Glossary - Islam

We know that humankind represents only a very small portion of the universe. If we can make plans and appreciate the merits of planning, then our own existence and the survival of the universe must also be a planned course of action, mustn’t it? From this, it must mean that there is an extraordinary power that brings things into being and keeps them functioning in order…

If we contemplate nature, by the same reasoning there must be a great Creator who creates the most attractive, intricate ‘pieces of art’ and produces everything with a designated purpose. People who think deeply recognize this Creator and call him God, or Allah (Allah is the Arabic name for God, which is used by Arab Muslims and Christians alike).

Using logic, it stands to reason that this Creator can’t be a man because no man can create or make another man. He is not an animal, nor is He a plant. He is neither an Idol nor is He a statue of any kind because none of these things can make itself or create anything else. Allah is totally distinct from all these things because He is the maker and keeper of them all. The maker of anything must by definition be different from and greater than things which he creates.

There are various ways to know God (Allah) and there are many things to tell about Him. The great wonders and impressive marvels of our world begin to illustrate how we can reflect about Gods existence. Via Prophets, Messengers and revelations they uphold we are able to know some of Allah’s attributes and what Allah wants from mankind.

The word Islam is a verbal noun originating from the trilateral root s-l-m, and is derived from the Arabic verb áslama, which means "to give up, to desert, to surrender (to God)." Another word derived from the same root is salaam which means 'peace’. Islam enjoins faith in the oneness and sovereignty of Allah, which makes man aware of meaningfulness of the universe and of his place in it. This belief frees him from all fears and superstitions by making him conscious of the presence of the Almighty and of mankind’s obligations towards Him. This faith must be expressed and tested in actions, (faith alone is not enough). Belief in one God requires that we look upon all humanity as one family under the universal Omnipotence of God the Creator and Sustainer of all. Islam rejects the idea of God favouring a chosen people, making belief in God and good actions the only way to heaven. Thus, a direct relationship in established with God, without any intercessor.

O mankind! We created you from a single soul, male and female, and made you into nations and tribes, so that you may come to know one another. Truly, the most honored of you in God's sight is the greatest of you in piety. God is All-Knowing, All-Aware. (Qur’an, 49:13).

Muslims demonstrate submission to God by worshipping Him, following His commands, and avoiding polytheism. The word sometimes has distinct connotations in its various occurrences in the Qur'an. In some verses there is stress on the quality of Islam as an internal conviction: "Whomsoever God desires to guide, He expands his breast to Islam." Other verses connect Islām and deen (usually translated as "religion"): "Today, I have perfected your religion (deen) for you; I have completed My blessing upon you; I have approved Islam for your religion." Still others describe Islam as an action of returning to God—more than just a verbal affirmation of faith. Another technical meaning in Islamic thought is as one part of a triad of Islam, iman (faith), and ishan (excellence) where it represents acts of worship and Islamic law (Shariah).

Islam is not a new religion, but the same truth that God revealed through all His Prophets to every people. For a fifth of the world's population, Islam is both a religion and a complete way of life. Muslims follow a religion of peace, mercy, and forgiveness, and the majority have nothing to do with the extremely grave events which have come to be associated with their faith. Muslims believe that God is one and incomparable. Muslims also believe that Islam is the complete and universal version of a primordial faith that was revealed at many times and places before, including through the prophets Abraham, Noah, Ishmael, Isaac, Jacob, Joseph, Job, Moses, Aaron, David, Solomon, Jonah, John the Baptist, and Jesus (peace be upon them all). Muslims maintain that previous messages and revelations have been partially changed or corrupted over time, but consider the Qur’an to be both unaltered and the final revelation from God. Religious concepts and practices include the five pillars of Islam, which are basic concepts and obligatory acts of worship, and following Islamic law, which covers every aspect of life and society, encompassing everything from banking and welfare, to worship and the environment.

In Islam, God is beyond all comprehension and Muslims do not visualize God. God is described and referred to by certain names or attributes, the most common being al-rahman, meaning "the compassionate" and al-rahim, meaning "the merciful". Muslims believe that the purpose of life is to worship God. He is viewed as a personal God who states “We are nearer to him than (His) jugular vein and responds whenever a person in need or distress calls Him. There are no intermediaries, such as vicars, priests or rabbis, between God and the creation that he brought into being by the sheer command “‘Be’ and it is.

According to the Qur'an the descendants of Abraham and Imran were chosen by God to bring the "Will of God" to the peoples of the nations. Muslims believe that Prophets are human and not divine, though some are able to perform miracles, by the grace of God. Islamic theology says that all of God's messengers preached the message of Islam - submission to the Will of God. The Qur'an mentions the names of numerous figures considered prophets in Islam, including Adam, Nuh(Noah), Ibrahim (Abraham), Musa (Moses) and Isa (Jesus), among others. (peace be upon them all).

Muslims believe that God finally sent Muhammad, the Seal of the Prophets to convey the divine message to the whole world (to confirm previous scriptures and to finalize the word of God). In Islam, the "normative" example of Muhammad's life is called the Sunnah (literally "trodden path"). This example is preserved in traditions known as hadith ("reports"), which recount his words, his actions, and his personal characteristics. The eminent Muslim jurist ash-Shafi'i (d. 820) emphasized the importance of the Sunnah in Islamic law, and Muslims are encouraged to emulate Muhammad's actions in their daily lives. The Sunnah is seen as crucial to guiding interpretation of the Qur'an.

Belief in the "Day of Resurrection", Qiyamah (also known as yawm ad-dīn, "Day of Judgment" and as-sā`a, "the Last Hour") is also crucial for Muslims. They believe that the time of Qiyāmah is preordained by God but unknown to man. The trials and tribulations preceding and during the Qiyāmah are described in the Qur'an and the hadith, and also in the commentaries of scholars. The Qur'an emphasizes bodily resurrection, a break from the pre-Islamic Arabian understanding of death.

The Qur'an lists several sins that can condemn a person to hell, such as disbelief, riba (the dealing in interest), and dishonesty. Muslims view heaven as a place of joy and bliss, with Qur'anic references describing its features and the physical pleasures to come.

The Prophet Muhammad (blessings of Allah and peace be upon him) taught a perfect code of conduct as ordained by God Almighty. The first and foremost things in this respect are the 'Ibadah (or worships) - the primary duties which must be observed by each and every person professing to belong to the Muslim community. 'Ibadah is an Arabic word derived from 'Abd (a slave) and it means submission. The concept of 'Ibadah is very wide. All your activities are 'Ibadah if they are in accordance with the law of God and your ultimate objective is to seek the pleasure of God. A set of formal 'Ibadah (worships) are thus the pillars on which the edifice of Islam rests:

The Five Pillars of Islam (arkan al-Islam; also arkan ad-din, "pillars of religion") are five essential acts in Islam, considered obligatory for all believers. The Qur’an presents the pillars as a framework for worship and a sign of commitment to the faith. They are:

(1) The Shahadah (Declaration of faith)
The shahadah, which is the basic creed of Islam that must be recited under oath with the specific statement:

"'ašhadu 'al-lā ilāha illā-llāhu wa 'ašhadu 'anna muħammadan rasūlu-llāh", or "I testify that there is none worthy of worship except God and I testify that Muhammad is the Messenger of God."

ilaha (god) can refer to anything which we may be tempted to put in place of God - wealth, power, and the like. Then comes illa Llah: 'except God', the source of all Creation. The second part of the Shahada is muħammadan rasūlu-llāh: 'Muhammad is the messenger of God.' A message of guidance has come through a man like ourselves; a Messenger to all human beings until the Day of Judgment. The Prophethood of Mohammad obliges the Muslims to follow, His perfect life example as the ultimate role model. This testament is a foundation for all other beliefs and practices in Islam. Muslims must repeat the shahadah in prayer, and non-Muslims wishing to convert to Islam are required to recite the creed.

(2) Salah, (ritual prayer)
Salah is the most fundamental and the most important of the five pillars , after the Shahadah. Salah is the name for the obligatory prayers that are performed five times a day, and are a direct link between the worshipper and God. During these prescribed daily prayers a Muslims belief is repeatedly asserted and faith is regularly refreshed.

The prayers are a duty towards Allah. They strengthen and enliven the Muslims belief in Allah and inspire man to a higher morality. They purify the heart and prevent temptation towards wrong - doings and evil. Allah is not in need of prayer, or anything for that matter. Mankind realise their humanity once they understand the significance of the prayer.

As there is no hierarchical authority in Islam, and no priests, so the prayers are led by a learned person (an Imam) who knows the Qur’an, chosen by the congregation. The five prayers contain verses from the Qur’an, and are said in Arabic, the language of the Revelation. Personal prayers (Dua) can be offered in one's own language.

Salah is recited before dawn, Just after mid day noon, mid-afternoon, at sunset and at nightfall, and thus determine the rhythm of the entire day. Although it is preferable to worship together in a mosque, a Muslim may pray almost anywhere.

A translation of Opening Chapter of The Holy Qur'an (Surah Al-Fatihah)

In the name of Allah (God), the Beneficent, the Merciful.
All Praise is due to Allah (God), Lord of the worlds, the Beneficient, the Merciful, Owner of the Day of Judgement.
Thee alone we worship and Thee alone we ask for help.
Show us the straight path, the path of those whom Thou hast favoured, not (the path of) those who earn Thine anger nor (of) those who go astray. (Amen)

A translation of the Call to Prayer

God is most great. God is most great.
God is most great. God is most great.
I testify that there is no god except God.
I testify that there is no god except God.
I testify that Muhammad is the messenger of God.
I testify that Muhammad is the messenger of God.
Come to prayer! Come to prayer!
Come to success (in this life and the Hereafter)!
Come to success!
God is most great. God is most great.
There is no god except God.

(3) Almsgiving (Zakkah)
Zakkah involves giving a fixed portion of accumulated wealth (2.5%) by those who can afford it to help the poor or needy, and also to assist the spread of Islam.

One of the most important principles of Islam is that all things belong to God, and that wealth is therefore held by human beings in trust. The word Zakkah means both 'purification' and 'growth'. Our possessions are purified by setting aside a proportion for those in need, and, like the pruning of plants, this cutting back balances and encourages new growth.
The literal and simple meaning of Zakkah is purity. The technical meaning of this word designates the annual amount in kind or coin which a Muslim with means must distribute among the rightful beneficiaries. But the religious and spiritual significance of Zakkah is much deeper and more lively. So it has humanitarian and sociopolitical values.

The Prophet said: 'Charity is a necessity for every Muslim. ' He was asked: 'What if a person has nothing?' The Prophet replied: 'He should work with his own hands for his benefit and then give something out of such earnings in charity.' The Companions asked: 'What if he is not able to work?' The Prophet said: 'He should help poor and needy persons.' The Companions further asked 'What if he cannot do even that?' The Prophet said 'He should urge others to do good.' The Companions said 'What if he lacks that also?' The Prophet said 'He should check himself from doing evil. That is also charity.'

(4) Sawm, (fasting during the month of Ramadan).
Every year in the month of Ramadan, Muslims fast from first light until sundown, abstaining from food, drink, and sexual relations

Although the fast is most beneficial to the health, it is regarded principally as a method of self purification. By cutting oneself off from worldly comforts, even for a short time, a fasting person gains true sympathy with those who go hungry as well as growth in one's spiritual life. The fast also develops a sound social conscience, patience, unselfishness and will Power.

Those who are sick, elderly, or on a journey, and women who are pregnant or nursing are permitted to break the fast and make up an equal number of days later in the year. If they are physically unable to do this, they must feed a needy person for every day missed. Children begin to fast (and to observe the prayer) from puberty, although many choose to start earlier.

(5) the pilgrimage to Mecca (Hajj)
The Hajj, which is the pilgrimage during the Islamic month of Dhu al-Hijjah in the city of Mecca. Every able-bodied Muslim who can afford it must make the pilgrimage to Mecca at least once in his or her lifetime.

The annual pilgrimage to Mecca is an obligation only for those who are physically and financially able to perform it. Nevertheless, three and five million people perform Hajj each year from every corner of the globe providing a unique opportunity for those of different nations to meet one another. Although Mecca is always filled with visitors, the annual Hajj begins in the twelfth month of the Islamic year (which is lunar, not solar, so that Hajj sometimes falls in summer, sometimes in winter). Pilgrims wear special clothes: simple garments which strip away distinctions of class and culture, so that all stand equal before God.

The rites of the Hajj, which are of Abrahamic origin, include circling the Ka'ba seven times, and going seven times between the mountains of Safa and Marwa as did Hagar (Prophet Abrahams wife) during her search for water. Then the pilgrims stand together on the wide plain of Arafa and join in prayers for God's forgiveness, in what is often thought of as a preview of the Day of Judgment.

The close of the Hajj is marked by a festival, the Eid al-Adha, which is celebrated with prayers and the exchange of gifts in Muslim communities everywhere. This, and the Eid al-Fitr, a feast-day commemorating the end of Ramadan, are the main festivals of the Muslim calendar.

The Qur'an is divided into 114 suras (chapters), which combined; contain 6,236 āyāt (verses). The chronologically earlier suras, revealed in Mecca, are primarily concerned with ethical and spiritual topics. The later Medinan suras (revealed in Medinah) mostly discuss social and moral issues relevant to the Muslim community. The Qur'an is more concerned with moral guidance than legal instruction, and is considered the "sourcebook of Islamic principles and values". Muslim jurists consult the hadith (the written record of Prophet Muhammad's life), to both supplement the Qur'an and assist with its interpretation. The science of Qur'anic commentary and exegesis is known as tafsir. Not one word of its 114 chapters, Suras, has been changed over the centuries, so that the Qur’an is in every detail the unique and miraculous text which was revealed to Muhammad (peace be upon him) fourteen centuries ago.

When Muslims speak in the abstract about "the Qur'an", they usually mean the uncorrupted scripture as recited in Arabic rather than the printed work or any translation of it. To Muslims, the Qur'an is perfect only as revealed in the original Arabic; translations are necessarily deficient because of language differences, the fallibility of translators, and the impossibility of preserving the original's inspired style. Translations are therefore regarded only as commentaries on the Qur'an, or "interpretations of its meaning", not as the Qur'an itself.

Islamic law covers all aspects of life, from matters of state, like governance and foreign relations, to issues of daily living. The Qur'an defines hudud as the punishments for five specific crimes: unlawful intercourse, false accusation of unlawful intercourse, consumption of alcohol, theft, and highway robbery. The Qur'an and Sunnah also contain laws of inheritance, marriage, and restitution for injuries and murder, as well as rules for fasting, charity, and prayer. However, these prescriptions and prohibitions may be broad, so their application in practice varies. Islamic scholars (known as ulema) have elaborated systems of law on the basis of these rules and their learned interpretations.

Fiqh
Fiqh, or "jurisprudence", is defined as the knowledge of the practical rules of the religion. The method Islamic jurists use to derive rulings is known as usul al-fiqh ("legal theory", or "principles of jurisprudence"). According to Islamic legal theory, law has four fundamental roots, which are given precedence in this order: the Qur'an, the Sunnah (actions and sayings of Muhammad, peace be upon him), the consensus of the Muslim jurists (ijma), and analogical reasoning (qiyas). For early Islamic jurists, theory was less important than pragmatic application of the law. In the 9th century, the eminent jurist ash-Shafi'I (ra) provided a theoretical basis for Islamic law by codifying the principles of jurisprudence (including the four fundamental roots) in his book ar-Risālah.