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Glossary of Islam
Glossary of Islam
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The following list consists of notable concepts that are derived from Islamic and associated cultural (Arab, Persian, Turkish) traditions, which are expressed as words in Arabic or Persian language. The main purpose of this list is to disambiguate multiple spellings, to make note of spellings no longer in use for these concepts, to define the concept in one or two lines, to make it easy for one to find and pin down specific concepts, and to provide a guide to unique concepts of Islam all in one place.

Separating concepts in Islam from concepts specific to Arab culture, or from the language itself, can be difficult. Many Arabic concepts have an Arabic secular meaning as well as an Islamic meaning. One example is the concept of dawah. Arabic, like all languages, contains words whose meanings differ across various contexts.

Arabic is written in its own alphabet, with letters, symbols, and orthographic conventions that do not have exact equivalents in the Latin alphabet (see Arabic alphabet). The following list contains transliterations of Arabic terms and phrases; variations exist, e.g. din instead of deen and aqidah instead of aqeedah. Most items in the list also contain their actual Arabic spelling.


A

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ʿAbd (عبد) (for male) ʾAmah (أمة) (for female)
Servant or worshipper. Muslims consider themselves servants and worshippers of God as per Islam. Common Muslim names such as Abdullah (Servant of God), Abdul-Malik (Servant of the King), Abdur-Rahmān (Slave of the Most Beneficent), Abdus-Salām (Slave of [the originator of] Peace), Abdur-Rahîm (Slave of the Most Merciful), all refer to names of Allah.[1]
ʾAdab (أدب)
Traditionally describes good manners, as in etiquette. For example, being courteous is good ʾadab. However, the term can be used very broadly, and the proper translation would be "the proper way to go about something," as in the example, ʾĀdāb al Qitāl, or, "The Proper Ways of Fighting in War," (Qitāl in Arabic means mortal combat) in which the word "etiquette" does not befit the context. A secondary meaning of ʾAdab is "literature".[2]
ʾAdhān (أذان)
call to salat (prayer), sometimes alternatively spelled and pronounced Azaan, Athaan and Adhan.[3]
ʿAdl (عدل)
justice, especially distributive justice: social, economic, political, proprietary.
AH (هجرية)
Anno Hegirae The Islamic calendar starts counting years starting from the time when Muhammad had to leave Mecca and go to Medina, an event known as the Hijra. The first day of the first Islamic year is 1 Muḥarram 1 (AH) and corresponds to 16 July 622 (CE).
ʾAḥad (أحد)
literally "one." Islamically, ahad means One Alone, unique, none like God. Al-Ahad is one of the names of God.
ʾAḥkām (أحكام)
These are rulings and orders of the Qu'ran and Sunnah. A single ruling is called a Ḥukm. Five kinds of orders: Wajib or Fard (obligatory), Mustahab (preferred and recommended), Halal or Mubah (permissible), Makruh (disliked and not recommended), and Haram (forbidden)
ʾAhl al-Bayt (أهل البيت)
members of Muhammad's Household. Also known among Shia as the Maʿṣūmūn (معصومون) (infallibles; spiritually pure).
ʾAhl al-Fatrah (أهل الفطرة)
people who live in ignorance of the teachings of a revealed religion, but according to the "Fitra", the "Natural Religion" innate to human nature as created by God.
ʾAhl al-Kitāb (أهل الكتاب)
"People of the Book", or followers of pre-Islamic monotheistic religions with some form of scripture believed to be of divine origin which were mentioned in Quran: Jews, Christians.
ʾĀkhirah (الآخرة)
hereafter or eternal life
ʾAkhlāq (أخلاق)
The practice of virtue. Morals.
Al-ʾIkhlāṣ (الإخلاص)
Sincerity and genuineness in religious beliefs.
Al-Bir (البّر)
Piety and righteousness and every act of obedience to Allah.
ʿĀlamīn (عالمين)
Literally "worlds", humankind, jinn, angels and all that exists.
Al Hijr (Kaaba) (الكعبة)
A semi-circular wall north-west of Kaaba.
ʿalayhi -s-salām (عليه السلام)
"Peace be upon him" This expression normally follows after naming a prophet (other than Muhammad), or one of the noble Angels (i.e. Jibreel (Gabriel), Mika'il (Michael), etc.)
al-ḥamdu li-llāh (الحمد لله)
"Praise be to God!" Qur'anic exclamation and also same meaning as hallelujah.
Allāh (الله)
The name of God according to Islam. Also used as the Arabic word for God in general.
Allāhumma (اللَّهُمَّ)
"O Allah, my Lord" - used in a phrase or salutation, invocations or supplications (dua).
Allāhu ʾAkbar (أكبر)
"Allah is [the] greatest". Greater than anything or anyone, imaginable or unimaginable.
ʿĀlim (عالِم)
lit. One who knows. A scholar (in any field of knowledge) ; a jurist or scientist (who knows science) or a theologian (who knows religion); similar to Japanese sensei, "teacher".
Amān, lit. 'safety, protection, safe conduct'
ʾAmānah (أمانة)
the trust. Of all creation, only human beings & jinns carry the "trust", which is free will.
ʾĀmīn (آمين)
Amen.
ʾAmīr ul-Muʾminīn (المؤمنين)
"Commander of the Faithful" Historically the title of the Caliph. In some modern countries like Morocco, a ʾAmīr ul-Muʾminīn or Commander of the faithful is the religious chief.
ʾĀminah (آمنة)
Muhammad's mother. Aminah fell sick and died in Abwa, near Madina (then Yathrib) when Muhammad was six years old.
Al-ʾAmr Bi'l Maʿrūf (بالمعروف)
Islamic doctrine of enjoining right. There exists in Islam the (obligatory) principle of encouraging other people to do the right thing.
ʾAnfāl (أنفال)
Spoils of war. (See Sūrat al-ʾAnfāl (8:1)) (الأنفال)[4]
ʾAnṣār (أنصار)
"Helpers." The Muslim converts at Medina who helped the Muslims from Mecca after the Hijrah.
ʿAqīdah (عقيدة)
Article of faith, tenet, creed, or dogma.
ʿAqīqah (عقيقة)
Islamic practice of shaving the head of the newborn male and contributing the weight in silver for charity as well as 2 lambs.
ʿAql (عقل)
Intelligence, intellect, mind, understanding
ʾArkān singular rukn (ركن/أركان)
The five rukn "pillars" of Islam. (See rukn)
A.S. (ʿAlayhi s-salām) (السلام)
This acronym evokes a blessing and is appended to the names of the prophets who came before Muhammad. It will also be applied to the mothers of those prophets. When following a woman's name, the feminine form is ʿAlayha s-salām.
aṣaḥḥ
Arabic elative term, “more correct.” Used by Muslim scholars to introduce their own view while not entirely dismissing that of others.[5]
ʾAṣl (أصل) (pl. ʾuṣūl)
Root, origin, source; principle.
ʾaslim taslam (أسلِم تسلَم)
"Submit to Islam" (See dawah)
ʾAsmāʾ Allāh al-Ḥusnā (الحسنى)
List of God's 99 names. According to a hadith, the one who enumerates them all will enter Paradise.
ʿAṣr (العصر)
The third salat prayer. The time of the day before sunset and after noon. Also means "era".
Aṣ-Ṣirāṭ (الصراط)
The bridge by crossing which it is determined (judged) whether a person would go to heaven or hell. How a person crosses the Sirat depends on what they have done in their life and what they have believed in.
al-ʿAsharatu Mubashsharun bil-Jannah or just ʿAsharatu Mubashsharah (Arabic
العشرة المبشّرون بالجنة, romanizedʿAsharatu l-mubashshirūn or Arabic: عشرة المبشّر, romanized: Asharatul-mubashshirūna bil Jannah): The ten companions of Muhammad who were promised paradise (only in Sunni Islam)
ʿĀshūrāʾ (عاشوراء)
Tenth day of the month of Muharram. It is the day God saved Moses and the children of Israel from the Pharaoh. The grandson of Muhammad, Imam Hussayn sacrificed his life along with 72 of his companions on the sand dunes of Karbala. Sunni Scholars recommended to fast during this day. To the Shias, it is also a day on which they mourn the death of the third Shia Imam, Husayn ibn Ali, along with his family and companions, who were killed in the famous battle in Karbala. They cry and weep and organize lamentating programmes where they not only learn how to live a proper Islamic life and improve their Spiritual Self but also cry at the end of the ritual to show their true love and faith towards imam Hussayn.
As-Salāmu ʿAlaykum (السلام عليكم)
The Islamic greeting; literally "Peace be upon you"; In addition, wa-Raḥmatullāhi wa-Barakātuhu (وبركاته) means "and the Mercy of God and His blessing". The response to this greeting is wa-ʿAlaykum as-Salām wa-Raḥmatullāhi wa-Barakātuhu (وبركاته) --"And on you be the Peace and Mercy of God and His Blessing".
ʾAstaghfir allāh (أستغفر الله)
"I seek forgiveness from God." Islamic expression.
Aʿudhu billah (باللهʾAʿūdhu billāh)
"I seek refuge in God". This is a paraphrase on the beginnings of the two last suras in the Qur'an.
ʾAwliyāʾ (أولياء)
Friends, protectors, helpers, caretaker, maintainer. (singular: wali)
ʿAwrah (عورة)
The parts of the body, male or female, must be covered in public but not between spouses, such as, body parts must be concealed of a woman before non-related men.(Non-related men means those she can marry lawfully).
ʾĀyah (آية), plural ʾāyāt (آيات)
A sign. More specifically, a verse in the Qur'an.
Āyatullāh (آية الله, also spelled Ayatollah)
Sign of God Title given to highly ranked religious scholars in Sh'ia sect.
Azāzīl
a name of Iblīs (Satan) in his role as a fallen angel. (Potentially etymologically related to Azazel from the Apocalypse of Abraham).

B

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Baiʿa (بيعة)
See Bay'ah
Baatil (باطل)
see Bāṭil
Baitullāh (بيت اللهbaytu -llāh)
A mosque, literally "house of God". Specifically means the Ka'aba at Makkah (Mecca).
Bakka'in
a group known as the Weepers, who wept because they could not accompany Muhammad to Tabuk.
Barakah (بركة)
a form of blessing, thought derive from God and passed on others via prophets, angels and saints.
Bārak Allāhu Fīkum (فيكم)
may Allah bless you; response to expression of thanks.
Barzakh (برزخ)
Barrier. Used in the Qur'an to describe the barrier between sweet and salty water. In theology, the one-way barrier between the mortal realm and the spirit world which the deceased soul crosses and waits for qiyamah judgment.
Bashar (بشر)
humankind, mankind, man, human(s), etc.
Baṣīrah (بصيرة)
Insight, discernment, perceptivity, deep knowledge. Sometimes used by Sufis to denote the ability to directly perceive a transcendental Truth.
Bāṭil (باطل)
void
Bāṯin (باطن)
The interior or hidden meaning. A person who devotes himself to studying such hidden meanings is a batini.
B.B.H.N. (والسلام)
Blessed be His Name – acronym for S.A.W.S. See P.B.U.H (Peace Be Upon Him).
Bidʿah (بدعة)
Innovation in religion, i.e. inventing new methods of worship. Bad Bidʿahs in Islam are considered a deviation and a serious sin by many Muslims.
Bidʿah sayyiʾah (سيئة)
Inquiry prohibited in Islam.
Bismi-llāhi r-raḥmāni r-raḥīmi (بسم الله الرحمن الرحيم)
"In the name of Allah, the Most Gracious, the Most Merciful".[6]
Burda (بردة)
In general terms, it means a "cloak" or "outer garment". Specific reference is to the "burda" of Muḥammad (see Qaṣīda al-Burda).
Bayʿah (بيعة)
an oath of allegiance to a leader, traditionally the Caliph, a Sheikh or an Imam.

C

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Caliph (خَليفة) khalīfah
literally successor; refers to the successor of Muhammad, the ruler of an Islamic theocracy.

D

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Dahri (دهري)
atheist – from the root ad dahr meaning time. In Islam, atheists are seen as those who think that only time can destroy, hence the term ad dahriyyah or simply dahriya for the concept of atheism.
Dajjāl (ٱلدَّجَّالُ)
The Islamic equivalent of the Antichrist; means "liar" or "deceiver".
Ḍallāl (ضلال)
going astray.
Dār al-ʿAhd (دَارُ الْعَهْدِ)
the Ottoman Empire's relationship with its Christian tributary states.
Dār al-ʾAmn (دَارُ الْأَمْنِ)
means house of safety.
Dār ad-daʿwa (دَارُ الدَّعْوَةِ)
a region where Islam has recently been introduced.
Dār al-ḥarb (دَارُ الْحَرْبِ)
means house of war; refers to areas outside Muslim rule which a Muslim state can go to war with
Dār al-Islām (دَارُ الْإِسْلَامِ)
the abode, or land, of Islam.
Dār al-Kufr (دَارُ الْكُفْرِ)
means domain of disbelief; the term originally refers to the Quraish-dominated society of Mecca between Mohammed's flight to Medina (the Hijra) and the city's conquest.
Dār aṣ-Ṣulḥ (دَارُ الصُّلْحِ)
domain of agreement
Dār ash-shahāda (دَارُ الشَّهَادَةِ)
See Dar al-Amn
Darūd (الدرود، الصلاة على النبي)
blessing
Daʿwah (الدعوة)
the call to Islam, proselytizing.
Darwīš (درويش)
an initiate of the Sufi Path, one who practices Sufism
Dhikr (ذكر)
A devotional practice whereby the name of God is repeated in a rhythmical manner. Remembrance of God; spiritual exercise; Muslims believe that the primary function of prophets is to remind people of God. It is also pronounced zikr.
Dhimmi (ذمّي) (pl. dhimam)
"protected person"; Jews and Christians (and sometimes others,[7] such as Buddhists, Sikhs, Hindus, and Zoroastrians), living in an Islamic state who must pay a separate tax (jizya) instead of the zakah paid by Muslims and this exempts non-Muslims from military service under Islamic law.
Dhuhr (ظهر) (ẓuhr)
the second obligatory daily prayer.
Dīn (الدين)
(literally 'religion') the way of life based on Islamic revelation; the sum total of a Muslim's faith and practice. Dīn is often used to mean the faith and religion of Islam.
Diyyah (دية)
"blood money", recompense for loss of a life.
Div (دیو)
"demon", hideous creatures in Muslim beliefs.
Duʿāʾ (دعاء)
personal prayer, supplication
Dunya (دنيا)
The physical Universe, as opposed to the Hereafter; sometimes spelled Dunia.

E

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Eid al-Fitr (عِيدُ الْفِطْرِ)

Marks the end of Ramadan [Ramzaan], the Islamic holy month of fasting (sawm).

Eid al-Adha

Honours the willingness of Ibrahim to sacrifice his son Ishmael or Isaac as an act of obedience to God's command.

F

[edit]
Fadl
divine grace
Fajarah (فجرة) (also fujjār (فجّار))
Wicked evil doers. Plural of "fājir" (فاجر).
fajr (فجر)
dawn, early morning, and the morning prayer. The time of the day when there is light in the horizon before sunrise.
Falāḥ (فلاح)
deliverance, salvation, well-being.
Falsafah (فلسفة)
"philosophy" The methods and content of Greek philosophy which were brought into Islam. A person who tries to interpret Islam through rationalist philosophy was called a faylasuf (فيلسوف), "philosopher".
Fanā' (فناء)
Sufi term meaning extinction – a spiritual death of the lower self (Nafs) with associated bad characteristics. Having no existence outside of God.
Faqīh (فقيه)(pl. fuqahāʾ)(فقهاء)
One who has a deep understanding of Islam, its laws, and jurisprudence. (see fiqh)
Al-Faraj (الفرج)
the return of the Shia Mahdi
Farḍ (فرض), plural furūḍ (فروض)
a religious duty, or an obligatory action: praying 5 times a day is fard. Neglecting a fard will result in a punishment in the hereafter. (See wajib)
Farḍ ʿain ( عين)
obligatory on every individual Muslim to aid in any way he can.
Farḍ kifāyah (كفاية)
an obligation on the Muslim community as a whole, from which some are freed if others take it up such as for jihad.
Fāsid (فاسد)
corrupt, invalid/violable (in Islamic finance)
Fāsiq (فاسق)
anyone who has violated Islamic law; usually refers to one whose character has been corrupted (plural "fāsiqūn"); in the Quran it refers to unbelievers who derided God for using similes and parables (in the Quran).[8]
Fātiḥa (الفاتحة)
the short, opening sura of the Qur'an, which begins "In the name of God, the Merciful, the Compassionate. Praise be to God, the Lord of the Worlds..." These words hold an important place in Muslim liturgies and forms the core of the salat.
Fatwā (فتوى)
a non-binding legal opinion of a scholar (alim). However, binding on him for those who follow his taqlid
Fī ʾAmān allāh (في أمان الله)
"In the protection of God". Said when a person departs. Cf. aman.
Fiqh (فقه)
jurisprudence built around the shariah by custom (al-urf). Literally means "deep understanding", refers to understanding the Islamic laws. (see faqih)
Fī sabīl allāh (في سبيل الله)
for the sake of Allah; common Islamic expression for performing acts such as charity or Jihad
Fitna (pl. fitan) (فتنة)
trial or tribulation; also refers to any period of disorder, such as a civil war, or the period of time before the end of the world or any civil strife.

Fitnah: (n) temptation, discord, civil war, trial

Fiṭrah (فطرة)
innate disposition towards virtue, knowledge, and beauty. Muslims believe every child is born with fitrah.
Furqān (فرقان)
the criterion (of right and wrong, true and false); for example, the Qur'an as furqan.
Fuwaysiqah (فويسقة)
vermin, evil from the root fasaqa meaning to deviate from the right way

G

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Ghafara (غفر)
(verb in past tense) to forgive, to cover up (sins). A characteristic of God.
Ghaflah (غفلة)
heedlessness, forgetfulness of God, indifference
Ghayb (غيب)
the unseen, unknown.
Ghanīmah (غنيمة)
spoils of war, booty.
Gharar (غرر)
excessive uncertainty;[9] also "the sale of what is not present" such as fish not yet caught, crops not yet harvested.[10]
Ghasbi (غصب)
possessed unlawfully
Ghāzi (غازى)
(archaic) roughly, "raider": used for whose who participated in war. Later a title for veterans.
Ghusl (غسل)
full ablution of the whole body (see wudu). Ghusl janaba is the mandatory shower after having sexual discharge.

H

[edit]
Ḥadath akbar (حدث أكبر)
major ritual impurity which requires Niyyat for cleaning.
Ḥadath aṣghar (أصغر)
minor ritual impurity
Hādhā min faḍl rabbī (هَذَا مِن فَضْلِ رَبِّي)
Qur'anic expression and phrase meaning This is by the Grace of my Lord.
Hādī (هادي)
a guide, one who guides; A Muslim name for God is The Guide, or Al-Hadi.
Ḥadīth (حديثḥadīth) plural ahādīth
literally "speech"; recorded saying or tradition of Muhammad validated by isnad; with sira these comprise the sunnah and reveal shariah
Ḥadīth mashhūr (مشهور)
Well-known hadith; a hadith which reported by one, two, or more Companions from Muhammad or from another Companion, but has later become well-known and transmitted by an indefinite number of people during the first and second generation of Muslims.
Ḥāfiẓ (حافظ)
someone who memorized the entire Qur'an. Literal translation = memorizer or Protector.
Ḥaiḍ (حيض)
menstruation
Ḥājj (حاجّ) plural Ḥujjāj (حجّاج) and Ḥajīj (حجيج)
Pilgrim, one who has made the Hajj.
Ḥajj (حجّ) and Ḥijjah (plurals Ḥijjāt (حجّات) and Ḥijaj (حجج))
pilgrimage to Mecca. Sunnis regard this as the fifth Pillar of Islam. See Dhu al-Hijjah.
Ḥajj at-Tamattuʿ (التمتع)
performing ʿUmrah during the Hajj season, and on the Day of Tarwiah a pilgrim gets into the state of Ihram for Hajj. Before making ʿUmrah, approach the Miqat and declare the intention. End by sacrificing an animal.
Ḥajj al-Qirān (القران)
At Miqat, declare intention to perform both Hajj and 'Umrah together. After throwing the Jamrah of Al-'Aqabah, and getting hair shaved or cut that take off his Ihram garments and sacrifice animal.
Ḥajj al-ʾIfrād (الإفراد)
At Miqat, declare intention for Hajj only. Maintain Ihram garments up to the Day of Sacrifice. No offering is required from him.
Ḥākim (حاكم)
a ruler's or governor's title; in some Muslim states, a judge. See Ahkam.
Ḥākimīya (حاكمية)
sovereignty, governance.
Ḥalāl (حلال)
lawful, permitted, good, beneficial, free from sin praiseworthy, honourable. Doing a halal action won't result in punishment in the hereafter (See mustahabb, mandub)
Ḥalaqah (حلقة)
A gathering or meeting for the primary purpose of learning about Islam.
Ḥalq (حلق)
Shaving of the head, particularly associated with pilgrimage to Mecca[11]
Ḥanīf (حنيف)
pre-Islamic non-Jewish or non-Christian monotheists. Plural: ḥunafā' (حنفاء).
Ḥaqq (حقّ)
truth, reality, right, righteousness. Al-Haqq is one of 99 names of God.
Ḥarām (حرام)
sinful
Ḥaram (حرم)
sanctuary.
Ḥasan (حسن)
Good, beautiful, admirable. Also a categorization of a hadith's authenticity as "acceptable". (other categorizations include authentic and fabricated).
Hawa (هوى) (pl. ʾahwāʾ (أهواء))
Vain or egotistical desire; individual passion; impulsiveness.
Hidāyah (هداية)
guidance from God.
Ḥijāb (حجاب)
literally "cover". It describes the covering of the body for the purposes of modesty and dignity; broadly, a prescribed system of attitudes and behaviour regarding modesty and dignity. (See abayah, al-amira, burqa, chador, jilbab, khimar, milfeh, niqab, purdah, shayla)
Hijra (الهجرة)
Muhammad and his followers' emigration from Mecca to Medina. Literally, "migration". This holiday marks the beginning of the Muslim New Year on the first day of the month of Muharram. See Rabi' al-awwal and abbreviation AH.
Ḥikmah (also Hikmat) (حكمة)
Literally this means "wisdom" and refers to the highest possible level of understanding attainable by a Muslim. In particular, it refers to the illuminative, mystical sort of wisdom that a Gnostic or Sufi might attain.
Hilāl (هلال)
Crescent moon.
Ḥima (حمى)
wilderness reserve, protected forest, grazing commons; a concept of stewardship
Ḥizb (حزب)
One half of a juz', or roughly 1/60th of the Qur'an
Hudā (هدى)
Guidance.
Hudna (هدنة)
Truce. Cease-fire (often temporary)
Ḥudūd (حدود) (sing. hadd)
Literally, limits or boundaries. Usually refers to limits placed by Allah on man; penalties of the Islamic law (sharia) for particular crimes described in the Qur'an – intoxication, theft, rebellion, adultery and fornication, false accusation of adultery, and apostasy. (See ta'zeer)
Ḥukm (حكم)
ruling in the Qur'an or Sunnah. Also spelled Hukum.
Ḥūrī (حوريةḥūrīya; pl. ḥūrīyātحوريات)
beautiful and pure young men and women that Muslims believe inhabit Paradise, or Heaven.

I

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ʿIbādah (عبادة)
submission, worship, but not limited to ritual: all expressions of servitude to Allah, including the pursuit of knowledge, living a pious life, helping, charity, and humility, can be considered ibadah.
ʾIblīs (إبليس)
Devil banished to Hell for his arrogance and disobedience; aka Satan.
ʿId (عيد)
festival or celebration. Alternatively transliterated Eid.
ʿId ul-Adha (الأضحى)
"the Festival of Sacrifice." The four-day celebration starting on the tenth day of Dhul-Hijja.
ʿId ul-Fitr (الفطر)
"the Festival of Fitr (Breaking the fast)." A religious festival that marks the end of the fast of Ramadan.
ʾIfṭār (إفطار)
a meal eaten by Muslims breaking their fast after sunset during the month of Ramadan.
ʾIḥrām (إحرام)
state of consecration for hajj. Includes dress and or prayer.
ʾIḥsān (إحسان)
perfection in worship, such that Muslims try to worship God as if they see Him, and although they cannot see Him, they undoubtedly believe He is constantly watching over them.
ʾIḥtiyāṭ (إحتياط)
Also Ahwat. A Precaution, either obligatory or optional.[12]
ʾIḥtiyāṭ mustaḥabb(مستحبّ)
A preferred precaution.[12]
ʾIḥtiyāṭ wājib(واجب)
An obligatory precaution.[12]
ʾIʿjāz (إعجاز)
miracle, the character of the Qur'an in both form and content.
ʾIjāzah (إجازة)
a certificate authorizing one to transmit a subject or text of Islamic knowledge
ʾIjmā' (إجماع)
the consensus of either the ummah (or just the ulema) – one of four bases of Islamic Law. More generally, political consensus itself. Shi'a substitute obedience to the Imam; opposite of ikhtilaf
ʾIjtihād (اجتهاد)
During the early times of Islam, the possibility of finding a new solution to a juridical problem. Has not been allowed in conservative Islam since the Middle Ages. However, Liberal movements within Islam generally argue that any Muslim can perform ijtihad, given that Islam has no generally accepted clerical hierarchy or bureaucratic organization. The opposite of ijtihad is taqlid (تقليد), Arabic for "imitation".
ʾIkhtilāf (اختلاف)
disagreement among the madhhabs (scholars) of a religious principle; opposite of ijma.
ʾIkrām (إكرام)
honouring, hospitality, generosity – Dhul jalaali wal ikraam is one of the 99 names of Allah.
ʾIkrāh (إكراه)
mental or physical force.
ʾIlāh (إله)
deity, a god; including gods worshiped by polytheists.
ʿIlm (علم)
all varieties of knowledge, usually a synonym for science
ʾImām (إمام)
literally, leader; e.g. a man who leads a community or leads the prayer; the Shi'a sect use the term only as a title for one of the twelve Allah-appointed successors of Muhammad.
ʾImāmah (إمامة) or imamate
successorship of Muhammad and the leadership of mankind.
ʾImān (إيمان)
personal faith
ʾInna lilāhi wa ʾinna ʾilaihi rājiʿūn (إِنَّا لِلّهِ وَإِنَّـا إِلَيْهِ رَاجِعونَ)
To Allah we belong and to Him is our return – said to mourners
ʾInfāq (إنفاق)
the habitual inclination to give rather than take in life; the basis for charity
ʾInjīl (الإنجيل)
Arabic term for the holy book called The Gospel said to have been given to Jesus, who is known as Isa in Arabic; Muslims believe the holy book has been corrupted and modified, and the New Testament gospels (Matthew, Mark, Luke, and John) are not the word of Allah, only Christian stories about Jesus.
ʾIn shāʾa -llāh (إن شاء الله)
"If God wills"; Inshallah is "resigned, accepting, neutral, passive. It is neither optimistic nor pessimistic."[1] [2]
ʾIqāmah (إقامة)
the second call to prayer. Similar to the azhan.
ʾIrtidād (ارتداد)
apostasy (see murtadd). Also riddahردة
ʿĪsā (عيسى)
Jesus – 'Isa ibn Maryam (English: Jesus son of Mary), (a matronymic since he had no biological father). The Qur'an asserts that Allah has no sons and therefore, 'Isa is not the son of Allah. Muslims honor 'Isa as a nabi and rasul.
ʿIshā' (عشاء)
night; the fifth salat prayer
ʾIṣlāḥ (إصلاح)
"reform". This term may mean very different things, depending on the context. When used in reference to reform of Islam, it may mean modernism, such as that proposed by Muhammad Abduh; or Salafi literalism, such as that preached by Muhammad Nasiruddin al-Albani[13]
ʾIslām (الإسلام)
"submission to God". The Arabic root word for Islam means submission, obedience, peace, and purity.

ʾIsnād (إسناد)
chain of transmitters of any given hadith
ʾIsrāʾ (الإسراء)
the night journey during which Muhammad (محمّد)is said to have visited Heaven. See miraj.
ʾIstighfār (استغفار)
requesting forgiveness
ʾIstiḥādah (استحاضة)
vaginal bleeding except Haid and Nifas
ʾIstiṣlāḥ (استصلاح)
public interest – a source of Islamic Law.
ʾIstishhād (استشهاد)
martyrdom.
ʾIthm (إثم)
Negative reward for bad deeds that is tallied on qiyamah (judgment day.) Opposite of thawab.
ʾIʿtikāf (إعتكاف)
seclusion in the masjid for the purpose of worship usually performed during the last 10 days of Ramadan.
ʾItmām al-hujjah (إتمام الحجة)
clarification of truth in its ultimate form.
Ittaqullah (اتقوا الله)
command to fear God or to be pious to Allah.

J

[edit]
Jāʾiz (جائز)
That which is allowed or permissible. As a rule, everything that is not prohibited is allowed. (See halal, mustahabb, mandub)
Jahannam (جهنم)
Hell; purgatory
Jāhilīyyah (الجاهليّة)
the time of ignorance before Islam was realized. Describes polytheistic religions.
Jahl (جهل)
ignorance, foolishness.
Jalsa (جلسة)
sitting.
Jāmiʿah (جامعة)
"gathering"; i.e. a university, a mosque, or more generally, a community or association.
Janābah (جنابة)
A state of spiritual impurity that occur due to sexual intercourse or ejaculation and necessitates major ritual ablution (ghusl),
Janāzah (جنازة)
Funeral. Ṣalāt al-Janāzah is a funeral prayer.
Jannah (جنة)
Paradise, Heaven, the Garden
Jazāka-llāhu khayran (جزاك اللهُ خيرًا)
"May God reward you with good." Islamic expression of gratitude.
Jihād (جهاد)
struggle. Any earnest striving in the way of God, involving personal, physical, for righteousness and against wrongdoing;
Jihād aṣ-ṣaghīr (الصغير)
Offensive jihad declared by caliph.
Jihād aṭ-ṭalab (الطلب)
Offensive jihad.
Jihād ad-dafʿa (الدفعة)
Defensive jihad.
Jihād bil-māl (بامال)
Financial jihad.
Jilbāb (جلباب)
(pl. jalabib) a long, flowing, garment worn by some as a more conservative means of fulfillment of sartorial hijab. (See also: abaya. burka, chador)
Jinn (جنّ)
A term referring to invisible beings (including angels, souls, foreign humans, satans, the Devil, etc.), also the name of specific type of unseen creatures capable of salvation.
Jizya (جزية)
A tax specified in the Quran (9:29) to be paid by non-Muslim males living under Muslim political control.
Juḥod (جحود)
To deny. Jaahid (the denier). Disbelief out of rejection. When there comes to them that which they [should] have recognized, they refuse to believe in (kafaru) it. ( 2:89) Accordingly, juhud includes rejection (kufr at-taktheeb) and resistance (kufr al-'inaad)
Jumuʿah (جمعة)
Friday prayer or Sabbath.
Juzʾ (جزء)
one of thirty parts of the Qur'an.

K

[edit]
Kaʿbah (الكعبة)
cube-house; i.e., the cube-shaped building in Mecca which Muslims face to pray.
Kāfir - non-Muslim (كافرkāfir sing.; كفّار kuffār pl.)
from the word kafara, "to hide." Those who deliberately hide the truth; non-Muslims in Islamic or non-Islamic countries or states, unbelievers, truth-concealers; one who is ungrateful to God as per Islam. Common derogatory term used by different Islamic factions such as sunni and shias to denounce each other as non-Muslims. Plural: Kāfirūn. Commonly used as an offensive term for black people by white South Africans.
Kalām (الكلام) (ʿilm al-kalām)
Literally, "words" or "speech," and referring to oration. The name applied to the discipline of philosophy and theology concerned specifically with the nature of faith, determinism and freedom, and the nature of the divine attributes.
Khair (خير)
Every kind of good
Khalīfah (خليفة)
Caliph, more generally, one performing the duties of khilafa.
Khalīl (خليل)
devoted friend
Khalq (خلق)
Creation – the act of measuring; determining, estimating and calculating. Khalq is the noun form of the verb khalaqa (see bara, sawwara).
Al-khāliq (الخالق)
The Creator, Allah.
Khamr (خمر)
Intoxicant, wine.
Khatīb (خطيب)
the speaker at the Friday Muslim prayer, or Jumu'ah prayer.
Khatm (ختم)
to finish - refers to the complete recitation of the Qur'an.
Kharāj (خراج)
a land tax.
Khayr
goodness. See birr (righteousness) See qist (equity) See 'adl (equilibrium and justice) See haqq (truth and right) See ma'ruf (known and approved) See taqwa (piety.)
khilāf (خلاف)
Controversy, dispute, discord.
Khilāfah (خلافة)
Man's trusteeship and stewardship of Earth; Most basic theory of the Caliphate; Flora and fauna as sacred trust; Accountability to; God for harms to nature, failure to actively care and maintain. Three specific ways in which khalifa is manifested in Muslim practice are the creation of haram to protect water, hima to protect other species (including those useful to man), and by resisting infidel domination over Muslim lands, in jihad.
Khilwa, (خلوة)
An offense consisting of being caught alone in private with a member of the opposite sex who is not an immediate family member.[14]
al-khulafāʾ ar-rāshidūn (الراشدون)
four first caliphs, believed by most Muslims to be most righteous rulers in history
Khimār (خمار) (pl. khumur (خُمُر) or ʾakhmirah (أخْمِرة))
headcovering (Q. 24:31).
Khitān (ختان)
Male circumcision.
Khuluq (خُلُق) pl. ʾakhlāq (أخلاق)
ethics
Khushūʿ (خشوع)
humility, devotion, concentration (especially in prayer).
Khuṭbah (خطبة)
the sermon at Jumu'ah prayer.
Kibr (كِبْر)
pride, arrogance
Kibar (كِبَر)
old age
Kitāb (كتاب)
book; The Qurʾān is often referred to as "Al-Kitāb" (The Book).
Kufr (كفر)
Unbelief, infidelity, blasphemy; also hubris. See Kafir and Kuffar
Kufr al-ḥukm (الحكم)
Disbelief from judgment.
Kufr al-ʿInād (العناد)
Disbelief out of stubbornness
Kufr al-ʾInkār (الإنكار)
Disbelief out of arrogance and pride.
Kufr al-ʾIstibdāl (الإستبدال)
Disbelief because of trying to substitute Allah's Laws.
Kufr al-ʾIstiḥlāl (الإستحلال)
Disbelief out of trying to make HARAM into HALAL.
Kufrul-Istihzaha
Disbelief due to mockery and derision
Kufr al-jahl (الجهل)
Disbelief from not being aware of or not understanding.
Kufr al-juhud (الجهد)
Disbelief from obstinacy after being presented with truth.
Kufr an-Nifāq (النفاق)
Disbelief out of hypocrisy.
Kufr al-ʾIʿrāḍ (الإعراض)
Disbelief due to avoidance.
Kun (كن)
God's command to the universe, 'Be!' is sufficient to create it.

L

[edit]
Lā ilāha illā-llāh (لَا إِلٰهَ إِلَّا الله)
"There is no god but God." The most important expression in Islam. It is part of the first pillar of Islam. According to Islam, this is the message of all the Prophets, such as Abraham, Moses, Jesus and Muhammad.
Labbayka -llāhumma (لبّيكَ اللّهُم)
God, I obey you (said during hajj)
Laghw (لغو)
Dirty, false, evil vain talk
Laʿnah (لعنة)
Curse, execration, or imprecation.
Laylat al-Qadr (القدر)
the Night of Power, towards the end of Ramadan, when Muhammad received the first revelation of the Qur'an.

M

[edit]
Madhhab (مذهب)
pl. Madhāhib (مذاهب) school of religious jurisprudence (fiqh), school of thought. Also see fiqh.
Madrasah (مدرسة)
school, university
Maghrib (مغرب)
the fourth daily salat prayer
Mahdi (مهدي)
"a guide". More specifically al-Mahdi (the guide) is a figure who will appear with Prophet Jesus before the end of time, when God allows it, to bring world peace, order and justice, after it has been overcome with injustice and aggression.
Mahdūr ad-damm (الدم)
he whose blood must be wasted
Maḥram (محرم)
a relative of the opposite gender usually described as being "within the forbidden limits"; a better description is "within the protected limits". means relatives who one can appear before without observing hijab and who one cannot marry.
Maisir (ميسر)
gambling, game of chance
Makrūh (مكروه)
Means "detested", though not haraam (forbidden); something that is disliked or offensive. If a person commits the Makruh, he does not accumulate ithim but avoiding the Makhruh is rewarded with thawab.
Malāʾikah (ملائكة)
angels (Sing. Malak). Belief in angels is one of the Five Pillars of Islam and required for Muslims to believe in.
Mā malakat ʾaymānukum (أيمانكم)
one's rightful spouse (literally: what your right hands possess)
Manāsik (مناسك)
the rules specifying the requirements of a legally valid hajj
Mandūb (مندوب)
commendable or recommended. Failure to do it would not be a sin. (See halal mustahabb)
Manhaj (منهج)
the methodology by which truth is reached[15]
Mansūkh (منسوخ)
That which is abrogated. The doctrine of al-Nasikh wal-Mansukh (abrogation) of certain parts of the Qur'anic revelation by others. The principle is mentioned in the Qur'an (2:106) see naskh
Manzil (منزل)
one of seven equal parts of the Qur'an
Maʿrūf (معروف)
consensus of the community
Maqāṣid (مقاصد) sing. maqṣid (مقصد)
goals or purposes; such as the purposes of Islamic law
Maṣāliḥ (مصالح) sing. maṣlaḥah (مصلحة)
public interests
Masbuq (مَسْبُوق)
A person who is late for salat and has not joined the imam in the first rak’at.
Mā shāʾa -llāh (ما شاء الله)
Allah has willed it
Masīḥ (مسيح)
the (Biblical) Messiah, Jesus Christ
Masjid (مسجد) pl. masājid, مساجد
place of prayer; mosque
Masjid al-Ḥarām (الحرام)
the mosque surrounding the Kaʿbah in Mecca.
Mawālī or mawālā (موالي)
Non-Arab Muslims
Mawlā [mawlan (مولى)] [pl. mawālin (موالٍ)]
protector or master
Mawlānā (مولانا)
an Arabic word meaning "our master" (not literally). It is used mostly as a title preceding the name of a respected religious leader, in particular graduates of religious institutions. The term is sometimes used to refer to Rumi.
Maulvi (مولوی)
an honorific Islamic religious title often, but not exclusively, given to Muslim religious scholars or Ulema preceding their names. Maulvi generally means any religious cleric or teacher
Mecca (مكّة Makkah)
the holiest city in Islam
Medina (مدينة Madīnah)
"city"; Medinat-un-Nabi means "the City of the Prophet." See Hijra (Islam)
Mi'ād (معاد)
the Resurrection; God will resurrect all of humankind to be judged. Shi'as regard this as the fifth Pillar of Islam.
Miḥrāb (محراب)
a niche in the wall of all mosques, indicating the direction of prayer
Millah (مِلَّة)
In Arabic, millah means "religion," but it has only been used to refer to religions other than Islam, which is din.
Millet
(see Millah) (Turkish word also meaning a nation, community, or a people). In an Islamic state, "Ahl al Kitab" may continue to practice their former religion in a semi-autonomous community termed the millet.
Minaret (منارة)
a tower built onto a mosque from the top of which the call to prayer is made
Minbar (منبر)
a raised pulpit in the mosque where the Imam stands to deliver sermons
Minhaj (منهج)
methodology, e.g. methods, rules, system, procedures.
Mīqāt (ميقات)
intended place
Miʿrāj (المعراج)
the Ascension to the Seven Heavens during the Night Journey (See also: Al-Isra)
Mohyeddin (محی‌الدین)
a religious title given to people for their efforts to bring new life to the spiritual aspects of Islam
Mosque (مسجد)
a Muslim place of worship.
Muʾadhdhin (مأذن)
a person who performs the call to prayer
Muʿāhadāt (معاهدات)
treaties
Muʿawwidhatayn (المعوذتين)
suras Al-Falaq and an-Nas, the "Surahs of refuge", should be said to relieve suffering (also protect from Black Magic)
Mubāḥ (مباح)
literally permissible; neither forbidden nor commended. Neutral. (See halal)
Mubaligh (مبلغ)
person who recites Qur'an
Mufassir (Arabic
مُفسّر) : Qualified exegete of the Qur'an.
Muftī (مفتى)
an Islamic scholar who is an interpreter or expounder of Islamic law (Sharia), capable of issuing fatawa (plural of "fatwa").
Muḥajjabah (محجبة)
woman who wears hijab.
Muḥkamāt
unequivocal verses of Qur'an. (See mutashabehat.)
Muḥāribah (محاربة)
a person who wages war against God
Muḥammadun rasūl allāh (محمدٌ رسول الله)
"Muhammad is the messenger of God." This statement is the second part of the first pillar of Islam. This is the second most important statement in Islam.
Mufsid (مفسد)
evil-doer a person who spreads corruption not in accordance with Islam. Plural mufsideen.
Muḥsin (محسن)
a person who performs good deed. Plural muhsineen. Opposite of Mufsidun.
Muhājirūn (مهاجرون)
The first Muslims that accompanied Muhammad when he traveled to Medina.
Muharṭiq (مهرطق)
heretic.
Mujāhid (مجاهد)
a fighter for Islam. Plural Mujāhidūn (مجاهدون).
Mujtahid (مجتهد)
a scholar who uses reason for the purpose of forming an opinion or making a ruling on a religious issue. Plural: Mujtahidun.
Mullah (ملا)
are Islamic clergy. Ideally, they should have studied the Qur'an, Islamic traditions (hadith), and Islamic law (fiqh).
Muʾmin (مؤمن)
A Muslim who observes the commandments of the Qur'an.
Munāfiq (منافق)
hypocrite. Plural: Munafiqun
Muntaiabah (منتقبة) pl. muntaqibāt (منتقبات)
woman who wears niqab
Muqarrabin (مقربين)
"those who are near", archangel.
Murābaḥah ( مرابحة)
a type of sharia-compliant mortgage (see Ijara)
Murshid (مرشد)
a Sufi teacher
Murtadd (مرتد) female apostate is Murtaddah
apostate (see irtidad see mahdur ad-damm.)
Muṣḥaf (مصحف)
a copy, codex or redaction of the Qur'an.
Mushrik (مشرك)(pl. mushrikūn) (مشركون)
One who associates others in worship with God; a polytheist.
Muslim (مسلم)
a follower of the religion of Islam. One who submits their will to God (Allah)
Mustaḥabb (مستحبّ)
commendable or recommended. (See halal, mandub)
Mutʿah (متعة)
literally enjoyment; compensation paid to a divorced woman; when used in the phrase nikāḥ al-mutʿah (المتعة) it refers to temporary marriage that is practiced in Twelver Shia Islam.
Mutashābihāt (متشابهات)
equivocal verses of Qur'an. (See Muhakkamat.)
Mutaʿaṣṣibūn (متعصّبون)
fanatics
Muṭawwaʿ (مطوّع) plural muṭawwaʿūn (مطوّعون)
religious man in certain regions, a volunteer teacher
Muṭawwaʿūn (مطوّعون) (مطوعين) (singular muṭawwaʿ)
Religious police.
Mutawātir (متواتر)
"agreed upon"—used to describe hadith that were narrated by many witnesses through different narration chains (isnads) leading back to Muhammad

N

[edit]
Nabī (نبي)
literally, prophets. In the Islamic context, a Nabi is a man sent by God to give guidance to man, but not given scripture. The Prophet Abraham was a Nabi. This is in contrast to Rasul, or Messenger. Plural: Anbiya. See: Rasul.
Nafs (النفس)
soul, the lower self, the ego/id
Nāfilah (نافلة)
An optional, supererogatory practice of worship, in contrast to farida
Najāsah (نجاسة)
Impurity
Nājis (ناجس)
impure
Nakīr and Munkar (منكر)
two angels who test the faith of the dead in their graves
Namāz (نماز)
Ritual Prayer in Turkish and Persian language.: Nashīd (نشيد): A popular type of a cappella in Islamic culture
Naṣīḥa (نصيحة)
advice
Naskh (نسخ)
The doctrine of al-Nasikh wal-Mansukh (abrogation) of certain parts of the Qur'anic revelation by others. The principle is mentioned in the Qur'an (2:106) see mansukh.
Naṣṣ (نصّ)
a known, clear legal injunction
Nifās (نفاس)
the bleeding after childbirth (see Haid)
Nifāq (نفاق)
falsehood; dishonesty; hypocrisy
Nihāļ (نحال)
Nihal is an Arabic name meaning "joyful."
Nikāḥ (النكاح)
the matrimonial contract between a bride and bridegroom within Islamic marriage
Niqāb (نقاب)
veil covering the face
Niyyah (نية)
intention
Nubūwwah (نبوّة)
prophethood. Shi'a regard this as the third Pillar of Islam.
Nukrah
a great munkar – prohibited, evil, dreadful thing.
Nūr (نور)
Light, more theological connoted than daw', the proper term for light in Arabic. Nur is often associated with benevolence, as Light of Muhammad and angels of mercy as created from nur. The term is closely associated with nar, which denotes the burning light of fire, often associated with fierce forces, like angels of punishment, demons and hell.

P

[edit]
P.B.U.H.
an acronym that stands for "peace be upon him" a blessing which is affixed to Muhammad's name whenever it is written. In some circles and English writings, Sufis regard PBUH to signify "Peace and Blessings Upon Him" (the Rasul or Messenger of Allah). These are the primary English explications of the P.B.U.H. acronym. The Arabic version is S.A.W.

Q

[edit]
Qadhf (قذف)
false imputation of unchastity specifically punished by sharia.
Qadar (قدر)
predestination.
Qāḍī (قاضي)
judge of Islamic Law
Qalb (قلب)
Heart, considered the center of the self in Islamic anthropology
Qiblah (قبلة)
the direction Muslims face during prayer
Qitāl fī sabīl allāh ( قتال في سبيل الله)
fight in the cause of Allah.
Qiyāmah (قيامة)
resurrection; return of the dead for the Day of Judgment
Qiṣāṣ (قصاص)
equitable retribution – a fine for murder if the heirs forgive the perpetrator. (See hudud, tazeer)
Qiyām (قيام)
to stand, a position of salat prayer
Qiyās (القياس)
analogy – foundation of legal reasoning and thus fiqh
Qudsī (قدسي)
classification of a hadith that are believed to be narrated by Muhammad from God.
Qurbah (قربة)
closeness to God. Term is associated with Sufism.
Qurʾān (القرآن)
The word Qur'an means recitation. Muslims believe the Qur'an (Koran) to be the literal word of God and the culmination of God's revelation to mankind, revealed to Muhammad in the year AD 610 in the cave Hira by the angel Jibril.

R

[edit]
Rabb (ربّ)
Lord, Sustainer, Cherisher, Master.
R. A., raḍiya -llāhu ʿanhu (عنه)
May Allah be pleased with him. Variants are ʿanhā (her) and ʿanhum (them).
Raḥmān (رحمن)
Merciful; Ar-Rahman (الرحمن) means "The Most Merciful"
Raḥīm (رحيم)
compassionate; Ar-Rahim (الرحيم) means "The Most Compassionate" as in the Basmala
Raḥimaḥullāh (رحمه الله)
May Allah have mercy on him. Usually used after mentioning the companions of Muhammad
Raḥmatullāh (رحمة الله)
Mercy of Allah. Sometimes used as an alternative to Rahimahullah after mentioning a righteous person by saying, rahmatullahi ʿilayh (رحمة الله علیه): Mercy of Allah be upon him/her
Rajm (رجم)
stoning or banishment, used as an epithet for devils in some Islamic prayers.
Rakʿah (ركعة)
one unit of Islamic prayer, or Salat. Each daily prayer is made up of a different number of raka'ah.
Ramaḍān (رمضان)
month of fasting when the Qur'an was first revealed. Spelt as Ramzaan, Ramadhan, or Ramathan as well.
Rāshidūn (راشدون)
Sunnis consider the first four caliphs as the "orthodox" or "rightly guided" caliphs. They were Abu Bakr, 'Umar, 'Uthman and 'Ali.
Rasūl (رسول)
messenger; Unlike prophets (Nabi), messengers are given scripture. Moses, David, Jesus and Mohammed are considered messengers. All messengers are considered prophets, but not all prophets are given scripture. See: Nabi.
Riba (ربا)
interest, the charging and paying of which is forbidden by the Qur'an
Ribat
Guarding Muslims from infidels
Riddah (ردة)
apostasy, in which a person abandons Islam for another faith or no faith at all.
Risālah (رِسَالَة)
literally, message or letter. Used both in common parlance for mail correspondences, and in religious context as divine message.
Rūḥ (روح)
spirit; the divine breath which God blew into the clay of Adam. Sometimes used interchangeable with nafs; otherwise distinguished and identified with the sublime parts of human's soul.
Rukn (ركن) plural ʾArkān (أركان)
means what is inevitable. One of the five pillars of Islam. (See fard, wajib)
Rukūʿ (ركوع)
the bowing performed during salat.

S

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Sabb (سَبّ)
blasphemy: insulting God (sabb Allah) or Muhammad (sabb ar-rasūl or sabb an-nabī).
Ṣabr (صبر)
patience, endurance, self-restraint
Ṣadaqah (صدقة)
charity; voluntary alms above the amount for zakat.
Ṣaḥābah (الصحابة) (sing. Ṣāḥib) (صاحب)
companions of Muhammad. A list of the best-known Companions can be found at List of companions of Muhammad.
Ṣāḥīḥ (صحيح)
"Sound in isnad." A technical attribute applied to the "isnad" of a hadith.
Sakīnah (سكينة)
divine "tranquility" or "peace" which descends upon a person when the Qur'an is recited.
Salaf (الصالح)
(righteous) predecessors/ancestors. In Islam, Salaf is generally used to refer to the first three generations of Muslims. Anyone who died after this is one of the khalaf or "latter-day Muslims".
Salafism
a reform movement, basing Islamic teachings on Quran and Sunnah alone. Contrary to Classical Sunnism, it disregards former established consensus and the opinions of the Sahaba.
Ṣalāt (صلاة) sala(t)
any one of the daily five obligatory prayers. Sunnis regard this as the second Pillar of Islam
Salaat al-Istikharah
Prayer for guidance is done in conjunction with two rakaahs of supererogatory prayer.
Salām (سلام)
peace (see sulh)
Sallallahu alayhi wa sallam (سلم)
"May Allah bless him and grant him peace." The expression is often used after Muhammad's name. See abbreviation: S.A.W. or S.A.W.S. also P.B.U.H.
Ṣamad (صمد)
eternal, absolute; Muslims believe Allah is "The Eternal."
Salsabīl (سلسبيل)
a river in heaven (al-firdaus)
Sawa
awakening, revival
S.A.W. (or S.A.W.S.)
Sallallahu alayhi wa sallam (سلم). See P.B.U.H.
Ṣawm (صَوم)
fasting during the month of Ramadhan. The word sawm is derived from Syriac sawmo.
Sayyid (سيّد, also spelled Seyed)
(in everyday usage, equivalent to 'Mr.') a descendant of a relative of Muhammad, usually via Husayn.
Seghatoleslam (ثقة الاسلام),(ثقت الاسلام)
Trustworthy of Islam, Title given to religious scholars in Sh'ia sect.
Sema
refer to some of the ceremonies used by various Sufi orders
Shahādah (الشهادة)
The testimony of faith: La ilaha illa Allah. Muhammadun rasulullah. ("There is no god but Allah. Muhammad is the messenger of Allah."). Sunnis regard this as the first Pillar of Islam. Also may be used as a synonym for the term Istish'hād meaning martyrdom.
Shahīd (شهيد) pl. shuhadāʾ (شهداء)
witness, martyr. Usually refers to a person killed whilst fighting in "jihād fī sabīl Allāh" (jihad for the sake of Allah). Often used in modern times for deaths in a political cause (including victims of soldiers, deaths in battle, et cetera) which are viewed by some Muslims as a spiritual cause not just a political cause. But the real meaning of Jihad is to defend Islam in any way; thus, it could be in an economic way or could refer to fighting for the rights of the oppressed or the believers; most often it refers to mastering one's own inclination for evil and shirk.
Shaykh (شيخ)
a spiritual master, Muslim clergy
Sharīʿah (الشريعة)
"the path to a watering hole"; Islamic law; the eternal ethical code and moral code based on the Qur'an, Sunnah, Ijma, and Qiyas; basis of Islamic jurisprudence (fiqh)
Sharīf (شريف)
a title bestowed upon the descendants of Muhammad through Hasan, son of his daughter Fatima Zahra and son-in-law Ali ibn Abi Talib
Shayṭān (شيطان)
Evil being; a devil. With the article Al- it designates Satan (Iblis) in particular. In plural, it designates an indefined host of evil spirits; devils. Also applied to evil humans and evil jinn.
Shīʿah (الشيعة)
A branch of Islam who believe in Imam Ali and his sons (Hassan and Hussayn) as custodians of Islam by the will of Mohammed.
Shirk (شرك)
idolatry; polytheism; the sin of believing in any divinity except God and of associating other gods with God.
Shūrā (شورى)
consultation
Majlis ash-shūrā (الشورى)
advisory council in a Caliphate
Sidrat al-Muntaha (المنتهى)
a lotus tree that marks the end of the seventh heaven, the boundary where no creation can pass.
Sīrah (السيرة)
life or biography of Muhammad; his moral example – with hadith this comprises the sunnah
aṣ-Ṣirāṭ al-mustaqīm ( المستقيم)
the Straight Path
Subah Sadiq
true dawn
Subḥānahu wa taʿāla (تعالى)(abbreviated S.W.T.)
expression used following written name or vocalization of Allah in Arabic meaning highly praised and glorified is He.
Subḥān allāh (سبحان الله)
"Glory to God" – this phrase is often used when praising God or exclaiming awe at His attributes, bounties, or creation.
Ṣūfī (صوفي)
a Muslim mystic; See: Sufism (tasawwuf).
Suḥūr (سحور)
the meal eaten by fasting Muslims just before dawn.
Sujūd(سجود)
kneeling down, a position of salat.
Ṣukūk (صكوك)
bond that generates revenue from sales, profits, or leases rather than interest.
Ṣulḥ (صلح)
A condition of peace, an armistice, or treaty. It is related to the word muṣālaḥah (مصالحة) which means peace, conciliation, or compromise.
Sunnah (السنّة) or sunnat an-Nabī (سنّة النبي)
the "path" or "example" of Muhammad, i.e., what he did or said or agreed to during his life. He is considered by Muslims to be the best human moral example. Also referring to optional good deeds, such as pious deeds and voluntary ritual prayers.
Sunni (سنّي)
the largest denomination of Islam. The word Sunni comes from the word Sunnah (Arabic: سنة), which means the words and actions or example of the Islamic Prophet Muhammad.
Sūrah (سورة)
chapter; the Qur'an is composed of 114 suras

T

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Taʿāla (تعالى)
Almighty
Tābiʿīn (تابعو/تابعين)
followers of the Ṣaḥābah
Tafsīr (تفسير)
exegesis, particularly such commentary on the Qur'an
Ṭāghūt (طاغوت) (taghout)
"false god" or idol; also tyranny.
Tahajjud (تهجُّد)
optional (supererogatory), late-night (pre-dawn) prayer
Ṭahārah (طهارة)
purification from ritual impurities by means of wudu or ghusl
Ṭāhir (طاهر)
pure, ritually clean
Tahlīl (تهليل)
Uttering the formula of faith: "Lā ilāha illā -llāh", (i.e. "There is no god but God");Tahmid (تحميد):Tahmid means to praise Allah or saying "Alhamdillah".It derives from the same root as Muhammad, mahmud and hamid(hmd) which means praise in Arabic.
Taḥnīk (تحنيك)
'Tahnik' is an Islamic ceremony of touching the lips of a newborn baby with honey, sweet juice or pressed dates.
Taḥrīf (تحريف)
corruption, forgery. Muslims believe the Bible Scriptures were corrupted but the Qur'an is in its original form.
Tajdīd (تجديد)
to purify and reform society in order to move it toward greater equity and justice, literally meaning to make new in present tense
Tajdīf (تجديف)
blasphemy
Tajwīd (تجويد)
a special manner of reciting the Qur'an according to prescribed rules of pronunciation and intonation.
Takāful ( التكتاقل)
Based on sharia Islamic law, it is a form of mutual insurance. See retakaful.
Takbīr (تكبير)
a proclamation of the greatness of Allah; a Muslim invocation.
takhsis (ثخصص, also takhsees)
in fiqh, a qualification of a general ruling ['aam] so that it only applies in certain cases.[16]
Takfīr (تكفير)
declaration of individual or group of previously considered Muslim as kaffir.
Takhrīj (الحديث)
The science of hadith extraction and authentication, including validation of chains of transmitters of a hadith by this science's scholars and grading hadith validity.
Takweeni (تکوینیة)
Ontological
Ṭalāq (الطلاق)
divorce
Taqalan
accountable ones; those who are responsible for their deeds (humans and jinn). They are in opposition to angels and devils, those deeds and destiny are prescribed.[17]
Taqdīr (تقدير)
fate, predestination
Taqlīd (تقليد)
to follow the scholarly opinion of one of the four Imams of Islamic Jurisprudence.
Taqīyyah (تقيّة)
'precaution', that one is allowed to hide his true beliefs in certain circumstances or to lie to save himself of being killed or harmed.
Taqwa (تقوى)
righteousness; goodness; Piety: Taqwa is taken from the verbe Ittaqua, which means Avoiding, Fearing the punishment from Allah for committing sins. It is piety obtained by fearing the punishment of Allah.
Tarāwīḥ (تراويح)
extra prayers in Ramadan after the Isha prayer.
Tarkīb (تَرْكِيب)
the study of Arabic grammar issued from the Qur'an
Ṭarīqah (طريقة)
a Muslim religious order, particularly a Sufi order
Tartīl (ترتيل)
slow, meditative recitation of the Qur'an
Taṣawwuf (التصوّف) or Sufism
Tasbīḥ (تسبيح)
Uttering the formula: "Subhan Allah", i.e. (Glory be to Allah)
Taṣdīq (تصديق)
"the evaluation of the degree of iman" (belief), "proof of iman; Tasdiq is proved by "acceptance of what the prophets brought down"; by Islamic works and deeds "which in turn are used to evaluate the level of iman".[18]
Tashkīl (تشكيل)
vocalization of Arabic text by means of diacritical marks. An integral part of the Arabic writing system. Literally meaning to form or arrange
Taslīm (تسليم)
salutation at the end of prayer
Taṭbīr (تطبير)
Shia Ashura ceremony of self-flagellation by hitting head with sword.
Tawafuq (توافق)
God-conscious understanding of a phenomenon.
Tawakkul (توکل)
total reliance on Allah.
Tawassul (توسُّل)
asking Allah Almighty through the medium and intercession of another person.
Ṭawāf (طواف)
circumambulating the Ka'bah during Hajj.
Tawfiq (توفیق)
Divine help in getting to the purpose to one who deserves.
Tawbah (توبة)
repentance
Tawḥīd (توحيد)
monotheism; affirmation of the Oneness of Allah. Muslims regard this as the first part of the Pillar of Islam, the second part is accepting Muhammad as rasoul (messenger). The opposite of Tawheed is shirk
Ta'weel (تأويلة)
explanation and elucidation, how something will occur and its result, or figurative interpretation.[19]
Tawrāh (توراة)
the Torah as revealed to Musa (Moses.)
Ṭayyib (طيِّب)
all that is good as regards things, deeds, beliefs, persons, foods, etc. Means "pure." The Shahaddath is tayyib.
Taʿzīr (تعزير)
Discretionary punishment – a sentence or punishment whose measure is not fixed by the Shari'ah. (See hudud, qisas)
Tazkīyah (تزكية)
Purification of the Soul.
Thawāb (ثواب)
Reward for good deeds that is tallied on qiyamah (judgment day.) Opposite of ithim.
Tilāwah (تلاوة)
ritual recitation of passages of the Qur'an.
Ṭumaʾnīnah (طمأنينة)
state of motionlessness, calm

U

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ʿUbūdīyah (عبودية)
worship
ʾUḍḥīyah (أضحية)
sacrifice
ʿUlamāʾ (علماء) or ulema
the leaders of Islamic society, including teachers, Imams and judges. Singular alim.
ʾUmmah (الاُمّة) or umma
(literally 'nation') the global community of all Muslim believers
ʿUmrah (عمرة)
the lesser pilgrimage performed in Mecca. Unlike hajj, ʿumrah can be performed throughout the year.
ʿUqūbah (عقوبة)
the branch of sharia that deals with punishment. (See hudud, qisas, tazeer)
ʿUrf (عرف)
custom of a given society, leading to change in the fiqh
ʾUṣūl (أُصول) (sing. ʾaṣl)(أصل)
Principles, origins.
ʾUṣūl al-Fiqh (الفقه)
the study of the origins and practice of Islamic jurisprudence (fiqh)

W

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Wa ʿalaykum as-salām (وعليكم السلام)
Wa 'Alaykum as-Salaam!, meaning "and upon you be peace". (see As-Salamu Alaykum)
Wafāt (وفاة)
death. (Barah-wafat) Muhammad was born on the twelfth day of Rabi-ul-Awwal, the third month of the Muslim year. His death anniversary also falls on the same day, the word 'barah' standing for the twelve days of Muhammad's sickness.
Waḥdat al-wujūd (الوجود)
"unity of being". Philosophical term used by some Sufis. Related to fanaa
Waḥy (وحی)
revelation of God to His prophets for all humankind
Wahn (وهن)
literal meaning is "weakness" or "feebleness". According to one hadith,[20] Muhammad explained it as "love of the world and dislike of death"
Wājib (واجب)
obligatory or mandatory see fard
Walī (ولي)
friend, protector, guardian, supporter, helper
Waqf (وقف)
An endowment of money or property: the return or yield is typically dedicated toward a certain end, for example, to the maintenance of the poor, a family, a village, or a mosque. Plural: awqaf
Warrāq (ورّاق)
traditional scribe, publisher, printer, notary and book copier
Wasaṭ (وسط)
the middle way, justly balanced, avoiding extremes, moderation
Wasīlah (وسيلة)
the means by which one achieves nearness to Allah (see tawassul )
Witr (وتر)
a voluntary, optional night prayer of odd numbers rakaats.
Wuḍūʾ (الوضوء)
ablution for ritual purification from minor impurities before salat (see ghusl)

Y

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Yā Allāh (یا الله)
O, God!
Ya Rasūl Allāh (یا رسول الله)
O, Messenger of God!. Term used by companions when interacting with Muhammad.
Yaʾjūj wa-Maʾjūj (ومأجوج)
Ya'jūj wa-Ma'jūj is the Islamic counterpart of Gog and Magog
Yaqīn (يقين)
certainty, that which is certain
Yarḥamuk-Allāh (يرحمك الله)
"May God have mercy on you", said when someone sneezes; the same as "(God) bless you" in English
Allāh Yarḥamuhu (يرحمه), fem. yarḥamuhā (يرحمها)
"May God have mercy of his/her soul", (said when someone dies)
Yawm ad-Dīn (الدين)
Day of Reckoning, Awe
Yawm al-Ghaḍab (الغضب)
Day of Rage, Wrath
Yawm al-Qiyāmah (القيامة)
"Day of the Resurrection"; Day of Judgement

Z

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Zabūr (زبور)
the Psalms revealed to Daoud (King David) السلام
Zabīḥa (Dhabīḥah) (ذَبِيْحَة) see dhabiha
Islamic method of slaughtering an animal, required for the meat to be halal. Using a sharp knife, the animal's windpipe, throat, and blood vessels of the neck are severed without cutting the spinal cord to ensure that the blood is thoroughly drained before removing the head.
Ẓāhir (ظاهر)
Exterior meaning
Zaidi (الزيدية)
Islamic sub-sect of Shi'ah, popularly found in Yemen, with similarities to Sunni
Zakāt (زكاة), Al-Māl
tax, alms, tithe as a Muslim duty; Sunnis regard this as the fourth Pillar of Islam. Neither charity nor derived from Islamic economics, but a religious duty and social obligation.
Zakāt al-Fiṭr (الفطر)
Charity given at the end of Ramadan.
Ẓālimūn (ظالمون)
polytheists, wrong-doers, and unjust.
Zandaqa (زندقة)
heresy
Zināʾ (زناء, زنى)
sexual activity outside of marriage (covering the English words adultery and fornication)
Zindīq (زنديق)
heretic, atheist
Zulfiqar (Dhu-l-fiqār) (الفقار)
Sword of Ali, presented to him by Muhammad
Zuhr
midday Islamic prayer

Explanatory notes

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See also

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References

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Further reading

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Revisions and contributorsEdit on WikipediaRead on Wikipedia
from Grokipedia

A glossary of Islam compiles definitions of essential terms, concepts, and Arabic phrases central to the religion's theology, jurisprudence (fiqh), rituals (ibadat), and historical development, rooted primarily in the Quran—the unaltered divine revelation to Prophet Muhammad—and the Sunnah, comprising his authenticated sayings, actions, and approvals recorded in Hadith collections such as Sahih al-Bukhari and Sahih Muslim. These terms, often retaining their original Arabic connotations to preserve doctrinal precision, distinguish Islamic understandings from secular or comparative religious interpretations, emphasizing monotheism (tawhid), submission to God (islam), and prophetic authority. Key entries typically cover prophetic figures (anbiya), legal rulings (hukm), and spiritual practices, aiding comprehension amid variations across Sunni, Shia, and other sects, while highlighting the religion's emphasis on orthopraxy derived from textual imperatives rather than philosophical abstraction. Controversies arise in modern glossaries over interpretive biases, such as diluting scriptural mandates on warfare (jihad) or gender roles (qiwama), underscoring the need for fidelity to primary sources over institutionalized reinterpretations influenced by contemporary ideologies.

Introduction to Islamic Terminology

Origins and Primary Sources

The foundational origins of Islamic terminology lie in the language, as the —revealed to between 610 and 632 CE over approximately 23 years—constitutes the primary textual source for key terms, embedding them within their original linguistic roots and semantic contexts. These terms, often derived from triliteral roots (e.g., s-l-m for concepts related to and submission), reflect the 's prescriptive usage, which prioritizes precise, divinely ordained meanings over later interpretive layers. Authentic collections, recording 's sayings and actions, further anchor terminology, with —compiled around 846 CE by Muhammad ibn Ismail al-Bukhari after sifting over 600,000 narrations—serving as a cornerstone for verifying usage contemporaneous to the period. Early Arabic lexicons systematized these etymologies to preserve unadulterated definitions against linguistic drift or foreign influences. , completed in 1290 CE by , draws from pre-Islamic poetry, Quranic verses, and to trace word derivations, emphasizing root-based analysis that underscores causal connections between form and meaning in Islamic discourse. Classical (jurisprudence) texts, such as those from the foundational schools (e.g., Maliki and Hanbali compilations from the 8th-9th centuries CE), integrate this etymological rigor into usul al-fiqh, distinguishing lexical (lughawi) from technical Shariah (shar'i) senses to maintain fidelity to primary sources. This framework highlights a critical distinction: Quranic and Hadith-derived terms represent normative, prescriptive anchors, resistant to dilution, whereas descriptive cultural adaptations in later regions (e.g., Persian or Turkish influences post-8th century CE) often introduce connotative shifts not rooted in originary texts, necessitating return to classical sources for accuracy. Such preservation counters tendencies toward semantic broadening observed in non-Arabic contexts, ensuring definitions align with empirical transmission chains rather than accreted traditions.

Methodological Approach to Definitions

The definitions in this glossary prioritize derivation from the Quran and as primary sources, employing classical interpretive methodologies that emphasize textual literalism, prophetic exemplars, and early scholarly consensus over later speculative or revisionist overlays. In the Sunni tradition, this involves anchoring terms in authentic compilations such as (d. 870 CE) and (d. 875 CE), supplemented by pre-modern tafsirs like Ibn Kathir's Tafsir al- al-Azim (completed circa 1373 CE), which systematically cross-references Quranic verses with corroborated prophetic narrations and reports from the Companions and Successors to establish semantic precision and contextual application. Usul al-fiqh principles further guide this process, recognizing and as foundational, with secondary recourse to ijma' (scholarly consensus) only where texts are ambiguous, thereby minimizing interpretive drift from empirical textual evidence. Shia methodologies are similarly integrated, drawing from Quranic and narrations transmitted through the Imams, as systematized in Usuli jurisprudence, which validates terms via rational scrutiny ('aql) alongside prophetic and Imamic traditions compiled in works like Al-Kafi by al-Kulayni (d. 941 CE). Cross-verification between Sunni and Twelver Shia orthodox corpora highlights convergences—such as shared emphasis on —while delineating divergences, ensuring definitions reflect textual fidelity rather than sectarian polemic; minority interpretations receive inclusion if buttressed by isnad (chain of transmission) to primary sources, without elevation to normative status absent broader corroboration. This approach extends to evaluating causal historical implementations, such as the legal enforcement of penalties under the (632–661 CE) and Umayyad caliphates (661–750 CE), where terms' practical outcomes—evidenced in conquests and governance spanning from Iberia to —inform semantic boundaries over anachronistic softening. Euphemistic renderings are eschewed in favor of classical denotations; for instance, jihad's core martial connotation, as in Quran 9:29 commanding combat against non-submitters, predominates in exegeses and caliphal expeditions unless context specifies internal exertion, rejecting reductions that obscure historical belligerence for ideological accommodation.

Core Theological Concepts

Doctrine of God (Tawhid)

Tawhid constitutes the foundational doctrine of Islamic monotheism, asserting the absolute oneness and uniqueness of God, who possesses no partners, equals, or divisions in essence, attributes, or actions. This principle, derived directly from the Quran, rejects any form of plurality or association, as exemplified in Surah Al-Ikhlas: "Say, 'He is Allah, [who is] One, Allah, the Eternal Refuge. He neither begets nor is born, nor is there to Him any equivalent.'" Tawhid demands exclusive recognition of God's sovereignty over creation and worship, forming the core of Islamic creed and distinguishing it from surrounding polytheistic practices. Theological elaboration divides Tawhid into three interconnected categories articulated by classical scholars: Tawhid al-Rububiyyah, affirming God's sole lordship as Creator, Sustainer, and Manager of the universe without peers; Tawhid al-Uluhiyyah, directing all acts of worship, obedience, and devotion solely to God, excluding intermediaries or rivals; and Tawhid al-Asma wa al-Sifat, accepting God's names and attributes precisely as revealed in scripture, without , negation, or likening to creation. These distinctions, rooted in Quranic imperatives and prophetic teachings, underscore God's transcendence and incomparability, countering interpretive dilutions that could imply multiplicity or human-like limitations. Allah serves as the proper name of in Islam, signifying "the God" in , and is invoked throughout the to denote the singular, eternal deity. God is described through ninety-nine names, as per an authentic : "Allah has ninety-nine Names, one-hundred minus one; whoever knows them by heart will enter Paradise," with "knowing" implying comprehension and application of their meanings. These include (The Most Merciful), emphasizing boundless , and Al-Jabbar (The Compeller), highlighting irresistible power and , collectively affirming divine transcendence beyond physical form or dependency. Shirk, the antithesis of , denotes ascribing partners to in lordship, worship, or attributes, deemed the gravest sin and unforgivable if unrepented, per Quranic declaration: "Indeed, Allah does not forgive association with Him, but He forgives lesser than that for whom He wills." This doctrine directly confronted the polytheistic environment of , where tribes venerated idols such as , , , and Manat as intercessors or co-deities alongside a high god, practices the explicitly condemns as unfounded and self-damaging innovations. Historical records confirm dominant among Arabian Bedouins and settled communities, involving rituals at shrines like the , which housed over 360 idols before Islamic purification.

Prophets, Revelation, and Angels

In Islamic doctrine, nabi (plural: anbiya, ) designates a recipient of divine tasked with upholding and disseminating God's prior guidance, whereas rasul (plural: rusul, messenger) refers to a additionally commissioned to introduce new legislation or scripture to a specific people. Every rasul is a nabi, but the converse does not hold, as nabis confirm existing without innovating it. This distinction underscores a chain of prophetic continuity, with recognizing figures such as Ibrahim (Abraham), Musa (Moses), and Isa (Jesus) among the approximately 124,000 prophets sent across history, though only 25 are explicitly named in the . Muhammad ibn Abdullah, born around 570 CE in during the , exemplifies the culminating rasul, deemed (Seal of the Prophets) in 33:40: "Muhammad is not the father of [any] one of your men, but [he is] the Messenger of and seal of the prophets. And ever is , of all things, Knowing." This finality, affirmed by the 's self-proclaimed evidentiary miracles—including its unmatched linguistic structure, factual accuracy, and predictive elements—precludes any subsequent prophetic authority, positioning Muhammad's mission as the universal capstone to prior revelations. Wahy (revelation) constitutes the mechanism by which communicates infallible directives to prophets, typically mediated by the angel in human or visionary form, though direct or inspirational modes occur for earlier figures. For , wahy initiated in 610 CE within the Cave of Hira near , unfolding incrementally over 23 years via auditory, visual, or internal modes, yielding the as verbatim divine speech preserved without textual alteration, as pledged in Quran 15:9: "Indeed, it is We who sent down the Qur'an and indeed, We will be its guardian." This process ensured doctrinal purity, with the Quran's inerrancy evidenced by its oral by companions and standardized compilation under Caliph circa 650 CE, resisting empirical corruption despite historical dispersions. Mala'ika (angels) are incorporeal entities formed from light, defined by unwavering obedience, absence of , , or physical needs, existing solely to execute God's decrees such as recording deeds, delivering sustenance, or heralding cosmic events. Jibril facilitates revelation, while , per tradition rooted in Quranic allusion to the trumpet-blower (Quran 39:68), signals the Day of . In contrast, jinn comprise a parallel creation from smokeless fire endowed with volition, enabling faith or infidelity akin to humans; (), their refractory exemplar, was a elevated among angels who defied the command to prostrate before , incurring curse and exile as detailed in Quran 18:50: "And [mention] when We said to the angels, 'Prostrate to Adam,' and they prostrated, except for Iblis. He was of the jinn." This ontological separation—angels as deterministic agents, jinn as autonomous—highlights causal accountability for rebellion residing with the latter.

Eschatology and Afterlife

Islamic eschatology encompasses the belief in the inevitable Day of Resurrection (Yawm al-Qiyamah), when all human beings will be raised from the dead, judged by Allah according to their faith (iman) and deeds (a'mal), and consigned to either eternal paradise (Jannah) or hellfire (Jahannam). This doctrine underscores personal accountability, with the Quran repeatedly affirming the resurrection as a certainty, such as in Surah Al-Qiyamah, which describes the upheaval of the earth and the reconstitution of human bodies from scattered particles. The process begins with the blowing of the trumpet by the angel Israfil, causing universal death followed by revival, culminating in a divine reckoning where scales weigh actions, and intercession is possible only by Allah's permission for believers. Major signs preceding Qiyamah include the emergence of the Dajjal (a one-eyed deceiver likened to a young man with twisted hair), as narrated in authentic Hadith, alongside other portents like widespread tribulations, though the Mahdi's role as a guided leader appears in later traditions rather than the most rigorously authenticated collections like Sahih Bukhari and Muslim. Following death but prior to lies , an intermediate barrier-realm separating the deceased from the living world, where souls experience a foretaste of their ultimate fate based on earthly conduct. The describes as an impassable veil until the Day of , during which the becomes either a garden from paradise or a pit of hellfire. In this phase, two angels, —described in as black-and-blue figures with thunderous voices—interrogate the deceased about their Lord, religion, and prophet, affirming faith for believers who respond correctly (", , ") and widening the for expansion or constriction accordingly, while disbelievers face immediate torment. This trial reflects causal continuity from worldly actions, with no empirical alteration possible, as the soul remains bound until Qiyamah. Post-resurrection judgment determines eternal abode in Jannah or Jahannam, both stratified by degrees of righteousness or sin, emphasizing that salvation hinges on monotheistic faith coupled with verifiable good works rather than mere profession. Jannah is depicted as multilevel gardens beneath which rivers flow—unpolluted water, milk of unchanging taste, wine without intoxication, and honey—offering companions like hur al-ayn (wide-eyed maidens created for believers, untouched by humans) and perpetual youth, as in Surah Ar-Rahman. Entry is granted to the pious, with the highest levels for prophets and martyrs, free from toil or futility. Conversely, Jahannam features seven gates leading to escalating torments—boiling water, thorny fruits, and chains—for categories of sinners, from hypocrites in the deepest abyss to lesser transgressors, with the Quran noting its fuel of disbelievers and stones, and potential purification for some Muslims before possible release by mercy. Eternal for unbelievers, its severity matches deeds, rejecting unsubstantiated claims of universality or annihilationism in favor of the texts' explicit perpetuity for rejectors of truth.

Pillars of Practice

Declaration of Faith (Shahada)

The (Arabic: الشَّهَادَةُ, "" or "declaration") forms the foundational creed of , obligating every Muslim to affirm and the prophethood of . Expressed in Arabic as lā ʾilāha ʾillā -llāh, muḥammadur rasūl -llāh ("There is no deity except , is the Messenger of "), it rejects all forms of or association with the divine while acknowledging Muhammad's role as the final delivering . This testimony derives its components from Quranic injunctions on (divine unity, e.g., 112:1–4) and prophetic mission (e.g., 33:40), though the precise phrasing emerges in prophetic traditions. Recitation constitutes the first pillar of Islamic practice, recited daily in and upon deathbed to reaffirm fidelity. For conversion, sincere utterance of the —with understanding and conviction—immediately establishes one as Muslim, nullifying prior allegiances to other faiths or disbelief and integrating the convert into the (global Muslim community). No or intermediaries are required beyond personal intent (), though public declaration before witnesses, often an , facilitates communal verification and support. Historical records indicate conversions en masse during Muhammad's era involved verbal pledges aligning with this formula, as seen in the pledges at Aqabah in 621 CE and 622 CE. Rejection of polytheistic or idolatrous beliefs is implicit, rendering alternatives incompatible with Islamic identity. Distinguishing the from deeper iman (faith), the declaration represents outward submission (islām), while iman encompasses inward conviction in six articles: Allah's oneness, angels, revealed books, prophets (culminating in ), the Last Day, and divine —matters of the unseen demanding rational and spiritual assent beyond verbal affirmation. Prophetic emphasize that actions validate faith, stating "faith is not by mere hope or adornment of the tongue," underscoring that hypocritical recitation without belief equates to nifaq (), a graver than overt disbelief. Theological texts classify iman as increasing through obedience and decreasing via , separate from the static verbal testimony. Kufr (disbelief), the antithesis of the shahada, entails denial of divine unity or prophetic authority, severing ties to the ummah and invoking spiritual and historical consequences such as exclusion from inheritance, testimony validity, and ritual participation. Major kufr (al-kufr al-akbar), like shirk (associating partners with ), permanently bars paradise entry per Quran 4:48, while minor forms may not. Enforcement historically involved bayʿah (), a binding pledge to caliphs or leaders tracing to Muhammad's Medinan era, where dissenters faced communal or to renew fidelity, as in the (632–633 CE) suppressing post-prophetic . Such mechanisms preserved doctrinal purity amid tribal expansions, though juristic schools coercion's legitimacy, prioritizing voluntary conviction for authentic faith.

Prayer and Worship (Salah)

Salah, the ritual , constitutes the second of the Five Pillars of and is mandated as an obligatory act of worship for adult Muslims of sound mind and body, performed five times daily at specified times corresponding to the sun's position. The prayers, known as Fajr (pre-dawn), Zuhr (midday after the sun passes its zenith), Asr (mid-afternoon before sunset), Maghrib (immediately after sunset), and Isha (night after twilight disappears), derive their timing and number primarily from prophetic tradition recorded in authentic collections, with Quranic verses enjoining the establishment of (salat) at temporal markers that scholars interpret as encompassing these five occasions, such as in Surah Al-Baqarah 2:238. Each salah consists of a sequence of units called rak'ahs, involving recitation of Al-Fatihah, additional Quranic verses, glorifications, bowing (ruku'), prostration (), and sitting postures, performed individually or congregationally, with men encouraged to pray in mosques. Prior to salah, ritual purification through wudu (ablution) is required to remove minor ritual impurity (hadath), involving washing the face, hands and arms up to the elbows, wiping the head, and washing the feet up to the ankles, in sequential order as prescribed in Quran 5:6. Failure to perform wudu invalidates the prayer, as stated in Hadith: "The prayer of a person who does hadath (passes urine, stool, or wind) is not accepted until he performs the ablution." Prayers are directed toward the qibla, the Kaaba in Mecca, symbolizing unity; initially oriented toward Jerusalem during the early Medinan period, the direction shifted to the Kaaba approximately 17-18 months after the Hijra in 624 CE (2 AH), following divine command in Quran 2:144: "We have certainly seen the turning of your face, [O Muhammad], toward the heaven, and We will surely turn you to a qibla with which you will be pleased. So turn your face toward al-Masjid al-Haram." The () precedes each , recited aloud by a from a or elevated position, proclaiming phrases such as "Allahu Akbar" ( is greatest) four times, "Ashhadu an la ilaha illallah" (I bear witness that there is no but ) twice, testimony to Muhammad's prophethood twice, and "Hayya 'ala-s-salah" (come to ) and "Hayya 'ala-l-falah" (come to success) twice each, concluding with additional glorifications for Fajr. Originating from a dream of companion Abd Allah ibn Zayd and approved by the Prophet, the invokes (divine oneness) and alerts the community. The iqamah follows shortly after for congregational , repeating similar phrases once each but adding "Qad qamati-s-salah" ( has begun) twice to signal commencement, with phrases recited twice in and once in iqamah except for specified variations. Congregational , led by an , amplifies reward, particularly for men on Fridays (Jumu'ah), though daily remains individually obligatory.

Charity and Fasting (Zakat and Sawm)

Zakat constitutes an obligatory form of almsgiving in , classified as the third of the Five Pillars, wherein eligible Muslims must disburse 2.5 percent of their accumulated wealth exceeding the threshold after holding it for one lunar year (hawl). The equates to the market value of approximately 85 grams of or 595 grams of silver, applied to liquid assets such as cash, precious metals, inventory, and certain investments, excluding personal effects like one's home or work tools. This levy functions mechanistically to purify holdings from ostentation and avarice while circulating surplus capital to avert , as wealth beyond incurs a divine claim for redistribution. The Quran delineates eight precise categories of recipients in Surah At-Tawbah 9:60, encompassing the destitute (fuqara), indigent (masakin), zakat administrators, recent converts, emancipation of captives, , expenditures in Allah's path (such as military endeavors), and stranded travelers. Non-payment by those obligated constitutes a omission, forfeiting spiritual merit and potentially inviting communal enforcement under traditional juristic oversight, though empirical data from modern Muslim-majority states reveals variable compliance rates, often below 10 percent of due amounts in informal economies. Beyond material equity, enforces a causal against , fostering societal resilience by channeling resources to the vulnerable and thereby mitigating unrest from inequality, as evidenced in historical caliphates where systematic collection sustained armies and public welfare. Sawm, or ritual fasting, forms the fourth Pillar, mandating abstinence from food, drink, marital intercourse, and deliberate emesis from dawn (fajr) to sunset (maghrib) throughout Ramadan, the ninth lunar month. Enjoined in Quran 2:183–185 to cultivate taqwa (God-consciousness), it coincides with the Quran's initial revelation to Muhammad in 610 CE near Mecca, imprinting the period with revelatory significance. Exemptions apply to prepubescent children, the chronically ill, menstruating or postpartum women, pregnant or nursing mothers, and travelers undertaking journeys exceeding approximately 80 kilometers; these may compensate by qada (postponed fasts) or fidya (feeding the poor per missed day) if permanent incapacity precludes resumption. Fasting instills self-mastery over impulses, simulating privation to engender empathy for the needy and reinforce communal bonds through shared suhoor (pre-dawn meal) and (breaking fast). Violation, such as intentional ingestion, nullifies the fast and necessitates kaffara (expiation via 60 days' consecutive fasting or equivalent feeding of 60 poor persons), underscoring its role in moral rectification. Observance peaks globally during , with over 1.8 billion Muslims participating annually, though studies indicate lapses in urban settings due to work demands, highlighting tensions between scriptural rigor and contemporary exigencies. These practices interlink with fitrah, the innate human disposition toward and virtue as articulated in Quran 30:30, which worldly accretions like greed and intemperance obscure. , a terminal charity equivalent to one sa' (roughly 2.5–3 kilograms) of staple grains per dependent paid before Eid prayer, specifically purifies the faster from linguistic excesses or deficiencies incurred during the month. By excising material excess () and corporeal urges (sawm), adherents reclaim this primordial equilibrium, causal realism dictating that such abstinence and divestment counteract in personal conduct and social fabric, empirically correlating with reduced materialism in devout cohorts per cross-cultural surveys.

Pilgrimage (Hajj)

is the fifth pillar of , constituting an annual pilgrimage to that is obligatory upon every Muslim who possesses the physical and financial means to undertake it at least once in their lifetime. The obligation applies specifically to adult Muslims of sound mind who are free and capable of completing the journey without undue hardship, as stipulated in Islamic jurisprudence derived from Quranic injunctions such as Al Imran 3:97, which states that pilgrimage to the Sacred Mosque is a duty owed to by those who can find a way thereto. Performed during the first ten days of Dhu al-Hijjah, the twelfth month of the Islamic , draws over two million participants annually, fostering a demonstration of global Muslim unity through shared rituals that emphasize equality, as all pilgrims don simple white garments irrespective of social status. The rites of commence with , a state of consecration entered upon approaching Mecca's boundaries, marked by specific attire for men (two unstitched cloths) and modest for women, alongside prohibitions on actions such as cutting , using , marital relations, and to symbolize spiritual purification and detachment from worldly vanities. Core rituals include tawaf, the seven counterclockwise circumambulations of the within the ; sa'i, the seven passages on foot between the hills of Safa and Marwah to commemorate Hagar's search for water; and the essential standing (wuquf) at Arafat on the 9th of Dhu al-Hijjah, where pilgrims pray and supplicate from noon until sunset, regarded as the pinnacle of . Additional acts involve spending the night at to collect pebbles, symbolic stoning of three pillars (Jamarat) representing rejection of evil, on the 10th (), and a farewell tawaf. exists in three forms—ifrad (Hajj alone), qiran (combined with ), and tamattu' (Umrah followed by Hajj with release from in between)—but all incorporate these fundamental pillars. Distinct from Hajj, Umrah represents a lesser, non-obligatory pilgrimage recommended as a virtuous act (sunnah), performable at any time of the year outside Hajj's restricted dates, consisting primarily of ihram, tawaf, sa'i, and head shaving or trimming (taqsir). While sharing foundational elements with Hajj to evoke Abrahamic submission and monotheistic devotion—tracing origins to Abraham's reconstruction of the with —Umrah lacks Arafat's standing and the full sequence of Hajj obligations, rendering it shorter and more flexible. Successful completion of Hajj, known as Hajj mabrur, is held to expiate past sins, underscoring its role in spiritual renewal and communal solidarity.

Scriptural and Interpretive Terms

The Quran and Its Sciences

The , regarded in as the literal and verbatim from to the Prophet Muhammad via the angel Gabriel, was disclosed progressively in over a 23-year period from 610 to 632 CE. It comprises 114 chapters known as surahs, arranged roughly by decreasing length rather than chronological order of revelation, with verses (ayat) totaling approximately 6,236, though counts vary slightly due to interpretive differences in segmentation. hold that the is the uncreated, eternal speech of , an attribute inherent to His essence rather than a created entity, a central to Sunni that distinguishes it from Mu'tazilite views positing createdness. This uncreated status underscores its immutability and divine origin, with the text preserved through both oral memorization by companions and written records compiled into a standardized under Caliph around 650 CE to resolve dialectical recitational variants among expanding communities. A key aspect of the Quran's claimed divinity is its , or inimitability, positing that its linguistic eloquence, structural coherence, and prophetic content surpass human capability, serving as a perpetual challenge to skeptics. 2:23 explicitly dares doubters to produce even a single comparable in style and impact, a test unmet historically according to Islamic tradition, reinforcing its miraculous status beyond mere literary merit. This doctrine emphasizes not replication of content but emulation of its inimitable rhetorical precision, rhythmic harmony, and transformative effect on Arabic prose and , which pre-Islamic prized as the pinnacle of eloquence. The sciences of the Quran ('ulum al-Quran) encompass disciplines auxiliary to its study, transmission, and recitation, excluding interpretive exegesis reserved for separate fields. Prominent among these is , the codified rules governing proper Quranic pronunciation, articulation points (makharij), and melodic elongation (madd) to ensure fidelity to the original Prophetic delivery as taught by to his companions. These rules, systematized by early scholars like Abu Ubaid al-Qasim (d. 838 CE), safeguard against distortion in oral transmission—the primary mode of preservation—by standardizing seven canonical recitational modes () traced to authentic chains from the . Other sciences include analysis of revelation circumstances () and abrogation (naskh), but remains foundational for maintaining the Quran's phonetic integrity across generations, with empirical attestation in consistent manuscript evidence from the 7th century onward.

Hadith and Sunnah

Hadith consist of reports narrating the words, actions, tacit approvals, and sometimes physical descriptions attributed to the Muhammad, transmitted orally by his companions and subsequent generations. These narrations preserve the , defined as the exemplary conduct and normative practices, which serve as a secondary authoritative source in after the for deriving rulings on , , and . The is obligatory for Muslims to follow, as the instructs obedience to the (e.g., Quran 59:7), establishing his example as divinely sanctioned guidance. Authentication of hadith relies on the science of hadith criticism ('ilm al-), which evaluates the isnad (chain of transmitters) for continuity, narrator (including , accuracy, and absence of known flaws), and the matn (textual content) for doctrinal consistency with the , absence of anomalies, and lack of fabrication indicators. Narrators were classified by scholars into categories like thiqah (trustworthy) or matruk (abandoned) based on biographical data compiled in works such as those by . This process, formalized by the 8th-9th centuries CE, distinguishes sahih (authentic, with reliable isnad and sound matn), hasan (good, slightly weaker but acceptable), da'if (weak, due to breaks or unreliable links), and mawdu' (fabricated, deliberately invented). Key compilations emerged in the 9th century CE, with Sunni tradition elevating the Sahihayn: , assembled by (810-870 CE) after sifting over 600,000 narrations to yield about 7,563 with complete isnad, and by (819-875 CE), containing roughly 7,500-9,000 (including repetitions). These, alongside Sunan works by (d. 892 CE), Abu Dawud (d. 889 CE), (d. 915 CE), and (d. 887 CE), form the , canonical for their methodological rigor, though not infallible and subject to further scholarly verification.

Exegesis and Juristic Reasoning (Tafsir and Ijtihad)

Tafsir constitutes the scholarly discipline dedicated to elucidating the meanings, contexts, and implications of Quranic verses, drawing primarily from transmitted sources to ensure fidelity to the text's intended revelation. It prioritizes interpretations rooted in the itself, authentic , and the understandings of the Prophet 's companions and successors, forming the foundational tafsir bi'l-ma'thur ( by transmission). This approach contrasts with tafsir bi'l-ra'y ( by reasoned opinion), which employs personal scholarly inference grounded in linguistic analysis, legal principles, and rational deduction, though early scholars like cautioned against unsubstantiated speculation to avoid deviation from divine intent. Classical works exemplify rigorous application: Muhammad ibn Jarir 's Jami' al-Bayan fi Ta'wil al-Qur'an, completed around 923 CE, compiles narrations from over 1,000 sources across prophetic traditions and companion reports, establishing a benchmark for comprehensive, evidence-based commentary spanning 30 volumes. Ijtihad denotes the exhaustive intellectual exertion by a qualified , or mujtahid, to derive specific legal or doctrinal rulings from primary Islamic sources when no explicit text applies, strictly constrained by the methodologies of usul al-fiqh (principles of ). A mujtahid must possess mastery of and rhetoric, comprehensive knowledge of the and (including chains of transmission), familiarity with historical contexts of (asbab al-nuzul), and proficiency in analogical reasoning () and consensus (ijma'), ensuring derivations align with established precedents rather than arbitrary preference. This process, historically accessible only to elite scholars after decades of study, underscores Islam's emphasis on textual fidelity over unchecked innovation, with figures like (d. 767 CE) exemplifying early applications in resolving novel issues through systematic inference. For the majority of Muslims lacking such qualifications, —the adherence to rulings issued by recognized mujtahids or established jurisprudential traditions—serves as the normative practice, preserving doctrinal stability and preventing lay errors in interpretation. Unlike ijtihad's demand for original analysis, taqlid obligates emulation of authoritative sources without independent scrutiny, a principle articulated by scholars to democratize access to while gating interpretive authority to the learned, as non-experts risk misapplying ambiguous texts. This dichotomy reflects a structured : ijtihad fuels scholarly evolution within bounds, while taqlid ensures communal adherence, with historical consensus viewing widespread ijtihad claims by unqualified individuals as a potential source of division.

Schools of Jurisprudence (Madhabs)

The schools of jurisprudence, known as madhabs, emerged in the 8th and 9th centuries CE as structured methodologies for interpreting , primarily among Sunni Muslims, with four principal ones: Hanafi, Maliki, Shafi'i, and Hanbali. These schools systematized the application of primary sources—, , consensus (), and analogy ()—to legal rulings, adapting to regional customs and scholarly debates while maintaining broad agreement on foundational principles. Their founders were prominent jurists who compiled opinions from earlier companions and successors, emphasizing textual fidelity amid expanding Islamic territories. The Hanafi madhab, founded by Nu'man Abu Hanifa (c. 699–767 CE) in Kufa, Iraq, prioritizes rational analogy (qiyas) and juristic preference (istihsan) to address practical exigencies, diverging from stricter literalism by favoring equity in ambiguous cases. It predominates in Turkey, the Balkans, Central Asia, Afghanistan, Pakistan, and parts of India, reflecting Ottoman and Mughal imperial legacies. The Maliki madhab, established by Malik ibn Anas (c. 711–795 CE) in Medina, integrates the practice of Medinan scholars (amal ahl al-Madinah) alongside ijma and qiyas, emphasizing customary validation from the Prophet's city. It prevails in North Africa (e.g., Morocco, Algeria), West Africa (e.g., Nigeria, Senegal), and parts of the Gulf, suited to tribal and Berber contexts. The Shafi'i madhab, developed by Muhammad ibn Idris al-Shafi'i (767–820 CE), who studied under Malik and Hanafi pupils, refines usul al-fiqh by hierarchizing sources strictly—Quran, , ijma, then —rejecting as subjective. It is widespread in , , , (e.g., ), and (e.g., , ), aligning with maritime trade routes and diverse ethnic groups. The Hanbali madhab, attributed to (780–855 CE) in , stresses literal adherence to and restricts qiyas to clear textual parallels, influencing Salafi movements. It holds sway primarily in and , bolstered by state enforcement since the 18th-century Wahhabi alliance. Among Twelver Shia, the Ja'fari madhab derives from the teachings of (702–765 CE), the sixth , incorporating rationalist elements like by qualified jurists (mujtahids) and emphasizing Imamic authority alongside and . It is the official school in since the Safavid era (16th century CE) and predominates among Shia in , , , and , comprising about 23% of global Muslims. While Sunni madhabs differ in weighting secondary sources—e.g., Hanafis employing for flexibility versus Shafi'is' methodical —they achieve on core obligations like ritual purity and contractual validity, ensuring doctrinal unity amid interpretive variance.

Sources and Principles of Law (Usul al-Fiqh)

Usul al-Fiqh constitutes the foundational methodology for deriving rulings in Islamic jurisprudence from authoritative sources, emphasizing textual fidelity to divine over human . It delineates a hierarchical framework prioritizing the as the primary source, followed by the , with subsequent reliance on scholarly consensus and analogical reasoning to address unlegislated matters. This approach underscores the belief that originates from God's explicit commands, with interpretive tools serving strictly to extend their application without alteration. The , comprising 114 chapters revealed to between 610 and 632 CE, forms the unequivocal , containing approximately 500 verses with direct legal import on topics like , contracts, and penal sanctions. The , encompassing authenticated prophetic traditions compiled in collections such as (d. 870 CE) and (d. 875 CE), supplements the Quran by providing contextual explanations, practical exemplars, and additional rulings, with over 7,000 hadiths in Bukhari alone deemed rigorously verified through chains of transmission (isnad). , or consensus among qualified scholars (mujtahids) across generations, binds as a secondary primary source when unanimous, as evidenced in agreements on core obligations like the five daily prayers; dissent voids its authority. extends rulings via analogy, matching an unaddressed issue to a textual based on shared effective cause (illah), such as equating wine to other intoxicants due to impairment. Secondary principles like (juristic preference) permit deviation from strict if it yields equitable outcomes aligned with broader objectives, as in preferring customary contracts over rigid analogies that cause undue hardship. (public welfare) considers unlegislated benefits or harms essential to preserving faith, life, intellect, lineage, and property, applied judiciously to avoid overriding explicit texts—for instance, prohibiting usury extensions to modern absent prophetic precedent. These tools remain subordinate, invoked only post-exhaustion of primaries to prevent arbitrary . Ahkam al-Sharia, the normative rulings derived via usul, categorize human acts into five tiers: or wajib (obligatory, entailing reward for fulfillment and sin for neglect, e.g., ritual prayer); mandub or (recommended, rewarding but non-punitive if omitted, e.g., supererogatory ); (permissible, neutral with neither reward nor penalty); (disliked, better avoided for reward but not sinful); and (forbidden, sinful with potential punishment, e.g., ). This , rooted in Quranic imperatives and prophetic exemplars, guides ethical conduct by quantifying divine intent without ambiguity. Bid'ah, defined as religious innovations lacking basis in or , is condemned in usul al-fiqh when it alters or , per the prophetic "Every bid'ah is misguidance" (reported in , 867), which scholars interpret as rejecting deviations from established precedent to preserve doctrinal purity. Acceptable linguistic novelties in worldly affairs contrast with blameworthy ritual inventions, such as unsubstantiated communal practices, which risk nullifying authentic transmission.

Prescribed Punishments (Hudud)

Hudud, or prescribed punishments, constitute a category of fixed penalties in Islamic for offenses deemed violations of divine boundaries, as delineated primarily in the and supplemented by prophetic traditions (). These sanctions, applicable only upon rigorous evidentiary standards, aim to deter societal harms through exemplary severity while incorporating mechanisms for mercy, such as suspension in cases of doubt. Unlike discretionary penalties, are mandatory once conditions are met, reflecting claims of direct divine ordinance to preserve social order and moral integrity. The core hudud offenses encompass (sariqa), illicit sexual intercourse (), false accusation of unchastity (qadhf), highway robbery or brigandage (), and consumption of intoxicants (shurb al-khamr), with (ridda) included by some jurists on the basis of . For , the mandates amputation of the right hand for stealing above a minimum value (, equivalent to about 3 dirhams of gold or 4.5 of silver) from a secured place, excluding cases of or necessity. penalties distinguish unmarried offenders, who receive 100 lashes publicly, from married ones subject to unto death, the latter derived from reports of the Muhammad's judgments rather than explicit Quranic text. , involving armed aggression causing fear or loss, permits execution, , cross-amputation of opposite limbs, or , scaled to the crime's gravity as per 5:33. Qadhf incurs 80 lashes for imputing to a chaste believer without four witnesses. Intoxicant consumption yields 40 to 80 lashes, established through gradations from the 's era, absent direct Quranic specification. penalties, typically execution for unrepentant males after a , rely on such as "Whoever changes his religion, kill him," applied historically to safeguard communal against . Conviction demands stringent proof: four upright male eyewitnesses for zina or qadhf, whose testimony must describe the act explicitly, or voluntary, uncoerced confessions repeated at least twice under separate sessions; lesser evidence triggers discretionary ta'zir instead. A prophetic tradition emphasizes, "Avert punishments by means of doubts (shubha)," allowing judicial interpretation of ambiguities—like intoxication negating intent for drinking or —to suspend penalties, prioritizing exoneration over retribution. Punishments occur publicly to maximize deterrence, yet historical records from the (632–661 CE) indicate rare enforcement due to these thresholds; for instance, Caliph ibn al-Khattab suspended theft amputations during famines circa 639 CE, invoking doubt from necessity. In distinction, ta'zir comprises judge-discretionary sanctions—such as fines, imprisonment, or lashes below thresholds—for offenses lacking fixed penalties, including minor thefts or unenumerated moral lapses, enabling adaptation to context while upholding general deterrence without rigid prescription. This framework underscores 's role in classical as safeguards for property, lineage, and , with juristic schools (madhabs) varying minimally on core applications but converging on evidentiary rigor to mitigate errors.

Warfare and Expansion

Jihad: Definitions and Classifications

, from the Arabic root j-h-d meaning to strive or exert effort, refers in classical Islamic primarily to armed struggle (qital) against non-Muslims to defend or expand the domain of (dar al-Islam), as exemplified in Quranic injunctions such as 9:29, which commands fighting the until they pay the jizyah tax in submission. Classical exegetes like interpreted this verse as mandating offensive combat to enforce Islamic supremacy over disbelievers unwilling to convert or submit, reflecting the from 632 CE onward that subjugated Byzantine and Sassanid territories. Jurists such as (d. 1058 CE) classified as a collective obligation ( kifaya) on the Muslim community to wage proactively against dar al-harb (abode of war) unless a truce exists, prioritizing territorial expansion and the subjugation of unbelievers over purely defensive actions. Jihad is categorized into defensive and offensive types in fiqh texts. Defensive jihad becomes an individual duty (fard ayn) for all able-bodied Muslims when dar al-Islam faces invasion, requiring immediate repulsion of aggressors to preserve Islamic governance, as affirmed by scholars like Ibn Taymiyyah (d. 1328 CE) in response to Mongol incursions. Offensive jihad, conversely, remains a communal duty (fard kifaya) sufficing if adequately fulfilled by a subset of the ummah, aimed at inviting non-Muslims to Islam through force if necessary and converting polytheistic lands, with exemptions only for treaty-bound regions. Ibn Taymiyyah emphasized that failure to pursue offensive jihad when capable constitutes neglect of divine command, linking it causally to the preservation and growth of sharia rule. A secondary distinction, lesser jihad (armed combat) versus greater jihad (internal struggle against sin), originates from a post-battle narration attributed to stating return from the "lesser" to the "greater" jihad, but this is deemed weak (da'if) by authenticators like due to an unreliable chain including narrators absent from early expeditions. Classical authorities prioritized the martial connotation as the operative meaning in legal rulings, viewing internal striving as preparatory but subordinate to external qital, with the 's elevation often traced to later Sufi influences rather than core . The (martyr) is a Muslim slain in legitimate , granted immediate divine forgiveness upon bloodshed and elevated status in the , including provision with sustenance from and the ability to intercede for seventy relatives, per in Tirmidhi. 3:169-170 describes martyrs as alive with their , receiving rewards, underscoring causal linkage between sacrificial death in and paradisiacal attainment, distinct from non-combat deaths despite broader shahid categories in some traditions. Jurists like those in the reserved full shahid honors for battlefield casualties against unbelievers, excluding intra-Muslim conflicts unless defensively justified.

Rules of Engagement and Conquest

In Islamic , rules of engagement during warfare emphasize proportionality and restrictions on targeting non-combatants, derived from injunctions and prophetic traditions. 2:190 prohibits fighting except against those who fight first, stating, "Fight in the way of those who fight you but do not transgress. Indeed, does not like transgressors." This is interpreted to bar aggression beyond defensive necessity, with collections reinforcing prohibitions against killing women, children, the elderly, or not participating in combat; for instance, a narration in Sahih Bukhari recounts the Prophet Muhammad instructing forces not to kill non-fighters during expeditions. Similar directives extend to sparing trees, crops, and livestock unless militarily essential, as evidenced in reports from the where unnecessary destruction was condemned. These rules aim to limit excess, though enforcement varied historically based on juristic interpretations across madhabs. Ghanimah, or spoils of war, refers to movable property captured from enemies during lawful combat, with distribution mandated by Quran 8:41: one-fifth (khums) allocated to the Prophet (or state post-prophetic era), his relatives, orphans, the needy, and wayfarers, while the remainder divides among participating fighters, prioritizing cavalry over infantry in some traditions. This system, instituted after the Battle of Badr in 624 CE, legalized booty previously forbidden in Abrahamic traditions, serving as incentive and state revenue; fixed assets like land typically became fay' (uncontested gains) rather than ghanimah. Jurists like those in the Hanafi school stipulated that only booty from declared jihad qualifies, excluding personal looting, to prevent anarchy. Upon conquest, non-Muslims submitting peacefully could attain status, granting protection of life, property, and religious practice in exchange for —a symbolizing subordination and funding military exemption—per Quran 9:29: "Fight those who do not believe in ... until they give the jizyah willingly while they are humbled." Dhimmis faced restrictions, including bans on proselytizing , bearing arms, holding certain public offices, or constructing new places of worship in some interpretations, though rights to internal autonomy and courts were upheld; exemptions applied to the poor, elderly, women, and children. Historical application, as under the early caliphs, often mitigated harsher curbs for pragmatic governance, but violations could revoke protections, leading to enslavement or execution. Sulh, or negotiated peace, permits truces to avert bloodshed, exemplified by the Treaty of Hudaybiyyah in March 628 CE, where agreed to a 10-year armistice with , deferring pilgrimage access to but securing recognition of Muslim autonomy and alliance freedoms. This pact, ratified despite initial Muslim dissent, allowed propagation of Islam unhindered, contributing to subsequent conquests; juristic consensus views sulh as binding if not deceptively broken, with 8:61 endorsing peace offers: "And if they incline to peace, then incline to it [also]." Breaches by adversaries justified resumption of hostilities, balancing mercy with strategic realism in expansionist contexts.

Slavery and Captives in Islamic Texts

Islamic texts, particularly the and , permit the enslavement of non-Muslims captured as prisoners of war (asir or sabi), designating this as riqq, a form of bondage distinct from free persons. The outlines handling of in Muhammad (47:4), instructing that after subduing enemies in battle, Muslims may either grant freedom as an act of grace (fadl) or secure release through ransom (fida'), implying retention as slaves where ransom is not pursued. This permissibility is tied to against belligerent non-Muslims, with enslavement serving as an alternative to execution, though later juristic interpretations emphasized incentives over indefinite bondage. collections reinforce this, such as narrating the Prophet 's distribution of from the among companions, treating them as property. Regulations in the texts mandate humane treatment of slaves to mitigate abuses inherent in ownership. The Quran requires owners to provide slaves with equivalent food, clothing, and shelter (16:71; 2:177), prohibiting excessive labor or harm, with violations incurring atonement through further manumission. Hadith elaborate: "Feed them from what you eat and clothe them from what you wear," and "They are your brothers, so do not overburden them," underscoring familial-like obligations while affirming proprietary rights, including over labor and, for females, concubinage. Owners could not be harmed for disciplining slaves, but gratuitous violence, such as striking without cause, required expiation via freeing another slave. Manumission is repeatedly encouraged as a virtuous act, though not mandated as abolition of the institution. The Quran institutes mukatabah, allowing capable slaves to negotiate contracts for self-purchase toward freedom (24:33), provided owners perceive reliability in them. Freeing slaves serves as kaffara (expiation) for oaths (5:89), unintentional killing (4:92), or pronouncing zihar (58:3), with Hadith praising it as a path to paradise. The Prophet freed numerous slaves, including Zayd ibn Harithah, yet retained others, exemplifying regulation over eradication. Texts do not prohibit new enslavement from valid wars, perpetuating riqq as integral to early Islamic societies, where captives fueled household economies and military roles amid pre-modern norms of warfare. Empirical persistence is evident: post-conquest Arab expansions generated thousands of slaves annually, embedding the practice without textual mechanisms for systemic end.

Spiritual and Mystical Dimensions

Sufism and Asceticism (Tasawwuf)

Tasawwuf, known in English as , constitutes the esoteric dimension of Islamic practice, emphasizing the purification of the (lower self or ego) through (zuhd) and spiritual discipline to attain proximity to God. This path traces its roots to early Muslim ascetics who sought to emulate the Muhammad's inner piety, with figures like (642–728 CE) exemplifying renunciation of worldly vanities and rigorous self-examination as foundational to spiritual growth. Unlike later esoteric developments, orthodox tasawwuf insists on subordination to , viewing as an intensification of exoteric obligations rather than their transcendence. Central practices include , the repetitive invocation and remembrance of , which serves to polish the heart from spiritual blemishes and foster constant awareness of the . Seekers () typically pledge allegiance () to a , a qualified spiritual guide who transmits knowledge via an unbroken chain () linking back to the , ensuring practices remain anchored in prophetic tradition. Zuhd manifests in detachment from material excess, while muraqaba (vigilant self-observation) aids in combating egoistic impulses, all aimed at tazkiyat al-nafs to achieve maqamat (spiritual stations) like tawba (repentance) and (). Sufi orders (tariqas), such as the , prioritize silent and unwavering compliance, with principles like hifz al-dhikr (preserving remembrance) and dar watan (spiritual journey inward) underscoring ethical reform over ecstatic rituals. The path, formalized by (1318–1389 CE), mandates integration of worldly responsibilities with inner purification, rejecting isolationist extremes. Key metaphysical concepts include fana (ego annihilation in divine unity) followed by baqa (subsistence in God while functioning in creation), but these states are deemed secondary to (jurisprudence) adherence, as deviations into have historically invited critique from scholars. Abu Hamid al-Ghazali (1058–1111 CE) solidified tasawwuf's orthodox legitimacy in his Ihya' Ulum al-Din, arguing that true mysticism refines the soul without abrogating legal prescriptions, countering both literalist rigidity and speculative excesses. He drew on empirical self-observation and prophetic hadith to validate practices like , influencing subsequent Sunni scholarship to accept as complementary to usul al-fiqh. While some tariqas later incorporated folk elements or syncretic influences, core tasawwuf remains a disciplined pursuit of (excellence in worship), verifiable through biographical accounts of early masters who balanced with communal duties.

Key Spiritual States and Practices

In Islamic mysticism, maqamat (stations) denote the progressive, enduring stages of spiritual discipline attained through deliberate effort, ascetic practices, and conformity to Quranic and Prophetic injunctions, forming a structured path toward divine proximity. These stations, elaborated by early Sufi scholars like Abu Qushayri (d. 1072 CE) in his Risala, build upon emphasizing moral virtues, such as the Prophet Muhammad's encouragement of as a means to erase sins. Key maqamat include:
  • Tawba (repentance): The initial station, involving profound remorse for past transgressions and a resolute return to obedience, as the seeker severs ties to ego-driven desires; hadith describe it as renewing faith like a sinless state.
  • Sabr (patience): Enduring hardships and temptations without complaint, grounded in Quranic commands to persevere (e.g., Quran 2:153: "Indeed, Allah is with the patient"), enabling resilience against worldly trials.
  • Zuhd (asceticism): Detachment from material excess, prioritizing eternal over transient gains, as exemplified in hadith praising poverty in spirit over worldly hoarding.
  • Tawakkul (reliance on God): Absolute trust in divine providence, surrendering personal agency while fulfilling obligations, derived from prophetic examples of dependence on Allah amid uncertainty.
In contrast, ahwal (states) are involuntary, ephemeral spiritual conditions bestowed directly by , often manifesting as overwhelming emotions that test or affirm the seeker's progress; unlike maqamat, they cannot be forced but arise as divine gifts during devotion. Prominent ahwal encompass mahabba ( for ), an intense, selfless affection that eclipses all else, and shawq (yearning), a longing for union with the divine that fuels purification. These states, while rooted in on divine intimacy (e.g., "None of you believes until I am more beloved to him than his family"), vary in intensity and duration, serving as indicators of sincerity rather than endpoints. Sama' (auditory contemplation) constitutes a practice in certain Sufi traditions to invoke ahwal, entailing focused listening to rhythmic poetry recitation, devotional chants, or—in some orders—accompanied music to dissolve the self and induce ecstasy. Originating from early Sufis like Rabi'a al-Adawiyya (d. circa 801 CE), who used verse for remembrance, sama' draws on permitting vocal but sparks debate over instrumental use, with critics citing prophetic prohibitions on stringed instruments as distractions from worship. Proponents, including (d. 1111 CE) in Ihya Ulum al-Din, conditionally endorse it for the spiritually mature to foster states like mahabba, provided it avoids excess and aligns with ; opponents, such as Ibn Taymiyyah (d. 1328 CE), deem it (innovation) risking unlawful indulgence. This contention underscores tensions between experiential and textual literalism in Islamic sources.

Sectarian and Community Terms

Sunni Orthodoxy

Ahl al-Sunnah wal-Jama'ah, meaning "People of the and the Community," denotes the orthodox Sunni tradition that adheres to the exemplary practices () of the Prophet Muhammad and the collective consensus (ijma') of the early Muslim community (Jama'ah), as transmitted through the Companions and their successors. This framework emerged in response to early doctrinal schisms, positioning itself as the preserved path of the Prophet against innovations (), with historical roots in the practices of the (pious predecessors). Adherents, numbering approximately 85-90% of the world's 1.8 billion as of recent estimates, view this tradition as the "saved sect" foretold in prophetic to endure amid divisions. A cornerstone of Sunni orthodoxy is the affirmation of caliphal legitimacy through election and communal accord, particularly for the Caliphs—the first four successors to the from 632 to 661 CE. al-Siddiq ruled from 632 to 634 CE, stabilizing the nascent community amid apostasy wars (Ridda); Umar ibn al-Khattab from 634 to 644 CE, expanding Islamic governance via conquests while codifying administrative reforms; Uthman ibn Affan from 644 to 656 CE, standardizing the Qur'an's compilation; and Ali ibn Abi Talib from 656 to 661 CE, defending orthodoxy against internal fitna (civil strife). These caliphs' leadership exemplifies righteous guidance (rashaad), prioritizing (consultation) over hereditary claims, and their era marks the ideal of unified governance under divine law. Theologically, Sunni orthodoxy is anchored in the Ash'ari and Maturidi schools, which integrate rational dialectic () to safeguard scriptural truths against rationalist excesses or literalist . The Ash'ari creed, systematized by (d. 936 CE), affirms God's eternal attributes (sifat) as described in the Qur'an and without modality (tafwid al-ma'na bi-l-kalami), rejecting both Mu'tazilite negation and corporealism. Complementarily, the Maturidi school, founded by (d. 944 CE) in , emphasizes human reason's role in discerning (husn/ qubh al-aql) while subordinating it to , gaining prominence among Hanafi jurists. Both schools, embraced by the majority of Sunni scholars since the , reconcile (iman) with works, uphold qadar (divine ) via kasb (acquisition of acts), and form the doctrinal consensus against sects deviating in or prophetic authority.

Shia Distinctions

Twelver Shiism, the largest branch of Shia Islam comprising approximately 85-90% of Shia adherents worldwide, centers its doctrinal distinctions on the principle of imamah, positing that divine authority after Prophet Muhammad passed exclusively to a lineage of twelve infallible Imams from his household, beginning with Ali ibn Abi Talib (d. 661 CE), whom they regard as the rightful successor designated by Muhammad at Ghadir Khumm in 632 CE. These Imams are viewed as bearers of esoteric (batin) knowledge complementary to the Quran's exoteric (zahir) rulings, possessing isma (infallibility) that preserves them from sin and error, enabling authoritative interpretation of Islamic law and spiritual guidance. Unlike Sunni caliphs, who are elected leaders without claims to prophetic-level authority, Twelver Imams hold both temporal and spiritual sovereignty, with their guidance essential for salvation, as articulated in early Shia hadith collections like Kitab al-Kafi compiled by al-Kulayni (d. 941 CE). The twelve Imams are: (1) Ali ibn Abi Talib (600-661 CE); (2) Hasan ibn Ali (625-670 CE); (3) Husayn ibn Ali (626-680 CE); (4) Ali ibn Husayn Zayn al-Abidin (659-713 CE); (5) Muhammad ibn Ali al-Baqir (677-733 CE); (6) Ja'far ibn Muhammad as-Sadiq (702-765 CE); (7) Musa ibn Ja'far al-Kazim (745-799 CE); (8) Ali ibn Musa ar-Rida (765-818 CE); (9) Muhammad ibn Ali at-Taqi (811-835 CE); (10) Ali ibn Muhammad an-Naqi (829-868 CE); (11) Hasan ibn Ali al-Askari (846-874 CE); and (12) Muhammad ibn Hasan al-Mahdi (born 869 CE), who entered occultation (ghayba) around 874 CE, remaining alive and hidden until his prophesied return as the Mahdi to establish justice. This occultation divides into minor (874-941 CE), during which the Imam communicated via deputies, and major (941 CE-present), requiring juristic delegation for governance. A key practical distinction is , the permissible concealment or dissimulation of one's Shia faith under threat of persecution, derived from Quranic verses such as 3:28 ("Let not believers take disbelievers as allies... unless you fear a danger from them") and 16:106, which excuses denial of faith to avert harm while affirming inner belief. This doctrine emerged prominently after the martyrdom of Husayn at in 680 CE and intensified under Abbasid rule, where Shias faced systemic suppression, allowing survival by outwardly conforming to Sunni norms; major Shia scholars like Ja'far as-Sadiq endorsed it as obligatory when life or property is endangered, though it prohibits proactive deception absent duress. In the era of major occultation, wilayat al-faqih (guardianship of the jurist) extends this delegation to qualified Shia clerics (faqih), who exercise political and legal authority on the Imam's behalf, as theorized by Ayatollah Ruhollah Khomeini in his 1970 treatise Islamic Government and implemented following the 1979 Iranian Revolution, establishing the Supreme Leader as the ultimate guardian over state affairs. This contrasts with quietist Shia traditions that deferred political involvement until the Mahdi's return, reflecting Khomeini's argument that jurists inherit the Imams' comprehensive wilaya (authority) over the ummah's interests.

Other Sects and Movements

The Mu'tazila emerged as a rationalist theological school in 8th-century Basra, prioritizing reason alongside revelation and upholding five core principles: divine unity (tawhid), justice ('adl), threats and promises (wa'd wa-wa'id), an intermediate position between belief and unbelief for grave sinners (al-manzila bayna al-manzilatayn), and the imperative to enjoin good and forbid evil (al-amr bi-l-ma'ruf wa-l-nahy 'an al-munkar). Influenced by Hellenistic philosophy, they interpreted Quranic references to God's attributes metaphorically to affirm transcendence, rejecting literal anthropomorphism as incompatible with divine incorporeality, a stance that deviated from traditionalist literalism and led to accusations of negating God's described qualities (ta'til). Patronized by Abbasid caliphs like al-Ma'mun (r. 813–833 CE) during the mihna inquisition (833–848 CE), which enforced the doctrine of the Quran's createdness, the Mu'tazila faced suppression after traditionalists prevailed under Caliph al-Mutawakkil (r. 847–861 CE), rendering them marginal in Sunni orthodoxy by the 10th century. Ibadiyya originated as a moderate offshoot of the Kharijites, who dissociated from Ali ibn Abi Talib's forces during the Battle of Siffin in 657 CE, condemning arbitration with Mu'awiya as compromising divine judgment and declaring Muslim sinners as unbelievers (takfir). Attributed to Abdullah ibn Ibad al-Tamimi (d. ca. 685–705 CE), Ibadis rejected hereditary imamate, advocating selection of leaders based on piety and consensus among the righteous (a'imma al-ardi), while tempering early Kharijite extremism by limiting offensive warfare to defensive contexts and avoiding indiscriminate takfir against fellow Muslims in practice. Concentrated in Oman since their establishment of an imamate in 749 CE and in pockets of North Africa like Algeria's M'zab Valley, Ibadis number approximately 3–5 million today, maintaining distinct legal and theological traditions that diverge from Sunni and Shia norms through their survival of Kharijite purism. Wahhabism arose in Najd in the mid-18th century under Muhammad ibn Abd al-Wahhab (1703–1792 CE), who sought to purge Islam of accretions like veneration of saints, visitation of graves, and Sufi practices deemed polytheistic (shirk), insisting on unadulterated tawhid as practiced by the salaf (first three generations of Muslims). Drawing from Hanbali scholars like Ibn Taymiyyah (d. 1328 CE), his Kitab al-Tawhid (completed ca. 1740s) condemned innovations (bid'ah) and intercession, framing Arabian Bedouin customs as idolatrous deviations warranting reform through preaching and, if resisted, force. In 1744 CE, he forged a pact with Muhammad ibn Saud, catalyzing conquests that eradicated shrines and imposed doctrinal uniformity, establishing the Emirate of Dir'iyya (1744–1818 CE) and influencing subsequent Saudi states, though criticized for fostering sectarian intolerance that echoes Kharijite exclusivity despite its Sunni framework.

Political and Social Structures

Caliphate and Governance

The , known as khilafah in , constitutes the institution of supreme leadership over the Muslim community, wherein the caliph serves as the successor (khalifah) to the Prophet Muhammad in safeguarding the faith, enforcing (Islamic law), and directing communal affairs. This role encompasses both temporal governance—such as military command, fiscal administration, and judicial oversight—and religious guardianship, ensuring adherence to Quranic injunctions and prophetic precedent without claiming prophetic infallibility or new revelation. Classical Islamic political thought, as articulated by scholars like in his 11th-century treatise Al-Ahkam al-Sultaniyyah, posits the as obligatory for maintaining unity and applying across Muslim territories, with legitimacy conferred through bay'ah, a formal pledged by representatives of the community or key tribal and religious leaders to affirm obedience in righteousness. The title Amir al-Mu'minin (Commander of the Faithful) underscores the caliph's martial and authoritative primacy, first adopted by , the second caliph, during his reign from 634 to 644 CE to denote leadership in and internal order. Under the caliph's aegis, was implemented via appointed qadis (judges) who adjudicated civil, criminal, and personal matters according to (jurisprudence) derived from , , consensus (ijma), and analogy (qiyas), fostering a legal framework that prioritized punishments for specified offenses while allowing discretionary siyasa (policy) for broader governance. This system aimed at causal order through deterrence and equity, as evidenced in early caliphal decrees standardizing weights, measures, and taxation like the on non-Muslims in exchange for protection. Historically, the (632–661 CE) exemplified consultative election () for succession, with , , , and overseeing conquests that subdued the Sassanid Persian Empire by 651 CE and seized Byzantine , , and , integrating diverse populations under a centralized administration that abolished tribal feuds and promoted merit-based bureaucracy. The (661–750 CE), transitioning to dynastic rule from , expanded to Iberia in 711 CE and the Indus Valley by 712 CE, achieving administrative feats like the first Muslim postal system (barid) and uniform coinage, which facilitated trade and legal uniformity across 11 million square kilometers. The (750–1258 CE), relocating to in 762 CE, presided over an era of intellectual consolidation, with caliphs like (r. 786–809 CE) patronizing translation of Greek texts while upholding through madhabs (legal schools); territorial peak exceeded 8 million square kilometers before Mongol sack of in 1258 CE fragmented direct control. Ottoman sultans assumed the caliphal mantle in 1517 CE after defeating the Mamluks, governing an empire spanning three continents until its abolition on March 3, 1924, by the Turkish Grand National Assembly; achievements included the kanun legal codes supplementing , millet autonomy for religious minorities, and conquests like in 1453 CE, which unified , the , and under a durable imperial structure emphasizing fiscal discipline and military innovation via the corps. These caliphates collectively unified fractious polities through 's prescriptive norms, enabling sustained expansion and cultural synthesis amid ethnic diversity.

Community and Law (Ummah and Dar al-Islam)

The refers to the global collective of bound by shared faith in the and , forming a transnational entity that supersedes ethnic, linguistic, or geographic affiliations in matters of religious loyalty and mutual obligation. This framework, derived from Quranic exhortations to unity among believers, positions the Ummah as a singular body responsible for enjoining righteousness and prohibiting wrongdoing, as stated in Surah Al Imran 3:110: "You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in ." Early Islamic sources emphasize that membership hinges on sincere declaration of faith (), fostering duties like financial aid () and defense across borders, irrespective of state . Historical precedents, such as the Muhammad's treaties with diverse tribes, underscore this prioritization of creed over kinship, enabling expansion from polities to a community spanning continents by the 8th century CE. Classical Islamic jurisprudence divides the world into Dar al-Islam (abode of Islam), territories controlled by Muslim authorities where Shari'ah governs public and private life, ensuring Muslims' security to perform rituals and adjudicate disputes under Islamic norms, and Dar al-Harb (abode of war), regions under non-Islamic rule lacking such protections, where ongoing hostility or potential conquest is presumed until submission or treaty. Shafi'i jurists, for instance, define Dar al-Islam by the effective dominance of Islamic law and its enforcement, even if non-Muslims reside there, contrasting it with Dar al-Harb's absence of Shari'ah authority, which historically justified rules on raiding, enslavement, or migration to avoid unbeliever dominance. These categories, absent explicit Quranic delineation but elaborated in texts from the 8th-9th centuries CE, inform interactions like prohibiting permanent residence in Dar al-Harb without necessity and regulating commerce to favor Muslim interests, though some schools introduced intermediate zones like Dar al-Sulh (abode of truce) for peace accords. The Hijra, Muhammad's exodus from to in September 622 CE, exemplifies the doctrinal imperative to migrate from Dar al-Harb—where Meccan polytheists persecuted early —to establish Dar al-Islam, transforming a fragmented group into a cohesive community under prophetic authority. This relocation, fleeing assassination plots after 13 years of Meccan propagation, marked the Hijri calendar's inception, with 1 AH 1 corresponding to July 16, 622 CE in the Julian reckoning, and enabled the , a pact integrating , , and pagans under Islamic oversight. Jurists view Hijra as obligatory when faith practice is impeded, citing the Prophet's journey as causal precedent for relocating to Ummah-strongholds, a principle applied in subsequent conquests that expanded Dar al-Islam from to encompass over 2 million square kilometers by 750 CE.

Family and Gender Roles

Nikah constitutes the foundational marriage contract in Islam, requiring the mutual consent of the bride and groom, the presence of witnesses, and the specification of mahr, thereby legalizing intercourse, legitimizing progeny, and delineating spousal rights such as the husband's duty of financial maintenance (nafaqa) and the wife's entitlement to obedience in lawful matters. Mahr, an obligatory payment or property transfer from husband to wife, serves as her exclusive right and security, mandated at marriage without forfeiture to intermediaries, as derived from Quranic injunctions to grant women their bridal gifts willingly. Polygyny receives explicit sanction in the , permitting a man up to four wives concurrently if he can maintain among them in material provisions and time allocation, originating from the verse addressing equitable treatment amid orphans' vulnerabilities: "Marry women of your choice, two or three or four; but if ye fear that ye shall not be able to deal justly (with them), then only one." This provision, historically contextualized to post-battle demographics with excess women, imposes the condition of equity, though the acknowledges the practical impossibility of perfect emotional fairness, implicitly favoring where falters. Mahram denotes unmarriageable kin—permanently prohibited for wedlock—encompassing blood relations like parents, siblings, children, and grandchildren; affinal ties such as ; and milk-relations from , as enumerated in 4:22-23 to preserve familial bonds and preclude . These prohibitions delineate boundaries for gender interactions, mandating veiling () and modesty (covering awrah, defined as private parts plus additional exposure norms for women before non-mahram men) to uphold , with rules easing among mahrams to facilitate family cohesion without seclusion. Inheritance distribution follows fixed Quranic shares (fara'id), prioritizing agnatic while allocating portions to females: among children, a inherits double a daughter's share to offset his legal obligations for family support, with daughters receiving two-thirds collectively if no sons exist, or half individually if sole heirs beyond spouses and parents. This system, codified in classical from verses 4:7-12, assumes male breadwinners bear nafaqa for dependents, contrasting uniform division by embedding causal responsibilities into allocation, though awl (proportional reduction) adjusts totals exceeding unity among claimants. Classical assigns husbands qiwamah (guardianship and provision) over wives, obligating financial sustenance and leadership in household affairs, predicated on men's greater physical and economic capacity as per Quran 4:34, while wives hold domain over domestic management and child-rearing, with reciprocal rights to kind treatment absent harm. Fathers exercise authority over minor children, including guardianship (wilaya) for consent, reflecting patriarchal structures in prophetic precedents where familial hierarchy ensured stability amid tribal contexts.

Debated and Controversial Interpretations

Apostasy and Blasphemy (Riddah and Takfir)

In Islamic jurisprudence, riddah refers to apostasy, the act of a Muslim renouncing or abandoning the faith, which classical scholars across the four Sunni schools (madhahib)—Hanafi, Maliki, Shafi'i, and Hanbali—unanimously prescribe as a capital offense for adult males who do not repent. This ruling derives primarily from the hadith narrated by Ibn Abbas: "Whoever changes his religion, kill him," classified as sahih (authentic) in collections including Sahih al-Bukhari (vol. 9, book 84, hadith 57) and others. The penalty applies after establishing the apostasy through explicit denial of core Islamic tenets, such as the oneness of God (tawhid) or prophethood of Muhammad, excluding cases of doubt, coercion, or temporary lapses like alcohol-induced statements. The execution for riddah is not immediate; the apostate is granted a period—typically three days in Hanafi and Maliki views, or up to longer in others—for tawbah (), during which and exhortation to return to occur, reflecting the emphasis on reclamation over mere . Women apostates face until rather than death in most schools, though Hanbali allows execution if they persist. This framework stems from early caliphal practices and juristic consensus (ijma') to preserve communal faith integrity, as apostasy was viewed as a threat akin to in the nascent . Takfir, the declaration of a professing Muslim as an unbeliever (kafir), is a grave accusation restricted in classical Ahl al-Sunnah wal-Jama'ah to qualified scholars ('ulama) possessing deep knowledge of creed ('aqidah), evidence interpretation, and excuses ('udhr), to avoid erroneous judgments that could incite fitnah (strife). Conditions include irrefutable proof of major kufr (disbelief), such as explicit rejection of Quran or Sunnah without valid ta'wil (interpretation) or ignorance as mitigation; laypersons or unqualified individuals issuing takfir invalidate it and risk sinning themselves. Historical maxims from scholars like Ibn Taymiyyah emphasize impediments to takfir, such as doubt in the accused's intent or scholarly disagreement, preventing its abuse beyond clear cases. In modern extremism, however, groups like ISIS have flouted these restrictions, applying takfir broadly to fellow Muslims for political or sectarian reasons, diverging from classical safeguards. Blasphemy (sabb or thulm al-nabi), particularly insulting , the Prophet , or sacred elements, is treated in classical as a form of kufr for , effectively equating to and warranting the same death penalty after opportunity, per consensus in Shafi'i, Maliki, and Hanbali schools; Hanafis apply discretionary punishment (ta'zir) or death if unrepentant. For non-Muslims under Islamic rule (dhimmis), penalties vary: execution in some views if violating protection pacts, but Hanafi jurists often limit to fines or without . This derives from hadiths mandating severe response to prophetic insults, as in the execution of individuals for mocking during his lifetime, underscoring the doctrinal centrality of reverence (hurmah).

Modern Reformism vs. Classical Orthodoxy

Modern Islamic reformism, emerging prominently in the late 19th century amid colonial pressures on Muslim societies, sought to reconcile Islamic doctrine with contemporary rationalism and science through renewed ijtihad (independent juristic reasoning). Pioneered by figures such as Muhammad Abduh (1849–1905), an Egyptian scholar influenced by Jamal al-Din al-Afghani, this movement advocated returning to the Quran and Sunnah while rejecting rigid taqlid (imitation of classical jurists) in favor of contextual interpretations that prioritized ethical principles over literal applications of abrogated verses. Abduh, for instance, critiqued superstitions and corruption in religious practice, promoting educational reforms that integrated modern sciences with Islamic ethics, arguing that true Sharia evolves via human intellect to address societal needs without diluting divine intent. This approach often de-emphasized strict abrogation rules—where later Quranic verses supersede earlier ones—and instead emphasized maqasid al-sharia (objectives of the law), such as justice and welfare, to adapt rulings on issues like polygamy or punishments to modern contexts. In contrast, classical Islamic orthodoxy, rooted in the four Sunni madhhabs (Hanafi, Maliki, Shafi'i, Hanbali) formalized by the 10th century, upholds as the normative method for lay Muslims and even most scholars, preserving the immutability of core elements derived from , , consensus (), and analogy (). The "closing of the gates of "—a concept debated but effectively limiting unrestricted reasoning after the era of the mujtahids—ensured doctrinal stability by binding interpretations to textual fidelity, including unaltered punishments (e.g., amputation for theft under Quran 5:38) and jihad as both defensive obligation and expansionary imperative per prophetic precedent. Orthodox scholars viewed excessive as risking innovation (), prioritizing causal chains from revelation to maintain social order, as evidenced by the Ottoman Empire's 600-year endurance under Sharia-integrated governance, where religious law underpinned (e.g., millet system) and imperial cohesion until late 19th-century reforms diluted it. The tension manifests in reformism's adaptive dilutions, which critics argue erode Sharia's prescriptive authority by subordinating text to secular-compatible rationales, correlating empirically with diminished communal cohesion in reform-influenced states. For example, post-Ottoman Turkey's 1924 under Atatürk abolished the and Sharia courts, fostering economic modernization but also cultural fragmentation and recurrent political instability, including coups in 1960, 1971, 1980, and 1997. Orthodox enforcement, conversely, historically sustained stability through deterrence of vice— reduced theft rates in pre-modern via swift, public penalties—and unified diverse populations under , as in the Abbasid era's territorial expanse from 750–1258 CE. Reformist prioritization of context over abrogation has been critiqued for enabling selective suspensions of or punishments, linking to secular drift and societal malaise in modernist-leaning Muslim nations, where corruption indices (e.g., Transparency International's 2023 scores averaging 35/100 for MENA countries) reflect weakened moral-legal frameworks compared to orthodoxy's emphasis on unyielding accountability. While academic sources often portray reformism as progressive, such views overlook biases favoring Western norms, undervaluing orthodoxy's causal role in historical resilience against internal decay.

Western Critiques and Empirical Realities

Western critiques of Islam often highlight doctrinal endorsements of violence, such as interpretations of permitting offensive warfare and punishments like for or for , which are seen as incompatible with universal standards. Empirical data underscores the prevalence of jihadist violence: between 1979 and April 2024, Islamist terrorist attacks worldwide resulted in over 210,000 deaths, with peaks in the post-2000 era driven by groups invoking Quranic mandates for struggle against non-believers. In the United States alone, jihadists conducted or plotted 140 attacks from 1994 to early 2025, comprising a significant share of religiously motivated fatalities. Proponents of these critiques, including human rights organizations, argue that core texts like Quran 5:33, which prescribes severe penalties for "corruption in the land," incentivize such outcomes in Sharia-implementing states, where executions and corporal punishments persist in countries like and . Islamic responses counter that true is primarily defensive or internal spiritual struggle, with violence arising from political extremism rather than orthodoxy, though historical caliphal expansions blur this distinction. On gender roles, critics point to permissions for (Quran 4:3 allowing up to four wives) and inheritance disparities ( 4:11 granting women half the share of men) as systemic inequalities. Cross-national data reveals higher gender gaps in Muslim-majority countries: a study of 209 nations found women's social deteriorate with intense Islamic adherence, evidenced by lower labor participation and legal values (e.g., two female witnesses equaling one male in financial matters per ). The scores for nations like (0.657 in 2022) and (0.534) rank among the world's worst, correlating with Sharia-based family codes restricting divorce and mobility. Defenders from Islamic scholarship assert these provisions ensure male financial responsibility and protect women in patriarchal contexts, citing pre-Islamic customs as more oppressive, yet empirical outcomes show persistent disparities in and autonomy compared to secular benchmarks. Scientific stagnation post-Golden Age (8th-13th centuries) forms another critique, with the Islamic world producing few foundational advances after figures like Ibn Sina, contrasting Europe's . Historical analysis attributes this to theological shifts emphasizing over empirical inquiry, such as Al-Ghazali's 11th-century emphasis on , leading to a decline in output by the ; today, Muslim-majority countries contribute under 2% of global scientific papers despite 20% of , with quality metrics like citations lagging. Ottoman records show minimal engagement with printing presses until the , hampering dissemination. Empirically, early Islamic conquests from 622-656 CE demonstrated remarkable success, expanding from to Persia, , and in under three decades through mobile cavalry tactics and religious zeal, subduing exhausted Byzantine and Sassanid empires. Later declines, such as the Ottoman Empire's stagnation from the , involved economic isolation, inflationary pressures from silver, and failure to industrialize amid guild rigidities and sultanic incompetence, culminating in territorial losses by 1918. Some Muslim analysts attribute such failures to bid'ah (deviations from prophetic sunnah), like Sufi excesses or secular reforms, rather than core doctrines, arguing adherence to orthodoxy yields prosperity as in initial expansions, though causal evidence ties reversals more to geopolitical and institutional factors than theology alone.

References

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