GLOSSARY OF TERMS AND CONCEPTS

TERM TRANS­ ENGLISH TRANSLATION

IN LITERATION
ARABIC

al-kitdb The Book

T h i s c o n t a i n s t h e total c o n t e n t of A l l a h ' s r e v e l a t i o n
t o M u h a m m a d (s).

•I Ji>UI al-tanzil The authoritative revelation

al-hakim T h i s c o m p r i s e s all r e v e a l e d t o p i c s w h i c h the Book
c o n t a i n s f r o m t h e first t o its last p a g e ; it is verbatim
r e v e a l e d in f o r m a n d c o n t e n t — i t is n o t j u s t divinely
i n s p i r e d k n o w l e d g e (see similarly al-kitdb).

kitab al-nubuwa The book of prophethood ( c o n t a i n e d in the Book a n d ,

h e n c e , in t h e tanzil al-hakim)
T h i s a p p r o v e s a n d c o n f i r m s t h e ' b o o k of
messengerhood'.

al-nubuwa The prophethood

T h i s c o n t a i n s all t h e subjects t h a t fall i n t o t h e
c a t e g o r y of h i s t o r i c a l a n d c o s m o l o g i c a l k n o w l e d g e .

kitdb al-risala The book of messengerhood ( c o n t a i n e d in the Book a n d ,

h e n c e , i n t h e tanzil al-hakim)
I t is a p p r o v e d a n d c o n f i r m e d b y t h e ' b o o k of
prophethood'.

al-risala The messengerhood

T h e totality of i n s t r u c t i o n s w h i c h h u m a n b e i n g s a r e
o b l i g e d t o follow a n d w h i c h fall i n t o t h e c a t e g o r i e s
of religious w o r s h i p , social e t i q u e t t e , m o r a l s , a n d
legal rules.

al-kitdb The book that contains definite verses

al-muhkam T h e s e a r e rules of h u m a n b e h a v i o u r ; it s e p a r a t e s
things that are allowed from things that are
absolute taboos.

umm al-kitdb Mother of the book

T h i s is o n e p a r t of the Book; it c o n t a i n s t h e definite
verses w h i c h p r e s c r i b e t h e d u t i e s a n d p r i n c i p l e s of
h u m a n b e h a v i o u r in t e r m s of w h a t is a b s o l u t e l y
p e r m i t t e d o r a b s o l u t e l y t a b o o a n d w h a t is c o n t i n ­
g e n t l y a l l o w e d a n d c o n t i n g e n t l y p r o h i b i t e d , i.e.,
e t h i c a l a n d legal r u l e s ; it b e l o n g s t o M u h a m m a d ' s
(s) m e s s e n g e r h o o d ;
(it falls i n t o t h e s a m e c a t e g o r y as al-kitab al-muhkam
a n d al-risala).
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olai al-qur'dn The prophetical revelation

T h i s is o n e p a r t of the Book; it b e l o n g s to
M u h a m m a d ' s (s) p r o p h e t h o o d .

al-kitdb The book that contains ambiguous verses

al-mutashabih T h i s is o n e p a r t of the Book; it c o n t a i n s t h e a m b i g u ­
o u s verses a n d d e a l s w i t h t h e realities of t r u t h
w h i c h A l l a h g a v e M u h a m m a d ' s (s) p r o p h e t h o o d ; it
s e p a r a t e s t r u t h f r o m f a l s e h o o d ; it is d i v i d e d i n t o t w o
c a t e g o r i e s : sab' al-mathani a n d al-qur'an al-azim.

al-ayat Ambiguous verses

al-mutashdbihdt T h e s e b e l o n g to t h e prophetical revelation ( w h i c h is
c o n t a i n e d in al-qur'an a n d sab' al-mathani).

±Jr\ jlj2l al-qur'an The glorious qur'dn

al-majid T h i s is t h e fixed p a r t of al-qur'an; it o r i g i n a t e d in t h e
Tablet Preserved; it c o n t a i n s t h e g e n e r a l a n d u n i v e r s a l
laws of all e x i s t e n c e , e.g., of t h e c r e a t i o n (first
e x p l o s i o n ) , t h e laws of d e v e l o p m e n t , c h a n g e ,
alteration, a n d destruction, including the eschato-
logical t e a c h i n g s of life after d e a t h , H e l l a n d
P a r a d i s e , etc.; t h e s e laws a r e u n i v e r s a l a n d
unchangeable.

al-imam The clear record

al-mubin T h i s is t h e c h a n g e a b l e p a r t of al-qur'an; it c o n t a i n s
t w o sides: t h e Clear Book a n d t h e stories of p r o p h e t s
a n d m e s s e n g e r s s u c h as M o s e s a n d J e s u s .

al-qasas The stories and the clear book

—al-kitab These are things that can change within h u m a n
al-mubin h i s t o r y a n d w h i c h a r e t o l d in t h e qur'an as stories;
s u c h h i s t o r i c a l n a r r a t i v e s a r e s t o r e d in t h e Clear
Record, n o t in t h e Tablet Preserved; t h e i r r e c o r d i n g
takes p l a c e after t h e i r h i s t o r i c a l o c c u r r e n c e .

al-sab' The seven oft-recited t h a t i n t r o d u c e c h a p t e r s of the Book

al-mathdni T h e s e a r e p a r t of the Book, a n d p a r t of t h e p r o p h e t -
h o o d ; t h e y a r e in q u a n t i t y a n d q u a l i t y o n t h e s a m e
level as t h e qur'an a n d as e q u a l l y a b s t r a c t in
i n f o r m a t i o n b u t n o t e x p r e s s e d in c l e a r A r a b i c ,
r a t h e r in t h e f o r m of i n c o m p r e h e n s i b l e u t t e r a n c e s ,
e.g., i n t h e f o r m of t h e s e v e n o p e n i n g s of s o m e suras,
(such as alif-ldm-mim, etc.).

Jijii-l^lil al-lawh The tablet preserved

al-mahfuz T h i s c o n t a i n s laws t h a t c o n t r o l t h e u n i v e r s e a n d
o b j e c t i v e e x i s t e n c e ; it h a s p r o g r a m m e d t h e Glorious
Qur'an f r o m w i t h i n .
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al-kitdb la T h i s is the book t h a t c o n t a i n s n e i t h e r definite n o r

muhkam wa-la a m b i g u o u s verses a n d n e i t h e r legal rules (ahkdm) n o r
7
mutashdbih h i s t o r i c a l i n f o r m a t i o n (anba ).

JCSJI J.,<?«i tafsil al-kitab Explanation of the Book

T h i s is o n e p a r t of the Book; it c o n t a i n s t h o s e verses
t h a t a r e n e i t h e r definite n o r a m b i g u o u s ; t h e y a r e
directly revealed from G o d ; they belong to
M u h a m m a d ' s (s) p r o p h e t h o o d ; (the s a m e as al-kitab
la muhkam wa-la mutashdbih).

al-dhikr The remembrance

T h i s is t h e t e x t u a l , i.e., linguistic a n d a c o u s t i c ,
f o r m a t of the Book i n t h e A r a b i c l a n g u a g e ; A l l a h h a s
o r d e r e d u s t o v e n e r a t e a n d p r e s e r v e this r e m e m ­
b r a n c e forever.

^ j^s_jLl al-mawdu'i Objective and subjective

^IJJlj wa'l-dhdtl Objective refers t o t h e e x i s t e n c e of t h e laws of
e x i s t e n c e t h a t exist o u t s i d e h u m a n c o n s c i o u s n e s s
(e.g., t h e e x i s t e n c e of t h e sun); subjective refers t o t h e
e x i s t e n c e of t h i n g s t h a t d o n o t exist i n d e p e n d e n t l y
from h u m a n consciousness; their acceptance
d e p e n d s o n h u m a n b e h a v i o u r ; h e n c e , t h e prophetical
revelation {al-qur'dn, i.e., t h e p r o p h e t h o o d ) is t h e
objective p a r t of the Book, a n d t h e Mother of the Book
(umm al-kitdb, i.e., t h e m e s s e n g e r h o o d ) is t h e
subjective p a r t of the Book.

^ a l - k u r s i The chair
T h e t o t a l of all k n o w l e d g e of t h e L o r d of H e a v e n s ;
it h a s n o s p a t i a l m e a n i n g a n d n o c o n n o t a t i o n of
'seat'; t h e ' t h r o n e ' (al-'arsh) is s u p e r i o r t o the Chair
insofar as t h e l a t t e r ' s c o m m a n d s a n d p r o h i b i t i o n s
are only applicable to things that the ' O n e w h o
c o m m a n d s a n d prohibits' has previously m a d e
known.

I£k*H\ al-islam I Islam / Muslim-Assenters

j^L-Al al-muslimun T h e s e a r e t h o s e w h o b e l i e v e in t h e e x i s t e n c e of
G o d a n d in t h e L a s t D a y ( a n d t h e R e s u r r e c t i o n ) ,
t h o s e w h o d o g o o d d e e d s a n d a d h e r e t o t h e Straight
Path; t h e y witness t h a t : ' t h e r e is n o g o d b u t G o d ' .
T h i s c a n n o t b e r e a s o n e d n o r scientifically p r o v e n .
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al-ijram Interruption of the relationship with God

T h i s is t h e o p p o s i t e of al-isldm, i.e., disbelief in t h e
e x i s t e n c e of G o d , t h e L a s t D a y , R e s u r r e c t i o n , a n d
t h e D a y of J u d g e m e n t ; t h e m o d e r n t e r m for it is
'atheism'.

jj^yMj al-mujrimun God-dissenters, i.e., those who sever their ties with God
T h i s is t h e o p p o s i t e t e r m for al-muslimun.

jjLyail al-musallun God-connected people

T h o s e w h o have not severed their connection with
G o d , like t h e d i s s e n t e r s o r a t h e i s t s , a n d w h o b e l i e v e
in H i m a n d r e m e m b e r H i m ; t h e y a r e t h e M u s l i m -
A s s e n t e r s w h o , as the Book states, fight t h e d i s s e n t e r s
o r atheists.

al-iman I Faith I Muslim-Believers

^ , , ^ 1 al-mu'minun T h e s e a r e t h o s e w h o b e l i e v e in t h e p r o p h e c y a n d
m e s s e n g e r h o o d o f M u h a m m a d (s): t h e r e a r e t w o
types of faith: a) t h e c a t e g o r y of al-islam (see a b o v e ) ;
b) t h e specific faith in following M u h a m m a d (s);
t h o s e w h o follow M u h a m m a d a n d h a v e faith in his
m e s s a g e a r e t h e ' M u s l i m - B e l i e v e r s w h o h a v e faith
in M u h a m m a d (s)' (al-mu'minun); t h e y w i t n e s s t h a t :
' M u h a m m a d is t h e M e s s e n g e r of G o d ' .

Ijjju muqimu al-salawa or Those who perform the ritual prayer of ablution, prostration,
S Xd\ al-salat and rak'a-positions
T h e s e a r e b y necessity G o d - c o n n e c t e d p e o p l e ( a n d
h e n c e also al-muslimun) b u t n o t all G o d - c o n n e c t e d
p e o p l e n e e d to p e r f o r m t h e r i t u a l p r a y e r b e c a u s e it
is p a r t of al-imdn, n o t al-isldm.

jf~jll al-rahman The merciful

T h i s is a n a t t r i b u t e of G o d a n d o n e of H i s
ninety-nine beautiful n a m e s ; together with the
n a m e " A l l a h " it is t h e m o s t d i s t i n g u i s h e d ; it
c o n t a i n s a n o t i o n o f G o d t h a t e x p r e s s e s dialectically
o p p o s i t e a t t r i b u t e s , s u c h as merciful a n d m i g h t y o r
m i l d - t e m p e r e d a n d q u i c k in p u n i s h m e n t , etc.
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^jdl al-'adam Nothingness

E x p r e s s e d in linguistic t e r m s , this refers t o a
signifiant (signifying) t h a t h a s n o signifie (signified), o r
i n p h i l o s o p h i c a l t e r m s it refers to k n o w l e d g e t h a t is
n o t (yet) k n o w n (malum); in c o s m o l o g i c a l t e r m s it
refers t o t h e e x i s t e n c e of t h e w o r l d w h e n it w a s n o t
y e t c r e a t e d , i.e., it w a s o n l y in G o d ' s k n o w l e d g e b u t
n o t y e t k n o w n (i.e., n o t visible), it w a s a signifiant
w i t h o u t a signifie; w h e n it b e c a m e k n o w n , c r e a t i o n
b e c a m e t h e signifie insofar as A l l a h ' s w o r d s (kalimat)
a r e t h e s o u r c e of all e x i s t e n c e w h i c h a r e t h e
significant; c u r r e n t l y ' n o t h i n g n e s s ' refers to all
a b s t r a c t ( t h e o r e t i c a l - m a t h e m a t i c a l ) r e l a t i o n s h i p s in
n a t u r e a n d the cosmos that a p p e a r to be at r a n d o m
b u t a r e s t u d i e d logically b y t h e o r e t i c a l
mathematicians.

iy~al-wufud Existence
T h e t e r m refers t o A l l a h ' s w o r d s w h i c h a r e t h e
t r u t h ; it refers to t h e e x i s t e n c e of c r e a t i o n w h i c h
b e c a m e t h e signifie of A l l a h ' s w o r d s (kalimdt) w h i c h
a r e t h e s o u r c e of all e x i s t e n c e a n d t h e significant;
s u c h e x i s t e n c e is s u b j e c t t o t i m e a n d p l a c e in t h a t it
is ' B e i n g ' (kaynuna) w h i c h is s u b j e c t t o ' P r o g r e s s i n g '
(sayrura) a n d ' B e c o m i n g ' (sayrura), w h e r e a s A l l a h ' s
' B e i n g ' ( a n d o n l y this) is n o t s u b j e c t to ' P r o g r e s s i n g '
a n d ' B e c o m i n g ' , b e c a u s e H e is t h e First a n d t h e
Last, t h e O u t w a r d a n d t h e I n w a r d .

al-haram Taboo
T h i s is a n a b s o l u t e p r o h i b i t i o n issued b y G o d
a l o n e ; t h e r e a r e t h i r t e e n t a b o o s i n the Book; t h e y
b e l o n g t o al-isldm, n o t al-iman a n d c a n n o t b e
e x t e n d e d o r r e d u c e d , e.g., b y p a r l i a m e n t o r a m u f t i .

al-muharramdt Taboos
T h e s e are absolute, universal, eternal, a n d c o m p r e ­
h e n s i v e p r o h i b i t i o n s t h a t a r e t o b e e n f o r c e d in all
cultures a n d time periods; they are idolatry;
r e c a l c i t r a n c e ; infanticide; acts of i n d e c e n c y ; t o r m e n t
of t h e soul; m i s a p p r o p r i a t i o n of t h e possession of
orphans; corruption and t a m p e r i n g with weights
a n d m e a s u r e s ; false w i t n e s s (perjury); r e d e m p t i o n
b y c o m m i t t i n g A l l a h ; m a r r i a g e w i t h mahdrim
relatives; c o n s u m p t i o n of d e a d a n i m a l s , b l o o d ,
p o r k , a n d e v e r y t h i n g t h a t d o e s n o t suit A l l a h ; u s u r y
of a l m s ; t o s p e a k a g a i n s t A l l a h or s a y i l l - i n f o r m e d
things a b o u t Allah.
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al-sunna Muhammad's (s) law

T h i s c o n t a i n s M u h a m m a d ' s a p p l i c a t i o n of al-risala
a n d , h e n c e , t h e umm al-kitdb d u r i n g t h e s e v e n t h
c e n t u r y o n t h e A r a b i a n P e n i n s u l a ; his i n t e r p r e t a ­
t i o n s a r e o n l y a p p l i c a b l e for t h e p e r i o d in w h i c h h e
lived, w i t h t h e e x c e p t i o n of t h e rituals t h a t f o r m t h e
(transhistorical) f o u n d a t i o n of t h e 'pillars of faith'
(arkdn al-imdn).

d-kaldm wa'l-qawl Speech act and meaningful speech

A s p e e c h a c t consists of p h o n e t i c u t t e r a n c e s b y a
h u m a n v o i c e t h r o u g h t h e m o u t h , in o r d e r l y
sequence a n d comprehensible form; meaningful
speech m e a n s that the uttered words have achieved
m e a n i n g f u l n e s s in t h e m i n d of t h e listener w h o h a s
thus understood them.

illoUS' kalimat Allah Words of God

T h e s e a r e t h e s o u r c e of o b j e c t i v e , m a t e r i a l
e x i s t e n c e a n d its g e n e r a l laws as well as of exist­
e n c e ' s p a r t i c u l a r e v e n t s a t t h e t i m e of t h e i r
occurrences; h u m a n beings h a v e n o p o w e r to alter
t h e m o r p r e v e n t t h e m from h a p p e n i n g ; t h e y
c o n s t i t u t e w h a t is t e r m e d ' d i v i n e p r e o r d a i n m e n t '
(al-qadaf), w i t h i n w h o s e limits, h o w e v e r , h u m a n
b e i n g s c a n exercise c h o i c e .

al-rububiyya God's sovereignty and God's t

wa'l-uluhiyya G o d ' s s o v e r e i g n t y refers to t h e objective r e a l i t y of
e x i s t e n c e o u t s i d e h u m a n c o n s c i o u s n e s s ; it is a
r e l a t i o n s h i p of A l l a h t o all of H i s c r e a t i o n , w h i c h is
a r e l a t i o n s h i p of d o m i n a n c e , p o w e r , a n d p r e p o ­
t e n c y ; this r e l a t i o n s h i p is u n t o u c h a b l e a n d u n a l t e r ­
a b l e ; G o d ' s divinity, h o w e v e r , c a n b e a c k n o w l e d g e d
b y m e n of r e a s o n a n d this entails c o n s c i o u s a n d
v o l u n t a r y acts of d e v o t i o n a n d s u b m i s s i o n ; G o d ' s
s o v e r e i g n t y a l w a y s p r e c e d e s G o d ' s divinity,
t h e r e f o r e t h e umm al-kitdb is a b o o k of G o d ' s
divinity, w h i l e t h e qur'dn is a b o o k of G o d ' s
s o v e r e i g n t y as it c o n t a i n s e t e r n a l c o s m o l o g i c a l laws.
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jj2\ al-qadar wa'l-qada' Divine preordainment and human will

^\^2\ D i v i n e p r e o r d a i n m e n t refers to t h e a b s o l u t e
e x i s t e n c e of t h i n g s a n d e v e n t s o u t s i d e h u m a n
c o n s c i o u s n e s s , w h i l e h u m a n will refers t o t h e
c o n s c i o u s h u m a n m o v e m e n t w i t h i n t h e limits of
this e x i s t e n c e as it m o v e s b e t w e e n assent a n d
dissent; k n o w l e d g e (al-ma'rifa) forms t h e b r i d g e
b e t w e e n d i v i n e p r e o r d a i n m e n t a n d h u m a n will in
t h e sense t h a t if k n o w l e d g e g r o w s so d o e s h u m a n
will a n d h u m a n f r e e d o m , a n d in t h e sense t h a t
A l l a h m e a n s t h e m a x i m u m of k n o w l e d g e a n d
f r e e d o m , a n d t h e m o r e h u m a n s k n o w t h e closer
t h e y g e t t o A l l a h ; a c c o r d i n g l y , before a n e v e n t o c c u r s
in h u m a n h i s t o r y it is p a r t of h u m a n will b u t p a r t
of t h e d i v i n e p r e o r d a i n m e n t after it h a s o c c u r r e d ,
since t h e r e is n o regress p o s s i b l e .

JjJCJl al-tanzil wa'l-inzal Objective revelation, transfer to the human mind, and
Wa l a 1 transformation
j^\y% ' -J '
Al-tanzil refers t o t h e p r o c e s s of a n o b j e c t i v e
t r a n s p o r t (of r e v e l a t i o n ) o u t s i d e h u m a n c o n s c i o u s ­
ness; al-inzdl refers t o t h e t r a n s p o r t (of t h e r e v e l a ­
tion) w h i c h e n t e r s h u m a n c o n s c i o u s n e s s a n d
k n o w l e d g e ; alja'l refers t o t h e p r o c e s s of c h a n g e in
" P r o g r e s s i n g " (sayrura): this c o u l d b e a t r a n s f o r m a ­
tion from a nonperceptible format into a n o t h e r
nonperceptible format, or from a nonperceptible
f o r m a t i n t o a p e r c e p t i b l e f o r m a t (al-ja'l + al-inzdl);
the Book i n s e p a r a b l y c o m b i n e s b o t h al-ja'l a n d
al-inzal, w h e r e a s w i t h t h e ahkam (legal rules) t h e r e is
o n l y a c o m b i n a t i o n of al-tanzil a n d al-inzdl, b u t n o
transformation.

al-ndsikh The abrogating and the abrogated

.11 wa'l-mansukh A b r o g a t i o n refers t o t h e r e p l a c e m e n t of a r u l e as
s t a t e d in a p r e c e d i n g m e s s a g e (risdla) b y a l i g h t e r
r u l e in t h e s u c c e e d i n g m e s s a g e (e.g., t h e p u n i s h ­
m e n t of a d u l t e r y b y s t o n i n g in M u s a ' s m e s s a g e w i t h
flogging a n d c h a s t i s e m e n t in M u h a m m a d ' s (s)
m e s s a g e ) ; it takes p l a c e o n l y w i t h r e g a r d to t h e
legal rules (ahkdm) a n d o n l y b e t w e e n m e s s a g e s
( a l t e r a t i o n s , a n n u l l m e n t , s u p p l e m e n t s a r e possible),
but never within one a n d the same message.
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mawaqi al-nujum The positions of the asterisks

Asterisks s e p a r a t e t h e verses of the Book a n d d e c i d e
w h e t h e r a s t o p is a l l o w e d o r n o t ; t h e r e is n o
r e l a t i o n s h i p t o t h e g a l a c t i c stars w h a t s o e v e r .

il al-qalam The pen or axis of human knowledge

see b e l o w ; n o t e t h a t in the Book it d o e s n o t refer t o
' r e e d p e n ' , ' p e n c i l ' , o r ' c r a y o n ' as it h a s often b e e n
t o o literally t r a n s l a t e d ; i n s t e a d t h e t e r m qalam refers
t o t h e c o g n i t i v e p r o c e s s of ' i d e n t i f i c a t i o n ' .

j al-taqlim Identification
T h i s refers t o t h e p r o c e s s of d i s t i n g u i s h i n g t h i n g s ,
w h i c h is t h e v e r t e b r a l c o l u m n of h u m a n k n o w l e d g e
t h a t e x p a n d s c o n s t a n t l y a n d w h i c h circles t h e axis
t h a t is c a l l e d al-qalam.

j.W.."U al-tastir Classification

T h i s refers t o t h e p r o c e s s of classifying t h i n g s in
h u m a n k n o w l e d g e ; it is t h e p r o c e s s of h u m a n
t h i n k i n g t h a t is b a s e d o n identification; this is w h y
i d e n t i f i c a t i o n , t h e basis of h u m a n t h i n k i n g , p r e c e d e s
classification.

JyCll al-ta'wil wa'l-ijtihad Interpretation and legal deduction

^\-_ ^| Interpretation is p o s s i b l e for the book of ambiguous verses
a n d those things that are changeable; interpreta­
t i o n s a r e c a r r i e d o u t f r o m t h e p e r s p e c t i v e of a
r a t i o n a l l y d e r i v e d t h e o r e t i c a l l a w o r o n t h e basis of
insights i n t o objective reality; it is a n i n t e r a c t i o n
b e t w e e n t h e t e x t (al-nass) a n d h u m a n p e r c e p t i o n ;
i n t e r p r e t a t i o n s a r e r e l a t i v e , subject to c h a n g e a n d
d e b a t e a m o n g p e o p l e ; legal deduction t a k e s p l a c e in
t h e r e a l m of rules, a d m o n i t i o n s , a n d c o m m a n d ­
m e n t s ; t h e s e c a r r y t h e distinctive c h a r a c t e r i s t i c s of
t h e h i s t o r i c a l p e r i o d in w h i c h t h e y a r e m a d e ; t h e y
a r e m a d e c o n t i n u o u s l y ; o u t s i d e t h e r e a l m of rules,
a d m o n i t i o n s , a n d c o m m a n d m e n t s n o legal
deduction takes place, because these other things
a r e subject t o g e n e r a l h u m a n interests u p o n w h i c h
h u m a n b e i n g s c o m e t o a m u t u a l a g r e e m e n t (for
w h i c h t h e y d o n o t n e e d legal rules).

al-tartil Well-ordered arrangement

T h i s is o n e of t h e tasks of interpretation: t h e a r r a n g e ­
m e n t of t h e m a t i c a l l y c o n n e c t e d verses in a sensible
a n d s y s t e m a t i c o r d e r ; it is a p p l i c a b l e for t h e
u n d e r s t a n d i n g of t h e qur'an w h e r e t h e r e l e v a n t
p a s s a g e s a r e s c a t t e r e d a r o u n d in different c h a p t e r s .
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al-turdth The Islamic heritage

T h i s is n o t c o n g r u e n t w i t h the Book b e c a u s e t h e
latter has n o h u m a n agency, whereas those w h o
c o n t r i b u t e d t o I s l a m i c h e r i t a g e , i n c l u d i n g t h e salqf
f o r e f a t h e r s , a r e all h u m a n s .

al-tasbih 'jadal halak Glorification and 'the dialectics of negation/destructiori

\j^_n al-shay' T h i s is a n i n t e r n a l dialectical m o v e m e n t t h a t
contains a battle between two antagonistic elements
^fe*-* in e v e r y t h i n g w h i c h c r e a t e c o n s t a n t c h a n g e a n d
• ^iH" d e v e l o p m e n t , as o n e t h i n g m a y b e d e s t r o y e d a n d
r e a p p e a r in a n o t h e r t h i n g ; s u c h dialectics of a
constant battle between antagonistic elements
g u a r a n t e e s p r o g r e s s ; w h i l e w e say ' G l o r y b e t o
G o d ' w e a c k n o w l e d g e t h a t H e is b e y o n d n e g a t i o n
a n d c h a n g e w h i l e e v e r y o n e else in e x i s t e n c e
c h a n g e s a n d , t h u s , p r a i s e s G o d . I n o t h e r w o r d s : this
is t h e dialectics of t h e i n t e r p e n e t r a t i o n of o p p o s i t e s
a n d t h e n e g a t i o n of t h e n e g a t i o n .

IJ-JJI al-ha'th The resurrection

T h i s refers t o t h e r e s u r r e c t i o n of m e n after t h e i r
d e a t h a n d their entry into a n e w material 'Being'
(kaynuna), b u t w i t h o u t c h a n g i n g t h e i r ' P r o g r e s s i n g '
(sayrura); r e s u r r e c t i o n is t h e final s t e p a n d t h e last
p r o g r e s s of this u n i v e r s e as it t r a n s c e n d s i n t o
a n o t h e r u n i v e r s e ; b u t b e c a u s e in t h a t w o r l d t h e
dialectics of a n t a g o n i s t i c b a t t l e s d o e s n o t exist,
t h e r e is n o d e a t h o r b i r t h , b u t r a t h e r e t e r n a l
immortality.

S a l - a k h i r a Life after death

T h i s refers to e x i s t e n c e in t h e N e x t W o r l d after t h e
D a y of R e s u r r e c t i o n ; t h e dialectics of a n t a g o n i s t i c
b a t t l e s is r e p l a c e d b y t h e l a w of ' e t e r n a l i m m o r t a l ­
ity'; h o w e v e r , t h e l a w of ' d u a l i t y ' a n d t h e l a w of
i n t e r r e l a t i o n s h i p s (cause a n d effect) b e t w e e n t h i n g s
d o n o t d i s a p p e a r b u t r a t h e r o p e r a t e in a different
w a y ; t h e r e will b e o p p o s i t i o n a l p a i r s in H e l l a n d
P a r a d i s e , b u t t h e i r essential q u a l i t y is different f r o m
this w o r l d .

ji-l al-haqq wa'l-bdtil Truth and falsehood

Truth refers to t h e m a t e r i a l , objective e x i s t e n c e
o u t s i d e h u m a n c o n s c i o u s n e s s ; A l l a h is t h e t r u t h ,
a n d e x i s t e n c e w h i c h is A l l a h ' s w o r d s (kalimat) is
t r u e ; falsehood is illusion a n d d e c e p t i v e i m a g i n a t i o n
or idealistic p h i l o s o p h i c a l t h i n k i n g .
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al-ghayb The unknown world and the visible world

wa'l-shahada Unknown m e a n s n o t y e t identified, it refers t o t h o s e
material things a n d h u m a n and natural events that
a r e p a r t i a l l y o r w h o l l y invisible o r n o t yet p r e s e n t in
h u m a n u n d e r s t a n d i n g a n d k n o w l e d g e ; visible refers
to those things a n d events that are k n o w n or
p r e s e n t in h u m a n u n d e r s t a n d i n g , e i t h e r t h r o u g h
p h y s i c a l a w a r e n e s s of t h e h u m a n senses o r t h r o u g h
abstract, theoretical thinking.

al-sarri Hearing, seeing, and perceptual understanding

wa'l-basar W h e r e a s hearing a n d seeing a r e b o u n d t o a n o r g a n of
wa'l-fu'ad t h e h u m a n b o d y (eye o r ear) a n d f o r m t h e m a t e r i a l
basis of h u m a n t h i n k i n g , perceptual understanding is
l i n k e d t o t h e b r a i n a n d is t h e result of t h e p e r c e p t u a l
p r o c e s s of h e a r i n g a n d seeing; it i m p l i e s t h a t t h e r e
is n o h u m a n t h i n k i n g a n d u n d e r s t a n d i n g w i t h o u t
p r i o r p e r c e p t i o n s t h r o u g h t h e senses.

r^ 1 al-bashar Human race, human being, and becoming human

wa'l-insan Human race refers t o t h e m a t e r i a l , p h y s i o l o g i c a l
wa'l-ansana for e x i s t e n c e of t h e h u m a n b o d y as a living c r e a t u r e
al-unsana) (the Homo erectus); human being refers t o m a n k i n d as
social a n d r a t i o n a l b e i n g s t h a t f o r m r e l a t i o n s h i p s
a n d a r e a b l e t o t h i n k ; becoming human is t h e p r o c e s s
of t r a n s f o r m i n g t h e h u m a n r a c e i n t o r a t i o n a l b e i n g s
b y b r e a t h i n g t h e spirit of G o d (al-ruh) i n t o t h e m .

LJ ik^il^il ddam al-mustafa Adam, the chosen man

H e is t h e f a t h e r of m a n k i n d ; h e w a s not a l o n e in
this w o r l d b u t a l w a y s w i t h o t h e r p e o p l e ; A l l a h
c h o s e h i m a n d t a u g h t h i m h o w t o t h i n k in a b s t r a c t
t e r m s ; A d a m ' s task w a s t h e n t o t e a c h this t o o t h e r
p e o p l e ; h u m a n b e i n g s a r e 'his d e s c e n d a n t s ' (not
g e n e a l o g i c a l l y his c h i l d r e n ) in t h e figurative sense of
following h i m in t h e p r o c e s s of b e c o m i n g h u m a n .

£jjS\_)j»iJI al-nafs wa'l-ruh The soul, the spirit, the death of the spirit, and the death of
the soul
ojlijsM. wa
'- fl wa &t

wa l-mawt T h e t e r m soul h a s t w o m e a n i n g s : first, t h e ' b o d y '

a n d s e c o n d t h e ' s o u l ' . I n t h e first sense, it is like a
n o r m a l h u m a n o r g a n t h a t c a n die; in t h e s e c o n d
sense it e m b o d i e s t h e h u m a n feelings a n d e m o t i o n s ,
s u c h as love a n d h a t r e d , h a p p i n e s s a n d p a i n . I n this
s e n s e , t h e soul is t h e result of t h e spirit (al-ruh) a n d
t h r o u g h t h e spirit h u m a n p e r c e p t i o n s of t h i n g s t a k e
p l a c e . T h e spirit itself is n o t a b o d i l y o r g a n ; it is t h e
h u m a n secret that transforms the h u m a n race into
h u m a n b e i n g s ; as a result of p o s s e s s i n g 'spirit',
h u m a n b e i n g s possess k n o w l e d g e a n d legislate w h a t
is r i g h t a n d w r o n g , w h i c h is p a r t of t h e i r r e s p o n s i ­
bility g i v e n t o t h e m b y G o d (al-takllf).
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» l a l - i k r a h Force and compulsion

\ laJai\ wa'l-idtirar Force refers to t h e r e d u c t i o n of possible o p t i o n s w i t h
J J
r e g a r d t o t h e c h o i c e a n d free will of a p e r s o n , a
reduction carried out by other people; 'knowledge
of G o d ' is b e y o n d s u c h a force f r o m o u t s i d e as this
w o u l d m a k e H i s k n o w l e d g e deficient. Compulsion is
t h e r e d u c t i o n of possible o p t i o n s w i t h r e g a r d s t o t h e
c h o i c e a n d free will of a p e r s o n b e c a u s e of t h e
(objective) c i r c u m s t a n c e s a n d social c o n t e x t in
w h i c h t h e p e r s o n lives, i.e., it is n o t i n d u c e d
(subjectively) b y o t h e r p e o p l e .

JjiUUsi qada'Allah Allah's will and Allah's desire

isUil 1 wa-iradat Allah Allah's will refers t o t h e o m n i p o t e n t , u b i q u i t o u s
><
~^ d i v i n e will t h a t o r i g i n a t e s in t h e w o r d s of G o d , i.e.,
all e x i s t e n c e a n d its objective laws, w h i c h m e a n s
t h a t A l l a h ' s will is firm, i r r e v o c a b l e , a n d p r e o r ­
d a i n e d ( e n c a p s u l a t e d in km fa-yakun; yaqul; naqut).
Allah's desire is of t w o k i n d s : a) p r e s c r i p t i o n s a n d
p r o s c r i p t i o n s , as s t a t e d in t h e ' M o t h e r of t h e B o o k ' ,
g i v e n in t h e f o r m of m o r a l l a w s a n d ' s u b j e c t i v e '
legislation; a n d b) c o n d i t i o n e d o r d e r s (to b e
i m p l e m e n t e d in n a t u r e , t h e c o s m o s , a n d history) as
s t a t e d in t h e qur'an, w h i c h a r e n o t e t e r n a l l y fixed
but circumstantial a n d context-bound.

iLjLiljjiVl al-idhn God's authority and God's intent

wa'-mashi'a God's authority will i n e v i t a b l y b e m a n i f e s t e d — i n t h e
f o r m of t h e o b j e c t i v e , m a t e r i a l l a w s of e x i s t e n c e ;
t h e r e is n o w a y t o i n t e r f e r e o r c h a n g e t h e w a y t h e s e
laws a r e i m p l e m e n t e d . H o w e v e r , God's intent is
c h a n g e a b l e a n d c a p a b l e of b e c o m i n g e i t h e r positive
o r n e g a t i v e ; it is a c i r c u m s t a n t i a l i n t e n t a n d l i n k e d
with h u m a n b e h a v i o u r a n d historical context.

f~i\ al-ajr Reward

A r e w a r d is g i v e n b y t h e L o r d t o a h u m a n b e i n g as
a result of his acts; it is t h e u l t i m a t e o u t c o m e of
h u m a n a c q u i s i t i o n (kasab).

al-khulq Creation (design)

T h i s refers t o t h e p l a n n i n g of a n a c t b e f o r e its
e x e c u t i o n ; in m o d e r n u s a g e it w o u l d b e called
'design'; Allah creates a n d h u m a n beings create,
b u t A l l a h is t h e s u p e r i o r c r e a t o r . C r e a t i o n d o e s n o t
m e a n c r e a t i n g s o m e t h i n g ex nihilio as s o m e b e l i e v e .

sawa I taswiyya Implementation

T h i s refers t o t h e c o m p l e t e e x e c u t i o n of t h e d e s i g n
w i t h o u t a n y o m i s s i o n o r fault; this, n a t u r a l l y ,
h a p p e n s after t h e stage of p l a n n i n g .
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'i*>\LJ^\ al-istiqama Straightness

T h i s is a n a t t r i b u t e of al-isldm a n d t h e o p p o s i t e
t e r m to ' C u r v a t u r e ' w i t h w h i c h it s t a n d s in a
dialectical r e l a t i o n s h i p ; it c o n t a i n s t h e fixed
e l e m e n t s ('the S t r a i g h t P a t h ' ) a r o u n d o r w i t h i n
w h i c h t h e m o r e flexible e l e m e n t s m o v e ; t h e s e a r e
o n l y to b e f o u n d in t h e ' M o t h e r of t h e B o o k ' .

2JuJ-l al-hanlfiyya Curvature

T h i s is a n a t t r i b u t e of al-isldm a n d t h e o p p o s i t e
t e r m t o ' S t r a i g h t n e s s ' w i t h w h i c h it s t a n d s in a
dialectical r e l a t i o n s h i p ; it is t h e m o r e d y n a m i c p a r t
t h a t c o n t a i n s c h a n g e s a n d a l t e r a t i o n s (of legislation
a n d h u m a n b e h a v i o u r in g e n e r a l ) w i t h i n t h e limits
of t h e fixed p a r t s of ' S t r a i g h t n e s s ' .
_
hudud Allah God's limits
T h e s e refer t o t h e ' S t r a i g h t n e s s ' in al-isldm; t h e y a r e
t h e o u t w a r d b o u n d a r i e s of h u m a n b e h a v i o u r w h i c h
A l l a h h a s set d o w n in the Book a n d w h i c h h u m a n s
are not allowed to step over but are p e r m i t t e d to
move between.
Jii\ JJ-I al-hadd al-adna Lower limit
T h i s defines t h e lowest d e n o m i n a t o r of a c c e p t a b l e
(legitimate) h u m a n b e h a v i o u r (or of legal p u n i s h ­
m e n t ) t h a t n o o n e is a l l o w e d to s t e p u n d e r .

^fH\ ji-l al-hadd al-a'la Upper limit

T h i s defines t h e m o s t e x t r e m e p o s s i b l e a m o u n t of
legality in h u m a n b e h a v i o u r (or of legal p u n i s h ­
m e n t ) t h a t n o o n e is a l l o w e d t o s t e p over.

al-zakah Duty of alms tax, general charity; and usury

wa'l-sadaqat Duty of alms is a n a c t of c h a r i t y t h a t c o n t a i n s n o
wa'l-ribd o b l i g a t i o n for a r e t u r n of t h e a m o u n t given ( m o n e y
o r o t h e r w i s e ) ; it f o r m s t h e l o w e r limit of g e n e r a l
c h a r i t y a n d b e l o n g s to t h e pillars of al-lmdn. General
charity is a m u c h b r o a d e r t e r m . D u t y of a l m s is
p e r f o r m e d b y a n d for followers of M u h a m m a d ' s (s)
m e s s e n g e r h o o d , w h i l e g e n e r a l c h a r i t y c a n b e given
b y a n d t o a n y p e r s o n of w h a t e v e r belief or religious
c o m m u n i t y . Usury is t h e a b u s e o r m i s u s e of t h e
c h a r i t y s y s t e m , h o w e v e r s m a l l t h e a m o u n t is. I t is
also to w r o n g l y give interest-free l o a n s to p e o p l e
w h o do not need t h e m (businessmen, farmers,
t r a d e r s , etc.). Finally, it is also t o falsely r e d u c e o r
i n c r e a s e t h e a m o u n t of d e b t a p e r s o n h a s
accumulated.
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jjU-UI al-sha'a'ir Rituals

T h e s e define t h e c o n n e c t i o n b e t w e e n h u m a n b e i n g s
a n d G o d ; t h e y a r e firmly fixed a n d u n c h a n g e a b l e
b u t differ f r o m o n e religious c o m m u n i t y to t h e
n e x t ; p r a y e r is t h e m o s t c o m m o n f o r m o f a r i t u a l as
it is t h e m o s t d i r e c t f o r m of c o m m u n i c a t i o n
b e t w e e n a w o r s h i p p e r a n d t h e L o r d . T y p i c a l of
r i t u a l s is t h a t t h e y a r e n o t s u b j e c t to o b j e c t i v e ,
r a t i o n a l r e s e a r c h r e f l e c t i n g t h e limits of legislation
a n d c o m m a n d m e n t s , b e c a u s e t h e y a r e fixed a n d
b e c a u s e t h e y e x p r e s s loyalty t o a specific m e s s e n g e r .
T h i s is also t h e case w i t h t h e r i t u a l s of al-iman (e.g.,
p r a y e r , fasting, p i l g r i m a g e , a n d alms) t h a t a r e
p e r f o r m e d w h i l e a d h e r i n g t o M u h a m m a d ' s (s)
m e s s e n g e r h o o d ; t h e y a r e w r o n g l y c a l l e d pillars of
al-isldm since t h e y a r e o n l y pillars of al-iman.

• IjliSI al-fuqard' Poor people and handicapped people

wa'l-masdkin Poor people a r e t h o s e w i t h little o r n o i n c o m e ; t h e y
are not necessarily h a n d i c a p p e d people; w h a t
c o n s t i t u t e s p o v e r t y differs f r o m o n e h i s t o r i c a l p e r i o d
to t h e o t h e r a n d f r o m o n e c o u n t r y t o t h e n e x t ;
handicapped people a r e t h o s e w h o a r e m e n t a l l y a n d
p h y s i c a l l y d i s a b l e d . T h i s t e r m is often u s e d in the
Book b u t n o t m e n t i o n e d in I s l a m i c fiqh w h i c h
reflects a d e r i s o r y a t t i t u d e t o w a r d s h a n d i c a p p e d
p e o p l e as t h e y w e r e t h o u g h t of as n o t fully h u m a n .

j \ j \sjb \ al-furqdn aw Moral guidance or the ten commandments (ethics)

T h e t e r m al-furqan refers to t h e c o m m o n m o r a l
al-'ashr g r o u n d of t h e t h r e e m o n o t h e i s t i c r e l i g i o n s : it
(al-akhldq) i n c l u d e s t h e s t r a i g h t p a t h of M o s e s , t h e wise
g u i d a n c e of J e s u s , a n d t h e s t r a i g h t p a t h o f
M u h a m m a d ; J e w i s h , C h r i s t i a n a n d Imanic ( b a s e d o n
M u h a m m a d ' s m e s s e n g e r h o o d ) p r i n c i p l e s of m o r a l
b e h a v i o u r a r e t h e c o m m o n d e n o m i n a t o r t h a t is
c a l l e d al-furqan. T h e r e a r e t w o t y p e s of al-furqdn: a)
g e n e r a l g u i d a n c e a n d b) specific g u i d a n c e ; general
guidance refers to t h e t e n c o m m a n d m e n t s w h i c h a r e
t h e l o w e r l i m i t of m o r a l g u i d a n c e g i v e n to all
h u m a n b e i n g s ; this f o r m s t h e c o m m o n m o r a l
g r o u n d of all h u m a n c o m m u n i t i e s t h r o u g h w h i c h
o n e m a y a c h i e v e h i g h s t a n d a r d s of m o r a l i t y ; specific
guidance refers t o t h e set of c o m m a n d m e n t s g i v e n b y
M u h a m m a d (s) t h a t a r e a p p l i c a b l e n o t o n l y t o t h o s e
w h o w a n t t o realise social ethics as t h e y a r e
specified b y its l o w e r level (i.e., g e n e r a l g u i d a n c e )
b u t w h o also w a n t to i n c r e a s e t h e i r c o m m i t m e n t
a n d b e c o m e l e a d e r s of t h e d e v o u t a n d p i o u s . T h e s e
c o m m a n d m e n t s a r e n o t g i v e n in c l e a r , explicit
c o m m a n d s since t h e y a r e s t a t e d in t h e ' g e n e r a l
g u i d a n c e ' , b u t only in t h e f o r m of (indirect)
notifications.
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u$j2M al-taqwa Piety

T h i s refers t o t h e a c t of d o i n g w h a t is p e r m i t t e d
a n d a b s t a i n i n g f r o m w h a t is p r o h i b i t e d , as s t a t e d in
t h e umm al-kitdb; it refers t o h u m a n b e h a v i o u r a n d
n o t to h u m a n knowledge a b o u t objective existence;
t h e r e a r e 1) i n d i v i d u a l p i e t y (rituals), 2) social p i e t y
(ethics, al-isldm), a n d 3) p u b l i c (legal) p i e t y (legislat­
i n g w i t h i n t h e limits of Allah); i n t e r f e r e n c e in
m a t t e r s of i n d i v i d u a l p i e t y s h o u l d b e p r o h i b i t e d .

al- a'raf Customs and ethics

wa'l-akhldq Customs a r e c h a n g e a b l e a n d v a r i a b l e as t h e y differ
f r o m o n e social a n d c u l t u r a l m i l i e u t o t h e n e x t ;
ethics a r e t h e c o m m o n g r o u n d of h u m a n i n t e r a c t i o n
and intermundane communication and have
therefore a m o r e comprehensive, universal charac­
ter. H e n c e , t h e y a r e d i r e c d y a n d p r e c i s e l y r e v e a l e d
b y G o d , w h i l e c u s t o m s a r e , b e c a u s e of t h e i r
c h a n g e a b l e n a t u r e , o n l y loosely m e n t i o n e d .

C>;j*ll>. y i\ al-amr bi The prescription of what is right and the proscription of

J P ^ J I J ma'ruf wc
wa'l-nahy what is wrong
'an al-munkar T h i s refers t o t h e d u t y of h u m a n b e i n g s to (politely
a n d in a civilized m a n n e r ) u r g e p e o p l e t o d o w h a t
is g e n e r a l l y a c c e p t e d as r i g h t a n d t o (equally
politely) u r g e t h e m t o r e f r a i n f r o m w h a t is g e n e r a l l y
r e g a r d e d as w r o n g in a given society. T h e s e t h i n g s
c a n n o t b e i m p l e m e n t e d b y force a n d c o e r c i o n .

Sli-l^tL. matS al-hayah The delights of this world

^jjl al-dunya T h e s e include things that h u m a n beings can
l e g i t i m a t e l y u s e as e n j o y a b l e p r o d u c t s of society's
h u m a n e c o n o m y ; t h e y c a n n o t b e fixed o n c e a n d for
all b e c a u s e t h e y a r e s u b j e c t to c h a n g e s (in h u m a n
e c o n o m y a n d in w h a t h u m a n s w i s h t o enjoy). T h e
qur'an h a s d e f i n e d six f u n d a m e n t a l h u m a n w i s h e s
a n d called t h e m t h e ' d e l i g h t s of this w o r l d ' .

*L«JI al-nisa' Women o r those who come later

T h e t e r m al-nisd' c a r r i e s t w o m e a n i n g s : a) t h e
p a r t n e r s of m e n , i.e., w o m e n (in this case it is t h e
p l u r a l of imra'a); a n d b) t h o s e w h o o r t h a t w h i c h
c o m e l a t e r (in this case it is t h e p l u r a l of nasi'). I n
t h e l a t t e r m e a n i n g it m a y refer t o w h a t is m o s t
r e c e n t of t h e d e l i g h t s of this w o r l d (i.e., t h e latest
fashion); a d e s i r e for this is o n l y n a t u r a l for all
h u m a n beings.
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Jjj—Jl al-fusuq Disobedience and corruption
i'Uftj wa'l-fasad Disobedience refers to t h e a c t of r e j e c t i n g t h e o r d e r s
a n d i n j u n c t i o n s o f t h e L o r d of t h e H e a v e n s ;
corruption, h o w e v e r , is a s t r u c t u r a l p h e n o m e n o n , e.g.,
w h e n b e c a u s e of b u r e a u c r a c y a n d b r i b e r y a s t a t e
cannot function properly.

birr al-walidain Respect of parents

T h i s w a s t h e first ethical c o n c e p t in t h e h i s t o r y of
m a n k i n d w h i c h s e p a r a t e d h u m a n s f r o m a n i m a l s ; it
first a p p e a r e d at t h e t i m e of N o a h a n d signalled a
c h a n g e f r o m m a t r i a r c h y t o p a t r i a r c h y , in t h e sense
t h a t t h e s o n n o w r e s p e c t e d b o t h his p a r e n t s , n o t
o n l y his m o t h e r , a n d it p r o v i d e d t h e d e v e l o p m e n t
f r o m t h e small n u c l e a r family t o t h e e x t e n d e d
family a n d t o t h e t r i b e ; it also m a r k e d a t r a n s i t i o n
f r o m t h e c o u n c i l of t h e e l d e r s t o t h e social classes,
t h e p o l i c e , a n d t h e n l a t e r o n t o t h e state.

al-umma Community
T h i s is a g r o u p of p e o p l e w h o s h a r e a c o m m o n
b e h a v i o u r ; o r a g r o u p of a n i m a l s w h o s e b e h a v i o u r
follows t h e s a m e instincts; in social t e r m s , it is
p e r h a p s better expressed with the m o d e r n t e r m
' c u l t u r e ' (al-thaqqfa) a n d m i g h t e x t e n d to p e o p l e w h o
lived in t h e p a s t , i n c l u d i n g a n c i e n t , m e d i e v a l , a n d
m o d e r n historical epochs; Muslim-Believers form
t h e c o m m u n i t y of M u h a m m a d , a n d t h e y r e s p e c t
other communities.

al-qawm People
T h i s is d e f i n e d b y t h e u s e of a c o m m o n l a n g u a g e ,
e.g., t h e A r a b s a r e t h e p e o p l e of M u h a m m a d (s);
t h e y tracie a n d c o o p e r a t e w i t h o t h e r p e o p l e s . I n the
Book t h e t e r m al-qawm is a c o n c e p t t h a t is m o r e
a d v a n c e d t h a n t h e c o n c e p t of ' c o m m u n i t y ' a n d
was, chronologically, revealed later.

>_JU1SI al-sha'b Nation

T h i s is a m o r e c o m p l e x t e r m as it refers t o a
self-defined c u l t u r a l a n d social b o d y t h a t c o m b i n e s
s e v e r a l l a n g u a g e s (lisan) a n d s e v e r a l e t h n i c i t i e s
(qawm) w i t h a m u l t i t u d e of i d e o l o g i c a l c o m m u n i t i e s
(umma), b u t is g o v e r n e d b y a single political s y s t e m
a n d c o n t a i n e d in a unified t e r r i t o r y (the n a t i o n a l
homeland) that both are controlled and regulated
w i t h i n t h e r e a l m of a n a t i o n - s t a t e (watari); t o d a y ,
t h e r e is o n e c o m m u n i t y of b e l i e v e r s of A r a b
ethnicity within twenty-one A r a b nation-states,
c o n s i s t i n g of m a n y n a t i o n a l i t i e s a n d c o m m u n i t i e s .
T h e r e l a t i o n s h i p b e t w e e n p e o p l e s is b a s e d o n
t o l e r a n c e a n d c o o p e r a t i o n , n o t force o r h a t r e d . It
refers t o c i t i z e n s h i p if it is a p p l i e d o n t h e level of
individuals.
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al-hurriya Freedom, justice, and equality

wa'l-'adala T h e s e a r e t h e m a i n a i m s of jihad in G o d ' s w a y .
wa'l-musawah

jUUj far'un wa-haman Pharaoh, Haman, Qdrun, and the 'wretched souls of this
• \-. wa-qarun world'
wa t-mustad ijun T h e n a m e Pharaoh s t a n d s for p o l i t i c a l d e s p o t i s m ,
^u^LA\ ji>i_> - ara tyranny, a n d g o v e r n m e n t based on violence; the
n a m e Haman s t a n d s for religious p o l i c i n g a n d p o w e r
in c o l l a b o r a t i o n w i t h t h e p o l i t i c a l a d m i n i s t r a t i o n ; in
a t h e o c r a c y b o t h t y p e s of p o w e r c o m e t o g e t h e r in
j u s t o n e p e r s o n ; t h e n a m e Qarun s t a n d s for t h e
p o w e r of g l o b a l c o m p a n i e s in b u s i n e s s a n d
commerce with enormous economic might and
p o l i t i c a l i n f l u e n c e ; p e o p l e o r t h e 'wretched souls of this
world' will a l w a y s fight p o l i t i c a l , r e l i g i o u s , a n d
e c o n o m i c d e s p o t i s m e v e n t h o u g h t h e face of s u c h
d e s p o t i s m m a y c h a n g e o v e r t i m e , e.g., t o d a y ,
p o l i t i c a l a n d religious d e s p o t i s m is less s e v e r e , a n d
e c o n o m i c force h a s b e c o m e less i n h u m a n t h a n it
u s e d to b e .

al-qisds Punishment and retribution

wa'l-'uquba A punishment follows a c r i m i n a l a c t a n d m a y b e
different i n k i n d f r o m t h e c r i m i n a l a c t , w h e r e a s
r e t r i b u t i o n is q u a n t i t a t i v e l y a n d q u a l i t a t i v e l y of t h e
s a m e k i n d , so for e x a m p l e t h e flogging o f t h e
a d u l t e r e r is a p u n i s h m e n t , w h e r e a s t h e killing of t h e
m u r d e r e r is r e t r i b u t i o n .

sLallj JWJJI al-'abd The Worshipper, the worshippers, and the worship
SsLJI wa'l-'ubbdd T h e worshipper of G o d is a free h u m a n b e i n g w h o is
J
' wa'l-'ibada a b l e to c h o o s e b e t w e e n o b e y i n g o r d i s o b e y i n g
o r d e r s ; t h e worshippers a r e t h o s e for w h o m m e s s e n ­
g e r s h a v e i s s u e d o r d e r s b u t t h e y a r e free t o c h o o s e
b e t w e e n o b e d i e n c e a n d d i s o b e d i e n c e ; worship is t h e
w a y t o follow t h e s t r a i g h t p a t h , n o t i n t h e sense of
p e r f o r m i n g r i t u a l s s u c h as p i l g r i m a g e a n d fasting,
e t c . w h i c h a r e t h e r i t u a l s of al-iman ( a n d n o t of t h e
straight path).

al-'abd al-hurr A free worshipper of God

(al-amir) T h i s is s o m e o n e w h o c a n issue o r d e r s t o o t h e r s .
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J—JIJ j-Jl al-'abd A worshipper of God I slaves I slavery

wa'l-'abid The Book states t h a t w o r s h i p p e r s h a v e a c h o i c e
wa'l-ubudiya b e t w e e n o b e d i e n c e a n d d i s o b e d i e n c e , w h i l e slaves
d o n o t e n j o y s u c h a c h o i c e . T o forbid free c h o i c e is
a h u m a n invention—it would never have been
a l l o w e d b y G o d . Slavish o b e d i e n c e t o w a r d s G o d is
n o t r e q u e s t e d in this w o r l d , o n l y o n t h e D a y of
J u d g e m e n t w h e n p e o p l e i n d e e d b e c o m e slaves of
God.

al-'abd al-riqq Slave

(al-mamluk) A slave is o w n e d as p r i v a t e p r o p e r t y b y s o m e o n e
else; h e h a s n o free c h o i c e as h e m u s t a l w a y s say
yes t o w h a t e v e r his o w n e r d e m a n d s from h i m .

i3 C~«j i3 al-mithaq Covenant and the covenant of Islam

wa-mithdq A c o v e n a n t is a v o l u n t a r y b o n d b a s e d o n t r u s t a n d
r- al-islam a c c e p t a n c e b e t w e e n t w o p a r t n e r s ; it is of a lesser
a n d historically e a r l i e r level t h a n a l a w o r a
c o n s t i t u t i o n ; a c o v e n a n t of G o d c o n t a i n s a n o a t h of
a l l e g i a n c e t o G o d , this m e a n s t h a t t h e fulfilment o r
b r e a c h of t h a t o a t h in r e s p e c t t o G o d is t h e
fulfilment o r b r e a c h of t h e c o v e n a n t ; t h e c o v e n a n t
of al-isldm is t h e u l t i m a t e m o d e l for a h u m a n society
( a n d w h a t w e w o u l d call ' m o r a l l a w ' (al-qanun
al-akhlaqi), i.e., t h e g e n e r a l h u m a n l a w , b a s e d o n
following t h e s t r a i g h t p a t h (the w o r s h i p of G o d ) .

al-shahid Shahid-witness and shdhid-witness

wa'l-shahdda A shahid-witness d i r e c t l y o b s e r v e s t h i n g s a n d e v e n t s
al-huduriya + as a n e y e w i t n e s s , w h i l e a shahid-witness o b s e r v e s
al-shahid (nonsensually) t h e s e t h i n g s f r o m a d i s t a n c e ; t h e first
wa'l-shdhida t e r m r e l a t e s t o w i t n e s s in its strictly e m p i r i c a l sense
al-ma'riftya (i.e., p e r c e p t i o n t h r o u g h t h e senses), w h i l e t h e
s e c o n d t e r m refers t o a t h e o r e t i c a l o b s e r v a t i o n (e.g.,
in t h e case of a n e p i s t e m o l o g i c a l r e c o g n i t i o n ) ; t h e
m e a n i n g of ' m a r t y r in a b a t t l e ' is a n i n v e n t i o n a n d
c a n n o t b e f o u n d in the Book, t h e o n e w h o is a n
e y e w i t n e s s t o a financial c o n t r a c t is, of c o u r s e , a
shahid- w i t n e s s .

jJIjll al-walid wa'l-ab The bwlogical father (i.e., the birth-giver) and the caregiver-
father (who may not be the biological father); the biological
r wa'l-umm mother (the birth-giver) and the caregiver-mother (who may
not be the biological mother)

jU5ljS\ al-waliddn The biological parents (i.e., the birth-givers) and the
.j ^ wa'l-abawdn caregiver-parents (who may not be the biological parents)
L> !
~' If t h e c a r e g i v e r - p a r e n t s a r e also t h e biological
p a r e n t s t h e y w o u l d n e v e r b e called c a r e g i v e r - p a r ­
ents (al-abawan) b u t a l w a y s b i r t h - g i v e r s (al-wdliddn).
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^jpl al-tabanna Adoption of a child

If a d o p t i o n is c a r r i e d o u t w i t h i n t h e first t w o y e a r s
of a c h i l d ' s life, t h e foster p a r e n t s a c h i e v e t h e s a m e
status as t h e b i o l o g i c a l p a r e n t s o f t h e child, since
t h e child w o u l d h a v e n o o t h e r r e c o l l e c t i o n of h i s /
h e r p a r e n t s t h a n t h a t of h i s / h e r foster p a r e n t s .
i ' ' ' ' " ~ ~
^iliilj-iil al-shirk bi'l-lldh Violation of God's unity
T h e r e a r e t h r e e different w a y s of v i o l a t i n g G o d ' s
u n i t y b u t o n l y t h e first is r e g a r d e d as a n u n f o r g i v ­
a b l e ' s i n ' (al-dhanb), a n d t h a t is, a) to make an image of
God, w h i c h is to give G o d a c o n c r e t e t e m p o r a l ,
s p a t i a l , a n d m a t e r i a l d i m e n s i o n ( i g n o r i n g t h a t H e is
b e y o n d a n y such dimension or description); the
o t h e r t w o less severe b u t e q u a l l y c o n d e m n a b l e sins
a r e : b) a violation of God's divinity, w h i c h is to d e c l a r e
t h e g e n e r a t i o n of t h e forefathers a n d of t h e
m e d i e v a l j u r i s t s infallible, o r to r e g a r d w h a t is
called ' I s l a m i c j u r i s p r u d e n c e ' as e t e r n a l l y v a l i d .
T h i s is a v i o l a t i o n of t h e hanifiyya p r i n c i p l e as it
r e n d e r s fixed s o m e t h i n g t h a t is s u b j e c t t o h i s t o r i c a l
c h a n g e ; it is a f o r m o f a n i n d i r e c t v i o l a t i o n of G o d ' s
u n i t y , since it a t t e m p t s t o call s o m e t h i n g fixed a n d
everlasting, while these are attributes that c a n only
b e a p p l i e d t o G o d ; c) a violation of God's sovereignty,
i.e., t h e visit of t h e t o m b s of saints, Sufi b r o t h e r ­
h o o d s , t h e call for h u m a n i n t e r m e d i a r i e s b e t w e e n
G o d a n d h u m a n beings, etc.

Ijll al-riba Interest

T h e verses o f the Book a l l o w to p r o p o s e a flexible
b a n k i n g s y s t e m t h a t c a n i n c o r p o r a t e , if n e e d b e , t h e
t a k i n g of i n t e r e s t a n d w h i c h , b y h o l d i n g t o t h e
limits t h a t A l l a h h a s set, c a n also p r e v e n t its m i s u s e
(i.e., u s u r y ) .

al-khamr Intoxicating substance

The Book m e n t i o n s t h e benefits of i n t o x i c a t i n g
s u b s t a n c e s , s u c h as in d r u g s o r a n a e s t h e t i c s w h i c h
s o m e p e o p l e n e e d d u r i n g surgical o p e r a t i o n s .
Al-khamr a l w a y s c o n n o t e s s u b s t a n c e s t h a t l e a d t o
i n t o x i c a t i o n a n d a t o t a l c o n f u s i o n of a p e r s o n ' s
m i n d ; in i n s t a n c e s w h e r e a p e r s o n c o n s u m e s
alcohol b u t does not get intoxicated the t e r m
al-khamr is n o t a p p l i c a b l e .
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j~=rj!t al-rajas Confusion

T h i s refers basically to a c o n f l a t i o n o r c o n f u s i o n
b e t w e e n t w o t h i n g s a n d is u s u a l l y c a u s e d b y d o i n g
s o m e t h i n g (beneficial a n d useful) t o excess, e.g.,
excess i n t e r m s of al-khamr l e a d s t o i n t o x i c a t i o n , a n d
excess in t e r m s of g a m e s o f c h a n c e is t o b e t o n a
l a r g e a m o u n t of m o n e y .

^1jj-lj al-halal The permitted and the absolutely taboo

wa'l-haram F o r b i d d e n things are those acts which Allah has
explicitly f o r b i d d e n in the Book; if G o d d i d n o t
explicitly f o r b i d a t h i n g , it is p e r m i t t e d . T h e
absolute taboos are universally a n d eternally
forbidden, while the permitted things a r e univer­
sally a l l o w e d . H o w e v e r , t h e l a t t e r m i g h t b e , if t h e
c u l t u r a l c o n t e x t m a k e s it n e c e s s a r y , f u r t h e r qualified
( a n d h e n c e limited) w i t h i n t h e b o u n d a r i e s o f G o d
a n d a c c o r d i n g to h i s t o r i c a l c i r c u m s t a n c e s . O n l y
G o d c a n absolutely forbid a n d p e r m i t things, while
h u m a n legislators c a n t e m p o r a r i l y a l l o w o r p r o h i b i t
(yasmah wa-yamnaf) t h i n g s . T h e l a t t e r a r e not s u b j e c t
t o a u t h o r i s a t i o n b y t h e r e l i g i o u s s c h o l a r s (al-istiftd').

cs^ls J*^ al-amr wa'l-nahy Prescription and proscription

P r e s c r i p t i o n s a n d p r o s c r i p t i o n s c a n b e issued b o t h
by G o d a n d h u m a n beings, b u t while G o d
a b s o l u t e l y p e r m i t s a n d f o r b i d s as well as p r e s c r i b e s
a n d proscribes, h u m a n beings prescribe a n d
proscribe. T h i s implies that there are divine
proscriptions a n d h u m a n proscriptions; divine
proscriptions a r e either absolute or relative, b u t
h u m a n proscriptions can only b e relative a n d
t e m p o r a r y ; divine proscriptions are within a grey
z o n e of b l a c k a n d w h i t e , i.e., p e r m i t t e d o r p r o h i b ­
ited (the ' a m b i g u o u s d e c r e e s ' ) , e.g., in t h e case o f
the consumption of intoxicated substances;
however, h u m a n proscriptions, including those b y
M u h a m m a d (s), a r e relative a n d s u b j e c t t o h i s t o r i c a l
c i r c u m s t a n c e s , e.g., t o f o r b i d i n t e r c o u r s e b e t w e e n a
girl a n d h e r m a t e r n a l o r p a t e r n a l u n c l e is a h u m a n
p r o s c r i p t i o n n o t a (divine) p r o h i b i t i o n a n d w e m a y
a d d f u r t h e r i n t e r d i c t i o n s o f this k i n d , e.g., c o n c e r n ­
i n g i n t e r c o u r s e b e t w e e n a girl a n d h e r m a l e c o u s i n ,
b u t w e a r e n o t a l l o w e d t o r e g a r d this i n t e r d i c t i o n as
an absolute taboo.
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al-hikma Wisdom
T h i s refers t o t h e t e a c h i n g of g e n e r a l m o r a l
i n s t r u c t i o n s t h a t a r e a p p l i c a b l e to all p e o p l e ;
h o w e v e r , o n e m u s t n o t issue legal o r d o c t r i n a l rules
o n t h e basis of t h e s e m o r a l i n s t r u c t i o n s ; w i s d o m
c o m e s t h r o u g h r e v e l a t i o n , b u t r e v e l a t i o n is n o t
a l w a y s n e c e s s a r y ; it c a n b e f o u n d w i t h t h e wisest
m e n in all p e r i o d s of t i m e e v e n in t h o s e t i m e s w h e n
d i v i n e r e v e l a t i o n h a s c e a s e d to c o m e d o w n .

al-yahm Orphan
T h i s is a m i n o r w h o h a s lost h i s / h e r c a r e g i v e r -
f a t h e r , w h i l e t h e m o t h e r m a y still b e alive; if a n
o r p h a n r e a c h e s a d u l t h o o d h e / s h e legally c e a s e s to
be an orphan.

i_jl>J-l al-hijdb Hijab is a n i t e m of c l o t h i n g t o c o v e r t h e b r e a s t s of a

LjUA-lj wa'l-jilbab w o m a n ; Jilbab is a n i t e m of c l o t h i n g t h a t c o v e r s a
w o m a n ' s b o d y o u t s i d e h e r h o m e ; this b e l o n g s t o t h e
field of social dress c o d e s , n o t official legislation,
a n d t h e o n l y c r i t e r i a is t h a t t h e w a y a w o m a n
dresses s h o u l d p r e v e n t ' h a r m ' o r ' i n s u l t ' in p u b l i c
(this m i g h t v a r y f r o m o n e c u l t u r e t o a n o t h e r ) .

i\jil zinat al-mar'a Beauty of a woman

• ^jj-lj wa'l-juyub T h i s m i g h t b e e x t e r n a l (face), w h i c h s h o u l d n o t b e
c o v e r e d , o r i n t e r n a l ( h i d d e n ) , like t h e a r e a f r o m t h e
neck d o w n w a r d s to the buttocks, which should be
c o v e r e d . T h e r e is n o t e x t u a l p r o o f t h a t t h e h e a d of
a w o m a n needs to be covered.

SjjyJl al-'awra Feeling of shame

T h i s refers t o t h e d e s i r e of a p e r s o n n o t to r e v e a l
s o m e t h i n g of his o r h e r b o d y o r b e h a v i o u r . B u t
s h a m e is r e l a t i v e , n o t a b s o l u t e , as it e x p r e s s e s
c u r r e n t c u s t o m a r y practices a n d m a y c h a n g e over
t i m e ; t h e r e is n o c o n n e c t i o n t o t h i n g s t h a t a r e
absolutely forbidden or permitted.

•i-zawaj Marital relationship

T h i s refers t o a m a r i t a l r e l a t i o n s h i p b e t w e e n a m a n
a n d a w o m a n w h o a r e a d u l t s a n d compos mentis; t h e
p u r p o s e of this r e l a t i o n s h i p is t o establish a family
a n d h a v e c h i l d r e n w i t h t h e p e r s p e c t i v e of a
l o n g - t e r m r e l a t i o n s h i p t h a t is, h o w e v e r , p e r m i t t e d
to be t e r m i n a t e d by divorce.
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«A»SJVkp 'ildqat mulk Partnership
^ II al-yamin This pertains to a voluntary relationship between a
m a n a n d w o m a n w h o a r e b o t h a d u l t s a n d compos
mentis, b u t w h o a r e n o t m a r r i e d a n d w h o s e
r e l a t i o n s h i p is s h o r t - t e r m b u t of a s e x u a l n a t u r e ;
t h e r e a r e several t y p e s of p a r t n e r h s h i p s , e.g., zawaj
al-mut'a ( t e m p o r a r y p a r t n e r s h i p ) w h e r e t h e m a l e
p a r t n e r p r o v i d e s for t h e f e m a l e p a r t n e r ; zawaj
al-misydr (controlled o r g u i d e d p a r t n e r s h i p ) w h e r e
t h e f e m a l e p a r t n e r h a s n o right to d e m a n d s u c h
p r o v i s i o n ; a n d zo-wdj al-frind (friendship) w h e r e t h e r e
is m u t u a l p r o v i s i o n a n d c a r e ; all t h e s e t y p e s , a r e
n o t absolutely forbidden though they do not
constitute marriage.

J«JI al-ba'l Partner or companion

H e is s o m e o n e w h o fulfils t h e roles of a family
provider, eating companion, drinking companion
a n d p l a y m a t e ; if h e d o e s all of this and fulfils his
c o n j u g a l r i g h t s h e is r e g a r d e d as a w o m e n ' s
(sexually active) h u s b a n d (al-zawj).

hdkimiyat Allah The immutable domination of God

T h i s is e x p r e s s e d in t h e following w a y :
1. a d e m a n d for a b s o l u t e o b e d i e n c e ( G o d ' s divinity)
by h u m a n beings
the absolute power over everything (God's
sovereignty)
a b s o l u t e singularity (oneness) in s u c h divinity
a b s o l u t e a r b i t r a r i n e s s in H i s a c t i o n s ( ' H e d o e s
w h a t H e wants')
... H e is b e y o n d e x a m i n a t i o n a n d e n q u i r y .

jjilll al-tabdhlr Squandering

T h i s efers to a n excess in (legitimate) s p e n d i n g , e.g.,
w h e n s o m e o n e s p e n d s 9 0 % of his i n c o m e o n
c h a r i t y , o r s p e n d s t h e cost of food for t h i r t y p e o p l e
o n o n l y t h r e e guests; it is a quantitative excess, i.e., it
m e a n s to t r a n s g r e s s t h e limits of a (normally)
p e r m i t t e d act.

vjl»—)h al-isrdf Excess

Excess t u r n s a p e r m i t t e d a c t i n t o a f o r b i d d e n a c t by
a c t i n g i n t o o e x t r e m e a m a n n e r . I t is quantitative
excess, for e x a m p l e , w h e n s o m e o n e n o t o n l y kills a
m u r d e r e r (which is p e r m i t t e d ) b u t also his w h o l e
family ( w h i c h is f o r b i d d e n ) ; it is qualitative excess, for
e x a m p l e , w h e n o n e eats o n l y o n e slice of (the
absolutely forbidden) m e a t pork.