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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
[edit]- 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, romanized: ʿAsharatu 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
[edit]- 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
[edit]- Caliph (خَليفة) khalīfah
- literally successor; refers to the successor of Muhammad, the ruler of an Islamic theocracy.
D
[edit]- 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
[edit]Eid al-Fitr (عِيدُ الْفِطْرِ)
- Marks the end of Ramadan [Ramzaan], the Islamic holy month of fasting (sawm).
- 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
[edit]- 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
[edit]- 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 ⓘ
- "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
[edit]- 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
[edit]- 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
[edit]- 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
[edit]- 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
[edit]- 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
[edit]- 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
[edit]- Arabic words are created from three-letter "roots" which convey a basic idea. For example, k-t-b conveys the idea of writing. Addition of other letters before, between, and after the root letters produces many associated words: not only "write" but also "book", "office", "library", and "author". The abstract consonantal root for Islam is s-l-m.
- The English word algorithm is derived from the name of the inventor of algebra; similarly Arabic words like alchemy, alcohol, azimuth, nadir, zenith and oasis, which mean the same as in English. Arabic numerals are what we use in English ("0", "1", "2",...)
- Some Islamic concepts are usually referred to in Persian or Turkic. Those are typically of later origin than the concepts listed here; for completeness it may be best to list Persian terms and those unique to Shi'a on their own page, likewise Turkic terms and those unique to the Ottoman period on their own page, as these are culturally very distinct.[citation needed]
- The word "crusade" in English is usually translated in Arabic as "ḥamlah ṣalībīyah" which means literally "campaign of Cross-holders" (or close to that meaning). In Arabic text it is "صليبية" and the second word comes from "ṣalīb" which means "cross."[citation needed]
See also
[edit]References
[edit]- ^ "What does Abd mean in Arabic?".
- ^ "ADAB ii. Adab in Arabic Literature".
- ^ "Meaning of azan". Archived from the original on June 16, 2020.
- ^ Sūrat al-ʾAnfāl corpus.quran.com
- ^ Reynolds, GS Introduction: Qur’anic studies and its controversies
- ^ First line in Qurʾān
- ^ USC-MSA Compendium of Muslim Texts Archived 2006-07-22 at the Wayback Machine
- ^ Timani, Hussam S. (November 8, 2017). Taqfir in Islamic Thought. Lexington Books. p. 19. ISBN 9780739194263. Retrieved 23 December 2020.
- ^ Khan, Muhammad Akram (2013). What Is Wrong with Islamic Economics?: Analysing the Present State and Future Agenda. Edward Elgar Publishing. p. 402. ISBN 9781782544159. Retrieved 26 March 2015.
- ^ Qazi, M.A. (1979). A Concise Dictionary of Islamic Terms. Lahore: Kazi Publications. p. 15.
- ^ Bakri H. S. Al-Azzam (16 May 2008). Certain Terms Relating to Islamic Observances: Their Meanings with Reference to Three Translations of the Qur'an and a Translation of Hadith. Universal-Publishers. p. 247. ISBN 978-1-59942-668-6.
- ^ a b c "The Islamic glossary: An explanation of names, terms and Symbols". Retrieved 2007-12-06.
- ^ Habib Ali Jifri on Shaykh al-Buti Archived 2013-11-10 at the Wayback Machine Marifah forum
- ^ McElroy, Damien (2008-05-12). "Saudi man given 150 lashes for unchaperoned meeting with woman". The Telegraph. Retrieved 2017-06-21.
- ^ Quintan Wiktorowicz. Radical Islam rising: Muslim extremism in the West. Rowman & Littlefield, 2005. ISBN 0-7425-3641-6, ISBN 978-0-7425-3641-8. Pg 18
- ^ "The Difference Between Naskh and Takhsees". Dawah Nigeria. Deen Communication Limited. 10 June 2014. Retrieved 5 August 2018.
- ^ Nünlist, Tobias (2015). Dämonenglaube im Islam [Demonic Belief in Islam] (in German). Walter de Gruyter GmbH & Co KG. ISBN 978-3-110-33168-4.
- ^ Timani, Hussam S. (November 8, 2017). Taqfir in Islamic Thought. Lexington Books. p. 3. ISBN 9780739194263. Retrieved 23 December 2020.
- ^ "Meaning of Ta'weel Fatwa No: 330607". islamweb.net. 10 October 2016. Retrieved 17 April 2020.
- ^ hadith about wahn searchtruth.com
Further reading
[edit]- Suzanne Haneef, What Everyone Should Know about Islam and Muslims, (Kazi Publications, Chicago), popular introduction
- Muzaffar Haleem, The Sun is Rising In the West, (Amana Publications, Beltsville, MD 1999).
- Ziauddin Sardar, Muhammad for Beginners, Icon Books, 1994, some fun, from very modern Sufi point of view.
- Hans Wehr, A Dictionary of Modern Written Arabic (Spoken Language Services, Ithaca, NY, 1976). ed. J. Milton Cowan. ISBN 0-87950-001-8.
- Islam in the World by Malise Ruthven (Gantra Publications, 2006) ISBN 1-86207-906-4
External links
[edit]Glossary of Islam
View on GrokipediaA 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.[1] 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.[2]
Introduction to Islamic Terminology
Origins and Primary Sources
The foundational origins of Islamic terminology lie in the Classical Arabic language, as the Quran—revealed to Muhammad 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.[3] These terms, often derived from triliteral roots (e.g., s-l-m for concepts related to peace and submission), reflect the Quran's prescriptive usage, which prioritizes precise, divinely ordained meanings over later interpretive layers.[4] Authentic Hadith collections, recording Muhammad's sayings and actions, further anchor terminology, with Sahih al-Bukhari—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 revelation period.[5] Early Arabic lexicons systematized these etymologies to preserve unadulterated definitions against linguistic drift or foreign influences. Lisan al-Arab, completed in 1290 CE by Ibn Manzur, draws from pre-Islamic poetry, Quranic verses, and Hadith to trace word derivations, emphasizing root-based analysis that underscores causal connections between form and meaning in Islamic discourse.[6] Classical fiqh (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.[7] 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.[8] Such preservation counters tendencies toward semantic broadening observed in non-Arabic contexts, ensuring definitions align with empirical transmission chains rather than accreted traditions.[9]Methodological Approach to Definitions
The definitions in this glossary prioritize derivation from the Quran and Sunnah 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 Hadith compilations such as Sahih al-Bukhari (d. 870 CE) and Sahih Muslim (d. 875 CE), supplemented by pre-modern tafsirs like Ibn Kathir's Tafsir al-Quran 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.[1] Usul al-fiqh principles further guide this process, recognizing Quran and Sunnah as foundational, with secondary recourse to ijma' (scholarly consensus) only where texts are ambiguous, thereby minimizing interpretive drift from empirical textual evidence.[7] Shia methodologies are similarly integrated, drawing from Quranic exegesis 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 tawhid—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.[10] This approach extends to evaluating causal historical implementations, such as the legal enforcement of hudud penalties under the Rashidun (632–661 CE) and Umayyad caliphates (661–750 CE), where terms' practical outcomes—evidenced in conquests and governance spanning from Iberia to India—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.[11][12]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.[13] 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 anthropomorphism, 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.[14][15] Allah serves as the proper name of God in Islam, signifying "the God" in Arabic, and is invoked throughout the Quran to denote the singular, eternal deity. God is described through ninety-nine names, as per an authentic Hadith: "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.[16] These include Ar-Rahman (The Most Merciful), emphasizing boundless compassion, and Al-Jabbar (The Compeller), highlighting irresistible power and authority, collectively affirming divine transcendence beyond physical form or dependency. Shirk, the antithesis of Tawhid, denotes ascribing partners to God 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."[14] This doctrine directly confronted the polytheistic environment of pre-Islamic Arabia, where tribes venerated idols such as Hubal, Al-Lat, Al-Uzza, and Manat as intercessors or co-deities alongside a high god, practices the Quran explicitly condemns as unfounded and self-damaging innovations.[17] Historical records confirm dominant polytheism among Arabian Bedouins and settled communities, involving rituals at shrines like the Kaaba, which housed over 360 idols before Islamic purification.[18]Prophets, Revelation, and Angels
In Islamic doctrine, nabi (plural: anbiya, prophet) designates a human recipient of divine revelation tasked with upholding and disseminating God's prior guidance, whereas rasul (plural: rusul, messenger) refers to a prophet 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 sharia without innovating it.[19][20] This distinction underscores a chain of prophetic continuity, with Islam 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 Quran. Muhammad ibn Abdullah, born around 570 CE in Mecca during the Year of the Elephant, exemplifies the culminating rasul, deemed Khatam an-Nabiyyin (Seal of the Prophets) in Quran 33:40: "Muhammad is not the father of [any] one of your men, but [he is] the Messenger of Allah and seal of the prophets. And ever is Allah, of all things, Knowing."[21] This finality, affirmed by the Quran'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 God communicates infallible directives to prophets, typically mediated by the angel Jibril (Gabriel) in human or visionary form, though direct or inspirational modes occur for earlier figures. For Muhammad, wahy initiated in 610 CE within the Cave of Hira near Mecca, unfolding incrementally over 23 years via auditory, visual, or internal modes, yielding the Quran 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."[22] This process ensured doctrinal purity, with the Quran's inerrancy evidenced by its oral memorization by companions and standardized compilation under Caliph Uthman circa 650 CE, resisting empirical corruption despite historical dispersions. Mala'ika (angels) are incorporeal entities formed from light, defined by unwavering obedience, absence of free will, gender, or physical needs, existing solely to execute God's decrees such as recording human deeds, delivering sustenance, or heralding cosmic events.[23] Jibril facilitates revelation, while Israfil, per tradition rooted in Quranic allusion to the trumpet-blower (Quran 39:68), signals the Day of Judgment. In contrast, jinn comprise a parallel creation from smokeless fire endowed with volition, enabling faith or infidelity akin to humans; Iblis (Satan), their refractory exemplar, was a jinn elevated among angels who defied the command to prostrate before Adam, 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."[24] 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.[25] Following death but prior to resurrection lies Barzakh, 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 Quran describes Barzakh as an impassable veil until the Day of Judgment, during which the grave becomes either a garden from paradise or a pit of hellfire. In this phase, two angels, Munkar and Nakir—described in Hadith as black-and-blue figures with thunderous voices—interrogate the deceased about their Lord, religion, and prophet, affirming faith for believers who respond correctly ("Allah, Islam, Muhammad") and widening the grave for expansion or constriction accordingly, while disbelievers face immediate torment.[26] 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 shahada (Arabic: الشَّهَادَةُ, "testimony" or "declaration") forms the foundational creed of Islam, obligating every Muslim to affirm monotheism and the prophethood of Muhammad. Expressed in Arabic as lā ʾilāha ʾillā -llāh, muḥammadur rasūl -llāh ("There is no deity except Allah, Muhammad is the Messenger of Allah"), it rejects all forms of polytheism or association with the divine while acknowledging Muhammad's role as the final prophet delivering revelation. This testimony derives its components from Quranic injunctions on tawhid (divine unity, e.g., Quran 112:1–4) and prophetic mission (e.g., Quran 33:40), though the precise phrasing emerges in prophetic traditions. Recitation constitutes the first pillar of Islamic practice, recited daily in prayer and upon deathbed to reaffirm fidelity. For conversion, sincere utterance of the shahada—with understanding and conviction—immediately establishes one as Muslim, nullifying prior allegiances to other faiths or disbelief and integrating the convert into the ummah (global Muslim community). No ritual purification or intermediaries are required beyond personal intent (niyyah), though public declaration before witnesses, often an imam, 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 shahada 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 Muhammad), the Last Day, and divine predestination—matters of the unseen demanding rational and spiritual assent beyond verbal affirmation. Prophetic hadith 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 (hypocrisy), a graver sin than overt disbelief. Theological texts classify iman as increasing through obedience and decreasing via sin, 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 God), permanently bars paradise entry per Quran 4:48, while minor forms may not. Enforcement historically involved bayʿah (oath of allegiance), a binding pledge to caliphs or leaders tracing to Muhammad's Medinan era, where dissenters faced communal ostracism or coercion to renew fidelity, as in the Ridda Wars (632–633 CE) suppressing post-prophetic apostasy. Such mechanisms preserved doctrinal purity amid tribal expansions, though juristic schools debate coercion's legitimacy, prioritizing voluntary conviction for authentic faith.Prayer and Worship (Salah)
Salah, the ritual prayer, constitutes the second of the Five Pillars of Islam 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.[27] 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 Hadith collections, with Quranic verses enjoining the establishment of prayer (salat) at temporal markers that scholars interpret as encompassing these five occasions, such as in Surah Al-Baqarah 2:238.[27] Each salah consists of a sequence of units called rak'ahs, involving recitation of Al-Fatihah, additional Quranic verses, glorifications, bowing (ruku'), prostration (sujud), 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.[28] 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."[29] The adhan (call to prayer) precedes each salah, recited aloud by a muezzin from a minaret or elevated position, proclaiming phrases such as "Allahu Akbar" (God is greatest) four times, "Ashhadu an la ilaha illallah" (I bear witness that there is no deity but God) twice, testimony to Muhammad's prophethood twice, and "Hayya 'ala-s-salah" (come to prayer) 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 adhan invokes tawhid (divine oneness) and alerts the community. The iqamah follows shortly after for congregational prayers, repeating similar phrases once each but adding "Qad qamati-s-salah" (prayer has begun) twice to signal commencement, with phrases recited twice in adhan and once in iqamah except for specified variations. Congregational prayer, led by an imam, amplifies reward, particularly for men on Fridays (Jumu'ah), though daily salah remains individually obligatory.Charity and Fasting (Zakat and Sawm)
Zakat constitutes an obligatory form of almsgiving in Islam, classified as the third of the Five Pillars, wherein eligible Muslims must disburse 2.5 percent of their accumulated wealth exceeding the nisab threshold after holding it for one lunar year (hawl).[30][31] The nisab equates to the market value of approximately 85 grams of gold 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.[32] This levy functions mechanistically to purify holdings from ostentation and avarice while circulating surplus capital to avert economic stagnation, as wealth beyond basic needs incurs a divine claim for redistribution.[33] 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, debt relief, expenditures in Allah's path (such as military endeavors), and stranded travelers.[34] Non-payment by those obligated constitutes a grave 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.[35] Beyond material equity, zakat enforces a causal discipline against hoarding, 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.[36] 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.[37] 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.[37] 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.[38][39] 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 iftar (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.[37] Observance peaks globally during Ramadan, 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.[40] These practices interlink with fitrah, the innate human disposition toward monotheism and virtue as articulated in Quran 30:30, which worldly accretions like greed and intemperance obscure. Zakat al-Fitr, a terminal Ramadan 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 ritual deficiencies incurred during the month.[41][42] By excising material excess (zakat) and corporeal urges (sawm), adherents reclaim this primordial equilibrium, causal realism dictating that such abstinence and divestment counteract entropy in personal conduct and social fabric, empirically correlating with reduced materialism in devout cohorts per cross-cultural surveys.[43]Pilgrimage (Hajj)
Hajj is the fifth pillar of Islam, constituting an annual pilgrimage to Mecca that is obligatory upon every Muslim who possesses the physical and financial means to undertake it at least once in their lifetime.[44][45] 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 Surah Al Imran 3:97, which states that pilgrimage to the Sacred Mosque is a duty owed to Allah by those who can find a way thereto.[46] Performed during the first ten days of Dhu al-Hijjah, the twelfth month of the Islamic lunar calendar, Hajj 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.[47] The rites of Hajj commence with ihram, a state of ritual consecration entered upon approaching Mecca's boundaries, marked by specific attire for men (two unstitched white cloths) and modest clothing for women, alongside prohibitions on actions such as cutting hair, using perfume, marital relations, and hunting to symbolize spiritual purification and detachment from worldly vanities.[48] Core rituals include tawaf, the seven counterclockwise circumambulations of the Kaaba within the Masjid al-Haram; 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 Hajj.[49][50] Additional acts involve spending the night at Muzdalifah to collect pebbles, symbolic stoning of three pillars (Jamarat) representing rejection of evil, animal sacrifice on the 10th (Eid al-Adha), and a farewell tawaf.[51] Hajj exists in three forms—ifrad (Hajj alone), qiran (combined with Umrah), and tamattu' (Umrah followed by Hajj with release from ihram in between)—but all incorporate these fundamental pillars.[48] 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).[52] While sharing foundational elements with Hajj to evoke Abrahamic submission and monotheistic devotion—tracing origins to Prophet Abraham's reconstruction of the Kaaba with Ishmael—Umrah lacks Arafat's standing and the full sequence of Hajj obligations, rendering it shorter and more flexible.[53][54] Successful completion of Hajj, known as Hajj mabrur, is held to expiate past sins, underscoring its role in spiritual renewal and communal solidarity.[55]Scriptural and Interpretive Terms
The Quran and Its Sciences
The Quran, regarded in Islam as the literal and verbatim revelation from God to the Prophet Muhammad via the angel Gabriel, was disclosed progressively in Arabic over a 23-year period from 610 to 632 CE.[56] 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.[57] Muslims hold that the Quran is the uncreated, eternal speech of God, an attribute inherent to His essence rather than a created entity, a doctrine central to Sunni orthodoxy that distinguishes it from Mu'tazilite views positing createdness.[58] 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 codex under Caliph Uthman around 650 CE to resolve dialectical recitational variants among expanding Muslim communities.[59] A key aspect of the Quran's claimed divinity is its i'jaz, or inimitability, positing that its linguistic eloquence, structural coherence, and prophetic content surpass human capability, serving as a perpetual challenge to skeptics. Quran 2:23 explicitly dares doubters to produce even a single surah comparable in style and impact, a test unmet historically according to Islamic tradition, reinforcing its miraculous status beyond mere literary merit.[60] This doctrine emphasizes not replication of content but emulation of its inimitable rhetorical precision, rhythmic harmony, and transformative effect on Arabic prose and poetry, which pre-Islamic Arabs prized as the pinnacle of eloquence.[61] 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 tajwid, 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 Muhammad to his companions.[62] 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 (qira'at) traced to authentic chains from the Prophet.[63] Other sciences include analysis of revelation circumstances (asbab al-nuzul) and abrogation (naskh), but tajwid remains foundational for maintaining the Quran's phonetic integrity across generations, with empirical attestation in consistent manuscript evidence from the 7th century onward.[59]Hadith and Sunnah
Hadith consist of reports narrating the words, actions, tacit approvals, and sometimes physical descriptions attributed to the Prophet Muhammad, transmitted orally by his companions and subsequent generations. These narrations preserve the Sunnah, defined as the Prophet's exemplary conduct and normative practices, which serve as a secondary authoritative source in Islam after the Quran for deriving rulings on worship, ethics, and law.[64] The Sunnah is obligatory for Muslims to follow, as the Quran instructs obedience to the Prophet (e.g., Quran 59:7), establishing his example as divinely sanctioned guidance.[64] Authentication of hadith relies on the science of hadith criticism ('ilm al-hadith), which evaluates the isnad (chain of transmitters) for continuity, narrator integrity (including piety, accuracy, and absence of known flaws), and the matn (textual content) for doctrinal consistency with the Quran, 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 Ibn Hajar al-Asqalani. 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).[65][66] Key compilations emerged in the 9th century CE, with Sunni tradition elevating the Sahihayn: Sahih al-Bukhari, assembled by Muhammad al-Bukhari (810-870 CE) after sifting over 600,000 narrations to yield about 7,563 with complete isnad, and Sahih Muslim by Muslim ibn al-Hajjaj (819-875 CE), containing roughly 7,500-9,000 hadith (including repetitions). These, alongside Sunan works by al-Tirmidhi (d. 892 CE), Abu Dawud (d. 889 CE), al-Nasa'i (d. 915 CE), and Ibn Majah (d. 887 CE), form the Kutub al-Sittah, canonical for their methodological rigor, though not infallible and subject to further scholarly verification.[67][68]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.[69] It prioritizes interpretations rooted in the Quran itself, authentic hadith, and the understandings of the Prophet Muhammad's companions and successors, forming the foundational tafsir bi'l-ma'thur (exegesis by transmission).[70] This approach contrasts with tafsir bi'l-ra'y (exegesis by reasoned opinion), which employs personal scholarly inference grounded in linguistic analysis, legal principles, and rational deduction, though early scholars like al-Tabari cautioned against unsubstantiated speculation to avoid deviation from divine intent.[71] Classical works exemplify rigorous application: Muhammad ibn Jarir al-Tabari'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.[72] Ijtihad denotes the exhaustive intellectual exertion by a qualified jurist, 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 jurisprudence).[73] A mujtahid must possess mastery of Arabic grammar and rhetoric, comprehensive knowledge of the Quran and hadith (including chains of transmission), familiarity with historical contexts of revelation (asbab al-nuzul), and proficiency in analogical reasoning (qiyas) and consensus (ijma'), ensuring derivations align with established precedents rather than arbitrary preference.[74] 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 Abu Hanifa (d. 767 CE) exemplifying early applications in resolving novel issues through systematic inference.[75] For the majority of Muslims lacking such qualifications, taqlid—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.[76] 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 Sharia while gating interpretive authority to the learned, as non-experts risk misapplying ambiguous texts.[77] This dichotomy reflects a structured hierarchy: 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.[78]Sharia and Legal Framework
Schools of Jurisprudence (Madhabs)
The schools of jurisprudence, known as madhabs, emerged in the 8th and 9th centuries CE as structured methodologies for interpreting Sharia, primarily among Sunni Muslims, with four principal ones: Hanafi, Maliki, Shafi'i, and Hanbali. These schools systematized the application of primary sources—Quran, Sunnah, consensus (ijma), and analogy (qiyas)—to legal rulings, adapting to regional customs and scholarly debates while maintaining broad agreement on foundational principles.[79] [80] Their founders were prominent jurists who compiled opinions from earlier companions and successors, emphasizing textual fidelity amid expanding Islamic territories.[81] 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.[82] 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.[79] 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, Sunnah, ijma, then qiyas—rejecting istihsan as subjective.[83] It is widespread in Egypt, Syria, Yemen, East Africa (e.g., Somalia), and Southeast Asia (e.g., Indonesia, Malaysia), aligning with maritime trade routes and diverse ethnic groups. The Hanbali madhab, attributed to Ahmad ibn Hanbal (780–855 CE) in Baghdad, stresses literal adherence to hadith and restricts qiyas to clear textual parallels, influencing Salafi movements.[79] It holds sway primarily in Saudi Arabia and Qatar, bolstered by state enforcement since the 18th-century Wahhabi alliance.[84] Among Twelver Shia, the Ja'fari madhab derives from the teachings of Ja'far al-Sadiq (702–765 CE), the sixth Imam, incorporating rationalist elements like ijtihad by qualified jurists (mujtahids) and emphasizing Imamic authority alongside Quran and Sunnah.[85] It is the official school in Iran since the Safavid era (16th century CE) and predominates among Shia in Iraq, Bahrain, Lebanon, and Azerbaijan, comprising about 23% of global Muslims.[86] While Sunni madhabs differ in weighting secondary sources—e.g., Hanafis employing istihsan for flexibility versus Shafi'is' methodical qiyas—they achieve ijma on core obligations like ritual purity and contractual validity, ensuring doctrinal unity amid interpretive variance.[87] [83]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 revelation over human conjecture. It delineates a hierarchical framework prioritizing the Quran as the primary source, followed by the Sunnah, with subsequent reliance on scholarly consensus and analogical reasoning to address unlegislated matters. This approach underscores the belief that Sharia originates from God's explicit commands, with interpretive tools serving strictly to extend their application without alteration.[88][89] The Quran, comprising 114 chapters revealed to Muhammad between 610 and 632 CE, forms the unequivocal primary source, containing approximately 500 verses with direct legal import on topics like inheritance, contracts, and penal sanctions. The Sunnah, encompassing authenticated prophetic traditions compiled in collections such as Sahih al-Bukhari (d. 870 CE) and Sahih Muslim (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). Ijma, 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. Qiyas extends rulings via analogy, matching an unaddressed issue to a textual precedent based on shared effective cause (illah), such as equating wine prohibition to other intoxicants due to impairment.[88][90][89] Secondary principles like istihsan (juristic preference) permit deviation from strict qiyas if it yields equitable outcomes aligned with broader Sharia objectives, as in preferring customary contracts over rigid analogies that cause undue hardship. Maslaha (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 finance absent prophetic precedent. These tools remain subordinate, invoked only post-exhaustion of primaries to prevent arbitrary legislation.[88][91] Ahkam al-Sharia, the normative rulings derived via usul, categorize human acts into five tiers: fard or wajib (obligatory, entailing reward for fulfillment and sin for neglect, e.g., ritual prayer); mandub or mustahabb (recommended, rewarding but non-punitive if omitted, e.g., supererogatory fasting); mubah (permissible, neutral with neither reward nor penalty); makruh (disliked, better avoided for reward but not sinful); and haram (forbidden, sinful with potential punishment, e.g., adultery). This taxonomy, rooted in Quranic imperatives and prophetic exemplars, guides ethical conduct by quantifying divine intent without ambiguity.[92][93] Bid'ah, defined as religious innovations lacking basis in Quran or Sunnah, is condemned in usul al-fiqh when it alters worship or doctrine, per the prophetic hadith "Every bid'ah is misguidance" (reported in Sahih Muslim, hadith 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.[94][88]Prescribed Punishments (Hudud)
Hudud, or prescribed punishments, constitute a category of fixed penalties in Islamic jurisprudence for offenses deemed violations of divine boundaries, as delineated primarily in the Quran and supplemented by prophetic traditions (Sunnah). 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, hudud are mandatory once conditions are met, reflecting claims of direct divine ordinance to preserve social order and moral integrity.[95][96] The core hudud offenses encompass theft (sariqa), illicit sexual intercourse (zina), false accusation of unchastity (qadhf), highway robbery or brigandage (hirabah), and consumption of intoxicants (shurb al-khamr), with apostasy (ridda) included by some jurists on the basis of Hadith. For theft, the Quran mandates amputation of the right hand for stealing property above a minimum value (nisab, equivalent to about 3 dirhams of gold or 4.5 of silver) from a secured place, excluding cases of famine or necessity.[97] Zina penalties distinguish unmarried offenders, who receive 100 lashes publicly, from married ones subject to stoning unto death, the latter derived from Hadith reports of the Prophet Muhammad's judgments rather than explicit Quranic text.[98] Hirabah, involving armed aggression causing fear or loss, permits execution, crucifixion, cross-amputation of opposite limbs, or exile, scaled to the crime's gravity as per Quran 5:33. Qadhf incurs 80 lashes for imputing adultery to a chaste believer without four witnesses. Intoxicant consumption yields 40 to 80 lashes, established through Hadith gradations from the Prophet's era, absent direct Quranic specification.[96] Apostasy penalties, typically execution for unrepentant males after a grace period, rely on Hadith such as "Whoever changes his religion, kill him," applied historically to safeguard communal faith against sedition.[96][95] 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 hudud punishments by means of doubts (shubha)," allowing judicial interpretation of ambiguities—like intoxication negating intent for drinking or theft—to suspend penalties, prioritizing exoneration over retribution.[98][95] Punishments occur publicly to maximize deterrence, yet historical records from the Rashidun Caliphate (632–661 CE) indicate rare enforcement due to these thresholds; for instance, Caliph Umar ibn al-Khattab suspended theft amputations during famines circa 639 CE, invoking doubt from necessity.[99] In distinction, ta'zir comprises judge-discretionary sanctions—such as fines, imprisonment, or lashes below hudud thresholds—for offenses lacking fixed penalties, including minor thefts or unenumerated moral lapses, enabling adaptation to context while upholding general deterrence without rigid prescription.[100][96] This framework underscores hudud's role in classical Sharia as safeguards for property, lineage, and public security, with juristic schools (madhabs) varying minimally on core applications but converging on evidentiary rigor to mitigate errors.[99]Warfare and Expansion
Jihad: Definitions and Classifications
Jihad, from the Arabic root j-h-d meaning to strive or exert effort, refers in classical Islamic jurisprudence primarily to armed struggle (qital) against non-Muslims to defend or expand the domain of Islam (dar al-Islam), as exemplified in Quranic injunctions such as 9:29, which commands fighting the People of the Book until they pay the jizyah tax in submission.[101] Classical exegetes like al-Tabari interpreted this verse as mandating offensive combat to enforce Islamic supremacy over disbelievers unwilling to convert or submit, reflecting the early Muslim conquests from 632 CE onward that subjugated Byzantine and Sassanid territories.[102] Jurists such as al-Mawardi (d. 1058 CE) classified jihad as a collective obligation (fard kifaya) on the Muslim community to wage war proactively against dar al-harb (abode of war) unless a truce exists, prioritizing territorial expansion and the subjugation of unbelievers over purely defensive actions.[103] 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.[104] 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.[105] 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.[106] A secondary distinction, lesser jihad (armed combat) versus greater jihad (internal struggle against sin), originates from a post-battle narration attributed to Muhammad stating return from the "lesser" to the "greater" jihad, but this hadith is deemed weak (da'if) by authenticators like al-Albani due to an unreliable chain including narrators absent from early expeditions.[107] 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 hadith's elevation often traced to later Sufi influences rather than core fiqh.[108] The shahid (martyr) is a Muslim slain in legitimate jihad, granted immediate divine forgiveness upon bloodshed and elevated status in the afterlife, including provision with sustenance from Allah and the ability to intercede for seventy relatives, per hadith in Tirmidhi.[109] Quran 3:169-170 describes martyrs as alive with their Lord, receiving rewards, underscoring causal linkage between sacrificial death in combat and paradisiacal attainment, distinct from non-combat deaths despite broader shahid categories in some traditions. Jurists like those in the Hanbali school reserved full shahid honors for battlefield casualties against unbelievers, excluding intra-Muslim conflicts unless defensively justified.[110]Rules of Engagement and Conquest
In Islamic jurisprudence, rules of engagement during warfare emphasize proportionality and restrictions on targeting non-combatants, derived from Quranic injunctions and prophetic traditions. Quran 2:190 prohibits fighting except against those who fight first, stating, "Fight in the way of Allah those who fight you but do not transgress. Indeed, Allah does not like transgressors." This is interpreted to bar aggression beyond defensive necessity, with Hadith collections reinforcing prohibitions against killing women, children, the elderly, or clergy 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 Battle of Uhud 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.[111] Upon conquest, non-Muslims submitting peacefully could attain dhimmi status, granting protection of life, property, and religious practice in exchange for jizya—a poll tax symbolizing subordination and funding military exemption—per Quran 9:29: "Fight those who do not believe in Allah... until they give the jizyah willingly while they are humbled." Dhimmis faced restrictions, including bans on proselytizing Muslims, 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.[112] Historical application, as under the early caliphs, often mitigated harsher curbs for pragmatic governance, but violations could revoke protections, leading to enslavement or execution.[113] Sulh, or negotiated peace, permits truces to avert bloodshed, exemplified by the Treaty of Hudaybiyyah in March 628 CE, where Muhammad agreed to a 10-year armistice with Quraysh, deferring pilgrimage access to Mecca but securing recognition of Muslim autonomy and alliance freedoms.[114] 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 Quran 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.[115]Slavery and Captives in Islamic Texts
Islamic texts, particularly the Quran and Hadith, 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 Quran outlines handling of captives in Surah 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 jihad against belligerent non-Muslims, with enslavement serving as an alternative to execution, though later juristic interpretations emphasized manumission incentives over indefinite bondage.[116] Hadith collections reinforce this, such as Sahih al-Bukhari narrating the Prophet Muhammad's distribution of captives from the Battle of Hunayn 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.[117] 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.[118] 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.[119] Empirical persistence is evident: post-conquest Arab expansions generated thousands of slaves annually, embedding the practice without textual mechanisms for systemic end.[120]Spiritual and Mystical Dimensions
Sufism and Asceticism (Tasawwuf)
Tasawwuf, known in English as Sufism, constitutes the esoteric dimension of Islamic practice, emphasizing the purification of the nafs (lower self or ego) through asceticism (zuhd) and spiritual discipline to attain proximity to God. This path traces its roots to early Muslim ascetics who sought to emulate the Prophet Muhammad's inner piety, with figures like Hasan al-Basri (642–728 CE) exemplifying renunciation of worldly vanities and rigorous self-examination as foundational to spiritual growth.[121] Unlike later esoteric developments, orthodox tasawwuf insists on subordination to Sharia, viewing mysticism as an intensification of exoteric obligations rather than their transcendence.[122] Central practices include dhikr, the repetitive invocation and remembrance of God, which serves to polish the heart from spiritual blemishes and foster constant awareness of the divine presence. Seekers (salik) typically pledge allegiance (bay'ah) to a murshid, a qualified spiritual guide who transmits knowledge via an unbroken chain (silsila) linking back to the Prophet, 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 sabr (patience).[123][124] Sufi orders (tariqas), such as the Naqshbandi, prioritize silent dhikr and unwavering Sharia compliance, with principles like hifz al-dhikr (preserving remembrance) and safar dar watan (spiritual journey inward) underscoring ethical reform over ecstatic rituals. The Naqshbandi path, formalized by Baha al-Din Naqshband (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 fiqh (jurisprudence) adherence, as deviations into antinomianism have historically invited critique from scholars.[125][126] 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 dhikr, influencing subsequent Sunni scholarship to accept Sufism as complementary to usul al-fiqh. While some tariqas later incorporated folk elements or syncretic influences, core tasawwuf remains a disciplined pursuit of ihsan (excellence in worship), verifiable through biographical accounts of early masters who balanced asceticism with communal duties.[127][128]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 hadith emphasizing moral virtues, such as the Prophet Muhammad's encouragement of repentance as a means to erase sins.[129][130] 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.[131][132]
- 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.[131]
- Zuhd (asceticism): Detachment from material excess, prioritizing eternal over transient gains, as exemplified in hadith praising poverty in spirit over worldly hoarding.[131][130]
- 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.[133][132]
