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UNIVERSITY OF MAIDUGURI
Maiduguri, Nigeria
CENTRE FOR DISTANCE LEARNING
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ARTS
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ISL 126:
ISLAMIC TERMINOLOGIES
UNIT: 2
ISL 126 – ISLAMIC TERMINOLOGIES
UNIT: 2
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Published 2007©
All rights reserved. No part of this work may be reproduced in any
form, by mimeograph or any other means without prior permission in
writing from the University of Maiduguri.
This text forms part of the learning package for the academic
programme of the Centre for Distance Learning, University of
Maiduguri.
Further enquiries should be directed to the:
Coordinator
Centre for Distance Learning
University of Maiduguri
P. M. B. 1069
Maiduguri, Nigeria.
This text is being published by the authority of the Senate, University of
Maiduguri, Maiduguri – Nigeria.
ISBN:
978-8133-74-6
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CDL, University of Maiduguri, Maiduguri
ISL 126 – ISLAMIC TERMINOLOGIES
UNIT: 2
PREFACE
This study unit has been prepared for learners so that they can do
most of the study on their own. The structure of the study unit is
different from that of conventional textbook. The course writers have
made efforts to make the study material rich enough but learners need
to do some extra reading for further enrichment of the knowledge
required.
The learners are expected to make best use of library facilities and
where feasible, use the Internet. References are provided to guide the
selection of reading materials required.
The University expresses its profound gratitude to our course writers
and editors for making this possible. Their efforts will no doubt help
in improving access to University education.
Professor J. D. Amin
Vice-Chancellor
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CDL, University of Maiduguri, Maiduguri
ISL 126 – ISLAMIC TERMINOLOGIES
UNIT: 2
HOW TO STUDY THE UNIT
You are welcome to this study Unit. The unit is arranged to
simplify your study. In each topic of the unit, we have introduction,
objectives, in-text, summary and self-assessment exercise.
The study unit should be 6-8 hours to complete. Tutors will be
available at designated contact centers for tutorial. The center expects
you to plan your work well. Should you wish to read further you could
supplement the study with more information from the list of
references and suggested readings available in the study unit.
PRACTICE EXERCISES/TESTS
1. Self-Assessment Exercises (SAES)
This is provided at the end of each topic. The exercise can help
you to assess whether or not you have actually studied and understood
the topic. Solutions to the exercises are provided at the end of the
study unit for you to assess yourself.
2. Tutor-Marked Assignment (TMA)
This is provided at the end of the study Unit. It is a form of
examination type questions for you to answer and send to the center.
You are expected to work on your own in responding to the
assignments. The TMA forms part of your continuous assessment
(C.A.) scores, which will be marked and returned to you. In addition,
you will also write an end of Semester Examination, which will be
added to your TMA scores.
Finally, the center wishes you success as you go through the
different units of your study.
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ISL 126 – ISLAMIC TERMINOLOGIES
UNIT: 2
INTRODUCTION TO THE COURSE
In any area of knowledge there are certain technical terms
that are in use in it. These terms in most cases are peculiar to
that area of knowledge alone. In the area of sports for example,
you
can
come
across
words
like
discs,
trophies
team,
competitors, medals etc.
In Islamic studies like wise, there are terms used in its
writings that are peculiar to the subject. The terms in this case
are basically from Arabic language.
In this unit, we shall divide the subject area (Islamic
studies) into four i.e. religion, (Din), Islamic law (shariah)
mysticism (Tasawwuf) and politics (Siyasa), we will identify the
technical terms that are in use as apply to those areas.
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CDL, University of Maiduguri, Maiduguri
ISL 126 – ISLAMIC TERMINOLOGIES
UNIT: 2
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ISL 126:
ISLAMIC TERMINOLOGIES
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UNIT: 2
T A B L E O F C O N T E N TS
PAGES
PREFACE
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HOW TO STUDY THE UNIT
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INTRODUCTION TO THE COURSE
TOPIC:
1.
RELIGION THE LITERAL AND CONTEXTUAL
MEANINGS OF THE WORDS DIN, IMAN,
IHSAN, NABIYYI, WAHY, ABD, AL-AKHIRA,
AJAL, ASMA ALLAH, TAWBA, HALAL AND HARAM-
2.
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ISLAMIC LAW: THE LITERAL AND
CONTEXTUAL MEANINGS OF THE WORDS;
SHARIAH, JIHAD, IJTIHAD, IJMA, QIYAS, SHURA,
SHIRK, QADI AND MUFTI -
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POLITICS: THE LITERAL AND CONTEXTUAL
MEANINGS OF THE WORDS; KHALIFA,
AMIR-AL MUMINUUN, HADD, BAIT-AL-MAL,
DAR-AL-ISLAM, DAR-AL-HARB, KAFIR, DHIMIMI AND
MURTADD
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MYSTICISM: SUFI, FANA, MARIFA, KASF,
DHIKIR, SILSILA, MAGAMAT, AHWAL
SOLUTIONS TO EXERCISES
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ISL 126 – ISLAMIC TERMINOLOGIES
UNIT: 2
T O P I C 1:
TABLE OF CONTENTS
PAGES
1.0
TOPIC:
THE MEANING OF TERMS: RELIGION,
IMAN AND IHSAN
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1.1
INTRODUCTION -
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1.2
OBJECTIVES
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1.3
IN-TEXT
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1.3.1 MEANINGS OF THE FOLLOWING TERMS
RELIGION (DIN), IMAN (FAITH), IHSAN,
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1.3.2 NABI (PROPHET), WAHY (INSPIRATION),
AKHIRA (THE LAST ABODE)
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1.3.3 AJAL (APPOINTED TIME), ABD (SERVANT)
AL-ASMA ALLAH (THE ATTRIBUTES OF ALLAH) 6
1.3.4 TAWBA (REPENTANCE) HALAL (LLAWFUL),
HARAM (FORBIDDEN)
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SUMMARY -
1.5
SELF ASSESSMENT EXERCISE
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1.6
REFERENCES
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1.7
SUGGESTED READINGS
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1.4
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ISL 126 – ISLAMIC TERMINOLOGIES
1.0
UNIT: 2
TOPIC: THE LITERAL AND CONTEXTUAL MEANINGS OF
THE TERMS: RELIGION, IMAN AND IHSAN
1.1
INTRODUCTION:
In Islamic literature, when one is reading some writings
in the aspect of religion itself, one can across some terms
used that are peculiar to that area of knowledge alone. In
this topic we are going to discuss some of the words as
listed above. The words are basically Arabic and are
technically used in the Islamic literature.
1.2
OBJECTIVES
At the end of this topic, you should be able to:
i. Identify the words listed above;
ii. Provide their literal and contextual meanings and
iii. Identify where they are applied in the Qur’an or
described by the Hadith.
1.3
IN-TEXT
1.3.1 THE LITERAL AND CONTEXTUAL MEANINGS OF THE WORDS; DIN, IMAN, IHSAN
The word Din (Pl. Adyan) is an Arabic word that
means Religion. Contextually, it means the judgment to
come, the responsibility in the moral and spiritual world
for all actions done by men, or faith, the principles of
right and wrong in spiritual matters which often conflict
with desires or predictions. The holy Qur’an refers to this
word in different verses with different meanings. 3: 19,
107:1, 2: 256, 39:30.
IMAN (FAITH)
This term refers to the first pillar of Islam.
Technically it means belief in Allah (SWT) His angels, His
revealed books, His apostles, the belief in the Day of
Resurrection and the absolute knowledge of the wisdom of
Allah (six articles of faith).
IHSAN (GOOD, CORRECT)
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ISL 126 – ISLAMIC TERMINOLOGIES
UNIT: 2
This word is drawn from the Arabic word Hasan
which means good or correct. Technically it means to
worship Allah in everything one does as instructed by
Islam. A tradition of the Holy Prophet (SAW) in this regard
says;
“Worship Allah as if you are watching Him, because if
you are not watching Him, He is seeing you”.
The following verses also refers to this word Q 2: 83,
178, 229, 9: 100, 16: 90, 55: 60.
1.3.2 THE LITERAL AND CONTEXTUAL MEANINGS OF THE WORDS,
AKHIRA
NABI, WAHY AND AL-
NABI (PL. ANBIYA)
This word means prophet, Islam teaches that prophet
Muhammad (SAW) is the seal of the prophets (Khatim-alNabiyyin). A total of twenty five (25) prophets are
mentioned in the Qur’an several of them are named in
surah Maryam where each are referred to as Nabi or Rasul
both. Every Rasul is a Nabi but not every Nabi is a Rasul
The following verses of the holy Qur’an contain the names
of some of the prophets; Q 19: 2,6,12,28,34,40,51,54,58.
WAHY (INSPIRATION)
This word technically means a type of knowledge
which the person concerned recognizes within himself with
a certitude that it has come down from Allah. Qur’an 42:51.
says;
It is not befitting for a man that Allah should speak
to him except by inspiration, or from behind a veil,
or by sending a messenger to reveal, with Allah’s
permission, what Allah Wills, for He is most High
most Wise.”
AL-AKHIRA (THE LAST ABODE)
This word literally means ‘the last’, in its contextual
meaning al-Dar-al-Akhira means “the last abode” or ‘the
ever lasting abode’. This phrase is also used to designate
the after life and it’s various aspects. It occurs in the
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ISL 126 – ISLAMIC TERMINOLOGIES
UNIT: 2
Qur’an in many verses. Q. 6:32 is an example. Islam also
uses words like al-Maad meaning “the return” or the place
to which one goes back as synonymous to al-akhira.
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ISL 126 – ISLAMIC TERMINOLOGIES
UNIT: 2
1.3.3 AJAL (APPOINTED TIME)
This word literally means ‘appointed time’ moment of
death or life span. The Qur’an teaches that no me dies
unless by Allah’s will. He is the one who determines man’s
term of life. Verses of the Qur’an, 7:34, 10:49, - 5, 16:61,
20:129 all refer to the appointed time.
AL – ASMA – ALLAH
This term is refered to the most beautiful; names of
Allah, in reference to the ninety nine names of Allah (SWT)
mentioned in the holy Qur’an as Asma ullah al- husna
This term refers to in Qur’an, 1.180, 17, 110, 20:8.
ABD (SLAVE)
This word literally means a male servant or slave.
Tedinically it denotes Abd Allah (the servant of Allah).
In its plural form Abeed is used to designate slaves while
Ibad is used for servants of Allah. In another sense, the
word Ibad means mankind.
1.3.4 TAWBA (REPENTANCE)
This word literally means to repent when it is
said to Allah it means to forgive. Thus tawba means both
repentance(a man) and forgiving Allah polytheism (shirk)
is the only sin that will not be forgiven. Otherwise, those
who turn to Allah in repentance will be forgiven. Q42: 25
refers.
HALAL – (LAWFUL)
This is an Arabic word literally means that which is
permitted. Textually it means that which is permitted or
lawful in Islamic sense.
HARAM (FORBIDDEN)
This is the opposite of the word halal. It means
literally not permitted. In the contextual sense it means
that which is forbidden, unlawful or sinful. The above two
words are among the five categories of behavior in which
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ISL 126 – ISLAMIC TERMINOLOGIES
UNIT: 2
Islamic law and ethics traditionally divided human
behavior. The term represents everything that is forbidden.
1.4
SUMMARY
In every area of knowledge it is known that there are
certain terms in use in it like wise, in Islamic studies. In
the subject religion under Islamic studies, we have
identified some of the existing words with their littered
and contextual meanings. We were also able to identify
some verses of the Qur’an that are in reference to them.
1.5
SELF ASSESSMENT EXERCISES
1.
2.
3.
1.6
Provide the literal and textual meanings of the
term Iman.
Explain the word Ihsan and quote at least one
verse of the Quran and one hadith to support
your explanation.
Assess the meaning of the word Din with
reference to its different meanings as obtained
in Q3: 19, 10 7:1, 2: 256
REFERENCES
Shorter encyclopedia of Islam ed. H.A.R. Gibb and J.K
Kramers, (Leiden E.J. Brill) London Luzac, 1961).
Ali, A.Y. (1984), The Holy Qur’an, Text, Translation And
Commentary, Kuwait Dhat-al-Salasil, (Bilingual Arabic
English text).
1.7
SUGGESTED READINGS
Abdalati, Hi (1981) Islam In Focus, International Islamic
Federation of Students Organization, Kuwait.
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ISL 126 – ISLAMIC TERMINOLOGIES
UNIT: 2
T O P I C 2:
TABLE OF CONTENTS
PAGES
2.0
TOPIC:
ISLAMIC LAW: THE LITERAL AND
CONTEXTUAL MEANINGS
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2.1
INTRODUCTION -
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2.2
OBJECTIVES
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2.3
IN-TEXT
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2.3.1 LITERAL AN CONTEXTUAL MEANINGS OF
THE TERMS, SHARIAH (ISLAMIC LAW)
AND JIHAD (HOLY WAR)
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2.3.2 LITERAL AND CONTEXTUAL MEANINGS
OF THE TERMS, IJTIHAD (THE EXERCISE
OF HUMAN JUDGEMENT IJMA (CONSENSUS)
QIYAS (ANALOGICAL DEDUCTIONS)
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2.3.3 LITERAL AND CONTEXTUAL MEANINGS OF
SHURA (CONSULTATION) SHIRK (POLYTHESM) -11
2.3.4 MUFTI (ONE WHO DELIVERS) QADI (JUDGE),
AND MUHTASIB -
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2.4
SUMMARY -
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2.5
SELF ASSESSMENT EXERCISES -
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2.6
REFERENCES
2.7
SUGGESTED READINGS
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ISL 126 – ISLAMIC TERMINOLOGIES
2.0
TOPIC: ISLAMIC LAW: THE LITERAL AND CONTEXTUAL
MEANINGS
2.0
INTRODUCTION
UNIT: 2
In shari’ah law writings, you can identify some term
in use. In this topic students should be able to learn the
literal and contextual meanings of some words that are
found in Islamic law writings.
2.2
OBJECTIVES
At the end of the lesson, students should be able to:
i.
Define the words listed in their literal
meanings;
ii.
Define the words listed in their contextual
meanings
iii.
Identify some verses of the Qur’an that
contain the terms.
2.3
IN-TEXT
2.3.1 SHARI’AH (ISLAMIC LAW)
This is an Arabic word that literally means a path to
be followed. In Islamic law it means the path believed by
all Muslims divinely provided by Allah (SWT) sent to
mankind through his
Messenger prophet of Islam
Muhammad (SAW). The holy Qur’an 65:18 refers;
Allah (SWT) is the one to be worshipped and it is He
who has the right to ordain a path for the guidance of
mankind”.
The primary sources of shariah are the Qur’an and the
hadith, there are many secondary sources of the shariah
prominent among them are Ijma, Qiyas and Ijtihad. The
following verses of the Qur’an also refers to the word
Shar’ah. 1:6, 42: 52-53, 90: 10-18.
JIHAD (HOLY WAR)
The word is derived from an Arabic root meaning to
‘strive’ the word does not necessarily means resorting to
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UNIT: 2
the use sword and the shedding of blood as misunderstood
by some people. The word is very comprehensive as it also
includes striving, under going hardship or forbearing in
great difficulties while standing firm against one’s
enemies. Another sense of Jihad is spiritual Jihad that is
fighting against sine and sinful inclination within one’s
self. The actual words for war in Arabic are Al-Harb and alQital.
Technically the word means waging it for defense
when the on slaught of enemies is imminent. The holy
Qur’an 22: 39-40, 2: 190-193 refers.
2.3.2 IJTIHAD (THE EXERCISE OF HUMAN JUDGEMENT)
This word literally means an effort or any exercise to
arrive at one’s own judgement. In Islamic law it means the
use of human reasoning in the elaboration and explanation
of the Islamic law. The area of Ijtihad covers a variety of
mental processes, ranging form the interpretation of the
texts of the Qur’an and the assessment of the authenticity
of a hadith. Al-Ijhad therefore is an exercise that enable a
person to arrive at a logical conclusion of a legal issue. This
practice is used by the jurists to deduce as conclusion as to
the effectiveness of a legal precept (a rule on which a away
of thinking or behaviour is based).
IJMA (CONSENSUS)
This word contextually means concensus of opinions
of the companions of the prophet (SAW) and the agreement
reached on the decision taken by the learned Muftis and the
Jurists on various Islamic matters.
QIYAS (ANALOGICAL DEDUCTIONS)
In Islamic law qiyas means analogy or analogical
deductions. In other words, it means a legal principle
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ISL 126 – ISLAMIC TERMINOLOGIES
UNIT: 2
introduced in order to arrive at a logical conclusion of a
certain law or a certain legal issue that has to do with a
welfare of Muslims. In the exercising this however, it must
be based on the Qur’an, Sunnah or Ijma.
2.3.3 SHURA (CONSULTATION)
In Shariah law, shura means mutual consultation.
This was made recessary for the prophet to follow himself.
It is therefore incumbent upon his followers to resort to
shura in all our activities whether individual, social or
political. The prophet (SAW) used to receive revelations
from Allah hence seemingly he was not in need of mutual
consultation but was asked to do so through divine
commandment. It is therefore one of the greatest qualities
that Muslim faithful has to cultivate in them. A Muslim
leader has no option but to resort to shura. The holy Qur’an
16-101-103, 3: 159, 42:38 refers.
SHIRK (POLYTHEISM)
The term shirk means the belief that there is more
than one God. The act of shirk is a serious and
unpardonable act in Islam. This is because Islam is a
monotheistic religion where one and only one God is
worshipped. Islam does not say that Allah is the greatest
among God’s or He is the chief God. The unity of Allah
implies that no other Gods exists at all. The so called Gods
and goddesses are but objects like other materials non
entities and figments of human imagination. Qur’an
4:116,48.
2.3.4 QADI (JUDGE)
This term means a judge. He perform the function of a
judge in the courts that administer their judgments
according to the Islamic law. The position of a judge is very
important in the shariah courts, some people in the old
used to refuse to accept this position lest their judgments
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ISL 126 – ISLAMIC TERMINOLOGIES
UNIT: 2
lead them to the condemnation in hell fire. The institution
dates back to the time of the umayyads.
MUFTI
This term refers to the one who is qualified to deliver
a fatwa. He is a person who can be able to relate what is
already in the existing jurisprudence and apply it with the
day to day Islamic life. In some cities and countries there
exists the office of the grand mufti.
MUHTASIB
This term has been transilated as market inspector.
The Muhtasib is charged with the exercise of Hisba, that is
making sure that the religious and moral injections of
shari’ah are carried out especially in the markets, cities
and towns. He make sure that weights and measures are
correct and exercise a kind of quality control over items
sold.
2.4
SUMMARY
In this unit students have identified some terms that
are in use in Islamic law writings. These are sharia, Jihad,
Ijtihad, Ijma, Qiyas, Shura, Shirk Qady mufti and Muhtasib.
They have also learnt the literal and contexualy meanings
of those terms and in some cases make reference to some
verse of the Qur’an.
2.5
2.6
SELF ASSESSMENT EXERCISES
1.
Define the word shar’ah in both its literal and
contextual meanings.
2.
What is Jihad in Islam?
3.
Describe the position of a Judge in the cours that
administer their cases according to the Islamic law.
REFERENCES
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ISL 126 – ISLAMIC TERMINOLOGIES
UNIT: 2
Shorter encyclopedia of Islam ed. H.A.R. Gibb and J.K
Kramers, (Leiden E.J. Brill) London Luzac, 1961).
Ali, A.Y. (1984), The Holy Qur’an, Text, Translation And
Commentary, Kuwait Dhat-al-Salasil, (Bilingual Arabic
English text).
2.7
SUGGESTED READING
Abdalati, Hi (1981) Islam In Focus, International Islamic
Federation of Students Organization, Kuwait.
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ISL 126 – ISLAMIC TERMINOLOGIES
UNIT: 2
T O P I C 3:
TABLE OF CONTENTS
PAGES
3.0
TOPIC:
POLITICS: THE LITERAL AND CONTEXTUAL
MEANINGS OF THE TERMS 13
3.1
INTRODUCTION -
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3.2
OBJECTIVES
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3.3
IN-TEXT
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3.3.1 THE LITERAL AID CONTEXTUAL MEANINGS
OF THE ABOVE MENTIONED TERMS. KHALIFA,
AMIR AL-MUMINUUN
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3.3.2 THE LITERAL AID CONTEXTUAL MEANINGS
OF THE TERMS DAR-AL-HARB, DAR-AL -ISLAM
AND IMAM
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3.3.3 THE LITERAL AND CONTEXTUAL MEANINGS
OF THE TERMS, HADD AND BAIT-AL-MAL -
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3.3.4 THE LITERAL AID CONTEXTUAL MEANINGS
OF KAFIR, DHIMMI AND MURTADD
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3.4
SUMMARY
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3.5
SELF ASSESSMENT EXERCISES -
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3.6
REFERENCES -
3.7
SUGGESTED READING
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ISL 126 – ISLAMIC TERMINOLOGIES
3.0
TOPIC: POLITICS: THE LITERAL AND CONTEXTUAL
MEANINGS
3.1
INTRODUCTION
UNIT: 2
In the subject politics (Siyasa) in Islamic studies you
can come across some terms that are in sue. In this topic
students should be able to learn the literal and contextual
meanings of some words that are found in these writings as
listed above.
3.2
OBJECTIVES
At the end of the lesson, students should be able to:
i.
Define the words listed in their literal
meanings;
ii.
Define the words listed in their contextual
meanings and
iii.
Identify how they are applied in the
administration of Islamic communities.
3.3
IN-TEXT
3.3.1
LITERAL AND CONTEXTUAL MEANINGS OF THE WORDS
3.3.1.1 KHALIFAH, AMIR AL-MUMINUUN
KHALIFA (PL-KHULAFA)
A Khalifa is a term refers to a head of an Islamic
community. The Arabic word in the early Islamic history
meant “successor” deputy” of the prophet (SAW). It became
the official title of the four caliphs, Abu, Bakr, Umar,
Uthman and Ali. The title was also passed to the Umayyads
rules and then to the Abbasids. In political theory, it is the
title of the leader of the Muslim community. The full title is
Khalifa Rasul-Allah (successor of the Messenger of Allah).
This technically elective office in sunni combined in
theory and spiritual and secular function. Though it was
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UNIT: 2
it’s later function that was prominent at the expense of
former. Al-Mawardi a later Sunni theorist later developed a
complex theory of the caliphate. A variety of dynastic
leaders throughout Islamic history claimed the title of
Khalifa. In the early decades of the 14th-20th century,
unsuccessful attempts were made to revive the caliphate.
From the point of views of usage in the Qur’an, it is of
interest to note that both Adam (AS) in surah 2 and Dawud
(As) in surah 38, are given the title khalifa.
AMIR AL-MUMINUUN
This is a title that has been variously translated as
commander of the faithful Prince of the believers and
prince of the faithful. This title acquired greater strength
with the passage of time. At first it was given to the one
given military leadership. The title was then adopted by the
second caliph Umar b. Al-Kattab with some connotation of
real power.
From this time onwards however, it became a title
reserved for a leader of Islamic community alone. It was
sometimes used by the sultans in the early period of the
Ottomans.
3.3.2 THE LITERAL AID CONTEXTUAL MEANINGS OF THE WORDS HADD AND BAIT-AL-MAL
HADD (PL. HUDUUD)
This term literally means edge or boundary limit. As a
technical term under the subject politics in Islamic studies,
it indicates Allah’s limits and denotes the punishment for
certain crimes which are mentioned in the holy Qur’an.
There are five of them and are listed here with their formal
punishments in brackets.
1-
Fornication or adultery, Zina (stoning to death or
100 lashes).
2-
Wine drinking (80 lashes)
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3-
Theft (amputation or feet of hands)
4-
False accusation or unchastity (Qadhf) (80 lashes)
In the holy Qur’an the word is used always in plural form
Hnduud.
BAIT-AL-MAL
This term is used to denote a treasury of Muslim
state. It is said to be introduced first by Umar b. Al-Khattab
coupled with the institution of DIWAN. This marks the
starting point of public state treasury. Previously, the term
designated the depository where money and goods were
temporality lodged pending distribution to their individual
owners.
3.3.3 DAR-AL-ISLAM
This term means ‘the land of Islam’. A territory in
which the law of Islam prevails. The term is used
particularly in Islamic writings to mean the totality of
those regions or countries that are subject to Islamic law.
DAR-AL-HARB
This term means the abode of war. The phrase is used
technically in Islam to denote non. Islamic regions or
countries. These are territories that are under perpetual
threat of a missionary war jihad. The classical practice of
regarding the territories immediately adjoining the land of
Islam as the abode of war and inviting the leaders to adopt
Islam is reputed to date to the time of the prophet (SAW).
Classically these areas include where Islamic law is not in
force in the matter of worship aid that protection of the
faithful and the Dhimmis.
IMAM
This term refers to the official leader of prayer
(Salat). The Imam in the early days of Islam was the ruler
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of the community, the leader of war as well as the leader of
salat. Later the ruler’s representatives, the governors of
the provinces became leaders of the salat just as they were
heads of the state revenue (kahraf). They used to conduct
ritual prayer, especially the Friday salat on which occasion
he also deliver the sermon (khutbah). From the Abbasids
time, the office devaluated in that the Imam became no
longer a political office but came to belong to the personal
of the mosque. Each mosque regularly had one. The Imam
had to maintain order and in general in charge of the
divine services in the mosque.
3.3.4
THE LITERAL AND CONTEXTUAL MEANING OF THE WORDS, FAFIR, MURTADD AND
DHIMMI.
KAFIR (UNBELIEVER)
The word kafir literally means obliterating,
concealing benefits received, ie ungrateful. Textually, the
term means unified and unbeliever or some one who
rejects faith.
DHIMMI
This term literally means whose life is regulated
according to an agreement of protection (dhimma) such
persons are known collectively as people of the agreement
of protection (Ahl-al-Dhimma). These were free-\nonMuslims who lived in Muslim countries and were
guarnated freedom of worship and security by the state
from any from of harassment provided certain taxes were
paid. This concept (dhimmi) was technically applied only to
Ahl-alkitab) Murtadd.
This term refers to the one who turns back especially
from Islam an apostate). Apostasy is in Arabic utidaad or
ridda. This can be committed verbally by denying a
principle of Islam or by action, eg. Treating a copy of the
holy Qur’an with disrespect.
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3.4
UNIT: 2
SUMMARY
In this unit, students have identified some terms are
in use in political writings under Islamic studies they are
Khalifah, Amir al Muminunn, Dar, al-Harb, Dar-al-Islam,
Hadd, Imam and Bait-al-Mal, Kafir, Dhimmi and Murtadd.
Students have also learnt the literal and contextual
meaning of the words and how they are applied in the
Islamic system of administration.
3.5
SELF ASSESSMENT EXERCISES
1. The word khalife literally means the
successor or deputy of the prophet (SAW) it
later acquitted a status of a leader of Muslim
community. Asses this term with regards to
some Qur’anic verses.
2. Baital- mal is one of
introduced
by
Umar
administration. Discuss.
the
be
institutions
al-khattab
3. Briefly explain the following terms.
 Kafir
 Dhimmi
 Murtadd
3.6
REFERENCES
Shorter encyclopedia of Islam ed. H.A.R. Gibb and J.K
Kramers, (Leiden E.J. Brill) London Luzac, 1961).
Ali, A.Y. (1984), The Holy Qur’an, Text, Translation And
Commentary, Kuwait Dhat-al-Salasil, (Bilingual Arabic
English text).
3.7
SUGGESTED READINGS
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ISL 126 – ISLAMIC TERMINOLOGIES
UNIT: 2
Abdalati, Hi (1981) Islam In Focus, International Islamic
Federation of Students Organization, Kuwait.
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UNIT: 2
T O P I C 4:
TABLE OF CONTENTS
PAGES
4.0
TOPIC:
MYSTICISM: THE LITERAL AND
CONTEXTUAL MEANING OF THE WORDS:
SUFI, FANA, MARIFA, KASHF, DHIKR,
SILSILA, MAQAMAT AND AHWAL
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4.1
INTRODUCTION -
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4.2
OBJECTIVES
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4.3
IN-TEXT
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4.3.1 MYSTICISM: SUFI AND FANA
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4.3.2 MA’RIFA AND DASF
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4.3.3 DHIKI AND SILSILA
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4.3.4 MAQAMAT AND AHWAL
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4.4
SUMMARY -
4.5
SELF ASSESSMENT EXERCISES
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4.6
REFERENCES
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4.7
SUGGESTED READINGS
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UNIT: 2
TOPIC: MYSTICISM: LITERAL AND CONTEXTUAL
TERMS
4.1
INTRODUCTION
In the subject Mysticism (Tasawwuf) under Islamic
studies, you can also come across some terms in use. In this
topic students should be able to learn the literal and
contextual meanings some of the words that are found in
the subject Mysticism.
4.2
OBJECTIVES
At the end of the lesson, students will be able to:
i.
Define the words listed literally
ii.
Define the words listed contextually
iii.
Identify how they are used in the subject
mysticism.
4.3
IN-TEXT
4.3.1 LITERAL AND CONTEXTUAL MEANINGS OF THE WORDS
SUFI AND FANA
The subject mysficism is an area of knowledge in
Islamic studies. It is a religious practice in which people
try to get knowledge of the truth as they put it and to
become united with Allah through meditation.
SUFI
The word sufi literally means mystic. The original
word was derived from Ahl-al-Saffah meaning people of
the bench who, during the time of the prophet denounced
all material world in order to be in his mosque with him
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all the time not to miss his activities. Sufism on the other
hand is a practice of the later people who initiated people
of the bench and the person involved in the practice is
called a sufi.
FANA
This world literally means extinction, ceasation
annihilation, passing away. The word is used in
mysticism/tasawwuf to indicate a stage in the mystical
experience before a stage called baqa in which all the
mystical imperfections and earthly ties are extinguished
or annihilated. By this, he is absorbed into the deity
loosing consciousness of the self and those things which
impede his spiritual perfection.
4.3.2
LITERAL AND CONTEXTUAL MEANINGS OF THE WORDS MARIFA AND KASH
MARIFA
This word literally means knowledge, learning
science. Contextually it is a word used by Sufis to
mean genesis, that is a knowledge that is not
obtainable through reading but obtained only by
intuition.
KASHF
The word is generally used by Sufis to indicate
their stages of development journey in reaching the
ultimate reality as they say. It also indicates unveiling
or revelation. It is the act of lifting and tearing a way
the veil (which come between man and the extra
phenomenal world).
4.3.3
LITERAL AND CONTEXUAL MEANING OF THE WORD DHIKR AND SILSILA
DHIKR
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The
term
literally
means
resemblance,
recollection or mention. The word has acquired
technical sense in which the name of Allah or Allah is
most Great (Allahu Akbar) in repeated over and over
again in either a high or low voice, often linked to
bodily movement or breathing. This activity is often
one of the important activities of the sufi.
SILSILA
This word literally means ‘chain in Tasuwwuf,
this word is used in a technical sense as a chain of
spiritual authorities or leader, where by the present
shaykh of a Tariqa with whom the silsila ends,
receives legitimacy and authority. The silsila is traced
back from the shaykh to some great spiritual figure of
the past. The word can be translated as a mystical
isnad.
4.3.4
THE LITERAL AND CONTEXTUAL MEANINGS OF THE WORDS, MAQAMAT AND
AHWAL
MAQAMAT
(Sing maqam)has a wide range of meanings
including sites, place, ranks and saints. In the langage
of mysticism the word acquired a specific technical
sense of mystical stages in the progress along the sufi
road which are achievable by man.
AHWAL
This term means states. It acquired the technical
meaning in mysticism of spiritual states which not
however, permanent but which contain an element of
illumination or ecstasy and were achieved only with
the help of Allah. These spiritual states could
constitute part of one one’s progress along the sufi
path. This term is widely used in sufi writings.
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4.4
SUMMARY
Islamic studies like any other
has some terms used in its writings
of knowledge. In this unit some
identified and defined in both their
sense.
4.5
4.6
UNIT: 2
branch of knowledge
like any other branch
of these words are
literal and contextual
SELF ASSESSMENT EXERCISES
1.
Describe mysticism (Tasawwuf) is an area of
knowledge.
2.
Define the following words as the language of
Sufis. Marifa and Silsilar
3.
Explain the term Dhiki as apply to Sufis.
REFERENCES
Shorter encyclopedia of Islam ed. H.A.R. Gibb and J.K
Kramers, (Leiden E.J. Brill) London Luzac, 1961).
Ali, A.Y. (1984), The Holy Qur’an, Text, Translation And
Commentary, Kuwait Dhat-al-Salasil, (Bilingual Arabic
English text).
4.7
SUGGESTED READINGS
Abdalati, Hi (1981) Islam In Focus, International Islamic
Federation of Students Organization, Kuwait.
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UNIT: 2
SOLUTION TO EXERCISES
TOPIC 1
1- The literal meaning of the word imam is faith/believe in it
contextual meaning. It means to belief in Allah, His angles,
His revealed books. His messengers, the belief in the Day of
Resurrection and the absolute knowledge and wisdom of
Allah (six articles of faith).
2- The word Ihsan literally means correct. When referring to
the contents of a hadith, means a correct hadith that has no
problem in both it’s Isnad and Matn. The term also means
to worship Allah in everything one does. A tradition of the
prophet says;
“worship Allah as if you are watching Him, because if
you are not watching Him, He is watching you”
The following verses also refers to the word Ihsan, 2:
83,178.
3- The word can also mean the judgment to come, the
responsibility in the moral and spiritual word for all
actions done spiritual matters that are often conflict with
desires predictions.
Q: 107: 1, says;
“seest there are who demise the judgement to come.”
3. 19, the religion before Allah is Islam. 2: 256, “let
there be no compulsion in religion.
TOPIC 2
The word shariah literally means a path to be followed.
Contextually the word shariah means the path believed by
all means divinely provided by Allah (SWT) sent to mankind
through His messenger the prophet of Islam Muhammad
(SAW).
JIHAD
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UNIT: 2
Jihad literally means to strive. It Islam the word means
striving, undergoing hardship or forbearing in great
difficulties while standing firm against one’s enemies.
Jihad spiritually means fighting against sin and sinful
inclinations within ones self. It also means waging a holy
war (jihad) for the defence of Islam.
QADI
-
The word Qadi literally means a judge. The position of a
judge in the courts that administer their judgment
according to Islamic law is very important. This is
because all his judgements are drawn from the Qur;an
hadith and the Islamic sources. If he happens to deviate
from these sources it will earn him the condemnation of
Allah in Hell fire.
TOPIC 3
KHALIFA
- the literal meaning of the word khqlifa is the successor or
deputy of the prophet (SAW). Technically the word means
the leader of the Muslim community when the four caliphs
after the prophet (SAW) maintained the title. After that
rulers in the umayyad’s period as well as the Abbasids
maintained the title. In the early days the Khalifa held the
position of a religious as well as the political leader of the
Muslim community. With the expansion of the Islamic cities
and the increase in the number of Muslims the position of
Khalifar became only political leadership. While religious
leadership was given to the Imam. The Qur’an refers to
Adam in sura al-Baqara and Dawud (As) in sura Sad as
Khalifa.
BAIT-AL-MAL
- This is one of the institutions introduced by Umar b. Alkhattab’s administration. The term is used to denote a
treasury of a Muslim state. The monies collected are in Batal-Mal and always used to serve the interest of the
communities. It also served as a depository where money
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and good were temporarily lodged pending distribution to
their individual owners.
KAFIR
- literally means obliterating, covering. Technically the word
means un infidel an unbeliever or some one who rejects
faiths.
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DHIMMI
- Literally means one whose life is regulated according to an
agreement of protection. Technically it means Ah-al-Dhimma
no A-Muslims who lived in Muslim counties and were
guaranteed freedom of worship and security.
MURTADD
-
An apostate. Those that turns back especially from Islam.
This can be communicated verbally or by action. (Denying a
principle of Islam or disrespect to a copy of the Qur’an.
TOPIC 4
Tasawwuf is an area of knowledge in Islam. It is a religious
practice in which people try to get knowledge of truth and
to become united with Allah through meditation. They
based their belief from Ahl-al-saffa, the people of the bench
who at the time of the prophet (SAW) denounced all
worldly materials in order to be in the mosque with him.
FANA
Literally means extinct on ceasation, annihilation,
passing away. The word is technically used to indicate a
stage in the mystical experience in mysticiam before one
reaches the final stage baqa.
KASHF
This word is used by the Sufis to indicate their stages
of development or journeys in reading the “ultimate reality
as they say. It also indicates unveiling or revelation.
DHIKR:
Means
resemblance,
mention
or
recollection.
Technically it is the act of mentioning the name of Allah or
Allahu Akbar repeatedly in low or high voice and often with
bodily movements or breathing. It is one of the activities of
the Sufis.
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B- AHWAL
This word literally means states. Technically the word
means spiritual states that can duly be achieved by the help
of God. These states cannot be permanent but contains the
element of ecstasy or illumination or ecstasy as believed by
the Sufis. These states could constitute par of one’s
progress along the sufi path.
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UNIT: 2
TUTOR MARKED ASSIGNMENTS
1. Give the literal and contextual meanings of the words, Din,
Wahy and Ajal
2. Define the words shariah and list its primary and
secondary sources.
3. Compare and contrast the meanings of the following
words; Kafir, Murtadd and Dhimmi
4. Mysticism (Tasawwuf) is a branch of knowledge under
Islamic studies
i. Assess the meaning of the word Tasawwuf
ii. Who is a sufi?
iii. Describe Dhikr as one of the activities of the
Sufis.
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