation for Salatul‐Janâza. The body is buried in the ground and the soul is carried by angels into A’lam‐e‐ Barzakh, the world of souls where they will be until the Day of Judgment. According to a person’s deeds and the questioning in the grave, the soul, if successful, is placed in the illīyīn and if unsuccessful, it is placed in the sijjīn. The illīyīn is connected to Jannah, Heaven and sijjīn is the painful place that is connected to Hell. Through, Isâle‐Sawâb, conveying the rewards of good deeds (reciting the Qur’an, Fatiha‐khwani, giving food and money in charity, etc. etc.) to the deceased by family, friends or others, removes the punishment of the deceased, if in sijjīn, and if in illīyīn, increases their rank, in the court of Allah .. Mīrâs is inheritance left behind by the deceased. It is to be distributed according to their wassiya (Will) and according to sharia’. According to a hadith of the Prophet , death is a gift to the mu’min, because upon death he/she is liberated from the bondage of worldly life and meets their Creator. The day a mu’min dies is referred as an urs (celebration). Urs is the death anniversary of a religious scholar, saint or waliAllah.42 Their day of death is celebrated because they have acquired ultimate success and upon death have met their Lord. Death is painful only for and to those who are sinful.
QIYAMAH Qiyâmah means Reckoning, also referred to as Yaumul‐Qiyâmah (the Day of Judgment). It is the Day when each soul will be reunited with its body. This is the process of resurrection following the Mehshar (the great assembly of all mankind to be held on the grounds of Arafat). Here, everyone will be given their due retribution. The deeds of the people will be weighed and measured on the Mīzân (the divine Scale). Those whose good deeds outweigh the bad will be successful and admitted into Jannah (Heaven); otherwise they will be condemned to Jahannam (Hell). Another horrifying scene and reality of
42
Ibid
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this Day is the Bridge of Sirât. Only those who are successful will be able to cross it and enter into Jannah and the rest will fall from it into Hell. The fortunate ones will be given drinks from the Well of Kauthar by Rasülullah and thereafter never feel thirst again. On this Day, there will be those who will be greeted with the shifâ’a (intercession) of the Prophet . This Day, the Prophet will be granted the Maqâm‐e‐ Mehmüd by Allah . as He has promised to do.
GHĪBAH Ghībah is to make allegations, slander, calumny and backbiting and say, behind someone’s back, those things that he/she would not like if they were said to them in person. On the other hand, bhotân is to purposely and falsely accuse someone of a sin/crime. Bhotân is a greater sin and crime than ghībah. Allah . condemns ghībah in the holy Qur’an: O you who have believed, avoid much assumption. Indeed, some assumption is sin. And do not spy or backbite each other. Would one of you like to eat the flesh of his brother when dead? You would detest it. And fear Allah; indeed, Allah is Accepting of repentance and Merciful.43
ISRÂF Isrâf means extravagance; extra; indulgence. Isrâf is to be extravagant and it is such a grave sin that Allah . has mentioned it in the holy Qur’an. Musrif and/or Mubazzir is one who is extravagant. Such people are condemned by Allah ., Indeed, the wasteful are brothers of the devils, and ever has Satan been to his Lord ungrateful.44 O children of Adam, take your adornment at every masjid, and eat and drink, but be not excessive. Indeed, He likes not those who commit excess.45
BUKHL Bukhl means stinginess, cheapness; miserliness. 43
The holy Qur’an: Surah 49, Verse 12 The holy Qur’an: Surah 17, Verse 27 The holy Qur’an: Surah 7, Verse 31
44 45
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Spending lavishly and wastefulness are not permitted in Islam, and bukhl is one of the fatal diseases of the heart. Allah . states, And let those not think who become stingy in what Allah has given them by His grace that [it] is better for them; instead, [it] is harmful to them. Very soon, on Judgment Day, what their greed held back will be shackled to them. And Allah, indeed, is the Owner of the heavens and Earth, and Allah is quite aware of what you do.46
Prophet Muhammad said, “Save yourself from stinginess because it has destroyed previous nations.”47 It is unworthy for a Muslim to be a miser and end up in Hell. Stinginess is the direct result of the love of material wealth that diminishes the love of Allah .. When a miser departs from this world, his heart is filled with love of the material wealth that is certainly left behind him, but he does not have even a shred of love for Allah ., which is necessary for him to be saved in the Hereafter. The more the heart is filled with the love of material wealth, the more painful death becomes. Usually, a stingy person’s departure is full of sorrow, grief, and regret. Muslims who refrain from stinginess are not extravagant; they spend moderately and happily, and they do not have love for material wealth, but reserve their love for Allah .. They depart from this world peacefully. Their death becomes easy on them, because meeting Allah . is dearer to them than anything else. The faithful willingly leave behind what belongs to this world and take from it what is useful for the Hereafter. Saving through stinginess and purposely living a lifestyle of the needy does not make a miser a wise person.
HASAD Hasad means jealousy; malice. Usually, ungrateful people are jealous, become malicious towards other people, and wish them harm and loss. This vice is the worst disease of the heart and is explicitly prohibited in Islam. Jealous people are always unhappy with Allah’s . distribution of wealth and bounties and are ungrateful for His blessings. Jealousy does more harm to those who are jealous than to their victims. The Prophet said, “Jealousy eats up 46
The holy Qur’an: Surah 3, Verse 180 Abu‐Da’wüd, Nis’aī
47
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good deeds like fire eats up wood”.48 Jealousy must be fully cured before one can become a devout believer. Certainly, the most foolish of all fools is the fool who harms himself.
TAKABBUR Takabbur is derived from kibr meaning arrogance, pride, superiority. It was due to arrogance and pride that the enmity of Satan took hold against man. At the creation of the first man, Adam , Allah . commanded angels to prostrate before him. Iblīs/ Satan, a jinn who lived among the angels, refused to prostrate because of his arrogance and pride. When Allah . inquired about his refusal, Satan replied, “I am better than Adam. You created me with fire and Adam with earthly soil/dust; therefore, I am superior.” Arrogance/pride is among the qualities most disliked by Allah .. There is no need to describe how this single most harmful vice caused the greatest harm to humans throughout history, and it is still the overwhelming factor in bloodshed. Millions of innocent men, women, and children have been killed in the name of superiority complex of one form or another. This crime was initiated by Satan and has from then on been carried out by humans. Historically, the world has witnessed many despotic pharaohs and dictators, at every turn and corner, who were filled with arrogance and pride. The Almighty Lord made us human, but many of us turned into junior “satans.” If we refuse even to realize that we are arrogant or proud, how can we correct or extinguish this vice from within us? The spirit of every Islamic teaching intends to keep us away from pride, hatred, arrogance, superiority complexes, anger, prejudice, enmity, and so on and so forth.
Riya Riya is to boast, show off. Riya is to do a good with the intent to receive commendation from people and to be lauded by them. In Islam, riya is prohibited because every good deed should be intended to please Allah . alone. Thus, 48
Abu‐Da’wüd
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every good deed that is full of riya is hurled back at the face of its doer and there is no reward for it from Allah ..
AQIQAH Aqīqa is the ritual of an animal sacrifice at the birth of a child. Aqīqa is a sunnah (tradition) that is practiced by Muslims all over the world. It takes place on the seventh day of a child’s birth, where their head is shaved and an animal sacrifice is offered: two goats/sheep for a boy and one for a girl, to thank Allah . for His blessings. Food is cooked with the meat of the sacrifice and is shared with the family, friends, and the poor of the community.
YATĪM AND MISKĪN Yatīm is an orphaned child and miskīn are those people who are poor and needy and require other people’s assistance to survive. Islam obligates Muslims to be kind and helpful to the yatīm and miskīn. There is much reward in it and those who do attain Allah .’s pleasure, it is the best of all rewards. Helping those in need such as the yatīm and miskīn with various sadaqa (charity) averts Allah .’s wrath.
DHIKR Dhikr means remembrance; more broadly, Remembrance of Allah .. When Muslims praise, worship, and glorify Allah . they are engaged in the dhikr of Allah .. Constantly remembering and extolling Allah . brings inner peace and contentment to the heart of the dhâkir (one who engages in dhikr). There are two kinds of dhikr: one is done by heart and the other by tongue, audibly. In both of these there is abundant blessings and rewards. The best of all dhikr, according to a hadith, is “La ilâha illallah” (there is no god but Allah), said repetitively.
MURÂQBAH Murâqbah means deep meditation and contemplation, usually done in seclusion. The person doing murâqbah concentrates in the creations of 67
Allah . to arrive at their divine essence and realize the qudrah (power) of Allah and His Being.
KIRAMAH Kirâmah is supernatural ability. Kirâmah is a power to make happen what is usually impossible by any physical means. Usually such power is experienced and witnessed by the saints of Allah. Mu’jiza are the works of Prophets and kirâmah are the works of those people who are deputies or representatives of the Prophets. Allah . bestows supernatural powers to those who He takes as His beloved beings, and such saints and wali of Allah usually do not disclose or show off their powers. Only when it becomes absolutely necessary, they use such power for good causes.
ISTIKHARA Istikhâra is prayer to seek Allah’s leave. Istikhâra is done to see if Allah . grants permission for what one wills to do. Istikhâra is to pray a two‐rakâh salâh in which a person learns of the fate of his/her will with respect to what they wish to do. Usually they receive a hint or clue from Allah . whether their wish is granted or not, or what they wish for will be fruitful or not.
NAZAR‐O‐NIYAZ Nazar is a request, vow, or promise to Allah .. A nazar is often conditionalized with a vow that if he/she achieves something or succeeds, he/she will do such and such. For example, if I say that upon my success, I will offer the sacrifice of an animal in the name of Allah .. If I do succeed then this nazar will become fardh upon me, because I had made it incumbent upon myself. Niyâz is an offering for Allah’s pleasure and is done in His name. One can also transfer the reward to others in the name of Allah .. A reward for niyâz can be conveyed to any or all Muslims, including saints, prophets of Allah ., and especially to our beloved Prophet . Certainly, the honorable Prophet is not in any need of our niyâz, but we offer and 68
present to him to show that we are his true devotees, and in turn, we receive greater reward for it.
DA’WAH Da’wah means to invite people (towards Islam). These days this term has become quite popularized because some form of da’wah work is being done all over the world. From a college student to a certified scholar is or wishes to engage in doing da’wah. When da’wah is well‐intended and properly executed it carries much reward. The basic requirement for da’wah is to have knowledge of Islam and not be a hypocrite at the very least, i.e. practice what you preach. Otherwise, such a Muslim might only bring harm to himself and others. First, one must invite oneself to Islam and practice it thoroughly. If there is any time left in the life, should do da’wah outside.
AMAR BIL‐MA’RÜF & NAHI ANIL‐MUNKAR Amar bil‐Ma’rüf and Nahi anil‐Munkar means to enjoin good and forbid evil, respectively. Allah . has rewarded the Muslim Ummah by making it the best among all others because of “Amar bil‐Ma’rüf and Nahi anil‐Munkar”. Muslims must call people towards good and prevent others from committing evil, while acting upon the injunction too. Are we the best Ummah now or are we deserving of this title these days? I think not. A majority of us are doing otherwise and some of us are still stubbornly claiming that the Ummah is blossoming. It is our duty to acquire the knowledge of our dīn and practice it, and then go out into the world to enjoin good and forbid evil. Are we not in trouble already for not acting as we are supposed to act, yet we claim to be more exalted than everyone else?
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My friends, time is running out. Death is fast approaching. Claims of ignorance will be inadmissible on the Day of Judgment. This life is the only time we have, use it or lose it.
May Allah . help us in following our Dīn…Âmīn!
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Index
Ghâzi, 41 Ghībah, 64
A Abe‐Zamzam, 56 A’tikâf, 42 Ahle‐Kitâb, 25 Ahlul‐Bayt, 30 Ahmad, 19 Al‐Arsh, 14 Âlim, 41 Al‐Kursi, 15 Allah, 11 Al‐Qur’an, 34
H Hadd, 60 Hadith‐e‐Qudsi, 35 Hâfiz, 41 Hajj, 53 Halâl, 45 Harâm, 45 Hasad, 65 Hawâri, 32 Huqüqullah, 15 Hur‐o‐Ghilman, 29
Amar bil‐Ma’rüf & Nahi anil‐Munkar, 69
Amīr, 39 Ansâr, 31 Aqiqah, 67 Arkân‐e‐Khamsa, 24 As’hâbe‐Badr, 32 As’habul‐Fil, 32 As’hâbul‐Kahf, 32 As’hâbus‐Suffah, 32 Ashrâ‐e‐Mubashra, 31 Asmâ‐e‐Husna, 15 AwliyaAllah, 43 Ayyam‐e‐Tashriq, 57
I Iblīs, 27 Idul‐Adha, 58 Idul‐Fitr, 53 Ihsân, 24 Ijma, 37 Ijtihâd, 36 Īmâm, 39 Imân, 24 Islam, 23 Isrâf, 64 Istikhara, 68
B Bida’, 12 Bukhl, 64 Burrâq, 22
J Janaza, 62 Jihad, 40
D Da’wah, 69 Dhikr, 67 Din, 23 Dua, 49
K Kabīrah and Saghīra, 60 Kâhin, 27 Kalimah Tayyibah, 48 Khatimun‐Nabiyyīn, 20 Khulfa‐e‐Rashidün, 34 Khutbah, 49 Kiramah, 68 Kufr, 25
F Fardh, 50 Fâsiq, 26 Fatwa, 37 Fiqh, 36
L Lawhe‐Mehfüz, 16 Li’ân, 60
G Ghaib, 16 71
Rajam, 61 Rasul, 17 Riya, 66
M Makrüh, 45 Malak, 28 Maqâm‐e‐Ibrahīm, 55 Maqâm‐e‐Mahmüd, 20 Mi’râj, 21 Mu’jiza, 21 Mubah, 45 Mufsid, 26 Muhaddith, 38 Muhâjir, 31 Muhammad, 18 Mulhid, 26 Multazim, 55 Murâqbah, 67 Murtad, 27 Mustahab, 51
S Sa’ee, 56 Sahâbi, 30 Salâh, 48 Saum, 52 Shafâ’at, 20 Shahid, 40 Sharia’, 35 Shirk, 12 Siddīq, 22 Sidratul‐Muntahâ, 22 Sufi, 42 Sunnah & Hadith, 34 Sunnah, 50
N Nabi, 17 Nafil, 51 Nafs, 44 Nazar‐o‐Niyaz, 68 Nifâq, 26 Nikah, 62
T Ta’ba’ī, 33 Tafsīr, 38 Tahâra, 46 Takabbur, 66 Talbiyah, 54 Taqwa, 59 Tarīqa, 42 Tasawwuf, 42 Tauhīd, 11 Tawâf‐e‐Ka’ba, 55 Tazkiyah, 59
P Panjetan‐Pak, 30 Pīr, 44 Q Qa’ba Qausayn, 12 Qâdhi, 39 Qâri, 41 Qasr salâh, 49 Qaza salâh, 49 Qazaf, 60 Qibla, 48 Qisas, 61 Qiyamah, 63 Qiyâs, 37
U Umrah, 54 W Wahi, 18 Wâjib, 50 Y Yatīm and Miskīn, 67 Yaum‐e‐A’shüra, 58 Yaum‐ul‐Arafah, 57 Yaumut‐Tarwiyyah, 57
R
Z Zabīha, 46 Zakâh, 53 72
