Tawhid
Tawhid is a noun derived from the verb “وَحَّدَ” – “Wahhada,” which means to make something one, not more. The opposite of Tawhid is Shirk (sharing, partnership).
In Islam, Tawhid is a term for the singular devotion to Allah with all that is exclusively His, regarding the creation of all things and dominion over the universe, known as Tawhid al-Rububiyah; regarding worship, known as Tawhid al-Uluhiyah; and regarding His names and attributes, known as Tawhid al-Asma’ was-Sifat.
Tawhid is the greatest and most sacred thing that Allah has ordained for His servants. It is His right over creation, the foundation of the call of all Prophets and Messengers, from the first to the last.
Tawhid is the belief that Allah is the Sole One in creation, sovereignty, governance, and control; that He alone is worthy of worship, with no partners.
Tawhid is divided into three types: Tawhid al-Uluhiyah, Tawhid al-Rububiyah, and Tawhid al-Asma’ was-Sifat.
Tawhid al-Rububiyah: Belief in the existence of Allah the Most High, belief in His uniqueness in His actions, acknowledging and affirming that He alone is the Lord, the God, and the Master of the entire universe and all things; He alone is the Creator and Sustainer; He alone gives life and causes death, grants benefit and causes harm; He alone responds to prayers in times of distress; He alone is the One upon whom all creation depends; and He alone is the One who encompasses all things, all events, and all phenomena that occur in the universe; He alone, with no partner sharing with Him.
Tawhid al-Uluhiyah: To single out Allah with all forms of worship, both overt and covert, through words, actions, and belief, while simultaneously negating all worship of anything other than Him.
Tawhid al-Asma’ was-Sifat: To single out Allah the Most High with His beautiful names and supreme attributes mentioned in the Qur'an and Sunnah, and to believe in all their meanings and rulings. The 'Aqidah of Ahlus Sunnah wal Jama'ah regarding Asma’ was-Sifat is based on two principles: affirmation and negation.
1- Affirmation: To affirm what Allah has affirmed for Himself, as well as what His Messenger has affirmed for Him.
2- Negation: To negate what Allah and His Messenger have negated for Him of weaknesses and imperfections, such as sleep, powerlessness, ignorance, etc., while simultaneously affirming the attributes opposite to them, removing them from Allah the Most High. For example: Negating the attribute of sleep from Allah the Most High also contains the affirmation of His perfect and eternal life.
And among the names and attributes of Allah are Al-Ahad and Al-Wahid, meaning The One, The Only (nothing can be compared to Him).
Shirk
Shirk is to equate Allah the Most High with His creation in characteristics that are exclusively His, such as worship, names, and attributes.
Shirk is divided into two types: major Shirk and minor Shirk.
Major Shirk: These are acts, deeds, or words that Islamic law calls Shirk and which cause the perpetrator to become a Kafir, such as worshipping or praying to someone (or something) other than Allah, or denying one of Allah's attributes affirmed in the Qur’an and Sunnah.
Minor Shirk: These are acts, deeds, or words that Islamic law calls Shirk, but do not reach the level of worshipping someone (or something) other than Allah the Most High alongside Him; or any word or action that the law describes as Shirk but does not expel one from the religion, such as swearing by someone (or something) other than Allah, Riya', etc.
Minor Shirk has two types:
1- Apparent Shirk: That which is clearly manifested in words and actions, such as swearing by someone (or something) other than Allah the Most High, or like the saying: "Masha-Allah wa shi'ta" which means "What Allah willed and you willed." Sometimes this phrase can lead to major Shirk depending on the intention of the speaker; if they intend to glorify someone other than Allah as they would glorify Allah, then it is major Shirk. As for Shirk in action, such as wearing a bracelet, cloth, thread, or string with the intention and belief that it helps ward off evil spirits, bad luck, or illness, this is major Shirk.
2- Hidden Shirk: This is Shirk in intention, thought, and desire, exemplified by Riya’. For example, a person tries to appear solemn in their Salah or recitation of the Qur'an to be praised by others.
Riya'
Riya' is showing off good deeds to others or publicizing worship with the intention of being seen and praised by people. In other words, Riya' is not being sincere in an action due to the observation of someone other than Allah. Some 'Ulama define Riya' as acting with the intention of being seen by creation, not caring about the Creator.
Riya' is a form of hidden Shirk; it will nullify a person's pious and good deeds. Islamic law has strongly warned against this, so a Muslim must struggle with their ego to be sincere in their actions for Allah the Most High.
Islam
Islam is the religion of worshipping Allah through the Qur’an and Sunnah, and it is the first of three levels: Islam, Iman, Ihsan. Islam is the performance of the five pillars: Shahadah, Salah, fasting in Ramadan, Zakah, and Hajj.
Iman: Firm belief in Allah, His Angels, His Books, His Prophets/Messengers, the Last Day, and Divine Decree. Iman consists of speech, belief, and action.
Ihsan: To worship Allah as if you see Him, or knowing that He sees you; it is the highest level.
Taqwa
Taqwa: Literally, the word means a barrier between two things, and it also carries the meaning of preventing, protecting, and keeping something from harm.
In Islamic doctrine, Taqwa is a term that encompasses good qualities, fundamentally keeping oneself from the punishment of Allah the Most High by obeying Him. It is an attribute that helps a person to properly execute Allah's commands and to stay away from all His prohibitions. In other words, Taqwa is to prevent oneself from what leads to punishment, such as doing forbidden things or neglecting duties; and to maintain what helps to elevate oneself in the sight of Allah, such as doing recommended things, voluntary acts, avoiding things that are Makruh (better to leave than to do) as well as ambiguous matters. Allah commanded the first and the last to have Taqwa, and He established Iman (faith) and Taqwa as conditions for His protection, and He will reward based on these two things.
Ghaib
Literally, Ghaib means that which is hidden and concealed. When one says the sun has gone ghaib, it means the sun has set and is hidden. Ghaib also means unseen, the opposite of which is seen and present.
In doctrinal terminology, Ghaib is all that is hidden from humans, such as the Angels, Paradise, Hell, and what will happen in the future like the signs of the Hour, etc., because the mind cannot perceive what it is like, and there is no way to sense it with the five senses. In this sense, when translated, Ghaib is often rendered as the unseen, meaning things that are not visible, not that they are without form.
Belief in the Ghaib is one of the characteristics of the divinely revealed doctrines, its content is: the belief to accept unseen messages, because there is no way to know them except through revelation.
Ghaib is divided into two types:
1- Absolute Ghaib, which is what Allah has preserved with His knowledge and hidden from all His creation, not even the close angels, Messengers, or Prophets know it, such as the Hour of the end of the world, what is in a mother's womb, the moment of death, provisions, rain, and some of the beautiful names of Allah that we do not know.
2- Relative or partial Ghaib, which is what is hidden from some creatures but not from others, such as past matters like historical events unknown to some people or future matters. This type of Ghaib has legitimate ways to be known, such as: revelation to the Prophets and Messengers, and dreams for the pious; as for past matters like history, they can be known from reliable historical sources, and there are illegitimate ways to know it, such as: fortune-telling, astrology, and using Jinn.
Fit-rah
Literally, Fit-rah is the innate character or state in which Allah created things from the beginning. The root of this word comes from "Fitr" which means to open and to split; and it also means instinct and nature.
In Islam, Fit-rah is a term that refers to Islam and Tawhid.
Allah created all things upon Islam and Tawhid (submission and worship of Allah alone), so every human has a Fit-rah (natural instinct) to accept, acknowledge, and love the religion of Islam.
Accordingly, Fit-rah requires the acknowledgment of and love for the Creator and sincere worship of Him. Fit-rah will gradually manifest and be perfected when it is safe from external influences.
But if Fit-rah is not safe, it will change according to the influences of Shaytan, desires, and misguidance.
Fit-rah is perfected by the divine law revealed by Allah the Most High, because Fit-rah knows things in general, while the law explains the details and presents them specifically. However, Fit-rah does not stand on its own in knowing the details of the law, so Allah sent the Messengers and Prophets to perfect the Fit-rah.
‘Aqidah
'Aqidah is derived from the Arabic word “عَقْدٌ” - “'Aqd” which means to tie, to contract; its opposite is to untie, to cancel.
In Islam, 'Aqidah is the belief and acknowledgment of something, considering it as a religion and doctrine, in which the heart believes, the self is at peace with it, and submits to it completely, without any mixture of doubt or hesitation, whether it is right or wrong. For example, the belief in the existence of Allah the Most High, the belief in the resurrection after death, is called 'Aqidah, because a person ties their heart to it.
'Aqidah is divided into two types:
1- 'Aqidah Sahihah (Correct 'Aqidah): This is the creed of Islam, which is to believe in Allah through the three forms of Tawhid: Rububiyah, Uluhiyah, and Asma’ was-Sifat; to believe in the Angels; the Books; the Messengers of Allah; the Last Day; the divine decree of good and bad; to believe in the Ghaib, the fundamentals of religion, and what the righteous Salaf have agreed upon. 'Aqidah Sahihah is based on two fundamental principles:
a- Sincerity to Allah the Most High, the opposite of which is Shirk with Allah, including major and minor Shirk.
b- Following the Messenger – sallallahu alaihi wasallam – in his words and actions, the opposite of which is innovation and alteration.
2- 'Aqidah Batilah (Deviant 'Aqidah), which is the false belief of other deviant religions such as Judaism and Christianity, and misguided sects such as the Jahmiyah, Mu'tazilah, Sufis, Qadiyaniyah, etc.
Salaf
Salaf is a term used to refer to the first three generations of Islam, which are the generation of the Sahabah, the generation after the Sahabah called the Tabi’un, and the generation after the Tabi’un. Their faith, way of worship, and practice of the religion is called the way of the Salaf.
Sahabah
Sahabah is a term to refer to all those who met the Prophet Muhammad, believed in him, and died in Islam. Sahabi is the singular form of Sahabah.
Companionship with the Prophet Muhammad is an immense honor. Allah the Most High chose it for the best people after His Prophets and Messengers. He honored them by allowing them to see the Prophet Muhammad and hear his words.
The title Sahabi is a name for anyone who ever met the Prophet Muhammad, even if they did not see him, like a blind person, regardless of the length of time they met him, and regardless of whether they narrated Hadith or not.
Islamic scholars have written books on the names and biographies of the Sahabah, and they have also excluded those who are not fit to be called Sahabah; and the best book on this subject is “Al-Isabah Fi Tamyiz As-Sahabah” by Al-Hafizh Ibn Hajar.
Mushaf
Mushaf: Is a collection of Suhuf (pages) written into a volume. Suhuf is the plural of Sahifah, which means a piece of leather or paper used for writing. Later, the term Mushaf became popular to refer to the Qur'an.
Islamic scholars define the Mushaf as the book in which the word of Allah the Most High, revealed to His Prophet Muhammad, is collected, whether the Qur'an is written in its entirety or in part, as long as that volume is exclusively for the Qur'an, such as a Juz' (part) like Tabarak and so on.
The Qur'an has been called the Mushaf since the time of Abu Bakr as-Siddiq.
Surah
A Surah is a collection of Qur'anic verses with a beginning and an end, called by a specific name. The shortest Surah in the Qur'an consists of three verses. The Qur'an has a total of one hundred and fourteen (114) Surahs of varying lengths, arranged in the Mushaf according to the 'Uthmani script. The first Surah is Al-Fatihah and the last Surah is An-Nas.
In translations of the meanings of the Qur’an, Surah is often translated as a chapter.
Ayat al-Kursi
Ayat al-Kursi is verse 255 of Surah (chapter) 2 - Al-Baqarah in the Qur'an.
Ayat al-Kursi is the greatest verse in the Qur'an because it contains the names of Allah and His attributes and is a proof of Tawhid. It is so named because of the mention of the word Kursi, which means Allah's footstool, while the 'Arsh (Throne) is greater than the Kursi and is His greatest creation.
Sunnah
Literally, Sunnah means a path or a way.
In Islam, Sunnah is used to refer to the guidance of the Prophet Muhammad and his esteemed Sahabah in matters of religion through their words, actions, and beliefs; or the clear path of the Prophet Muhammad and his Sahabah.
The term "Sunnah" is often used to refer to the Sunnah in worship and creed, although many authors, when speaking of the Sunnah, often mean the creed, because it is the foundation of the religion, and whoever deviates from it is in great danger. Therefore, “Sunnah” is used to denote the creed of Ahlus Sunnah wal Jama'ah, and this usage has been common on the tongues of the great Imams from ancient times to the present. When it is said: "That is a person of the Sunnah," it means that person belongs to the group that follows the right, straight, and praiseworthy path.
In addition, Sunnah is also used to refer to voluntary acts of worship, for example, saying: this is Sunnah (voluntary, recommended to do, not obligatory), while that is Wajib (obligatory, a duty to perform).
Ijma’
Ijma’ is the consensus and agreement of Islamic scholars on a ruling for a matter in the religion of Islam after discussion. Ijma’ is considered a legislative authority after the Qur’an and Sunnah.
This means that if a matter is not found or its ruling is unclear in the Qur’an and Sunnah, but it is diligently researched, debated, and discussed by the Islamic scholars of that time, and they finally reach a unanimous conclusion, then this agreed-upon conclusion is a ruling that has legislative authority for every Muslim.
Ijtihad
Ijtihad is the utmost effort of a scholar to derive a legal ruling based on the principles of Islamic jurisprudence.
Ijtihad is a method of deriving legal rulings through doctrinal evidence. It is the exertion of one's utmost effort in research and reasoning to derive a ruling from subsidiary legal principles.
Scholars divide Ijtihad into two types:
1- Legally recognized Ijtihad, which is the Ijtihad of those who are knowledgeable and qualified, and the conditions include two types:
a- general: must be sane, mature, Muslim, and honest;
b- specific: must have the ability to review, evaluate, and understand the methods of Ijtihad and the rules of inference along with the tools for Ijtihad such as knowledge of the Qur'an, Sunnah, language, Usul al-Fiqh, and other necessary sources of knowledge.
2- Legally unrecognized Ijtihad, which is Ijtihad not based on the methods and rules of Ijtihad. All opinions put forth in this way are not recognized because they are essentially opinions based on desires, whims, and personal preferences.
Sirat al-Mustaqim
(The Straight Path)
Sirat al-Mustaqim (The Straight Path) is the path of Allah the Most High. He established it for His servants through the tongue of His Prophet, Muhammad. He ordained it as the path leading to Him, by obeying His Prophet, avoiding what he forbade, and believing in everything he informed.
Sirat al-Mustaqim is the clear path without any crookedness or deviation in it. Among the terms for this path are: obedience to Allah and His Messenger; the Sunnah and the Jama'ah; the path of worshipping Allah, etc.
Ahlus Sunnah wal Jama'ah
Ahlus Sunnah wal Jama'ah: Are those who hold fast to the Qur'an and Sunnah, adhere to the way of the Salaf in understanding and practicing the religion, hold fast to what the community has agreed upon, care about collective unity, and avoid division. This description revolves around following the Sunnah of the Prophet Muhammad, agreeing with what he brought of faith, guidance, and methodology, and sticking with the Muslim community that is upon the truth and not divided in religion.
Ahlus Sunnah wal Jama'ah is the saved and victorious group that the Prophet Muhammad informed about because they follow his path and that of his Sahabah. They are the people of Islam who follow the Qur'an and Sunnah and avoid the paths of the misguided and those of Bid'ah.
Ahlus Sunnah wal Jama'ah is not limited to a group of people, a nation, or a specific country or a specific era, but all who possess the described attributes belong to Ahlus Sunnah wal Jama'ah.
Bid’ah
Bid’ah is the invention of a new way in religion with the purpose of introducing excessive acts into the worship of Allah the Most High.
Indeed, invention, innovation, and alteration in religion, whether in creed or forms of worship, are among the most dangerous things. Because invention, innovation, and alteration imply that there is a path to the pleasure of Allah other than the path of the Prophet Muhammad and his Sahabah.
The characteristics of Bid’ah:
1. Invention, innovation, and alteration in religion. (Inventions, innovations, and alterations in worldly matters are not part of the forbidden Bid'ah, such as inventions, innovations, and alterations in manufacturing industries.)
2. Invention, innovation, and alteration that do not originate from any doctrinal text, rule, or doctrinal foundation at all.
Bid'ah is divided into two types:
1- Bid'ah in creed, such as the sources of the Jahmiyah, Mu'tazilah, Rafidah sects, and other deviant sects.
2- Bid'ah in worship, such as worshipping in forms not prescribed by Allah, which includes many types:
a) Invention, innovation, and alteration in the foundation of worship, called true Bid'ah, such as inventing a new form of worship that has no basis in religion, for example, birthday celebrations.
b) Addition to the original form, called supplementary Bid'ah. These supplementary forms include acts of worship that exceed the prescribed limit, for example, adding a fifth Rak'ah to the Dhuhr prayer; or adding to the manner of worship not prescribed by the law, such as collective chanting in unison led by a leader; or specifying a time for worship other than what the law prescribes, such as choosing the middle of the month of Sha'ban to fast and pray during its night, although fasting and night prayer are permissible in the law, specifying a time to perform them requires authentic doctrinal evidence; or specifying a place for worship such as taking graves as a place for Du'a or to perform any act of worship that Allah the Most High has not prescribed.
Following Desires
Following one's desires is to go against the truth in words, actions, or beliefs.
Following desires is the source of evil and deviation, and it is the inclination of the self towards what is contrary to the divine law.
Following desires is divided into two types:
1- Following desires in matters of Shubuhat (ambiguities), this is the most dangerous type, and following desires of this type leads a person to Bid'ah or disbelief, and the people of Bid'ah are called the followers of desires because they act according to their desires and turn their backs on the Qur'an and Sunnah.
2- Following desires in matters of Shahawat (worldly pleasures and enjoyments), such as exceeding what is permissible to what is not permissible like Riba (usury) and Zina (fornication). This type pushes a person into corruption. However, following desires in matters of Shubuhat is more dangerous than following desires in matters of Shahawat. Therefore, the law of Islam was established only to lead people away from following their desires to following the law.
Dhalal
Dhalal is deviation from the path. When it is said that someone has gone Dhalal, it means that person has strayed, is lost. The original meaning of the word is the loss of something; and it is said that it also means unconsciousness, invisibility, and concealment.
In Islam, Dhalal is a term to refer to not walking straight on the righteous path, whether in words, actions, or beliefs. Dhalal is divided into two types: 1- Dhalal in knowledge and belief, such as the Dhalal of the disbelievers, the idol worshippers, and those who reject the attributes of Allah the Most High.
2- Dhalal in actions and law, such as the Dhalal of the sinful group. Typical causes leading to Dhalal are abandoning the Qur'an and Sunnah, prioritizing reasoning and Bid’ah, pursuing ideas, ignorance and fanaticism, etc.
Barzakh
Barzakh is what is between a person's death and their resurrection from death.
In the realm of Barzakh, those who obey Allah, that is, the pious, will enjoy bliss, while the disbelievers and some sinners (Muslims) whom Allah wishes to punish will be punished.
The souls in the realm of Barzakh are different.
The souls that are high up with the inhabitants of the heavens (the Angels) are the souls of the Prophets, and they also have different levels of height as the Messenger saw them on the night of Al-Isra (the ascension).
There are souls that are green birds freely flying in Paradise, those are the souls of the martyrs, but not all of them, but some, because there are martyrs who are prevented from entering Paradise due to their debts or other reasons;
there are souls that are held at the gate of Paradise and there are souls that are confined to their graves.
The realm of Barzakh is also called the realm of the grave.
Hawdh
Hawdh is a place that contains water. It is so called because water accumulates and flows into it.
In the Islamic creed, the Hawdh is the Lake at the place of gathering in the Hereafter, its source flows from the river Al-Kawthar in Paradise. The Hawdh is prepared for the Prophet Muhammad on the Day of Resurrection, where all his followers will gather.
One of the articles of faith regarding the Last Day is to believe in the Hawdh, to believe with certainty, without a doubt, in the existence of this great Hawdh, which Allah has reserved for our Prophet as a special honor on the Day of Final Judgment, so that those who believe in him and follow his law may drink from its water; because this is a time when people will be in dire need of water. The source of the Hawdh's water comes from the river in Paradise called Al-Kawthar. According to the most correct of the two views of the scholars, the event of drinking from the Hawdh takes place before the event of crossing the Sirat bridge.
The characteristics of the Hawdh are described: its water is whiter than milk, sweeter than honey, and more fragrant than musk; (on its surface are) cups, vessels (floating), their number is like the stars in the sky; its length and width are equal to a month's journey; whoever drinks from it will never be thirsty thereafter.
All those who forsake the religion of Allah, change and alter it in ways that He is not pleased with, or deny the existence of the Hawdh will not drink from its water, such as the Khawarij, Rafidah, Mu'tazilah sects and similar misguided, innovative sects.
The most correct of the two views of the scholars is that each Prophet is given a separate Hawdh, but the Hawdh of the Prophet Muhammad is the largest, containing the most water, as evidenced by the Hadith narrated by Samurah: "Indeed, every Prophet has a Hawdh and they boast to each other about whose Hawdh contains more water, I hope that my Hawdh contains the most water." This Hadith is recorded by Tirmidhi in his Sunan number (2443), by At-Tabarani in Al-Kabir number (7/256), by Al-Bukhari in At-Tarikh number (1/44), by Ibn Abi 'Asim in As-Sunnah number (734), all recorded through a Hasan chain from Samurah. This is a Hadith all of whose chains are either Hasan or Sahih as in As-Silsilah as-Sahihah number (1589).
The Sirat
The Sirat is a bridge that spans over Hell. On the Day of Resurrection, everyone will have to cross this bridge to reach Paradise.
And each person will cross this bridge at different speeds, whether they pass or not, depending on their deeds and adherence to the divine law in this world.
Accordingly, some will cross the bridge in the blink of an eye, some like a flash of lightning, some like the wind, some like a horse, some like a camel rider, some like a runner, some like a walker, some will have to crawl through with great difficulty, and some will fall into Hell, all depending on their deeds.
The Sirat is described as being thinner than a hair, sharper than a sword, and hotter than embers.
Some scholars say: It is more correct that the Sirat is very wide, slippery, and winding, with hooks on both sides as large as an orangutan.
However, no one knows the greatness of the Sirat except Allah, but in any case, it is an incredibly terrifying bridge.
The Sirat is one of the matters of the Hereafter that a Muslim must believe in absolutely, without any doubt.
Niyah
Niyah: means intention, determination, resolution. This is the literal meaning of the word.
In Islamic law, Niyah is the resolve to do something to get closer to Allah the Most High, or the intention to obey and get closer to Allah the Most High through an action. The Niyah is in the heart.
Niyah has two meanings: First, to distinguish between different forms of worship, for example, distinguishing the Dhuhr prayer from the 'Asr prayer.
Second, to distinguish the purpose of the act, whether it is for Allah alone or not.
Haram, Halal, Wajib, Sunnah, Makruh
Haram means forbidden; which means that performing it is a sin and abandoning it is rewarded.
Halal means permissible, not forbidden; which means it is without reward or punishment, one can do it or leave it as they wish, and it is also called Mubah.
Wajib means obligatory to perform; which means that performing it is rewarded and abandoning it is a sin. Wajib is synonymous with Fardh.
Sunnah means recommended; which means that performing it is rewarded and abandoning it is not a sin; or in simple terms: Sunnah is better to do than to leave. Sunnah is also known as Mustahabb or Mandub.
Makruh literally means disliked, unpleasant; and according to Islamic law, it is not recommended to do or recommended to abandon; which means that performing it does not reach the level of sin but abandoning it is rewarded; or in simple terms: Makruh is better to leave than to do. And it is the opposite of Sunnah.
Du'a
Du’a literally means to invite, to call, and also means to request and to ask.
In Islamic terminology, Du’a is to approach Allah by obeying Him or to ask Him with a longing for His reward and fear of His punishment.
Du'a is a great and noble form of worship, it is a connection between the servant and his Lord.
Du'a has two forms:
1- Du'a al-Mas'alah: Is to supplicate, to ask for good or deliverance from calamity in this life and the Hereafter, for example, a person says “O Allah, forgive me, O Forgiver!” or “O Allah, grant me healing from my illness!”, and the like. This form of Du’a can be combined with raising the palms and lifting them up or pointing the index finger up during Du'a.
2- Du'a al-'Ibadah: Is to approach Allah with all forms of public and private worship through words, actions, and intentions.
The one making Du’a is only allowed to direct it to Allah alone, absolutely no Du’a to the Messengers, Prophets, Angels, Awliya', and the deceased.
With this form of Du’a, the servant is only allowed to perform it according to the guidance and teachings of the Prophet Muhammad and his Sahabah. Anyone who performs Du’a in this form but not in accordance with the Sunnah of the Prophet Muhammad and his Sahabah is a person of Dhalal and Bid'ah.
When making Du'a, the servant must be sincere, focused, always think well of Allah, not be hasty, not ask for harmful things, impossible things, not ask for sinful things or the cutting of family ties.
Du'a is the servant's supplication, asking the Lord for protection, help, and shelter, therefore, one must show humility and lowliness before Him, eliminating all power and status before Allah.
That is the characteristic of servitude and the expression of submission before Allah. And Du'a also contains the meaning of praising Allah, His generosity and magnanimity, and only the desperate or the arrogant do not ask and supplicate to Allah.
Qiblah
Qiblah: Is the direction a person faces during their Salah. {The Qiblah for Muslims is the sacred Ka'bah in Masjid Al-Haram in Makkah, Saudi Arabia}. Before the Prophet's migration to Madinah, {the Qiblah for Muslims was the sacred Masjid Al-Aqsa in Palestine, which is considered the first Qiblah of the Muslims}.
The Qiblah can be the Ka'bah itself when seen directly up close, or its direction when far away.
Shahadah
The Shahadah is the testimony of faith; it is Ash-hadu an la ilaha illallah, wa ash-hadu anna Muhammadan rasulullah (I bear witness that there is no true deity other than Allah, and I bear witness that Muhammad is His servant and Messenger).
The Shahadah is the first pillar of the five pillars of Islam. It is the door for a person to enter the house of Islam.
The Shahadah consists of two parts:
- The first part is {the acknowledgment that Allah is the only one worthy of worship, sincerely worshipping Allah alone, while negating everything that is worshipped besides Him}.
- The second part is {the acknowledgment that Muhammad is the Messenger of Allah and His servant, obeying what he commanded, believing what he informed, avoiding what he forbade, not worshipping Allah except according to his guidance and teachings; and one must know and affirm that Muhammad is the Messenger of Allah sent to all of mankind}.
The Five Salah
The Five Salah: Are the prayers that Allah has made obligatory for His servants to perform five times a day, including: Dhuhr, 'Asr, Maghrib, 'Isha', and Fajr. This is the second pillar of Islam after the Shahadah. Initially, Allah ordained fifty prayers a day and night, but then He lightened the burden for His servants to {five prayers as they are today.} Although there are only five prayers, performing them earns the reward of fifty prayers.
Siyam
Literally, Siyam means to restrain, to abstain, to refrain, and to give up. It includes refraining from eating, drinking, and speaking. Siyam also has another variant, which is Sawm.
In Islamic law, {Siyam (Sawm) is a term that refers to abstaining from food, drink, and sexual relations (including masturbation) from dawn until sunset.} Some Muslims often use the word “fasting” to translate this term.
{Siyam (Sawm) is a great form of worship, in which fasting the entire month of Ramadan is one of the five pillars of Islam.}
Zakah
Zakah is a form of worship, one of the five pillars of Islam. It is the obligation for a wealthy person to give a portion of their wealth to the poor and needy.
The obligation of Zakah applies only to specific types of wealth, such as non-concealable assets, including: livestock, produce, and trade goods; or concealable assets, including: gold, silver, and money. Zakah is not obligatory on any other assets besides these, such as vehicles and clothing.
The performance of this obligation in a specific manner as prescribed requires the Niyah that what is given out is the obligatory Zakah, and it is only for specific groups of recipients, who are eight groups as mentioned specifically in {verse 60 of chapter 9 - At-Tawbah: the poor, the needy, those employed to collect and manage the Zakah funds, those whose hearts are to be reconciled (to Islam), for freeing slaves (including prisoners of war), for those in debt, for the cause of Allah, and for the wayfarer.} This obligation has clear conditions and regulations.
Sadaqah
Sadaqah: Is what a person gives to the poor with the hope of receiving a reward from Allah, not for fame or any worldly benefit. The act of giving carries the meaning of affection and love for one another. {Sadaqah is voluntary while Zakah is a mandatory obligation. Sometimes Zakah is called Sadaqah because the one who gives Zakah is showing the truthfulness of their action; and Sadaqah is proof of sincere faith.}
Hajj
Hajj is the form of worshipping Allah by visiting the Masjid Al-Haram in Makkah through specific rituals at a specific time.
Hajj is the fifth pillar of the five pillars of Islam; however, it is only obligatory for a believer to perform it once in their lifetime and for those who have the means and ability to do so.
‘Umrah
'Umrah is the form of worshipping Allah by visiting the Masjid Al-Haram in Makkah through specific rituals without a time limit.
'Umrah is also obligatory only once in a lifetime. And it is also called the minor Hajj.
Fatwa
A Fatwa is a form of Ijtihad in clarifying legal rulings, which indicates a legal ruling for a specific issue, and answers questions about legal issues in a non-binding manner.
A Fatwa can be written, a suggestion, or an action, including issues of belief, forms of worship, social transactions, punishments, marriage, and other laws in the Shari'ah code.
It is absolutely not permissible to issue a Fatwa unless one is knowledgeable and well-versed in Islamic knowledge, because this is to inform about the ruling in the religion of Allah; and this is a dangerous position, and engaging in it without knowledge is considered an act of Shirk with Allah in His Book.
‘Awrah
‘Awrah: Is what one is ashamed to have exposed, such as the private parts and the like.
When it is said: his 'Awrah is exposed, it means his shameful parts are exposed.
The root of this word comes from 'Awar which means the eye should not see.
In Islamic law, ‘Awrah is a term used to refer to all parts of the body that are required to be covered.
The ‘Awrah of a man is from the navel to the knees and the ‘Awrah of a woman is the entire body except for the face and hands.
Wudu'
In Islamic law, Wudu' is a term referring to the use of water to wash specific parts of the body in a particular manner with the intention of worship.
It is using clean water to wash the face, both arms up to the elbows, both feet, and wiping the head according to the guidance of the Prophet Muhammad.
Wudu’ is a mandatory condition for the prayer (Salah) and for performing Tawaf (circumambulating) the Ka’bah (one of the rituals of Hajj and ‘Umrah).
Ghusl Janabah
Ghusl Janabah is the obligatory ritual bath after sexual intercourse or any form of ejaculation, or after the menstrual cycle and postpartum bleeding.
It is also called Ghusl al-Janabah.
Tayammum
Tayammum is the alternative to Wudu’ and Ghusl Janabah in situations where water is unavailable, scarce, or cannot be used for some reason.
The method of Tayammum is to strike both hands on clean, dry earth, then wipe off the excess dust,
then use the right hand to wipe the face, then use the left hand to wipe the back of the right hand and vice versa.
Taharah
Taharah: Is the purification and cleaning of dirt and impurities.
This is the literal meaning of the word.
In Islamic law, Taharah is a term referring to the purification from what prevents the prayer (Salah).
Taharah has two forms:
1. Taharah from Hadath, which is divided into two types: major Taharah and minor Taharah.
Major Taharah is the bath of Junub (or Ghusl Janabah) while minor Taharah is Wudu'.
2. Taharah from Khabath, which is the cleaning of Najis (impurities according to Islamic law) from the body, clothes, or place,
such as urine, feces, and the like.
Tuma'ninah
Tuma'ninah: Is tranquility, calmness, deliberateness, and gentleness. When it is said: The heart has Tuma'ninah, it means the mind is calm and not worried.
The opposite of this word is turmoil and anxiety.
This is the literal meaning of the word.
In Islamic law, Tuma’ninah is a term referring to keeping the body parts still and stable until each part is in its proper position in all the pillar movements of the Salah for a certain period of time.
The one performing Salah is required to have Tuma’ninah, meaning each movement in the Salah must be performed seriously and properly,
sitting must be stable in the sitting posture, standing must be stable in the standing posture, bowing must be stable in the bowing posture, .. and that is Tuma’ninah in the Salah.
Khushu’
Literally, Khushu’ means submission, submissiveness, humility, and fear.
In Islamic law, Khushu’ is a term referring to reverence in the Salah from the body, mind, and heart.
A person who has Khushu’ in their Salah is one who shows respect with decorum and solemnity in their prayer,
their mind does not think of anything other than Allah and their heart is sincere and completely turned towards Him.
Ruku'
Ruku' is the act of bowing down so that the back and legs form a right angle, with both hands resting on the knees.
This is one of the pillar rituals that Muslims perform in their Salah.
Sujud
Sujud is the act of prostration, placing the body's weight on seven parts: the forehead along with the nose, both hands, both knees, and the toes.
This is a pillar ritual that Muslims perform in their Salah.
And it is considered a beautiful, sacred, and most honorable posture of worship for the servant towards Allah, the Most High and Great.
In Islamic teachings, the moment a servant is closest to Allah is when they are in the posture of Sujud,
and the Prophet Muhammad advised his followers to make much Du’a in Sujud.
Rak’ah
Rak’ah is a term for a unit of the Salah.
A Rak’ah is counted from the standing position reciting Surah Al-Fatihah until the second Sujud.
Masjid
Literally, Masjid is the place of Sujud on the ground.
In Islamic law, Masjid is a term for a place permanently and regularly designated for Salah, recitation, prayer, exchange of religious knowledge, studying the state of the Islamic community, and the Adhan (call) to prayer.
In English, Masjid is often called a mosque, a term derived from Spanish.
Masjids are the best places on earth; they have a special status with Allah the Most High.
There are Masjids that Allah has blessed and designated as more sacred than others, which are three: Masjid Al-Haram in Makkah, Masjid An-Nabawi in Madinah, and Masjid Al-Aqsa in Palestine.
Istighfar
Istighfar is saying ‘Astaghfirullah’ which means ‘I seek Allah's forgiveness!’ or ‘Rabbighfir-li’ which means ‘O Lord, forgive me!’.
Istighfar is one of the forms of worship in Islam.
A person is required to seek Istighfar at all times, whether they have sinned or not.
The Messenger of Allah called his followers to seek Istighfar much every day and he stated that he himself did so 70 to 100 times daily.
Tawbah
Tawbah is returning to Allah by abandoning sin, regretting the act committed, resolving not to return to the sin, and striving to atone for the mistake with pious and good deeds.
The conditions of Tawbah:
1- Sincerity for the sake of Allah the Most High, not for worldly purposes or for the praise of people.
2- Abandoning the sin.
3- Regretting the act committed along with the determination not to repeat it in the future.
4- Tawbah must take place before the sun rises from the west and before the soul reaches the throat.
5- For sins related to the rights of people, it is obligatory to return those rights to them.
The Messenger of Allah said that all the children of Adam, i.e., human beings, make mistakes, but the best of those who make mistakes are those who make Tawbah.
Tasbih
Tasbih is the glorification and praise of Allah, meaning to exalt Him, to clear Him of all imperfections, and to affirm all perfection for Him.
Tasbih is one of the proofs of belief in Allah the Most High and one of the foundations of Tawhid.
It represents the beautiful Islamic creed.
Tasbih keeps the heart and mind of the servant from thinking that Allah has imperfections or attributing evil to Him.
This affirms His perfect and supreme attributes.
One of the names of Allah is As-Sabbuh or As-Subbuh, meaning The One whom all who are in the heavens and on earth exalt and clear of all imperfections and shortcomings.
Tasbih can be verbal through the saying "Subhanallah" and other similar remembrances;
it can be physical through forms of worshipping Allah alone and rejecting all that is worshipped besides Him;
and it can also be of the heart with the firm belief that Allah has no imperfections, no shortcomings, and that all His attributes, names, and essence are absolutely perfect.
There are five types of Tasbih:
1- Allah's Tasbih for His own sacred self.
2- The Tasbih of the Angels.
3- The Tasbih of the Prophets, Messengers, and those who follow them in the path of obedience to Allah.
4- The Tasbih of all creation.
5- The Tasbih of the inhabitants of Paradise.
Dhikr
Literally, Dhikr means to remember, to remind, to commemorate.
In Islamic law, Dhikr is a term that encompasses the meanings of: Salah, reading the Qur’an, remembrance, Salawat upon the Prophet.
However, it is most commonly used to refer to remembrance.
Dhikr in the sense of remembrance is to say words that the law encourages to be said frequently, such as Subhanallah, Alhamdulillah, la ilaha illallah, Allahu Akbar...
Dhikr in the sense of remembrance is a form of worship not limited by space and time as Allah has said:
{Those who remember Allah while standing or sitting or [lying] on their sides.} (Chapter 3 – Ali ‘Imran, verse 191)
Salawat upon the Prophet Muhammad
Allah, the Most High, says:
{Indeed, Allah confers blessing upon the Prophet, and His angels [ask Him to do so]. O you who have believed, ask [Allah to confer] blessing upon him and ask [Allah to grant him] peace.} (Chapter 33 – Al-Ahzab, verse 56)
Allah's Salawat upon the Prophet Muhammad means He will bestow His blessings and mercy upon him.
The evidence for this is the saying of Allah:
{Those are the ones upon whom are blessings from their Lord and mercy. And it is those who are the [rightly] guided.} (Chapter 2 – Al-Baqarah, verse 157)
The Angels' Salawat upon the Prophet Muhammad means the Angels ask Allah to bestow blessings and mercy upon him.
The believers' Salawat upon the Prophet Muhammad means they ask Allah to bestow blessings and peace upon him.
A Muslim should frequently send Salawat upon the Prophet Muhammad as this is a form of Dhikr that brings great reward.
The Messenger of Allah said:
“Whoever sends Salawat upon me once, Allah will send Salawat upon him ten times.” (Muslim).
The way a Muslim sends Salawat upon the Prophet is by saying ‘Sallallahu alayhi wasallam’ or ‘Allahumma salli ala Muhammad’ or more, similar to the Salawat upon the Prophet in the Tashahhud during Salah.
Hijrah
Hijrah is migrating from a land of disbelief and polytheism to a land of Islam to preserve one's religion.
A land of disbelief and polytheism is where the rituals of polytheism or the rituals of disbelievers are practiced, and the rituals of Islam are hardly practiced.
A land of Islam is a land where the symbols and rituals of Islam are widely practiced and there is a state that governs and manages largely according to Islamic law.
Hijrah is a noble and great act because it is one of the matters that expresses love and hate related to the preservation and safeguarding of religion as well as separating from the polytheists.
Hijrah is divided into two types:
1- Physical Hijrah from one place to another, such as leaving a land of disbelief for a land of Islam, leaving a land of Bid'ah for a land of Sunnah, leaving a land where Haram things are widespread and common for another land, etc.
2- Hijrah of the heart towards Allah and His Messenger, which is to change the love of the heart for things other than Allah to the love for Allah;
from worshipping others besides Allah to worshipping Him,
from fearing, hoping, and relying on someone (or something) other than Him to fearing only Him, hoping in Him, and relying on Him, etc.
Ulu Al-Azm Prophets
Ulu Al-Azm is a group of Messengers consisting of: Nuh (Noah), Ibrahim (Abraham), Musa (Moses), Isa (Jesus), and Muhammad.
These five Messengers are called Ulu Al-Azm because they endured harm from their people with more patience, and endured more hardships and difficulties than others.
The meaning of Al-Azm that Allah used to praise and exalt them is steadfastness, patience, and strength.
The meaning of patience is patience in carrying the mission, enduring its difficulties, patience in the face of all harm directed at them with a steadfast spirit, enthusiasm, and strength on the path of conveying the message of Allah.
The most prominent features that clearly show Ulu Al-Azm:
1. The most prominent feature of Prophet Nuh: He was the first Messenger sent by Allah, the second father of mankind, all the Messengers who came after him were his descendants.
2. The most prominent feature of Prophet Ibrahim: He was the Khaleel (close friend) of Allah, Allah blessed him with many things such as choosing his descendants to succeed in the mission of Prophethood and inherit the Book, He made the hearts of mankind love him, and they always praise him on their tongues.
3. The most prominent feature of Prophet Musa: He spoke directly with Allah, was the greatest Messenger among the Children of Israel, his law and the Torah (Old Testament) were the reference for all the Prophets and scholars of the Children of Israel, and his followers were very numerous, second only to the community of the Prophet Muhammad.
4. The most prominent feature of Prophet Isa: Allah gave him many miracles confirming his mission that he was a true Messenger of Allah, He gave him the ability to heal diseases and revive the dead by Allah's permission, he spoke to people while still in the cradle and he was supported by the Angel Jibril.
5. The most prominent feature of Prophet Muhammad: He is the most prominent and the best of all the Messengers, the last Prophet, the leader in piety, the leader of the children of Adam (mankind), the owner of the praiseworthy station before all creation on the Day of Judgment (Maqam Mahmoud), the one who has the right to intercede before Allah.
His Book is the best, his law is the most prominent among the religions of Allah, and Allah made his community the best community in guiding mankind.
Khulafa’ Rashidin
The Khulafa’ Rashidin are the first four Caliphs of Islam, who succeeded each other in managing the affairs of the Muslims after the death of the Messenger of Allah, Muhammad. They are: Abu Bakr as-Siddiq, 'Umar ibn Al-Khattab, 'Uthman ibn 'Affan, and 'Ali ibn Abi Talib.
These are the four whom the Messenger of Allah instructed to follow their example, obey them, and listen to their guidance and teachings. Ahlus Sunnah wal Jama'ah recognizes their blessings and superiority over each other according to the order of their Caliphate.
Ulama’
Ulama’ is the plural of 'Alim, which means a knowledgeable and learned person. However, when speaking of religious matters, 'Alim is mentioned to refer to someone who is well-versed and wise in Islamic knowledge. Therefore, when Ulama’ is mentioned, it usually refers to Islamic scholars.
Wali
Wali is a variant of the word "Wilayah" which means closeness and intimacy. The original meaning of Wilayah is love and closeness. A Wali of Allah is someone whom Allah loves and protects through what pleases Him. The plural of Wali is Awliya'.
According to Islamic law, a Wali is a term for anyone who possesses two things: Iman (faith) and Taqwa (piety), that is, striving to get close to Allah the Most High through obligatory duties and voluntary acts through knowledge taught by Allah. Accordingly, whoever is pure in Iman and standard in action is a Wali of Allah the Most High, and depending on the Iman and Taqwa, each person achieves the status of a Wali in the sight of Allah. Similarly, a Wali is someone whose affairs Allah supervises by blessing them for their piety, because Allah always loves and protects the pious, the believers.
The Awliya' (or the Walis) of Allah are divided into two groups:
1- Sabiqun Muqarrabun.
2- Ashab Yamin Muqtasidun. The Sabiqun Muqarrabun are those who get close to Allah through voluntary acts of worship after completing the obligatory duties, they maintain the obligatory duties well and do extra recommended acts, and abandon Haram and even Makruh things. The Ashab Yamin are those who only try to complete the obligatory duties well, avoid the forbidden things, do not force themselves to do recommended things, nor do they seek blessings through things that are without reward or punishment.
The rank of a Wali will differ according to the Iman and Taqwa of each person, accordingly, every believer is a Wali of Allah, loved by Him and close to Him. However, that blessing differs according to the pious acts of the body and the heart. The one who is unjust to himself - the believer who commits sins - only gets the blessing of a Wali corresponding to his faith and good deeds.
The Awliya' of Allah are not Ma'sum (protected from error in religion), they do not know the Ghaib, nor do they have power over the universe and provisions; they do not call people to exalt them or to give them money or gifts. Anyone who behaves in such a self-serving way is not a Wali of Allah, rather, he is a fraud, an associate of Shaytan.
Some common misconceptions related to the issue of Wali:
1- Exaggeration about the Awliya' of Allah among the Prophets, Messengers, and the pious, such as attributing one of Allah's attributes to the Prophets, exalting the pious excessively, building tombs for them, and declaring them to be Ma'sum (infallible).
2- The notion of many people that a person does not become a Wali until they can perform something extraordinary.
3- Abusing the title of Wali to freely do Haram things and deny obligations, and the notion that the Awliya' have reached a level of exemption from responsibility. This is a deviant notion, because even a Wali is not allowed to violate the Haram and abandon obligations.
4 - Some people believe that Wali is limited to a certain number of people. The truth is that Wali is a general name for all who have faith and Taqwa, not reserved for anyone, regardless of place or era.
5- Some people use the terms Ashabullah (companions of Allah) or Nasullah (people of Allah) to refer to the Awliya', but there is no doctrinal evidence for the correctness of these names.
The Sufi sect has many different views on Wali, some groups exalt Wali above even the Prophets, some elevate Wali to the level of Allah in all aspects, Wali is the creator, provider, life-giver, death-dealer, controller of the universe.
They classify Wali into many types:
savior, answerer of prayers, transformer, wise.
They believe that every night, all Awliya' gather at the cave of Hira to consider the divine decree. Although some others in the Sufi sect do not have such notions, they still consider the Awliya' as intermediaries between them and God, whether their Awliya' are alive or dead.
The Sunnis do not consider anyone to be Ma'sum (protected from error in religion) except the Prophets and Messengers, while the Sufi sect considers Ma'sum to be a condition for a Wali, and some of them completely deny the name Wali for those who do wrong or commit sins.
In short, those who have Iman and Taqwa, always obey Allah in all their affairs, adhere to His commands and avoid His prohibitions; fear the punishment of Allah and His wrath, and hope for His satisfaction and His Paradise, are the Awliya' of Allah.
Kufr
Kufr is the opposite of Iman, meaning disbelief, opposition, denial, and ingratitude.
In Islamic law, Kufr is a term that refers to violating Islam through words, actions, beliefs, doubts, or denials that cause a person to leave Islam, i.e., to become an apostate, no longer a Muslim.
This Kufr is divided into two types:
First: Major Kufr, which are all words, actions, or beliefs that cause a person to leave Islam. Major Kufr is divided into types:
1- Kufr by opposition and denial, which can be of the heart, word, or physical action, such as concealing the truth, not acting on known knowledge, for example, the Kufr of the Jews with Muhammad.
2- Kufr due to arrogance, which is abandoning the truth by not following it, expressed in words, actions, and beliefs, for example, the Kufr of Iblis. 3- Kufr by hypocrisy, which is not having faith in the heart but outwardly showing acts of faith. 4- Kufr due to doubt and suspicion, which is hesitation in following the truth or hesitation in affirming the truth because what is required is to believe with certainty in what the Prophet Muhammad brought is the truth, no doubt is allowed.
Second: Minor Kufr, which are sins, wrongdoings that the law calls Kufr, however, it does not cause a person to leave Islam nor does it bring them to the threshold of major Kufr. Acts considered minor Kufr include ingratitude, killing a fellow Muslim, swearing by someone (or something) other than Allah, Niyahah (wailing, screaming, tearing clothes to show grief) for the dead.
An apostate and those who commit Kufr are called Kafir, the plural of Kafir is Kuffar.
Sihr
Sihr is a term that refers to magic, knots, and incantations that sorcerers use to harm a person's body, mind, and spirit with the help of Shaytan.
Sihr is often used to cause illness, death, and separation of spouses. The effect of Sihr is real but does not happen outside the permission of Allah.
Sihr is Haram, belonging to the acts of Shirk and Kufr.
Sihr has many forms: hate spells, love spells, causing hallucinations, deception, etc.
The reality of Sihr is the use of the names of Jinn Shaytan and seeking their help to cause harm or for some other purpose. And of course, those who use Sihr cannot achieve their ability to perform Sihr until they worship them with various forms of worship.
Mala-ikah
Mala-ikah is the plural of Malak which means Angel. Therefore, Mala-ikah means the Angels.
The Mala-ikah or the Angels are great creations of Allah. They are created from light, they have intellect, they have no gender and no desires. Allah has given them extraordinary abilities and they have wings; some have two, three, four wings, and more, the one with the most wings is Jibril, he has 600 wings. They are created to obey the commands of Allah and they never disobey His commands. Each of the Mala-ikah is assigned specific tasks, for example, Jibril is tasked with bringing the message of Allah down to the Prophets and Messengers, Israfil is tasked with holding the horn and waiting for the command to blow the trumpet for the hour of the end of the world and the resurrection, Mika'il is tasked with overseeing rain and vegetation, ...
Jinn
Jinn are a species of creation with intellect, free will, responsible for their actions, completely different in nature from humans, hidden from human senses. The true form of the Jinn is not seen and not known. Jinn have special powers, the ability to transform into many forms such as human and animal forms... Jinn eat, drink, live, marry, reproduce, and their origin of creation is from fire; and the ancestor of the Jinn is Jan.
There are many types of Jinn, some are Shaytan, who are the unbelieving Jinn, some are Maradah, 'Ifrit, and some are Qarin (companions) of humans.
Shaytan
Shaytan is a name for the Jinn who are expelled from the mercy of Allah. Their leader is Iblis.
Shaytan is also used for a human when someone has actions similar to it.
