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Qur’ānic Keywords

ʿAbd []

see ʿIbādah

ʿAdhāb [] (Punishment)

Meanings

Lexicographers differ about the exact root of this word. ʿAdhāba al-rajul is a person who has lost his appetite and ability to sleep due to the intensity of thirst. Hence Taʿdhīb means to keep someone hungry and awake. Another opinion is that this word is derived from ʿadhb meaning sweet and that from this comes the word ʿadhdhabtuhū which means I have deprived someone of the pleasures of life. Yet another opinion is that its origin is al-taʿdhīb which means to flog someone with lashes. All these meanings have the common theme of deprivation of the necessities and pleasures of life as well as the infliction of pain and suffering. A fourth opinion is that the word is derived from ʿadhb, meaning to stop, as punishment stops the criminal from re-offending. (Lughat al-Qur’ān, vol. 4, p. 262)

Analysis

ʿAdhāb usually refers to divine punishment. Punishment meted out by an Islamic state is called taʿzīr, a term which includes punishments which may not have been mentioned in the Qur’ān. Whereas Ḥudūd punishment is sanctioned by Allah but carried out by an Islamic state. The word Ḥudūd comes from ḥadd meaning a barrier which prevents two objects meeting each other. The punishment deters a person from committing the same act again. Ḥudūd Allāh are the limits set by Allah which should not be transgressed (al-Baqarah 2: 229). The Qur’ān has provided the punishments for adultery, murder, theft, false allegation of unchastity and rebellion.

According to the Qur’ānic teachings, man is responsible for his acts. Thus, he should be accountable for them and is required to face the consequences arising from his actions. That crimes should be punished is a universally accepted principle and is enshrined in the criminal codes of all countries. However, there may be variation in the administration of punishment. Jurists agree that the punishment should fit the crime. The more severe the crime the more stringent should be the punishment.

One obvious purpose of punishing the offender, as we have seen above, is retribution. But the other purpose is to reform the offender. For example while in prison one will have time to reflect and reform oneself. The other purpose is to deter potential wrong-doers from committing such deeds. Thus, the aim of the imposition of punishments is to reform society and establish law and order.

It should be noted that there are certain actions that are not indictable under the criminal law such as backbiting, jealousy, lying, hurting someone’s feelings and many minor moral lapses. However, these could be punished by Allah in the Hereafter, where each individual has to give an account of his deeds (al-Zalzalah 99: 8). Of course, all sins are wiped out by sincere repentance, as Allah is Most Kind and Most Merciful.

Allah may inflict punishment for disbelief, acts of gross injustice and tyranny in this world as well as in the Hereafter. Those who rejected the call of the prophets in the past and indeed persecuted them were in the end destroyed in this world by floods, storms and thunder. The Qur’ān extensively narrates the stories of the people of Nūḥ, Pharaoh, ʿĀd, Thamūd and others to warn humanity of the dire consequences of rejecting the true faith. As there is no messenger of Allah to come after the last messenger, the Prophet Muḥammad (peace be upon him), Allah now inflicts only selective punishments to warn mankind to take heed.

The Agents of Divine Punishments

Everything in this universe is under Allah’s control so He can use any of His creation to inflict punishment. The people of Nūḥ were destroyed by flood, Pharaoh and his army were drowned in the sea. ʿĀd were overrun by a fierce storm. Thamūd were annihilated by a thunder, the people of Lūṭ were destroyed by severe earthquake, and the army of Abrahah and his herd of elephants were decimated by a flock of tiny birds through pebbles. Thus, by Allah’s command any agency can create havoc and destroy strong structures as well as powerful armies.

The final punishment will be in the Hereafter. Hellfire awaits those whose deeds in this world deserve that they face eternal damnation.

Synonyms

The most common word used for divine punishment is ʿadhāb (350 times). The other word is jazā’, which means requital or recompense. This is a neutral word and used both for reward and punishment. In the sense of punishment it is used 100 times. The word ʿiqāb (2: 211) is also used for punishment and penalty. The least-used word is nakāl (5: 38 and 73: 12) which means exemplary punishment or warning.

References

ʿAdhāb: 2: 10; 22: 2; 32: 14; 37: 9; 44: 12. Jazā’: 2: 85; 5: 38; 9: 26; 10: 37; 12: 25. ʿiqāb: 2: 196 and 211; 3: 11; 5: 2; 6: 165. Nakāl: 2: 66; 5: 38; 73: 12; 79: 25.

See also Thawāb

ʿAdl [] (Justice)

Meaning

The literal meaning of ʿAdl is to divide into exactly two equal parts so that there is no disparity between them. Justice requires the firm will and determination to give each one his due. In the Qur’ān some other words are used to convey the same meaning as ʿadl, for example the word qisṭ (equity, fairness) and mīzān (balance). Like ʿadl, qisṭ means to be equal; al-qisṭās means a measuring scale. The same meaning is conveyed by the word mīzān, which comes from al-wazn meaning weight; mīzān is the instrument to determine the weight of something. ʿAdl also means compensation, as in Sūrah al-Baqarah (2: 48).

The Importance of ʿAdl

Justice is one of the attributes of Allah. One of His ninety-nine names is al-ʿAdl meaning the Just and He will judge everyone justly (Ghāfir 40: 20). Similarly His Kalimah (Word) “is perfect in truthfulness and justice” (al-Anʿām 6: 115). It is stated in the Qur’ān that the whole universe is established on the basis of a harmonious balance. Hence human beings should not transgress and create imbalance.

And the Firmament has He raised high, and He has set up the Balance (of justice) in order that you may not transgress (due) balance. So establish the weight with equity, and do not make the balance deficient.

(al-Raḥmān 55: 7–9)

The establishment of justice and equity within human society is in consonance and harmony with what Allah has already established in the universe.

It is also evident from the study of the Qur’ān that the specific purpose for sending down the prophets and scriptures was that there should be justice in society.

Indeed We sent our Messengers with clear signs and sent down with them the Book and the Balance (of right and wrong) so that people might conduct their affairs with justice.

(al-Ḥadīd 57: 25)

The Commandment of Justice

In Sūrah al-Naḥl a comprehensive set of instructions is given:

Allah commands justice, the doing of good and compassion to kith and kin, and He forbids all shameful deeds and wickedness and rebellion: He instructs you that you may receive admonition.

(al-Naḥl 16: 90)

The first commandment from Allah in this verse is to do justice. Being just is the fundamental injunction obligated on human beings. The Qur’ān upholds justice as an absolute value. In human affairs it is imperative that dealings with others be on the basis of fairness and equity. The concept of justice, equity and fair dealings is one of the basic tenets of morality that is imbued in all human beings. Regardless of religion, race or nationality, human beings throughout history have admired and praised justice and fair play and despised injustice and inequity.

Justice should encompass the entirety of human affairs including the family, the community, and the nation as well as the assembly of nations. In personal life one should treat all one’s children equally. If one cannot do justice among one’s wives one should be content with one wife only (al-Nisā’ 4: 3). In business and economic affairs dealings should be fair and just (al-Anʿām 6: 152), and there should be no double standards for giving and receiving (al-Muṭaffifīn 83: 1–3). This commandment prohibits adulteration and the selling of fake merchandise. In one’s dealings one should speak justly (al-Anʿām 6: 152) and not be swayed by self-interest or concern for one’s relations. One should not be influenced by rich and powerful people or by compassion for someone’s poverty (al-Nisā’ 4: 135). One should not deviate from the path of justice out of enmity and hatred either (al-Mā’idah 5: 8).

Judicial Proceedings

Allah has assigned a special responsibility to those who have to administer justice. In Sūrah al-Nisā’ there is a specific decree:

Allah commands you to deliver whatever you have been entrusted with to their rightful owners and whenever you judge between people, judge with justice. Most excellent is what Allah exhorts you to do. Allah hears all and sees all.

(al-Nisā’ 4: 58)

Thus giving false evidence, perjury, is designated as one of the major sins. It is considered so serious that it ranks after shirk (associating someone or something with Allah).

The Muslim Ummah is instructed to settle disputes among two factions of the believers with fairness and equity. When there is disagreement between two groups of Muslims, the instruction is to:

Make peace between them with justice and be fair for Allah loves those who are fair (and just).

(al-Ḥujurāt 49: 9)

Inter-Faith Relations

It is imperative not to follow one’s own desires when inviting others to Islam. Instead one should say:

I believe in the Book which Allah has sent down; and I am commanded to judge justly between you. Allah is our Lord and your Lord. For us (is the responsibility for) our deeds, and for you for your deeds. There is no contention between us and you. Allah will bring us together, and to Him is (our) final goal.

(al-Shūrā 42: 15)

This verse instructs that one should convey the message fully without discrimination, and that all human beings should be judged on the same footing.

Certain Exceptions

Justice demands that all human beings should be treated fairly. However, this does not mean that there should always be equality among them in all matters. Of course, there are some basic civil rights in respect of which all citizens are to be treated equally, for example the right to vote. But there will be inequality in the remuneration of those who work in different fields or positive discrimination in favour of the disabled and oppressed. Attempts to create artificial equality are not practical nor desirable. The Islamic teachings are that everyone should have equal rights and opportunity in the social, economic and political fields and that everyone should be treated justly.

References

ʿAdl: 2: 282; 4: 58; 16: 90; 49: 9; 65: 2. Qisṭ: 3: 18; 4: 135; 5: 8 and 42; 6: 152. Mīzān: 6: 152; 7: 85; 11: 85; 55: 8; 57: 25.

ʿAfw []

see Maghfirah

ʿAhd [] (Contract, Agreement, Pact)

Meaning

Al-ʿAhd (pl. ʿuhūd) means to protect or take care of something. Hence, a binding promise, a promise that should be fulfilled is called ʿahd. In the Qur’ān the word is often used for fulfilling one’s obligation to Allah. The other word also used with the same meaning is Mīthāq. Its root is WTHQ which means reliability and trust and is translated as a covenant. Thus, it indicates permanence and it is used for important issues in which both parties have fully committed themselves to observe the agreement. The word is commonly used for treaties between nations.

In the Qur’ān, the most important meaning of ʿahd and mīthāq is man’s covenant with Allah, whereby man binds himself to worship Him to the exclusion of all other animate or inanimate beings or objects. In return Allah promises man’s spiritual and material well-being as well as his salvation in the Hereafter.

The First Covenant

The first covenant which human beings entered with Allah was before their birth. It is recorded in the Qur’ān thus:

And (remember) when your Lord brought forth from the Children of Ādam from their loins their descendants, and made them testify concerning themselves, (saying): “Am I not your Lord?” They said: “Yes, we testify.” (This) was, lest you should say on the Day of Resurrection: “Of this we were unaware.”

(al-Aʿrāf 7: 172)

According to aḥādīth this incident took place at the creation of mankind. After the creation of the Prophet Ādam (peace be upon him) angels were asked to bow down before him and man was proclaimed vice-gerent on Earth. All mankind was brought forth and this covenant took place so that mankind has no excuse of not knowing their obligations. To reinforce this Allah promised to send His prophets to remind people of their covenant. Hence, this covenant will be presented as testimony on the Day of Judgement to prove that Allah has fulfilled His part of the agreement. It is also logical that as vicegerent and representative of Allah on earth, man should take an oath of allegiance. As this oath is taken individually each person is responsible to Allah for this. One cannot plead ignorance of one’s obligations.

The question may be raised that since this “covenant” is not in our conscious memory, how can it be cited as testimony against us? This is an instinctual covenant which may not be in man’s conscious memory but everyone by instinct knows the difference between good and evil. This awareness can be sharpened or destroyed by man’s own inclinations and actions. This is also true of our potential capabilities as well. These potentialities have to be activated by external factors such as education and training. Hence, these can be preserved or obliterated. The task of the prophets throughout human history was to revive the memory of this covenant.

Covenants through the Prophets

These covenants were made to reinforce the instinctual covenant through the agency of the Prophets. These covenants through the Prophets were either oral or in written form. The Qur’ān makes several references to them. For example Banū Isrā’īl were reminded: “Fulfil your covenant with Me as I fulfil My covenant with you” (al-Baqarah 2: 40); and again they were told: “And remember We took your covenant and We raised above you Mount Sinai (saying): ‘Hold firmly to what We have given you…’” (al-Baqarah 2: 63). Further on, yet another covenant is mentioned: “And remember We took a covenant from the Children of Isrā’īl (to this effect): worship none but Allah…” (al-Baqarah 2: 83). The Ten Commandments given to the Prophet Mūsā (peace be upon him) established the covenant wrought in stone. Similar scriptural covenants in written form are mentioned in the Bible (Old and New Testaments) and the Qur’ān.

Some Specific Covenants with the Prophets

The Qur’ān also narrates several specific covenants Allah has taken from His Messengers. For example about the Prophet Ādam (peace be upon him) it is mentioned: “We had already, beforehand taken the covenant of Ādam, but he forgot: and We found on his part no firm resolve” (Ṭā Hā 20: 115). The other covenants mentioned are with the Prophets Ibrāhīm and Ismāʿīl in (al-Baqarah 2: 125) and with the Prophets Nūḥ, Ibrāhīm, Mūsā, ʿĪsā and Muḥammad (peace be upon them) in (al-Aḥzāb 33: 7) and (al-Shūrā 42: 13).

General Contracts

Great emphasis is given on fulfilling the promises and contracts one enters into in daily life whether domestic or commercial. Man’s life on this earth is full of covenants, contracts and agreements either explicit (business transactions) or implicit (marriage contracts). The general Qur’ānic command is to fulfil them (al-Naḥl 16: 91). One is accountable for them on the Day of Judgement (al-Isrā’ 17: 34).

References

ʿAhd: 2: 27; 3: 77; 13: 20; 16: 91; 17: 34. Mīthāq: 2: 83; 3: 81; 4: 92; 8: 72; 13: 20.

Ahl al-Kitāb []

see Kitāb

Ajal [] (The Appointed Time)

Meaning

Ajal means date, deadline, and time of death, hence the appointed time. To emphasize this last meaning, in some Qur’ānic verses the expression used is Ajal Musammā (fixed period of time). The Ajal as a keyword refers to the fixed period of time allotted to an individual or a nation or the whole universe. The Ajal indicates the finiteness of the time for everything in this universe. When that time arrives there cannot be any delay. This message is repeated in several verses of the Qur’ān. For example: “To every people is a term appointed: when their term is reached, not an hour can they cause to delay, nor (an hour) can they advance (it in anticipation)” (al-Aʿrāf 7: 34). (See also Yūnus 10: 49 and al-Naḥl 16: 61.) The same is true of an individual: “But to no soul does Allah grant respite when the time appointed (for it) has come; and Allah is well acquainted with (all) that you do” (al-Munāfiqūn 63: 11). The fate of this universe is the same: “We have not created heavens and the earth and all between them but for just ends…” (al-Aḥqāf 46: 3). Although death will overtake everything, it is not the end. There will be resurrection and accountability and the life in the Hereafter will be eternal.

The word Ajal is also used in the Qur’ān in its ordinary meaning: for example in contracts or other legal issues when time is appointed for the performance of certain acts (al-Baqarah 2: 282; al-Qaṣaṣ 28: 28).

Synonyms

al-ʿAṣr means era, time, period, epoch. As it signifies the speed with which time passes its better translation is ‘fleeting time’. It usually refers to the time that has passed. Unlike al-Dahr which also means time, epoch, age, and refers to destiny and fate.

Sūrah al-ʿAṣr indicates that man should pay heed to quickly passing time and try to save himself from the loss in the Hereafter. One should take the short span of life to do good deeds and enjoin truth and patience. (al-ʿAṣr 103: 1–3).

Whereas the pagan Arabs deified “al-Dahr” and used to say: “What is there but our life in this world? We shall die and we live, and nothing but Time can destroy us.” (al-Jāthīyah 45: 24), the Prophet (peace be upon him) advised them not to abuse al-Dahr (Time) as Allah Himself is Time.

References

Ajal: 7: 34; 11: 3; 14: 44; 29: 5; 71: 4. al-ʿAṣr: 103: 1. al-Dahr: 45: 24 and 26: 1.

See also Mawt

Ākhirah [] (The Hereafter)

Meaning

The word Ākhirah is derived from Ākhir which means last, ultimate, end and close. Its opposite is Awwal which means first and foremost. The two blessed names of Allah are Al-Awwal and al-Ākhir. They indicate that Allah is eternal with no beginning and no end – as stated in the Book of Revelation: “I am the Alpha and the Omega, says the Lord God Almighty, who is, who was, and who is to come” (Revelation 1: 8).

Often al-Ākhirah is used as the opposite of Dunyā, meaning this world in which we live, Ākhirah will come later hence it is called the Hereafter. Sometimes al-Ākhirah is used in conjunction with al-dār as al-Dār al-Ākhirah (the Last Abode).

Al-Ākhirah: the stages

Many graphic words are used in the Qur’ān to depict the horror and calamity of that Day. Some of these words are:

al-Qāriʿah	the Calamity
al-Zalzalah	the Earthquake
al-Ṣāʿiqah	the Blast
Yawman Thaqīlā	the Hard Day
Al-Yawm al-Muḥīṭ	the Encompassing Day
Yawm al-Faṣl	the Day of Separation
al-Ṭāmmah al-Kubrā	the Great Disaster
al-Ḥāqqah	the Reality
Yawm al-Dīn	the Day of Judgement
Yawm al-Ḥaqq	the True (inevitable) Day
Yawm al-Ḥisāb	the Day of Reckoning
Yawm al-Khurūj	the Day of Exodus (from the graves).

Al-Ākhirah is a composite term which includes the following stages

•Al-Sāʿah which means the Hour, that is, the Hour of Resurrection. “They ask you about the Hour – ‘When will be its appointed time?’” (al-Nāziʿāt 79: 42). The Qur’ān provides the answer: “With Him is the knowledge of the Hour” (al-Zukhruf 43: 85). Sūrah al-Qamar states that it is very near: “The Hour is the time promised to them and the Hour will be most grievous and most bitter.” (al-Qamar 54: 1 and 46). This will be heralded by the sound of the Trumpet. “The Trumpet (al-Ṣūr) shall be blown: that will be the day whereof warning had been given.” (Qāf 50: 42)

•The Resurrection (al-Qiyāmah) when humanity in its entirety will stand up for accountability of their deeds before Allah. It is called Yawm al-Ḥisāb (the Day of Judgement) or Yawm al-Jazā’ (the Day of Recompense).

•The final result will separate people. Those successful will attain an everlasting life of pleasure in Jannah. Those doomed will live in eternal damnation in Hell.

The Ākhirah with Tawḥīd (the oneness of God) and Risālah/Nubuwwah (Prophethood) are the three main components of Īmān (faith). The īmān in the Ākhirah is, of course, a part of al-Īmān bi’l-Ghayb (Belief in things which we cannot perceive by our senses). Hence, in both the Qur’ān and aḥādīth there is a detailed description of all the events that will take place in the Hereafter so as to convince the believers and strengthen their faith.

Proof of the Hereafter

The Qur’ān often uses the simile of rain to explain how it is possible to resurrect dead bodies. Just as after a shower of rain, dead earth becomes covered with greenery so can Allah resurrect the dead (Qāf 50: 11; al-ʿAnkabūt 29: 20; al-Ḥajj 22: 5-6).

The Qur’ān also argues that the presence of conscience (nafs) in human beings presupposes that one can instinctively distinguish between right and wrong (al-Shams 91: 7). We see that the physical laws do take effect in this world but not the moral laws. For example fire burns but telling a lie does not harm.

As to the ability of Allah to bring about resurrection, the Qur’ānic argument is, if He is able to create not only human beings but the whole universe in the first place why should it be difficult for Him to recreate them? (Yā Sīn 36: 79; al-Aḥqāf 46: 33).

Some of the prophets, including the Prophet Ibrāhīm (peace be upon him) were shown how Allah brought the dead to life (al-Baqarah 2: 259–260). Similarly the story of Aṣḥāb al-Kahf related in Sūrah 18 is presented as historical evidence to prove that people can be raised again after sleeping for about three hundred years.

The Necessity of al-Ākhirah

Al-Ākhirah is necessary so that true justice can be done. In this world pious people suffer and do not reap a full reward for their actions. Similarly evil persons triumph and often do not receive full punishment for their deeds. Allah, who is Just, wants full justice to be done and everyone to be fully recompensed. Why is there such a long delay in meting out this justice? There are two reasons: one, this world is Dār al-Imtiḥān (a place of test or trial – (al-Mulk 67: 1–2)) and only at the conclusion of the test are the papers marked and the results announced. Second, the benefits of good deeds one does are reaped by succeeding generations and similarly the evil practices devised by an individual continue to have repercussions for a long time. The effects of all the good and evil deeds will have to be accumulated in order to reward or punish those who started them in the first place. This can be done only when the whole world comes to an end, only then can the full account of deeds be measured. Thus, in this world people will be tested, and in the Ākhirah they will be either rewarded or punished as the case may be.

References

Ākhirah: 2: 4; 4: 77; 40: 39; 59: 3; 87: 17. al-Sāʿah: 43: 85; 54: 1 and 46; 79: 42.

ʿĀlam [] (Universe)

Meaning

The word ʿĀlam (pl. ʿAwālim, ʿĀlamūn, ʿĀlamīn) derives from ʿLM. The word ʿIlm also comes from the same root. ʿĀlamūn in its noun form means that apparatus or entity through which one acquires knowledge about other things. Our universe provides knowledge about our Creator, hence it is called al-ʿālam. It is for this reason that the Qur’ān instructs us to reflect upon the universe.

Behold! In the creation of the heavens and the earth and the alternation of night and day there are indeed signs for people of understanding.

(Āl ʿImrān 3: 190)

Do they not look at the sky how We made it, and there are no flaws in it? And the earth – We have spread it out, and set thereon mountains standing firm and produced therein every kind of beautiful growth (in pairs) – to be observed and as a reminder for every penitent human being.

(Qāf 50: 6–8)

Since ʿĀlam means this world, its plural al-ʿĀlamīn refers to several other worlds. Similarly, if ʿĀlam refers to this universe then its plural refers to other solar systems and the existence of very many galaxies in addition to our own. According to some mufassirūn (commentators), al-ʿĀlamīn refers to different species such as angels, jinns and human beings. The word ʿĀlamīn is used 73 times in the Qur’ān. By looking at the verses where it occurs and the context in which it is used, all the above meanings are possible. Thus, when Banū Isrā’īl were told that “I preferred you over al-ʿĀlamīn” (al-Baqarah 2: 47), it means all contemporary nations. By referring to the Prophet (peace be on him) “as a mercy for al-ʿĀlamīn” (al-Anbiyā’ 21: 107), the Qur’ān means that he is a mercy for all creatures including mankind.

It is pertinent to note that here Allah is referred to as “Lord of the Worlds”. This attribute of Allah means that every creation needs nourishment and provision and that only Allah can provide this. This also highlights the Islamic belief that Allah is the Cherisher and Sustainer of the Worlds, that He is not the deity of any particular race, nationality or tribe as was the belief of polytheists and even of Banū Isrā’īl, though they were supposed to be monotheists.

References

ʿĀlam: 2: 47; 3: 97; 7: 121; 28: 30; 32: 2.

Allah []

The Personal Name

The word Allah is used with the highest frequency in the Qur’ān. It is the personal name of the Creator of the Universe. The root of this word is ALH and by adding al it becomes Allah – a proper noun. However, there is another opinion, which according to Al-Qāmūs is the correct one, is that Allah is a non-derivated noun.

Words that derive from this Arabic root have the following meanings, which illustrate some of the attributes of Allah.

Meanings

The word Allah has five meanings. These were discussed by Sayyid Mawdūdī extensively and also mentioned in Mufradāt by Imām al-Rāghib al-Iṣfahānī.

A.To be bewildered or perplexed

No one is able to perceive and comprehend the exact nature of Allah. The human mind has always remained astonished and bewildered about Him. The Holy Qur’ān says:

There is nothing whatever like unto Him, and He is the One Who hears and sees (all things).

(al-Shūrā 42: 11)

In order to know Allah, the Prophet (peace be upon him) advised us to “reflect on the creation of Allah and not to think about His personality”.

(Ibn ʿĀbbās, al-Targhīb wa al-Tarhīb)

B.To get satisfaction or to find comfort from someone’s company or by seeking his protection

It is only when a person establishes a true relationship with Allah that he attains satisfaction and contentment.

Those who believe and whose hearts find satisfaction in the remembrance of Allah: for without doubt in the remembrance of Allah do hearts find satisfaction.

(al-Raʿd 13: 28)

C.To have intense attachment and love for somebody or something

All creatures love their creator. Being the Supreme Creator, Allah infuses the feeling of affection and love among His creation. In the Qur’ān Allah says:

But those of faith are overflowing in their love for Allah.

(al-Baqarah 2: 165)

D.To be hidden or to remain concealed

It is obvious that Allah cannot be seen or perceived by anyone:

No vision can grasp Him. But His grasp is over all vision: He is above all comprehension.

(al-Anʿām 6: 103)

Although we cannot perceive Allah, as mentioned above, Allah is very close to us. Allah says:

For We are nearer to him than (his) jugular vein. (Qāf 50: 16)

E.To worship someone

The person who deserves to be worshipped should be the One who can fulfil the needs of the worshipper and give him satisfaction. It is only Allah who provides all the necessary provisions for all His creatures to survive, and He is the One who fulfils their needs and gives them satisfaction. Thus, He is the One who should be worshipped.

All these meanings have a logical relationship with each other. The concept of Allah evokes intense love and awe that compels the entire universe to bow down before Him in submission. As He is the sole Creator He should be worshipped exclusively and obeyed without reservation. Worship without obedience is the negation of His Sovereignty. His remembrance is the source of satisfaction and comfort. He is the sole Sovereign, the Mightiest, the Greatest and His Rule should override all human affairs.

The word Allah is unique and almost incapable of translation into any other language. The English word ‘God’ with a capital ‘G’ does not convey the array of meanings outlined above. Allah is the personal name of the Ultimate Reality in this Universe. Thus, there cannot be any plural of this word in the way ‘God’ becomes ‘gods’; nor has it a feminine form as ‘goddess’ or ‘goddesses’.

Tawḥīd

The Oneness of Allah (Tawḥīd) is the central theme of the Qur’ān. The name Allah is used exclusively for the One who created the heaven and the earth and everything in this universe. Arabs before the revelation of the Qur’ān also considered Allah in this sense. Their worship of deities stemmed from their belief that such deities had some influence in the domain of Allah. The Qur’ān repudiates this idea vehemently. The Qur’ān also categorically refutes duality (the ancient Persian concept that there is one God of Good and another God of Evil) and the Christian concept of the Trinity. The Sovereignty of Allah demands that His Rules and Commands be enforced upon the entire universe including mankind. The submission of man to His Rule and to His Will and the readiness to live in compliance with His Commands is Islam.

Other Attributes

According to a ḥadīth the Holy Prophet (peace be upon him) said:

Verily, there are ninety-nine names of Allah, whosoever recites them shall enter Paradise.

(Bukhārī and Muslim)

These names are collectively known as al-Asmā’ al-Ḥusnā (the most beautiful names) and some are mentioned in the Qur’ān in the following verses: al-Baqarah 2: 255; al-Ḥadīd 57: 1–6 and al-Ḥashr 59: 22–24. These Names express Attributes of Allah. They lead us to the proper understanding of our relationship with our Creator. They also provide a focal point for us to contemplate upon His attributes and, thus, fashion our lives according to them. However, the most repeated names of Allah are the Merciful (al-Raḥīm) and the Most Compassionate One (al-Raḥmān). They express the immensity of Divine Mercy for everything that is in the universe.

References

Allah: 2: 255; 17: 110; 24: 35; 57: 1–6; 59: 22–24; 112: 1–4.

ʿAmal [] (Action, Deed)

Meaning

ʿAmal is from the verb ʿAmila which means doing, acting, action and activity. Hence al-ʿAmal is an action performed by a human being. This word is not usually used for actions done by animals. ʿAmal is used for both good and bad deeds.

Analysis

The predominant use of ʿAmal is in conjunction with Ṣāliḥāt meaning good, righteous and pious acts. It often follows the affirmation of the faith. The faith and pious deeds are often mentioned together in the Qur’ān. The paramount importance of this combination can be appreciated by the fact that both these terms are used 64 times together in the Qur’ān. Whereas the faith is the inner conviction, good deeds are its manifestations, both are integrally related. The faith should lead to good action otherwise it lacks commitment. Conversely those performing good actions are expected to have faith. In Sūrah al-Balad after description of such deeds as the freeing of slaves, feeding the poor and helping orphans and the down-trodden it is said: “Then he became one of those who believed and enjoined patience and enjoined deeds of kindness and compassion” (al-Balad 90: 17).

ʿAmal is used in conjunction with bad deeds (Sayyi’āt, sing. Sayyi’ah) as well (al-Qaṣaṣ 28: 84 and Ghāfir 40: 40). It should be noted that both the good and evil deeds are being recorded (al-Infiṭār 82: 11–12) and on the Day of Judgement a person will be rewarded or punished according to his deeds (al-Zalzalah 99: 6–8). Whereas the minimum reward of a good deed is tenfold (al-Anʿām 6: 160) “the doers of evil are only punished (to the extent) of their deeds” (al-Qaṣaṣ 28: 84).

The Qur’ān mentions many attributes of Ṣāliḥīn (those who do good deeds) as well as specific statements about such deeds. The most comprehensive narration in this respect is in verse 177 of Sūrah al-Baqarah. Some major evil deeds are mentioned in Sūrah al-Isrā’ 17: 23–38.

Synonym

Fiʿl also means activity, action and performance. Unlike ʿamal which is a conscious act, fiʿl can be done without knowledge and intention. Thus this word is usually attributed to acts done by animals. However, it is also used in the Qur’ān for good or bad human actions (al-Baqarah 2: 197; al-Nisā’ 4: 30 and al-Mā’idah 5: 67).

References

ʿAmal: 3: 195; 5: 90; 11: 46; 25: 23; 35: 10. Fiʿl: 7: 155; 16: 33 and 35; 21: 59; 89: 6.

Amānah [] (Trust)

Meaning

The root of Amānah is AMN meaning to be faithful, reliable and trustworthy. It is usually used when dealing with people and implies delivering to them whatever they have entrusted to others. It means honesty in everyday transactions and fulfilling one’s obligations as instructed in Sūrah al-Baqarah 2: 283 and Sūrah al-Anfāl 8: 27. This noble quality is one of the characteristics of true believers (al-Mu’minūn 23: 8 and al-Maʿārij 70: 32).

Analysis

As a keyword amānah is not just limited to mutual dealings but covers a very wide spectrum. The instruction in Sūrah al-Nisā’ is: “Allah commands you to render back your trusts to those to whom they are due” (4: 58). Here amānah implies an office of trust (i.e. religious, communal and political leadership). This responsibility should not be given to immoral, incompetent and corrupt people. Important and responsible office should be entrusted only to those who are capable of undertaking the burdens of such positions. The use of the word amānah for official responsibilities conveys the concept that these are entrusted by Allah and it is to Him people will be accountable as well. The word amānah for the offices of responsibility is also used in aḥādīth. When the Prophet (peace be upon him) was asked when would be the Day of Judgement? He replied: “When amānah will be destroyed.” He was asked, “What is meant by the destruction of amānah?” He said: “When the affairs (of government) are entrusted to incompetent people.” This means that giving political leadership and authority to the incapable, or immoral, untrustworthy and impious people leads to the downfall and destruction of civil society.

The use of the word amānah is similar in Sūrah al-Aḥzāb: “We did indeed offer the trust to the Heavens and the Earth and the Mountains but they refused to undertake it being afraid thereof. But man undertook it; he was indeed unjust and foolish” (al-Aḥzāb 33: 72). Here the concept of amānah is the role of being a trustee or vicegerent of Allah which requires free-will and the ability to obey or disobey. This undertaking given to man is an amānah and it requires people to fulfil their obligations and be accountable to Allah in the Hereafter. To emphasize the gravity of such an undertaking Allah has shown that the heavens and the earth as well as the grand mountains declined to accept this challenge because it is a trial they found themselves incapable of doing justice to. Of course, we cannot understand the mode of their refusal or maybe this is narrated in the form of a parable. Having accepted this role of Khilāfah (vicegerent), man should be mindful of this amānah otherwise he will be foolhardy.

References

Amānah: 2: 283; 4: 58; 8: 27; 23: 8; 33: 72.

Amr [] (Order, Command)

Meaning

Amr (pl. Awāmir) means order, command and instruction. When Amr is used for acts of Allah it manifests His supreme inventive power. Allah is the Creator and hence it is He who is Sovereign and His commands are instantaneously executed: “Our command is but a single (act) like the twinkling of an eye” (al-Qamar 54: 50) and “Verily when He intends a thing His Command is ‘Be’ and it is” (al-Baqarah 2: 117; Āl ʿImrān 3: 47 and Yā Sīn 36: 82). All the creations in the universe are under Allah’s command as He is the Creator. It is He who should govern (al-Aʿrāf 7: 54). Some of Allah’s commands are carried out by angels, particularly Jibrīl who is designated as al-Rūḥ and Amr (al-Isrā’ 17: 85); his descent on the Night of Power (Laylat al-Qadr) with Allah’s command is recorded in Sūrah al-Qadr 97: 4.

Amr is also used in the legal sense for an ordinance or decree as well as the sovereign power exercised by a government. Although obedience to Allah and His Messenger (peace be upon him) is paramount, people are also required to obey the commands of those who are in authority – Ulū al-Amr (al-Nisā’ 4: 59). Hence, legislation or a code of law is a collection of al-Awāmir wa al-Nawāhī (commands and interdictions).

See also Ḥukm

al-Amr bi al-Maʿrūf wa al-Nahy ʿan al-Munkar (Enjoining Good and Forbidding Evil)

This is one of the most important injunctions imposed on an individual Muslim as well as the Muslim Ummah as a whole. Its importance can be gauged by the fact that it is repeated at least nine times in the Qur’ān.

MAʿRŪF

Maʿrūf’s root is ʿRF, to know, to recognize to perceive. Hence Maʿrūf is something that is well-known, universally recognized and generally accepted. In Qur’ānic terminology it means all good deeds that human beings recognize as wholesome and desirable: for example, helping the poor and destitute, widows and orphans, the sick and infirm, or establishing peace and harmony in society. Muslims are ordered that they should actively get involved in the social betterment of the society in which they live.

MUNKAR

The opposite of Maʿrūf is Munkar. Its root is NKR which means not to know, to have no knowledge, to deny. Hence Munkar means disagreeable, objectionable and detestable acts which human beings abhor. Such acts are abusing others, wrongful acts, misappropriation, pride, miserliness and shameful and lewd acts. Such acts and behaviour should be checked and stopped. If one is not in a position to stop such an act physically then one should verbally condemn it and if even this is not possible then at least feel abhorrence in one’s heart. This, according to a ḥadīth, is the lowest degree of īmān. (Muslim)

References

Amr: 2: 117; 3: 47; 7: 54; 36: 82; 54: 50. al-Amr bi al-Maʿrūf wa al-Nahy ʿan al-Munkar: 3: 104 and 114; 7: 157; 9: 67 and 71.

Anfāl [] (Spoils of War)

Meaning

Anfāl, the plural of Nafl, is specifically used for the booty or spoils of war. (Another word, Nafl or Nāfilah (pl. Nawāfil), means to do more than is required by one’s duty or obligation and it is used for supererogatory performance of ʿIbādah like in prayers, fasting and charity by the believers for the sake of Allah.)

It is instructive to note that after the Battle of Badr, when for the first time questions arose about the distribution of the spoils, the Qur’ān used the word Anfāl instead of Maghānim (sing. Maghnam). This is another word for the booty and spoils of war and is used elsewhere in the Qur’ān (al-Nisā’ 4: 94; al-Fatḥ 48: 15, 19, 20). In Sūrah al-Anfāl its verbal form ghanimtum is used (al-Anfāl 8: 41, 69). What is being conveyed is that there is no point wrangling about the spoils of war since it is entirely for Allah to decide about their distribution, as they are a gift from Him. This was a major conceptual reform because the purpose of jihād fī sabīl Allāh is not to acquire the spoils.

Distribution of Anfāl

Sūrah al-Anfāl (8: 41) lays down the law for distribution of the spoils. All spoils collected by soldiers should be banked with the commander or ruler. One-fifth of the spoils belong to Allah and His Messenger and his relatives, the orphans, the needy and the wayfarer. The other four-fifths is to be distributed among the soldiers taking part in the fighting.

The basic purpose of the share of Allah and His Messenger (peace be upon him) is for promoting Islamic teachings and religion. As the Prophet (peace be upon him), being the Head of State, received no remuneration to support him and his family, this share was for their sustenance.

Distribution of Fay’

The spoils that are obtained without warfare are called Fay’. The Qur’ān uses its verbal form Afā’a as in al-Ḥashr 59: 6–7. It literally means “one that has come back (or returned) on its own”. In Fay’ there is no share for the soldiers as no combat took place. After the expulsion of the Jewish settlements around Madīnah the spoils thus acquired were termed Fay’ and its distribution is laid down in Sūrah al-Ḥashr: “What Allah has bestowed on His Messenger (and taken away) from the people of the townships belongs to Allah, to His Messenger and to kindred and orphans, the needy and the wayfarer” (al-Ḥashr 59: 7). No specific shares of the beneficiaries are fixed. These depend on the prevailing circumstances and were left for the Head of State to decide.

References

Anfāl: 8: 1. Maghānim: 4: 94; 8: 41 and 69; 48: 15, 19 and 20. Fayʿ: 59: 6 and 7.

ʿArsh []

see Istiwā’

ʿAṣr []

see Ajal

Āyah [] (Sign)

Meanings

The word āyah (pl. āyāt) has many meanings such as: sign, token, mark, miracle, wonder, marvel, prodigy, model, example and paragon. Hence, the word āyah is used in different meanings in the Qur’ān. Its wide usage can be gauged by the fact that Āyah and its derivatives occur 385 times in the Qur’ān.

Usage

A. VERSES OF THE REVEALED BOOK

As a keyword, āyah is often used for the Qur’ānic verses. The reason is that each verse is (a sign from Allah establishing) the Qur’ān’s divine origin. People are urged to reflect on the Qur’ānic verses to attain insight. “A Messenger who rehearses to you the āyāt of Allah containing clear explanations, that he may lead forth those who believe and do righteous deeds from the depth of darkness into light” (al-Ṭalāq 65: 11). One of the tasks of Allah’s Messenger was to recite to the people Qur’ānic verses. “Allah did confer a great favour on the believers when He sent among them a Messenger from among themselves reciting unto them the āyāt of Allah, purifying them and teaching them the Book and wisdom, while before that they had been in manifest error” (Āl ʿImrān 3: 164). This verse occurs twice in Sūrah al-Baqarah (2: 129 and 151) and also in Sūrah al-Jumuʿah (62: 2).

B. PROOF AND EVIDENCE

The other extensive use of the word āyah is for providing proof and evidence of the existence of a Creator and of the inevitability of the Hereafter. For this purpose, the entire universe and the creation including man himself are used as signs confirming and vindicating these truths and realities. “Behold! In the creation of the heavens and the earth, and alternation of night and day, there are signs for persons of understanding” (Āl ʿImrān 3: 190). Looking at the universe one observes that it is continuously changing. Whatever changes cannot be permanent thus the universe will not last for ever. In Sūrah al-Naḥl (16: 11–13) the following are mentioned as signs for those who reflect and possess wisdom: corn, olives, date palms, grapes, fruits, night and day, the sun, the moon and the stars, and things of varying colours on this earth. Similarly in Sūrah al-Rūm (30: 20–23) the following are mentioned as Allah’s signs: the creation of man from dust, the creation of his mate and of mutual love, the creation of heaven and earth, the variations of human languages and colours, as well as sleep during the night and the quest for Allah’s bounty during the day. All these signs are reminders that prove Allah’s existence and His benevolence towards human beings.

Man is also reminded to reflect on himself as there are Allah’s signs therein. “Soon will We show them Our signs in the universe in their own selves until it becomes manifest to them that this is the truth” (Fuṣṣilat 41: 53).

C. MIRACLES

The miracles shown to people or performed by the prophets are termed Āyah. For example: the birth of the Prophet ʿĪsā (Maryam 19: 21); the camel sent to the Thamūd people (al-Aʿrāf 7: 73); the nine clear signs given to the Prophet Mūsā (al-Isrā’ 17: 101); the saving of the drowned body of Pharaoh (Yūnus 10: 92) and many other miracles performed by other prophets.

See also Muʿjizah

D. SIGNS AND INDICATIONS

The word āyah is used for the specific sign or indication given about the occurrence of a future event; for example the Prophet Zakarīyā (peace be upon him) was reassured by a sign that a son would be born to him in his old age (Maryam 19: 10). Similarly the defeat of the Quraysh in the Battle of Badr, paving the way for the triumph of Islam, was termed as an Āyah (Āl ʿImrān 3: 13).

Muḥkamāt and Mutashābihāt

There are two types of Qur’ānic verses: those that are clear in their meanings and those that are ambiguous. “He it is Who has sent down to you the Book; in it are verses basic and fundamental (of established meaning); they are the foundation of the Book; others are not of well-established meaning” (Āl ʿImrān 3: 7). This of course does not mean that all verses fall into these two types only; these two kinds of verses are in contradistinction to each other. The muḥkamāt, basic or fundamental, verses are the foundation of the Book. Then, there are other verses called mutashābihāt, allegorical or ambiguous, whose meanings are not well established, as they relate to the things that cannot be perceived by human beings. No one can fathom their real meaning except Allah. However, we are required to believe in all of them.

Those whose hearts are perverse turn their backs on the facts clearly stated in the Qur’ān. Instead, they try to unravel those verses that are ambiguous by ascribing to them their own meanings. Often they search the enigmatic verses for hidden meanings. On the contrary, those people who are firmly rooted in knowledge and purity of heart, in order to receive guidance concentrate on those verses that are clear and unambiguous. Many sects that developed in the past and still exist today base their religion on Bāṭin, hidden meanings, with the result that they lead themselves and others astray into misguidance.

References

Āyah: 2: 129; 3: 190; 16: 11; 30: 20; 41: 53; 65: 11.

ʿAzm []

see Irādah

Baghy [] (Rebellion)

Meaning

Baghā means to surpass, to outrage and to transgress; hence Baghy, from this root, means oppression, unjust and rebellious acts. Instead of adopting a path of moderation one resorts to infringing others rights’ by unlawful acts. Ḥāfiẓ Ibn al-Qayyim says that baghy usually refers to usurping the rights of fellow human beings.

Analysis

According to Imām al-Rāghib al-Iṣfahānī, because its original meaning is to surpass, Baghy can be of two types. One, which is praiseworthy, is where someone does more than is required of him in good deeds: for example, someone not only does justice but tries to reach the status of Iḥsān or in addition to obligatory prayers performs nawāfil. However, the word is never used in this sense. The other type of baghy relates to oppression and transgression by insurrection and rebellion. In the Qur’ān the word is used in its latter meaning. Whenever baghy is used to mean rebellion it is always used with the preposition ʿalā.

The derivates of the word baghy are used in Sūrah al-Ḥujurāt for the rebellion and transgression by one group of Muslims after a peace pact was procured between the two factions of Muslims. The instruction given is “but if one of them transgresses beyond bounds against the other, fight the one that transgresses until it complies with Allah’s command” (al-Ḥujurāt 49: 9).

Baghy means a whore or prostitute because they overstep the limit of chastity; the word is used in this sense in Sūrah Maryam: “O sister of Hārūn! Your father was not an evil man nor was your mother an unchaste woman” (Maryam 19: 28).

References

Baghy: 7: 33; 16: 90; 42: 37; 49: 9.

Balā’ []

see Fitnah

Barakah [] (Blessing)

Meanings

Barakah means to kneel down or to make a camel kneel down so that it is firmly in place. The word’s other meaning is to bless or to invoke blessing. In this latter meaning barakah and its derivatives are used 32 times in the Qur’ān, either as a noun or as a verb. In the Qur’ān this word is overwhelmingly used for spiritual and immaterial prosperity. The following five meanings are narrated by eminent lexicographers:

a.Growth, increase and advancement, especially in crops and cultivation (al-Aʿrāf 7: 96)

b.Dignity, exaltation and high status

c.Permanence and continuity of blessings, as in Sūrah Hūd 11: 73 for household of the Prophet Ibrāhīm (peace be upon him)

d.The increase and upsurge in goodness and benevolence (al-Isrā’ 17: 1)

e.Auspiciousness and prosperity.

Words from the Same Root

Barakāt, the plural of Barakah, is widely used to denote that something is endowed with Allah’s blessings. “If the people of the towns had but believed and feared Allah, We would indeed have opened out to them (all kinds of) blessings” (al-Aʿrāf 7: 96). It is also used for the tidings of grace and blessings given by angels to the household of the Prophet Ibrāhīm (peace be upon him) (Hūd 11: 73). This prayer of blessing for the Prophet (peace be upon him) is recited in Tashahhud and Ṣalāt.

The word Bāraknā (We have blessed) is used to convey the meaning that Allah, the Almighty, has showered His benediction on Bayt al-Maqdis and its precincts and consecrated it (al-Isrā’ 17: 1). This word is used in several other sūrahs in this meaning.

Mubārak means a thing that is full of blessings and goodness. The Qur’ān is called Mubārak in several verses so is Laylat al-Qadr. This indicates that all five meanings mentioned above are embodied in this blessed Book and night.

The blessings from Allah are not perceivable and cannot be felt. They are manifested by different means, such as an increase in goodness. This is called Barakah (pl. Barakāt).

Tabāraka denotes that Allah is the Blessed One and He is the one Who bestows benediction and goodness (al-Mulk 67: 1; al-Furqān 25: 1, 10 and 61 and many other places as well).

References

Barakah: 7: 137; 17: 1; 25: 61; 41: 10; 67: 1.

Barzakh [] (Barrier)

Meaning

According to Imām al-Rāghib, the word barzakh came into Arabic from the Persian word pardah (barzah) which mean a barrier. The literal meaning of Barzakh is interval, gap, break, as well as partition, barrier or obstruction. It is used in the sense of barrier in Sūrah al-Raḥmān: “The two bodies of flowing water meeting together: between them is a barrier which they do not transgress.” (al-Raḥmān 55: 19–20); there is a similar reference in Sūrah al-Furqān (25: 53).

As a key concept the word barzakh means an interval or a break between individual death and resurrection. At present there is a barrier between the deceased and the living. This barrier prevents the dead returning to this world; thus they will stay on the other side of it until the Day of Judgement (al-Mu’minūn 23: 100).

Analysis

According to the Qur’ān and aḥādīth, the period of stay in the barzakh will give the foretaste of the things to follow. Conversations between the angels and the person approaching death as recorded in the Qur’ān give a vivid description of what happens in barzakh (al-Naḥl 16: 28–29). Those who went through their lives in transgression and wrongdoing will face torments in barzakh. We are told “The people of the Pharaoh are exposed to fire every morning and evening” (Ghāfir 40: 46). In contrast those who lived and died for the cause of truth, like the person mentioned in Sūrah Yā Sīn who was martyred while he was pleading with his people to obey the Prophets, will be rewarded and honoured (36: 26). The pleasure and pain which one will experience in barzakh will be real in the sense that one will feel in full consciousness.

References

Barzakh: 23: 100; 25: 53; 55: 20.

Bāṭil [] (Falsehood)

Meanings

The root of Bāṭil is BṬL meaning to be or to become null and void, invalid, false, vain, futile, ineffective, worthless and obsolete. Hence Bāṭil means something baseless, a lie, falsehood or deception. Its opposite is Ḥaqq which means truth, correctness and rightness.

The word bāṭil is used with several different shades of meaning in the Qur’ān:

a.Falsehood as against truth (al-Baqarah 2: 42; Āl ʿImrān 3: 71)

b.Illegal acts such as the misappropriation of goods and property belonging to others (al-Baqarah 2: 188; al-Nisā’ 4: 29 and 161; al-Tawbah 9: 34)

c.False deities whom some people believe in and invoke for help (al-ʿAnkabūt 29: 52 and 67; Luqmān 31: 30)

d.Worthless and futile religion which is destined to be destroyed and annihilated by the force of truth (al-Isrā’ 17: 81; Sabā’ 34: 49)

e.Purposeless and fruitless exercise (Āl ʿImrān 3: 196; Ṣād 38: 27).

Analysis

There are forces of evil that try to overcome the truth by misleading people and alluring them to falsehood and untruth. These can assume the forms of gods and goddesses or false ideologies or ways of life. The Qur’ān emphasizes that falsehood cannot succeed against the truth. Allah will make the truth triumph over falsehood “as falsehood by its nature is bound to perish” (al-Isrā’ 17: 81). It may be possible for truth to be suppressed for a time and falsehood may seem to be prevailing but this would be a temporary situation as truth will always come back and restore the balance whereas falsehood is bound to perish.

The other thing to note is that the pure falsehood will never succeed and hence falsehood carries with it some grains of truth to enable it to prevail for a short time. There are many systems and isms prevalent in the world; despite their defective and false premises they prevail as they include some elements of goodness. But in the end they are destroyed as the Qur’ān says: “Nay, We hurl the Truth against falsehood, and it knocks out its brain, and behold, falsehood does perish” (al-Anbiyā’ 21: 18).

References

Bāṭil: 2: 42; 9: 34; 31: 30; 34: 49; 38: 27.

See also Ḥaqq

Bayʿah | 33

Bayʿah [] (Oath of Allegiance, Pledge)

Meaning

Bayʿah is from Bāʿa which means to sell or to make a contract. It is used commonly together with Shirā’, which means to purchase or to buy. In these senses the words Bayʿah and Shirā’ are used in several places in the Qur’ān. From its use for a commercial transaction the word Bayʿah also means an agreement, contract, commercial transaction, bargain or business deal. Nowadays this word is also used in the special meaning of taking an oath of allegiance or pledging loyalty. There are a few instances in the Qur’ān where bayʿah is used in this sense.

The Bayʿat al-Riḍwān

The most well known is the Bayʿat al-Riḍwān. This pledge was made during the Treaty of Ḥudaybīyah with the Makkans. It was rumoured that ʿUthmān ibn ʿAffān, the envoy of the Prophet, (peace be upon him) was killed by the Makkans. This Bayʿah was made by the Companions each placing a hand upon the hand of the Prophet and pledging that they were ready to lay down their lives in any encounter with the Makkans. This pledge in fact was with Allah as the Messenger is Allah’s representative. The Companions’ act of loyalty and bravery was praised in the Qur’ān (al-Fatḥ 48: 10 and 18).

The Bayʿah taken from the Immigrant Women

This is a pledge that the Prophet (peace be upon him) was asked to take from the women who migrated from Makkah (then a pagan society) to the Muslim society of Madīnah. They were required to make six specific undertakings as mentioned in Sūrah al-Mumtaḥinah (60: 12).

The Bayʿat al-ʿAqabah al-Ūlā wa al-Thāniyah

These two bayʿah were taken in the 10 and 11 Nabawī (year of Prophethood) from the delegation of the people who came from Yathrib (later renamed Madīnah) and accepted Islam on the invitation of the Prophet (peace be upon him). Their pledge was that they would defend the Prophet and Muslims as their own kinfolk and provide them refuge in Yathrib. This bayʿah was taken in two succeeding years from the delegations from Yathrib at a place outside Makkah in the Valley of ʿAqabah. Thus, they were named the Ūlā (first) and Thāniyah (second) Bayʿah. The details of these bayʿah are to found in the books of Sīrah.

The Bayʿah to the Khalīfah

In aḥādīth, Sīrah and history books, there is mention of another kind of bayʿah, a pledge that is given to a khalīfah. This is purely to accept the political authority of the khalīfah. As there was no system of electing a head of state, when a Khalīfah was appointed in consultation with the tribal chiefs and persons of integrity, a bayʿah taken on his hand was a symbolic act of allegiance that legitimized his rule. This bayʿah cannot be compared with bayʿah given to the Prophet (peace be upon him).

Bayʿah to a Pīr or a Murshid

This bayʿah, prevalent among some Muslims, is based on the juridical rule of analogy (qiyās). This is a Bayʿah of obedience to the Murshid or Pīr (spiritual guide) for following the teachings of Islam. Similar Bayʿah is also given to the Amīr (head) of some Islamic organizations. These are based on the analogical precedents as the Prophet (peace be upon him) often took Bayʿah of obedience from his Companions.

References

Bayʿah: 9: 111; 48: 10 and 18; 60: 12.

Bidʿah [] (Innovation)

Meaning

Badaʿa means to invent, to originate, to create or to bring into existence. Thus, the word Badīʿ is used as one of the attributes of Allah, the Creator of Heavens and Earth (al-Baqarah 2: 117; al-Anʿām 6: 101).

From this root the word bidʿah is derived. It means inventing something novel in religion, which is neither consonant with the rules of Sharīʿah nor practised by the Prophet (peace be upon him) or his Companions. In this sense Bidʿah comes to mean a blameworthy innovation and heresy.

Analysis

The term Bidʿah is attributed only to those acts of ʿIbādah which have no basis in the Qur’ān or the Sunnah. These may have been introduced under the false assumption that they would gain Allah’s pleasure. The implication of Bidʿah is serious: that Islam was incomplete and thus a new addition was needed.

In Sūrah al-Ḥadīd Allah criticized the introduction of monasticism by Christians, although this was invented to seek Allah’s pleasure by devoting oneself completely to His worship. “But the monasticism which they invented for themselves, We did not prescribe for them” (al-Ḥadīd 57: 27). As celibacy and monasticism are against human nature, the Christians were not able to observe them as it ought to be observed. This practice led many into moral corruption. Human beings are required to establish Allah’s Dīn which needs courage, resistance to evil, firmness and discipline. It is only by such deeds that justice can prevail. Retiring into seclusion does not solve human problems.

In Muslim society Bidʿah came in the form of pseudo-Sufism. The establishment of monasteries (Khānqāh) promoted seclusion, meditation, austerity and abstinence. The Prophet (peace be upon him) has said: “The evil deeds are innovations and every bidʿah (new thing) is spurious and misguided” (Muslim). In another ḥadīth the Prophet is reported to have said: “He who innovates something in this matter of ours [i.e. Dīn] that is not of it will have it rejected” (Bukhārī).

Reference

Bidʿah: 57: 27.

Birr [] (Righteousness)

Meanings

Barra means to be reverent, to be dutiful, and to be kind or devoted. Birr means reverence, obedience or righteousness. The word Birr is used for fulfilling a promise, loyalty and discharging the rights of others. The word “rights” is used here in a very wide sense and includes the rights of Allah as well as those of parents and also the rights and obligations one incurs from entering into a contract or transaction.

Usage

A very important verse called Āyat al-Birr (al-Baqarah 2: 177) defines the concept of Birr very well. It is a comprehensive term embracing all the basic beliefs as well as the acts of worship and obedience. The verse starts thus: “It is not al-birr that you turn your faces towards east or west (in prayers)”. It then enumerates all the beliefs followed by the rights of kinfolk and of the disadvantaged people in society. Then specific acts of worship – ṣalāh and zakāh – are mentioned followed by a long list of obligations which is concluded by reminding the believer of the importance of fulfilling one’s covenants and of remaining patient (ṣābir) in times of extreme poverty, sickness and during wars. The Qur’ānic verdict on those who are endowed with these virtues, is that they are really truthful and pious people.

Birr is often used in conjunction with taqwā, a fact that indicates their close relationship; their opposites are ithm (sin) and ʿudwān (transgression). “You help one another in al-birr (virtue, piety) and al-taqwā (righteousness, God-consciousness) but help you not in al-ithm (sin) and al-ʿUdwān (transgression)” (al-Mā’idah 5: 2). This explains that birr covers all acts of righteousness and good deeds but in its specific meaning it requires fulfilling one’s responsibilities and obligations as sanctioned by the sharīʿah.

The phrase birr bi wālidayihi means that one is obedient to one’s parents as opposed to being unruly. It is said about the Prophet Yaḥyā (peace be upon him): “He was devout and kind to his parents and he was not overbearing or rebellious” (Maryam 19: 13–14).

The attainment of obedience to Allah demands purity of intention and willingness to spend and give in His way what one covets most. In Sūrah Āl ʿImrān it is specifically mentioned that: “By no means shall you attain righteousness (al-birr) unless you give (freely) of that which you love most” (Āl ʿImrān 3: 92). As the wording is very general it could include everything – one’s life, time, skills and talents as well as possessions.

Al-Birr is one of the Most Beautiful Names (al-Asmā’ al-Ḥusnā) of Allah. This means that Allah fulfills all His promises and gives rewards as well. Thus, in Sūrah al-Ṭūr it is said: “Truly it is He Who is al-Barr and al-Raḥīm.” (al-Ṭūr 52: 28).

Other Words from this Root

Barr and Bārr (pl. Abrār and Bararah). Abrār is used in the Qur’ān to mean righteous and pious beings (Āl ʿImrān 3: 193 and 198; al-Insān 76: 5; al-Infiṭār 82: 13; al-Muṭaffifīn 83: 18 and 22).

Bararah is used in the sense of reverent and dutiful. In Sūrah ʿAbasa the attributes ‘pious’ and ‘just’ are used of the honourable scribes (angels) (ʿAbasa 80: 16)

References

Birr: 2: 117; 3: 92; 5: 2; 19: 14; 52: 28.

Bukhl []

see Infāq

Dahr []

see Ajal

Ḍalāl, Ḍalālah [] (Deviation, Error)

Meaning

Ḍalāl, Ḍalālah are the opposite of Hudā and Hidāyah. Ḍalla means to lose one’s way, to go astray, to deviate from the straight path. Therefore Ḍalālah is the opposite of Hidāyah (guidance) and means misguidance. It embraces all aspects of straying from the right path whether intentionally or by mistake or ignorance.

Iḍlāl, from the same root, means misguiding, deceiving and misleading. In many verses in the Qur’ān it is mentioned that Allah guides whoever He likes and misguides whoever He wants:

Such is the guidance of Allah: He guides therewith whom He pleases, but such as Allah leaves to stray, can have none to guide.

(al-Zumar 39: 23)

But this is not an arbitrary act on the part of Allah. As all acts of Allah are based on justice and fairness those who are misguided are responsible for their own misguidance. This is explained in many places in the Qur’ān. Those who are prone to evil render themselves incapable of benefiting from Divine Guidance:

Those who believe know that it is truth from their Lord; but those who reject faith say: ‘What means Allah by this similitude?’ By it He causes many to stray and many He leads into the right path; but He causes not to stray except those who forsake (the path).

(al-Baqarah 2: 26)

Allah will establish in strength those who believe, with the Word that stands firm, in this world and in the Hereafter; but Allah will leave, to stray, those who do wrong. Allah does what He wills.

(Ibrāhīm 14: 27)

Thus Allah leaves the unbelievers to stray.

(al-Mu’min 40: 74)

From the above verses it is clear that Fāsiq (sinner), Ẓālim (oppressor) and Kāfir (non-believer) are led astray because of their rejection of the Path of Righteousness. In the Holy Qur’ān mention is also made of Christians who strayed from the Right Path:

Say: “O People of the Book! Exceed not in your religion the bounds (of what is proper), trespassing beyond the truth, nor follow the vain desires of people who went wrong in times gone by – who misled many, and strayed (themselves) from the even Way.”

(al-Mā’idah 5: 77)

References

Ḍalālah: 1: 7; 3: 164; 40: 25; 42: 18; 67: 9.

Ḍarar []

see Iḍṭirār

Daʿwah [] (Invitation)

Meaning

Daʿwah is derived from Daʿā which means to call or to invite. Hence Daʿwah means invitation. This invitation could be daʿwah ilā al-khayr (calling people towards good) which is performed by all the prophets (Nūḥ 71: 5), or it could be insinuation by Satan to allure people to his way (Ibrāhīm 14: 22).

Analysis

The prophets throughout the ages performed the duty of calling people towards Allah’s way. As the Prophet Muḥammad (peace be upon him) was the last prophet, this duty was transferred to the Muslim Ummah. “You are the best of people, evolved for mankind, enjoining what is right, forbidding what is wrong and believing in Allah” (Āl ʿImrān 3: 110).

The Qur’ān has provided the methodology of daʿwah by giving the basic guidance. The first duty is to invite oneself to surrender to the will of Allah as explained in the following verse: “Who is better in speech than one who calls (others) to Allah, works righteousness, and says: ‘I am of those who bow to Islam’” (Fuṣṣilat 41: 33). The second is to invite the whole society to live in submission to the will of Allah. These two processes continue simultaneously.

The other comprehensive advice is given in Sūrah al-Naḥl: “Invite (all) to the Way of your Lord with wisdom and beautiful preaching; and reason with them in the best and most gracious manner possible” (al-Naḥl 16: 125). Thus, one has to know the psychology of the addressees. It is essential to respect their feelings and avoid hurting their dear and emotional attachments. One should choose the appropriate time and place to present the message. Of course the message has to be varied according to the competence of the addressees. If people are getting bored one should stop. If someone argues, one should not try to win the argument thus humiliating him. One can win the hearts of people by not retaliating and by continuing to be patient (Fuṣṣilat 41: 34–35).

Daʿwah is a long and tiring process. One cannot achieve success very quickly. It needs a lot of patience and perseverance. Even then it may not bring any result. People often give up in despair, but one should realize that one’s responsibility is only to convey and explain the message, one cannot change people’s hearts if they do not want to change themselves. It is only Allah who can give guidance to whom He wishes, provided one who seeks guidance is sincere only then he will be guided. The Prophet Nūḥ (peace be upon him) preached for 950 years yet his wife and one of his sons did not accept Islam. Similarly the father of Ibrāhīm, the wife of Lūṭ, and Abū Ṭālib, uncle of the Prophet, died without accepting Islam.

References

Daʿwah: 12: 108; 14: 22; 16: 125; 41: 33; 71: 5.

See also al-Indhār wa al-Tabshīr

Dhikr [] (Remembrance)

Meaning

The word Dhikr (pl. Adhkār) comes from dhakara which means to remember, to recall and to recollect. Hence dhikr means remembrance, recollection, reminiscence and memory. It is an important term in the Qur’ān, signifying remembrance of Allah.

Analysis

Dhikr has to be at three levels. First, the seat of Dhikr is Qalb (heart). One should be conscious of the presence of Allah as much as possible: as the Qur’ān reminds us: “Be not among those who are forgetful” (al-Aʿrāf 7: 205).

Second, we should recite His praise and His glory with our tongues. This Dhikr should be with humility and reverence, without loudness of voice whether sitting, standing or laying down on our sides in the mornings or evenings, day or night (Āl ʿImrān 3: 191). All other acts of ʿIbādah are quantified, for example the times of Prayers, the days of fasting or the amount to be paid in Zakāh. But for Dhikr, Allah has set no limits. In several places in the Qur’ān, believers are exhorted to do Dhikr as much as possible (al-Aḥzāb 33: 41; al-Jumuʿah 62: 10). It is the attribute of the hypocrites that they do not remember Allah and they pray without sincerity of heart.

Finally, when the word Dhikr is mentioned, the imagery of someone rolling his fingers on Tasbīḥ comes to mind. But according to the Qur’ān, one’s whole life should be full of Dhikr. The Dhikr should be integrated into one’s activities. This Dhikr should be with Fikr (reflection) as the āyah of the Qur’ān expounds: “People who remember Allah, standing, sitting, and lying down on their sides and contemplate the creation in the heavens and the earth” (Āl ʿImrān 3: 191). Of course the best form of Dhikr is Ṣalāh (Prayer). As the purpose of Prayer is to remember Allah, the Holy Qur’ān says: “Establish Ṣalāh for My remembrance” (Ṭā Hā 20: 14). Thus, Dhikr should be integrated within our everyday activity. Remembrance of Ākhirah is also part of the Dhikr of Allah. Dhikr is only fruitful when one assimilates it with one’s concern about one’s accountability in the Ākhirah. The best way to remember Ākhirah is to remember death which one sees every day.

Unwitting forgetfulness is a basic human weakness and the Dhikr and Ṣalāh are the reminders to cure this weakness. There are many Adhkār prescribed throughout day and night to remind one of Allah and His bounties.

The Qur’ān itself is referred to as al-Dhikr al-Ḥakīm (Āl ʿImrān 3: 58) and in many verses it is called Dhikr (al-Anbiyā’ 21: 50; Ṣād 38: 49 and 87; al-Qalam 68: 52). The Qur’ān is Dhikr as it reminds us of our covenant with Allah for His worship and obedience as well as of our responsibility in this world.

Words from the Same Root

Tadhkirah, Tadhkīr and Dhikrā are synonyms of Dhikr. They also mean reminder and remembrance. Dhākir is the person who engages himself in the Dhikr.

References

Dhikr: 3: 41; 33: 21; 62: 10; 73: 8; 87: 15.

Dīn []

Meanings

The word dīn is derived from dāna, meaning to be recompensed, judged and obeyed. It also means to profess or to follow a pattern. The word dīn is used in four different ways in the Qur’ān:

a.Judgement, recompense, appraisal

b.Worship and obedience

c.Law, Constitution

d.System of beliefs, code of life of which religion is a part

As happens in all languages, a word can have several meanings but the context in which it is used defines its exact import. The same is the case with dīn.

A.When dīn is used in combination with Yawm (Day) as in Yawm al-Dīn, it is translated as the Day of Judgement or the Day of Reckoning. This refers to Ākhirah (the Hereafter) when people will be brought before their Lord and He will dispense justice according to their deeds in this world. This Day is graphically portrayed in Sūrah al-Infiṭār:

And what will convey unto you what the Day of Judgement is? Again, what will convey unto you what the Day of Judgement is? A Day on which no soul has power at all for any (other) soul. The (absolute) command on that Day is Allah’s.

(al-Infiṭār 82: 17–19)

B.Dīn also conveys the meaning of surrendering sincerely to the Sovereignty of Allah. This is mentioned in several places in the Qur’ān:

And they have been commanded no more than this: To worship Allah, offering Him sincere devotion (Dīn) being true in faith…

(al-Bayyinah 98: 5)

To Him belongs whatever is in the heavens and on earth. And to Him is the obedience (Dīn) due always: then will you fear other than Allah?

(al-Naḥl 16: 52)

Say: “It is Allah I serve with my sincere and exclusive devotion (Dīn).”

(al-Zumar 39: 14)

C.In some instances in the Qur’ān, Dīn is used to denote the law or the constitution of a country. When it refers to the Sharīʿah, it is termed as the Dīn of Allah. It could also refer to the laws of a country. Thus in Sūrah Yūsuf reference is made to the prevailing Egyptian law:

Thus, We planned for Yūsuf. He could not take his brother by the law (dīn) of the king except that Allah willed it (so).

(Yūsuf 12: 76)

In prescribing punishment for adultery, however, the reference is to the Sharīʿah:

Flog each of them with a hundred stripes. Let not compassion move you in their case, in a matter prescribed by Allah.

(al-Nūr 24: 2)

D.By far the most common use of the word dīn is for a system of beliefs or code of life or religion. However, it should be noted that Allah has not used the word “religion” – a very common word – as this has a very narrow and limited meaning usually referring to rites and rituals, whereas dīn is a comprehensive term that embraces all aspects of life. Thus, in Islam, Dīn is a keyword and a technical term to denote the whole array of meanings pertaining to the system of beliefs as well as to a complete code of life. Thus, it is not possible to translate this into a single word in other languages.

According to Islamic belief, the only Dīn acceptable in the sight of Allah is Islam. This is stated categorically:

This day I have perfected your Dīn for you and completed My favours upon you, and chosen for you Islam as your Dīn.

(al-Mā’idah 5: 3)

Dīn before Allah is Islam (complete submission to His Will).

(Āl ʿImrān 3: 19)

If anyone desires Dīn other than Islam, never will it be accepted of him; and in the Hereafter he will be in the ranks of those who have lost (all spiritual goods).

(Āl ʿImrān 3: 85)

However, no one is forced to accept Islam against his wishes. Human beings have the freedom to choose their own way of life:

There is no compulsion in Dīn.

(al-Baqarah 2: 256)

To you be your Dīn and to me mine.

(al-Kāfirūn 109: 6)

The implication of this verse is that there cannot be any compromise between my and your religion.

Analysis

DĪN AS A WAY OF LIFE

In Islamic terminology, al-Dīn is that way of life in which Allah is recognised as the Sovereign, the Master and the Lord to whom human beings should surrender, submit, abase and humble themselves. He should be accepted as the Lord of Reward and Punishment in the Ākhirah.

Islam is the name of this Dīn. This is the only Dīn that is acceptable to Allah as the verses quoted above from Sūrah Āl ʿImrān clearly proclaim. Thus, three obligations stand out from the various meanings of al-Dīn:

a.to acknowledge Allah as the Lord, the Master and the Ruler;

b.to obey and serve only Him;

c.to be accountable to Him, to fear only His Punishment and to seek only His Pleasure.

Within the meaning of Dīn, the obedience to Allah’s Messengers is implied. For Allah’s commandments are conveyed to human beings through His Books revealed to His Messengers. Thus, when the repentance of Ādam and Ḥawwā’ (peace be upon them) was accepted and they were sent down on Earth as a Khalīfah (vicegerent), Allah commanded them:

Get you down all from here and, if, as is sure, there comes to you Guidance from Me, whosoever follows My guidance, on them shall be no fear, nor shall they grieve.

(al-Baqarah 2: 38)

The same message is reiterated to human beings in Sūrah al-Aʿrāf:

O you Children of Ādam! Whenever there come to you Messengers from amongst you, rehearsing My Signs unto you – those who are righteous and mend (their lives) – on them shall be no fear nor shall they grieve.

(al-Aʿrāf 7: 35)

Allah has given human beings the freedom of choice either to accept His Guidance or to reject it. This is unlike Allah’s other creations, who instinctively obey Him:

Do they seek other than the Dīn of Allah? – while all creatures in the heavens and on earth have willingly or unwillingly bowed to His Will (accepted Islam), and to Him shall they all be brought back.

(Āl ʿImrān 3: 83)

DĪN: THE UNIVERSAL WAY OF LIFE FROM THE BEGINNING UNTIL ETERNITY

Dīn has remained the same for human beings throughout history. All Messengers of Allah from Ādam (peace be upon him) to Muḥammad (peace be upon him) conveyed the same Message: “So fear Allah and obey me.” This verse is repeated several times in Sūrah al-Shuʿarā’ (26: 108). This was the message of all Messengers. However, detailed laws and regulations (Sharīʿah) changed as the human race went through the different stages of its history.

THE MEANING OF SHARĪʿAH

Sharīʿah literally means a way or a path and more specifically the way to a watering place. In Islamic terminology, it means that after accepting Allah’s Dīn, the way to be followed, as shown by the Guidance from Him and His Messenger, is the Sharīʿah. This is the Path and the Guidance for humankind for its success and salvation in this world and in the Hereafter.

To each among you have We prescribed a Way (Sharīʿah) and an Open Way.

(al-Mā’idah 5: 48)

Then, We put you on the (right) Way (Sharīʿah): so follow you that (Way) and follow not the desires of those who know not.

(al-Jāthiyah 45: 18)

Thus, Sharīʿah is the Divinely ordained system or code of conduct to guide mankind straight to the Path of Peace in this world and to bliss in the Hereafter. The affairs of this world are viewed by the Lawgiver in the light of the interest of the other world – a better one and everlasting. This is the difference between divine law and human laws that are concerned with the interests of this world alone.

THE DIFFERENCE BETWEEN DĪN AND SHARĪʿAH

The key difference is that while Dīn always was, has been and still is one and the same, many Sharīʿahs were revealed. Some were subsequently replaced or altered but there was no change in the Dīn. All Prophets and Messengers (peace be upon them all) presented the same Dīn but their Sharīʿah varied to some extent. For example, the prescribed ways of performing prayers and observing fasts were different under the Sharīʿah of earlier Prophets. The rules of cleanliness and codes of marriage, divorce and inheritance were also different. Thus, Dīn remained the same throughout whilst the precise details of following it have differed.

References

Dīn: 1: 3; 2: 132; 3: 19; 12: 76; 61: 9. Sharīʿah: 5: 48; 42: 13 and 21; 45: 18.

Duʿā’ [] (Supplication)

Meaning

The word Duʿā’ is derived from Daʿā which means to call or to summon. In many verses of the Qur’ān the word Daʿā is used in its dictionary meaning (Fuṣṣilat 41: 33; al-Anfāl 8: 24). However, Duʿā’ (pl. Adʿiyah) means invocation of Allah, supplication, request and plea to Him.

Analysis

The Qur’ān has explained the attributes and character as well as adab (manners) of making duʿā’ in a number of places: “Call on your Lord with humility and in private for Allah loves not who trespass beyond bounds. Do no mischief on the earth after it has been set in order, but call on Him with fear and longing (in your hearts). For the mercy of Allah is (always) near to those who do good” (al-Aʿrāf 7: 55–56). In Sūrah al-Isrā’ it is said: “Neither speak your prayer aloud nor speak it in a low tone, but seek a middle course between” (17: 110).

Duʿā’ is the embodiment of one’s humility before his Lord. One reposes one’s trust and hopes in divine help and mercy, and in this situation of complete submission and surrender, whatever words come from one’s heart is duʿā’. When this duʿā’ is accompanied by ʿamal ṣāliḥ (testifying good deeds according to duʿā’) and is expressed with utter helplessness and humility it is expected to be responded to by Allah’s mercy and forgiveness. On the contrary, making duʿā’ casually and as a ritual without real commitment is of no avail.

The Duʿā’ occupies a pivotal position in Islam, as duʿā’ in fact is a form of ʿibādah (worship). The Prophet (peace be upon him) said: “al-Duʿā’ is really al-ʿibādah” and in another ḥadīth he said: “al-Duʿā’ is the essence of al-ʿibādah” (Tirmidhī). Muslims are required to make duʿā’ only to Allah and to seek His help and call upon Him. Most of the rites performed in all our ʿibādah consists of duʿā’. Believers should always seek Allah’s help, His tawfīq (grant of success), His guidance and mercy to traverse through life.

Some Misconceptions about the Duʿā’

There is a common misconception about the duʿā’. Many people think that certain specific words uttered are magical in themselves, and that repeating them a certain number of times on certain days, or at specific auspicious times, will bring about the desired result. The other common misconception is that if duʿā’ does not seem to be accepted in the precise manner as was requested that means it has been rejected by Allah and leads one to get disheartened and despair. This thinking is a reflection of the business mentality, the Prophet (peace be upon him) has given this guidance: “Whoever asks Allah his prayer is always accepted: either he receives the benefit in this world or it is saved for him in the Hereafter or some of his sins are forgiven provided he has not asked for some sinful thing or for severing relationship or for getting quick results” (Tirmidhī). The reason is that it is Allah who knows whether what one has asked for is really suitable for the person; either He will accept what is being asked for, or give one a better result than what was requested, or He will not accept and instead grant one a reward in the Hereafter. Allah Himself has asked us to make duʿā’ and He promised to answer all who call upon Him. “I am indeed close (to them): I listen to the prayer of every supplicant when he calls upon Me” (al-Baqarah 2: 186). Hence, one should be hopeful and keep faith in Allah’s mercy.

However, if one’s prayers are not answered then one should also scrutinize one’s life-style. If one does not fulfil one’s obligations imposed by Sharīʿah and does not care whether one’s earnings are lawful or unlawful then utterance of a few words of prayer will not fulfil the aims of duʿā’. This is well illustrated by a ḥadīth in which the Prophet (peace be upon him) told of a person who was on a long journey in a dishevelled state and covered in dust, who stretched both his hands towards the sky calling: “O My Lord! O My Lord” while his condition was that his food was unlawful, his drink was unlawful and his dress was unlawful. “He was being nourished by ḥarām (unlawful) means. How could his prayer be granted?” (Muslim).

The Auspicious Times for Duʿā’

Although duʿā’ can be made at any time during the day or night, certain days and times are indicated by the authentic aḥādīth as auspicious. They are: Laylat al-Qadr, the day of ʿArafah, early morning before dawn, certain times on Fridays, at the time of breaking the fast, during the Ḥajj, after completion of reading the Qur’ān and between saying the Adhān and the Iqāmah. Although duʿā’ can be made in any language, if one chooses a duʿā’ mentioned in the Qur’ān and aḥādīth one can hope that these will be more effective.

References

Duʿā’: 2: 186; 3: 38; 17: 11; 27: 62; 54: 10.

Dunyā [] (World)

Meaning

Danā means to be near or to be close as well as to be low or lowly. From this root comes the word Adnā meaning nearer, closer, situated lower down, inferior or of less significance; its feminine form is Dunyā. The word Dunyā is used for this world as it is closest to one’s life as opposed to the life of the Hereafter. It is also considered to be base and low in comparison to the Hereafter. Dunyā refers to everything on this earth.

Characteristics of Dunyā

IMMEDIATE AND PERCEPTIBLE

As compared to the Ākhirah, Dunyā is more immediate and perceptible, whereas the Ākhirah is distant and hidden. For this reason Dunyā is referred to as al-ʿĀjilah (fleeting life). “Nay, but you love the fleeting life, and leave alone the Hereafter” (al-Qiyāmah 75: 20–21; al-Insān 76: 27).

TRANSITORY

The Qur’ān has often emphasized that this world is transitory and perishable as compared to the Ākhirah which is to remain forever. “Nay (behold) you prefer the life of this world. But the Hereafter is better and more enduring.” (al-Aʿlā 87: 16–17) As man by nature is impatient (al-Anbiyā’ 21: 37) he loves haste and things that are achievable hastily. For this reason he pins his hopes and efforts on transitory things which do not endure for long but he neglects things of lasting value, which come slowly but surely but can only be seen in the Hereafter.

GLITTERING AND ALLURING

This world and its adornments attract people to the life of joy and pleasure and of play and amusement (al-Anʿām 6: 32). However, these worldly goods and chattels which one is so proud to collect and display are in fact only deceptions (Āl ʿImrān 3: 185). And these worldly possessions only provide a little enjoyment (Āl ʿImrān 3: 197).

In Sūrah al-Ḥadīd an apt simile is given to explain the utter futility of this alluring world. “Know you (all) that the life of this world is but play and amusement, pomp and mutual boasting and multiplying (in rivalry) among yourselves, riches and children. Here is a similitude; how rain and the growth which brings forth delight to (the hearts of) the tillers soon withers. You will see it becomes yellow. Then it becomes dry and crumbles away” (al-Ḥadīd 57: 20).

Yet this Dunyā is also called Dār al-Imtiḥān (a place of test) where one has to work hard in order to reap the reward from Allah; otherwise by neglecting one’s duties one becomes liable for the punishment in the Hereafter. There is a saying of the Prophet (peace be upon him) that this world is the farmland for the Hereafter.

References

Dunyā: 4: 77; 6: 32; 11: 15; 20: 72; 35: 5.

Faḥshā’, Fāḥishah [] (Immorality, Shameful and Indecent Deeds)

Meaning

Faḥusha means to be monstrous, to be excessive, atrocious, obscene and indecent. Etymologically from this root, Faḥshā’ and al-Fāḥishah (pl. Fawāḥish) have connotations of indecency and excessiveness. Al-Fāḥisha is the Qur’ānic term for obscenity and indecency. It means everything that exceeds its limit. However, it is mainly associated with sexual immorality and those acts that human beings instinctively find repulsive. Such vices include adultery, fornication, homosexuality, nudity and pornography or any other obscene act.

Analysis

The Qur’ān enjoins Muslims to refrain from all the immoral and indecent acts whether open or secret (al-Anʿām 6: 151 and al-Aʿrāf 7: 33). Some of the shameful and immoral acts also have legal and social sanctions as they are offences against society and are universally considered abominable. Then there are certain acts in which one may indulge in private but will feel ashamed if this comes to public knowledge, such as watching pornography or looking at someone with lust which the Qur’ān describes as treachery of the eyes (Ghāfir 40: 19).

To save society and oneself from this flood of immodesty, and shameful and evil deeds, Allah has endowed human beings with natural modesty, shyness and bashfulness. In Islamic terminology this is called al-ḥayā’. In essence, it is a feeling in one’s heart that keeps one from indulging in evil deeds that may cause embarrassment. It is very close to what is termed “one’s moral conscience” in Western society. If one has no conscience one can perform and do whatever one likes without any care for what society might think. Conversely, someone with a conscience will feel ashamed to do any evil deed even if no one is watching. The Prophet (peace be upon him) emphasized this on many occasions: “Ḥayā’ and īmān are two companions that go together. If one of them is lifted, the other is also lifted” (al-Ḥākim). It is very obvious from this ḥadīth that a person who has no ḥayā’ lacks faith as well. In another ḥadīth the Prophet (peace be upon him) is reported to have said: “Al-ḥayā’ is part of īmān” (Muslim).

Al-Ḥayā’ is the first line of defence against obscenity. It safeguards one from committing indecent acts as our conscience stops us from indulging in vice. As the Prophet observed: From the words of the previous prophets that the people still find are: “If you feel no shame, then do as you wish” (Bukhārī). This means that the importance of and emphasis on modesty has been passed on from earlier prophets. This is the legacy which humanity inherited from time immemorial. It means that modesty or shame is the criterion for whether or not one should do something. If one is satisfied that there is no shame in doing something one should do it. But if there is reason to be ashamed in doing such a thing then one should refrain.

References

Faḥshā’: 2: 268; 7: 28; 12: 24; 24: 21; 29: 45. Fāḥishah: 3: 135; 4: 22; 17: 32; 29: 28; 33: 30.

Falāḥ [] (Salvation)

Meaning

Falaḥa means to split, cleave and hence to plow and to cultivate. Therefore a farmer is called Fallāḥ. There is a famous Arabic saying, al-Ḥadīd bi’l ḥadīd yuflaḥ, meaning iron is cleft with iron. From this root falāḥ means permanent prosperity, happiness and salvation. The word Falāḥ is exclusively used for salvation in the Hereafter, whose achievement is the ultimate goal of a Muslim. The other word used in the Qur’ān for salvation is al-Fawz. This also means success, triumph, victory, attainment and accomplishment. Both these words are used to indicate the final achievement of one’s goal that is the real success.

Analysis

Falāḥ depends on the purification of soul: “Those will attain Falāḥ who purify themselves” (al-Aʿlā 87: 14) and “Truly he succeeds that purifies it (soul)” (al-Shams 91: 9). Falāḥ is bound to follow with good deeds as mentioned in Sūrah al-Mu’minūn (23: 1–11) and Sūrah al-Ḥajj (22:77). Good deeds include acts of ʿibādah as well as concern for the social virtues and actions. Thus, Adhān five times a day from every mosque calls believers for Ṣalāh and also conveys the tidings about attaining Falāḥ as well.

The ultimate aim of an individual is to attain the pleasure of Allah and salvation in the life Hereafter. This does not negate success in this world. In the Qur’ān the success of an individual in the Ākhirah is declared to be the real success and is termed Fawz and Falāḥ. “Only he who is removed far from the Fire and admitted to the Jannah will have attained success” (Āl ʿImrān 3: 185). “For those who believe and do righteous deeds will be Gardens beneath which rivers flow. This is the great salvation (the fulfillment of all desires” (al-Burūj 85: 11).

For the success of the believers in this world, the Qur’ān uses the terms Fatḥ (victory) and Nuṣrat (support). “Verily We have granted you a manifest victory” (al-Fatḥ 48: 1). “When comes the help of Allah and victory” (al-Naṣr 110: 1). “And another (favour will He bestow) which you do love – help from Allah and a speedy victory” (al-Ṣaff 61: 13). The verse before this identifies the real success. “He will forgive you your sins and admit you to Gardens beneath which rivers flow, and to beautiful mansions in gardens of eternity: that is indeed the supreme achievement” (al-Ṣaff 61: 12).

Everyone will be accountable individually on the Day of Resurrection. One’s intention, determination, efforts and struggle will be scrutinized. The Ummah as a social body whose mission is to be a witness unto mankind, enjoining good and forbidding evil, has the responsibility to use its resources in such a way that individuals can succeed in achieving their aims. It is quite possible, and indeed has happened, that individuals have failed. We know many prophets and righteous people whose struggles in this world did not achieve success and yet they will be honoured in the Hereafter. It is also possible that the political entity in the form of an Islamic state may succeed in this world but some individuals may fail to achieve Fawz and Falāḥ.

The opposite of Falāḥ and Fawz is Khusrān, meaning to incur loss, suffer damage, to go astray and lose one’s way. The greatest loss is for the unbelievers as the Qur’ān points out: “Truly those in loss are those who lose their own souls and their people on the Day of Judgement: Ah! That is indeed the (real and) evident loss” (al-Zumar 39: 15). The word Khāba (to fail) is used as opposite of aflāḥa in Sūrah al-Shams (91: 9–10).

References

Falāḥ: 2: 5; 23: 1; 58: 22; 87: 14; 91: 9.

Faqr [] (Poverty)

Meaning

Faqr means poverty and Faqīr (pl. Fuqarā’) means poor, needy or a pauper. Imām al-Rāghib has identified four uses of the word al-Faqr:

1.lack of the basic necessities of life. In this sense not only man but everything else in this universe is Faqīr (Fāṭir 35: 15).

2.being unable to fulfil all the requirements of one’s needs (al-Baqarah 2: 273).

3.one’s dependence on Allah for His bounties (al-Qaṣaṣ 28: 24).

4.Faqr al-Nafs means avarice for wealth which leads one to the brink of kufr as opposed to Ghanā’ al-Nafs which gives contentment.

Analysis

Everyone who is dependent on others for a livelihood is a Faqīr. This dependence may be the result of one’s permanent infirmity or old age or being unemployed or ill for a short period. Such dependent persons include widows and orphans. The antonym of Faqīr is Ghanī. Hence, the one who is not Ghanī is Faqīr. Such a person may not beg for his needs out of self-respect; hence others are encouraged to help because such a person is more deserving of help (al-Baqarah 2: 273). Fuqarā’ are entitled to receive a share from Zakāt and Ṣadaqāt (al-Baqarah 2: 271; al-Tawbah 9: 60).

Synonyms

Miskīn means one who is needy; such a person is unable to earn his livelihood because of his helplessness and lack of determination. Being incompetent, his needs are greater than that of a Faqīr because he suffers from Faqr as well as from Maskanah (hopelessness or extreme poverty). Believers are encouraged to feed and help the Miskīn. Like a Faqīr, a Miskīn has a share from Zakāt and Ṣadaqāt.

Sā’il comes from Sa’ala which means to ask or to request, and sā’il means both a questioner and a beggar. In this latter sense it is the synonym of Faqīr and Miskīn. Hence one is encouraged to help those who seek help (al-Baqarah 2: 177; al-Dhāriyāt 51: 19; al-Maʿārij 70: 25). Of course, if one is not in a position to help, then one should politely deal with this situation but should not repulse them (al-Ḍuḥā 93: 10).

Maḥrūm means one who is deprived of wealth and prosperity, possibly by some misfortune. This may be due to a change in one’s circumstances, either through suffering a business setback or through being a victim of natural disaster. Like Miskīn and Sā’il such a person should be helped so that he can again be able to establish himself (al-Dhāriyāt 51: 19; al-Maʿārij 70: 25).

References

Faqr: 2: 268; 9: 60; 22: 28; 35: 15; 59: 8. Miskīn: 17: 26; 30: 38; 68: 24; 89: 18; 107: 3. Sā’il: 2: 177; 51: 19; 70: 25; 93: 10. Maḥrūm: 51: 19; 56: 67; 68: 27; 70: 25.

Fasād [] (Corruption)

Meanings

Fasād means to upset the balance either by exceeding the limit or reducing it. The word is derived from fasada which means to be or to become bad, rotten, decayed, wicked, corrupt and perverted. Thus, the word fasād is used in the Qur’ān in a wide range of meanings: disorder, corruption, mischief, riot, and anarchy. Its opposite is ṣalāḥ which means goodness, usefulness, righteousness, peacefulness. The word iṣlāḥ comes from the same root, meaning restoration, betterment, and improvement. In many verses of the Qur’ān these two words are used to illustrate the two contrary attitudes and frames of mind. “Do no mischief on the earth after it has been set in order” (al-Aʿrāf 7: 56 and 85); “When it is said to them: ‘Make no mischief on the earth,’ they say: ‘Why, we only want to make peace’” (al-Baqarah 2: 11). Similarly the active nouns Mufsid (one who corrupts) and Ṣāliḥ (one who is virtuous and pious) are used in the Qur’ān to highlight the contrast in these two personalities.

Analysis

As many shades of meaning are included in the word Fasād, it can take many forms. It may be moral corruption, physical destruction, unlawful acts, social injustice and riots. Allah has set the universe in (right) balance; hence man should not transgress the (due) balance (al-Raḥmān 55: 7–8). The Qur’ān presents this well-ordered and regulated universe as an argument for the existence of one God only because “If there were, in the heavens and the earth, other gods besides Allah, there would have been chaos (Fasād) in both” (al-Anbiyā’ 21: 22). It is human beings who create mischief on land and sea by transgressing the limits set by Allah (al-Rūm 30: 41) and by destroying crops and cattle (al-Baqarah 2: 205). The other sort of mischief is killing innocent people such as the killing of Jewish children by Pharaoh (al-Qaṣaṣ 28: 4).

In addition to physical mischief there is moral corruption which damages the fabric of society. Thus, many nations that continued to create havoc by transgressing Allah’s laws and refusing to follow the teachings of their prophets and indeed persecuting them instead, were destroyed by Him. It is Allah’s sunnah to purge the fasād by bringing about changes in regimes (al-Baqarah 2: 251).

References

Fasād: 2: 205; 8: 73; 28: 83; 30: 41; 89: 12.

Fawz []

see Falāḥ

Fay’ []

see Anfāl

Fiʿl []

see ʿAmal

Firdaws []

see Jannah

Fisq [] (Wickedness)

Meaning

Fasaqa means to stray from the right path, to deviate from goodness, to act unlawfully, sinfully, immorally. Thus, in Islamic terminology a Fāsiq (active participle from Fisq, whose plural is Fāsiqūn, Fussāq and Fasaqah) means a person who has deviated from the path of Sharīʿah. Although Fisq can be applied to someone committing any act of deviation, it is usually applied to those who commit grave sins. Sometimes it is applied even to those who are unbelievers as they transgress the rational and natural laws. Hence, the disobedience of Satan is termed Fisq (al-Kahf 18: 50).

Analysis

In the Qur’ān Fisq is used as the opposite of Īmān. For example one who persists in disobeying the commands of Allah leads him to Fisq (deviation). “Is then the man who believes no better than the man who is rebellious and wicked? They are not equal” (al-Sajdah 32: 18).

It is the Sunnah of Allah that He provides guidance to those who seek such guidance. Those who deliberately try to distort the signs of Allah are the Fasaqah, and they are deprived of Allah’s guidance (al-Baqarah 2: 26). “When they went wrong, Allah let their hearts go wrong. For Allah guides not those who are rebellious transgressors” (al-Ṣaff 61: 5).

The Munāfiqūn (hypocrites) are described as Fāsiqūn in Sūrah al-Tawbah, and their characteristics are vividly enumerated: “The hypocrites, men and women, (have an understanding) with each other: They enjoin evil, and forbid what is just, and are close with their hands [i.e. they are miserly]. They have forgotten Allah, so He has forgotten them. Verily the hypocrites are rebellious and perverse (Fāsiqūn)” (al-Tawbah 9: 67). Hence, the Prophet was told it was of no use his seeking forgiveness for them as: “Allah will not forgive them. Truly Allah guides not rebellious transgressors” (al-Munāfiqūn 63: 6).

Unlike the unbelievers, fāsiqūn and manāfiqūn are still part of the Muslim society. Therefore, Muslims are forewarned to be careful in dealing with them. For example, if some news is brought by them, it should be carefully checked for its authenticity before taking any action (al-Ḥujurāt 49: 6). If they are proved to be fabricating evidence against chaste women, their testimony should never be accepted (al-Nūr 24: 4).

References

Fisq: 2: 197; 5: 3; 6: 121; 17: 16; 49: 7.

Fitnah [] (Trial)

Meanings

Fatana means to put a piece of gold in a crucible and heat it in order to test whether it is pure gold or contains impurities. It is used in this sense in Sūrah al-Dhāriyāt: “(It will be) a day when they will be tried (and tested) over the Fire” (al-Dhāriyāt 51: 13). The other meanings of Fatana are: (a) to subject to temptations or trials; (b) to charm, fascinate, captivate; (c) to torture, torment; (d) to create tumult or discord.

The word Fitnah which comes from this root means temptation, trial, charm, intrigue, sedition, riot, disorder, or civil strife.

Analysis

The word Fitnah is used in at least the following four different meanings:

A. TRIAL

One of its meanings is a test or trial. In this sense it is a synonym of the word Balā’. The root of the word Balā’ also means to test, to try or to afflict. Hence, Balā’ means trial, tribulation, visitation, affliction, distress or misfortune.

The purpose of the creation of the universe as well as of life and death, according to the Qur’ān, is the trial of human beings. Allah wants to find out who is the best in his deeds (al-Mulk 67: 1; Hūd 11: 7). The life on the earth consists of a series of trials. These trials can take many forms, and each human being as well as each nation is tried in different ways. These include:

1.through one’s own family, which is called Fitnah as also is affluence (al-Anfāl 8: 28; al-Taghābun 64: 14–15).

2.suffering and adversity, fear and famine (al-Baqarah 2: 155).

3.temptations (Yūsuf: 12: 23–24).

A trial is an essential requirement to test the sincerity of one’s Īmān. The path of Islam is the path of struggle. People will not be left alone just by saying that they believe. They will be tested to establish whether their belief is superficial or rooted firmly in their hearts and manifested in their actions. The Qur’ān mentions this fact in several places in order that one should not be perturbed when these trials come and instead remain steadfast in one’s Īmān: “Do people think that they will be left alone on saying, ‘We believe’, and that they will not be tested? We did test those before them, and Allah will certainly know those who are true from those who are false” (al-ʿAnkabūt 29: 2–3). (See also al-Baqarah 2: 214 and Āl ʿImrān 3: 142.)

It was only after going through severe trials, tests and untold sacrifices that the Prophet Ibrāhīm (peace be upon him) was granted the honour of the title “The Leader of Mankind” (al-Baqarah 2: 124).

Unbelievers are also tested so that they may turn to Allah and repent. This test is not necessarily effected by imposing some misfortune. It may be conducted by giving them plenty of worldly goods. The believers are warned not to be dazzled by glitter of their wealth; as Allah says: “through this We test them…” (Ṭā Hā 20: 131).

B. PERSECUTION

The word Fitnah is also used for the persecution of believers. The persecution by Pharaoh of Banī Isrā’īl (Yūnus 10: 83), and of the believers by the Aṣḥāb al-Ukhdūd (the makers of the pit fire) (al-Burūj 85: 10), is termed Fitnah. In this sense the Fitnah is regarded as worse than killing and warfare (al-Baqarah 2: 191 and 217).

C. TEMPTATION

One of the methods used by Satan or his agents is to seduce people by alluring them so that they deviate from the right path (al-Aʿrāf 7: 20; al-Isrā’ 17: 73).

D. BURNING

This is the literal meaning of the word fitnah as stated above. It is used in this meaning in several places in the Qur’ān (85: 10).

References

Fitnah: 2: 102; 8: 25; 17: 60; 21: 35; 85: 10; Balā’: 2: 49; 14: 6; 44: 33; 67: 2; 89: 15 and 16.

Fiṭrah [] (Nature)

Meaning