H - Islamic Glossary

Haba' ()
Fine dust, the passive universal substance.(Source:Taha Publication)

Habal al-habala ()
A forbidden business transaction in which a man buys the unborn offspring of a female animal.(Source:Taha Publication)  
Habib ibn muhammad al-`ajami ()
Al-basri, a persian settled in basra, a muhaddith who transmitted from hasan al-basri, ibn sirin and others. he converted from a life of ease and self-indulgence to a life of self-denial.(Source:Taha Publication)

Habil and qabil ()
Cain and abel.(Source:Taha Publication)  


Habus ()
Habous, another term for waqf.(Source:Taha Publication)

Hadath ()
Minor ritual impurity requiring wudu': passing wind, urination, defecation, vomiting.(Source:Taha Publication)

Hadath ()
Situated in time. the opposite is qidam.(Source:Taha Publication)  


Hadd ()
(Plural hudud) Allah's boundary limits for the lawful and unlawful. the hadd punishments are specific fixed penalties laid down by Allah for specified crimes.(Source:Taha Publication)

Hadhf ()
Ellipsis.(Source:Taha Publication)

Hadith (HADIS HADEETH)
Reports on the sayings and the traditions of Prophet Muhammad (s.a.w.) or what he witnessed and approved are called Hadith. These are the real explanation, interpretation, and the living example of the Prophet (s.a.w.) for teachings of the Qur'an. His sayings are found in books called the Hadith books.

Some famous collectors of Hadith are Imam Al-Bukhari, Imam Muslim, Imam An-Nasa'i, Imam Abu Dawood, Imam At-Tirmizi, and Imam Majah. There are many others.
(Source:MSA-USC)

Hadith ()
A saying or tradition of the Prophet Muhammad (S.A.W.). Plural: Ahadeeth.(Source:IslamIQ)

Hadith (ha-deeth)
Unlike the verses contained in the Qur'an, Hadith are the sayings and traditions of Prophet Muhammad himself, and form part of the record of the Prophet's Sunnah (way of life and example). The Hadith record the words and deeds, explanations, and interpretations of the Prophet concerning all aspects of life. Hadith are found in various collections compiled by Muslim scholars in the early centuries of the Muslim civilization. Six such collections are considered most authentic. (Source:CIE)

Hadith ()
Reported speech of the prophet.(Source:Taha Publication)

Hadith an-nafs ()
The chatter of the self which goes on inside one's head.(Source:Taha Publication)

Hadith qudsi ()
the Hadith Qudsi are hadith's in which the Prophet says that Allah says so and so. The meaning of the these hadith was revealed to the Prophet but he put them in his own words, unlike the Quran which is the word of Almighty Allah and the Prophet conveyed it exactly as it was revealed to him.
(Source:MSA-USC)

Hadith qudsi ()
Those words of Allah on the tongue of his prophet which are not part of the revelation of the qur'an.(Source:Taha Publication)

Hadith-Qudsi ()
A saying of Allah Ta'ala narrated by Prophet Muhammad (S.A.W.), that is not a part of the Holy Qur'an.(Source:IslamIQ)

Hadr ()
Rapid recitation of qur'an.(Source:Taha Publication)  


Hadra ()
Presence. al-hadra al-ilahiya, the divine presence, sometimes synonymous with hudur. also used to designate `imara, a form of dhikr done in a circle.(Source:Taha Publication)

Hady ()
An animal offered as a sacrifice during the hajj.(Source:Taha Publication)



Hafiz (haa-fiz)
One who has memorized the entirety of the Qur'an. Thousands of Muslim men and women throughout the world dedicate their time and energy to this tradition, which serves to maintain the Qur'anic scripture as it was revealed to Prophet Muhammad over 1,400 years ago. (Source:CIE)

Hafiz ()
(C. 720/1320 - 793/1391), hafz was the poetic nom-de-plume of shams ad-din Muhammad. he was born in shiraz, persia. as a theologian he preached tolerance, and as a poet he produced over 700 poems collected in his divan. hafiz's poems are considered the supreme example of the persian ghazal.(Source:Taha Publication)

Hafiz ()
Someone who has memorised the qur'an.(Source:Taha Publication)

Hafiz ()
A hadith master who has memorised at least 100,000 hadiths - their texts, chains of transmissions and meanings. the plural is huffaz.(Source:Taha Publication)

Hahut ()
Divine ipseity, beyond-being, absoluteness.(Source:Taha Publication)

Hahut ()
Ipseity.(Source:Taha Publication)

Haja ()
General need.(Source:Taha Publication)

Hajar (haa-jer)
One of Abraham's wives who, along with her infant son Isma'il, was settled in Arabia by Abraham. She may be considered the founder of the city of Makkah, since it was a desolate valley prior to her arrival and discovery of the sacred well known as ZamZam. (Source:CIE)

Hajar ()
Hagar, the mother of isma'il, from whom the prophet Muhammad is descended.(Source:Taha Publication)

Hajar al-aswad ()
The black stone.(Source:Taha Publication)

Hajar al-aswad ()
The black stone in the ka'ba.(Source:Taha Publication)

Hajar Al-aswad (Al) ()
The 'Black Stone', a stone which is said to have fallen from heaven, set into one corner of the Ka'abah in Mekkah by Prophet Ibrahim (Abraham) (A.S.), which pilgrims, in imitation of Prophet Muhammad, (S.A.W.), kiss while performing the Hajj or Umrah.(Source:IslamIQ)



Hajb ()
Preventing someone else from inheriting. such exclusion can be total (hajb harmani) or partial (hajb nafsani).(Source:Taha Publication)

Haji ()
"Those masalih which are needed in order to extend the purpose of the objectives and to remove the strictness of the literal sense, the application of which leads mostly to impediments and hardships and eventually to the disruption of the objectives." (ash-shatibi). such things are supplementary to the five essential values and their neglect would lead to hardships. haqiqi: literal, real, original.(Source:Taha Publication)



Hajib ()
A chamberlain, door-keeper.(Source:Taha Publication)

Hajis ()
Firm thought. according to ibn al-'arabi, the first thought is the divine thought and is never wrong. sahl at-tustari called it the first cause and the digging of the thought. when it is realised in the self, it becomes will, and when it is repeated it becomes himma and the fourth time it is called resolution. when it is directed to action, it is called aim. when the action is begun, it is called intention.(Source:Taha Publication)

Hajj (HAJ)
Hajj is an Arabic word which means the performance of pilgrimage to Makkah in Arabia. It is one of the five pillars of Islam. A Muslim is to perform Hajj at least once in his/her life, if means and health allow.

There are rules and regulations and specific dress to be followed. It is to take place during the last month of the lunar calendar called the month of Zul-Hijjah.
(Source:MSA-USC)

Hajj (huj)
The pilgrimage (journey) to Makkah (in modern-day Saudi Arabia) undertaken by Muslims in commemoration of the Abrahamic roots of Islam. The Hajj rites symbolically reenact the trials and sacrifices of Prophet Abraham, his wife Hajar, and their son Isma'il over 4,000 years ago. Muslims must perform the Hajj at least once in their lives, provided their health permits and they are financially capable. The Hajj is performed annually by over 2,000,000 people during the twelfth month of the Islamic lunar calendar, Dhul-Hijjah. (Source:CIE)

Hajj ()
(Plural hujaj) a hadji, a pilgrim, someone who is performing or has performed the hajj.(Source:Taha Publication)

Hajj ()
The annual pilgrimage to makka which is one of the five pillars of islam.(Source:Taha Publication)

Hajj (Al) ()
"The Pilgrimage", which commences on the 8th of Dhu'l-Hijjah. There are three types of Hajj: *Hajj at-Tamattu' (interrupted). Umrah followed by Hajj, but taking off the Ihram in between these two stages.
*Hajj al-Qiran (combined). Umrah then Hajj without taking off the Ihram
*Hajj al-Ifrad (single). Hajj without Umrah.Hanafi(Source:IslamIQ)

Hajj al-ifrad ()
Hajj by itself, the simplest way to perform hajj.(Source:Taha Publication)

Hajj al-qiran ()
The joined hajj.(Source:Taha Publication)

Hajj at-tamattu` ()
The interrupted hajj.(Source:Taha Publication)

Hajj mabrur ()
A hajj accepted by Allah for being perfectly performed according to the prophet's sunna and with legally earned money.(Source:Taha Publication)

Hajj-al-asghar ()
'Umra.(Source:Taha Publication)

Hajjat al-wada` ()
The `farewell hajj,' the final hajj performed by the prophet, may Allah bless him and grant him peace.(Source:Taha Publication)

Hajr ()
Limitation of a person's legal competence.(Source:Taha Publication)

Hakam ()
An arbiter.(Source:Taha Publication)

Hakim ()
(Plural hukama') sage.(Source:Taha Publication)

Hal ()
(Plural ahwal) state, your transient inward state. (cf. maqam).(Source:Taha Publication)

Halaga ()
A circle of people gathered for the purpose of study. halif (plural hulafa'): confederate, ally. hammam: bath-house.(Source:Taha Publication)

Halal ()
something that is lawful and permitted in Islam.
(Source:MSA-USC)

Halal ()
An act or product that is permitted by Islam.(Source:IslamIQ)

Halal (ha-laal)
Arabic term designating that which is deemed lawful in Islam, based on the two authoritative sources, the Qur'an and the Sunnah of Prophet Muhammad. (Source:CIE)

Halal ()
Lawful in the shari`a.(Source:Taha Publication)

Halif ()
a person who enjoys the protection of a tribe but does not belong to it by blood.
(Source:MSA-USC)  


Halqa ()
A circle, gathering.(Source:Taha Publication)

Halqah ()
a group of students involved in the study of Islam.
(Source:MSA-USC)  

Halvetiyye ()
See khalwatiya.(Source:Taha Publication)

Hamalat al-'arsh ()
"The bearers of the throne", the eight angels who are the bearers of the divine throne.(Source:Taha Publication)

Haman ()
The minister of pharaoh mentioned in the qur'an.(Source:Taha Publication)



Hamzah (hum-zah)
Uncle of Prophet Muhammad and one of his Sahabah. He is fondly remembered by Muslims for his support of the Prophet at a time when most other relatives turned away from him because he called on people to worship God alone. (Source:CIE)

Hanafi ()
Islamic school of law founded by Imam Abu Hanifa. Followers of this school are known as the Hanafis.(Source:IslamIQ)

Hanif (HANEEF)
people who during the time of Jahiliyyah rejected the idolatry in their society. These people were in search for the true religion of Prophet Abraham.
(Source:MSA-USC)

Hanif ()
(Plural hunafa') one who possesses the true religion innately.(Source:Taha Publication)

Hanna ()
Anna, the name given by commentators for the wife of `imran and the mother of maryam.(Source:Taha Publication)  

Hanut ()
An aromatic compound of camphor, reed perfume and red and white sandalwood used for perfuming shrouds. harbm: unlawful in the shad'a.(Source:Taha Publication)

Haq ()
Legal right.(Source:IslamIQ)

Haqa'iq ()
Realities, the plural of haqiqa.(Source:Taha Publication)

Haqa'iq at-tafsir ()
"The truths of tafsir" by abu 'abdu'r-rahman as-sulami (325/936 - 412/1021) he quotes extensively from the tafsir of ibn 'ata', an earlier sufi (d. 309/922) and companion of al-junayd, and seeks to bring out the mystical allusions in the qur'an.(Source:Taha Publication)



Haqiqa ()
An essential reality which does not admit of abrogation and remains in equal force from the time of adam to the end of theworld.(Source:Taha Publication)

Haqq ()
the Truth.
(Source:MSA-USC)
Haqq al-`abd ()
Right of man, or private right; the right of the injured person to demand redress.(Source:Taha Publication)

Haqq al-khiyar ()
The option to withdraw from a transaction. there are three kinds (see khiyar).(Source:Taha Publication)

Haqq al-yaqin ()
: Real certitude, the reality of certainty which is reached in fana'.(Source:Taha Publication)

Haqq allah ()
Right of Allah or public right; the punishment which the judge must inflict for certain crimes.(Source:Taha Publication)

Haraam ()
something which is unlawful or prohibited in Islam.
(Source:MSA-USC)

Haraam (ha-raam)
Arabic term designating that which is deemed unlawful or forbidden in Islam, based on the two authoritative sources, the Qur'an and the Sunnah of Prophet Muhammad. Muslims must refrain from all things or actions designated haram. (Source:CIE)



Haraj ()
An impediment.(Source:Taha Publication)

Haram ()
a Haram is a sanctuary, a sacred territory. Mecca has been considered a Haram since the time of Abraham. All things within the limit of the Haram are protected and considered inviolable Madinah was also declared a Haram by the Prophet.
(Source:MSA-USC)

Haram ()
An act or product which is unlawful or prohibited in Islam.(Source:IslamIQ)

Haram ()
Unlawful in the shari `a.(Source:Taha Publication)

Haram ()
Sacred precinct, a protected area in which certain behaviour is forbidden and other behaviour necessary. the area around the ka'ba in makka is a haram, and the area around the prophet's mosque in madina is a haram. they are referred to together as the haramayn, `the two ha rams'.(Source:Taha Publication)

Haram ()
The harem, something forbidden to those who do not have permission to enter, particularly women's apartments; it is also used to denote parts of land withdrawn from cultivation because they are needed to gain access to other land or property.(Source:Taha Publication)

Harba ()
A short spear, javelin.(Source:Taha Publication)

Harbi ()
A belligerent.(Source:Taha Publication)

Harf ()
(Plural ahruf) one of the seven modes or manners of readings in which the qur'an was revealed.(Source:Taha Publication)

Harf wa jarh ()
"Letters and sounds", the qur'an when it is is articulated.(Source:Taha Publication)

Harithiya ()
A sub-sect of the ibadites, the followers of al-harith ibn mazyad al-ibadi, who held mu'tazilite views.(Source:Taha Publication)

Harraqiya ()
Moroccan branch of the darqawa since the 19th century, who have kept the old andalusian tradition of music alive.(Source:Taha Publication)

Harun ()
The prophet aaron, the brother of musa.(Source:Taha Publication)



Harut and marut ()
The two angels mentioned in the qur'an (2:102) in babel from whom people learned magic. some commentators state that they are two kings rather than two angels.(Source:Taha Publication)

Hasad ()
Envy of what someone else has and wishing that they did not possess it and would lose it. (compare with ghibta).(Source:Taha Publication)

Hasan ()
An adjective describing a married person, from hisn, a fortress. a person who has become muhsin by marriage is subject to the full hadd punishment of death for zina.(Source:Taha Publication)

Hasan ()
Good, excellent, often used to describe a hadith which is reliable, but which is not as well authenticated as one which is sahih.(Source:Taha Publication)

Hasana ()
(Plural hasanat) a good deed.(Source:Taha Publication)  


Hasanat ()
Good deeds, acts of obedience to Allah. the opposite is sayyi'at. the singular is hasana.(Source:Taha Publication)

Hasbala ()
The arabic expression, "hasbuna'llah wa ni `ma 'l-wakil," meaning "Allah is enough for us and an excellent guardian."(Source:Taha Publication)

Hasbaniya ()
A group known in the history of philosophy for their doubts, scepticism and sophism.(Source:Taha Publication)

Hasbuna'llah wa ni`ma'l-wakil ()
The arabic expression meaning "Allah is enough for us and an excellent guardian."(Source:Taha Publication)

Hashiya ()
Gloss, supercommentary on a text. hashiya means "margin", and this commentary was written in the margins of a book.(Source:Taha Publication)

Hashiya radd al-muhtar ()
By ibn 'abidin (d. 1252/1836).(Source:Taha Publication)

Hatim ()
The hijr of the ka'ba, or the wall of the hijr over which is the spout (mizab). it is called this because it is where people crowd together to make supplications and, in so doing, press against (hatama) one another.(Source:Taha Publication)

Hawa ()
Passion, desire (usually not praiseworthy), inclination to something enjoyed by animal appetites; also used in the plural (ahwa'), meaning opinions which, swayed by passion, have moved away from the truth.(Source:Taha Publication)

Hawa ()
Passion, desire; also used in the plural (ahwa'), meaning opinions which have moved away from the truth.(Source:Taha Publication)

Hawadith ()
Originated things, things which exist within the confines of time-span and place.(Source:Taha Publication)

Hawajim ()
"Assaults", impulses or thoughts which involuntarily enter the heart.(Source:Taha Publication)

Hawala ()
Novation, the transference of a debt from one person to another. it is an agreement whereby a debtor is released from a debt by another becoming responsible for it.(Source:Taha Publication)

Hawamim ()
The seven suras which begin with ha mim (40 - 46).(Source:Taha Publication)

Hawariyyun ()
The disciples of the prophet 'isa.(Source:Taha Publication)

Hawd ()
The watering-place or basin of the prophet in the next world, whose drink will refresh those who have crossed the sirat before entering the garden.(Source:Taha Publication)

Hawqala ()
The arabic expression, "la hawla wa la quwwata illa billah" which means "there is no power nor strength save by Allah."(Source:Taha Publication)

Haws ()
Passion, desire (usually not praiseworthy) for self-gratification, inclination to something enjoyed by animal appetites; also used in the plural (ahwa'), meaning opinions which have moved away from the truth.(Source:Taha Publication)

Hawwa ()
Eve, the wife of Adam. The Qur'an indicates that Hawwa was created as an equal mate for Adam, and that both Adam and Hawwa sinned equally when they disobeyed God by eating fruit from the forbidden tree in their garden abode. Upon turning to God in repentence, both were likewise equally forgiven. (Source:CIE)

Hawwa' ()
Eve. this name appears in hadith.(Source:Taha Publication)

Haya' ()
Shame, modesty, which demands awareness of Allah's presence and behaving accordingly.(Source:Taha Publication)

Haya' ()
This denotes a cluster of several concepts: modesty, diffidence, shyness, self-respect, scruples.(Source:Taha Publication)

Hayaman ()
Passionate love and ecstatic bewilderment.(Source:Taha Publication)

Hayba ()
Awe, reverential fear, a state in which contemplation of Allah's majesty predominates. the opposite of uns.(Source:Taha Publication)

Hayd ()
Menstruation.(Source:Taha Publication)

Haykal ()
Bodily form.(Source:Taha Publication)

Hayra ()
Bewilderment, confusion, continual amazement, perplexity, in which every intellectual channel is blocked; this results in an intensity which allows for illumination, because only finite things can be expressed in words and there is no way to articulate the infinite and ineffable, either mentally or vocally. ash-shibli said, "real gnosis is the inability to achieve gnosis." how can the temporal grasp the timeless, the finite the infinite, the limited the limitless? out of confusion comes fusion.(Source:Taha Publication)



Hays ()
Dates mixed with butter, sometimes with sawiq added.(Source:Taha Publication)

Hayula ()
From greek hyle, substance in the sense of materia prima. al-haba' has the same meaning. ibn `arabi also calls it al-kitab al-mastur: the inscribed book.(Source:Taha Publication)

Hegira ()
See Hijrah. (Source:CIE)

Hiba ()
A gift.(Source:Taha Publication)

Hidana ()
Custody of minors.(Source:Taha Publication)

Hidaya ()
Active guidance by Allah.(Source:Taha Publication)

Hidaya ()
Guidance.(Source:Taha Publication)

Hifz ()
The Arabic root of this word is Hafiza which means to memorize. In the religious sense, Muslims try to memorize the whole Qur'an. Any person who achieves this task is called Hafiz.

A Hafiz is recognized by his community and is given certain privileges. There millions of Muslims who make Hifz of the whole Qur'an.
(Source:MSA-USC)
Hija' ()
Satire.(Source:Taha Publication)

Hijab (hee-jaab)
Commonly, the term hijab is used to denote the scarf or other type of head-covering worn by Muslim women throughout the world. However, the broader definition of the term refers to a state of modesty and covering that encompasses a woman's entire body, excluding hands and face. (Source:CIE)

Hijab ()
"Veiling", in sufism, meaning the impression produced on the heart by phenomena which prevent it from seeing the truth. this is inevitable in this world. (see qur'an 42:51).(Source:Taha Publication)

Hijab ()
A partition which separates two things; a curtain; in modern times used to describe a form of women's dress.(Source:Taha Publication)

Hijab al-ma'rifa ()
The veil of gnosis, mentioned by an-niffari which in itself is a barrier between man and Allah. "knowledge is the greatest veil."(Source:Taha Publication)

Hijiiz ()
The region along the western seaboard of arabia in which makka, madina, jeddah and ta'if are situated.(Source:Taha Publication)

Hijjir ()
Chant, constant refrain.(Source:Taha Publication)

Hijr ()
The unroofed portion of the ka'ba which at present is in the form of a semi-circular compound towards the north of the ka'ba.(Source:Taha Publication)

Hijra ()
Emigration in the way of Allah. islamic dating begins with the hijra of the prophet Muhammad from makka to madina in 622 ce.(Source:Taha Publication)

Hijrah ()
means migration. The Hijrah refers to the Prophet's migration from Mecca to Madinah. This journey took place in the twelfth year of his mission (622 C.E.). This is the beginning of the Muslim calendar. The word hijrah means to leave a place to seek sancturary or freedom from persecution or freedom of religion or any other purpose. Hijrah can also mean to leave a bad way of life for a good or more righteous way.
(Source:MSA-USC)

Hijrah (hij-rah)
The migration in 622 C.E. of Prophet Muhammad and members of the Muslim community from the city of Makkah to the city of Yathrib, later renamed Madinah an-Nabi (city of the Prophet) in honor of Muhammad. The Islamic lunar calendar, often called the Hijri calendar, is dated from this important event, which marks the beginning of an Islamic state (in Madinah) in which the Shari'ah (Islamic Law) was implemented. (Source:CIE)

Hijri ()
Name of the Islamic lunar calendar. It took its name from the early Muslims who migrated from Mekkah to Madinah, and commences from the date of the Prophet Muhammad's (S.A.W.) Hijra, which he made with Abu Bakr as-Siddiq (A.S.), in 622AC. Often abbreviated to A.H. (After Hijra). The months of the Islamic calendar are:
1)Muharram.
2)Safar.
3)Rabi'i al-Awal.
4)Rabi'i al-Akhira.
5)Jumada al-Awal.
6)Jumada al-Akhira.
7)Rajab.
8)Sha'ban.
9)Ramadan.
10)Shawal.
11)Dhul Qi'da.
12)Dhul Hijjah(Source:IslamIQ)

Hikam ()
"The wisdoms", by ibn `ata'llah, a shadhili and maliki faqih. it is a collection of 262 aphorisms followed by four short treatises and some supplications.(Source:Taha Publication)

Hikma ()
Wisdom.(Source:Taha Publication)

Hikma ()
Wisdom, that which acts as a curb and prevents a person from ignorant behaviour; knowledge of the true nature of things and acting accordingly.(Source:Taha Publication)

Hila ()
Legal evasion. the plural is hiyal.(Source:Taha Publication)

Hilal ()
New moon; crescent moon. hilm: forbearance, self-restraint.(Source:Taha Publication)

Hill ()
The boundaries of a haram.(Source:Taha Publication)

Hilm ()
Forbearance, self-restraint.(Source:Taha Publication)  


Hilyat al-awliya' ()
: "The embellishment of the saints", a compendium of sufic doctrine and biographies by abu nu'aym al-isfahani (d. 430/1038).(Source:Taha Publication)

Hima ()
Fence, protective zone, pasture-land devoted solely to grazing livestock from the zakat or to be used in jihad.(Source:Taha Publication)

Himma ()
Spiritual aspiration, yearning to be free of illusion; highest energy impulse in a human to reconnect with reality. there are two types: jibilla, inborn, and acquired.(Source:Taha Publication)

Hiqqa ()
A three-year-old she-camel. the proper age for a camel paid in zakat for 46 to 60 camels.(Source:Taha Publication)

Hira (hee-ra)
The cave on the outskirts of Makkah where Muhammad, at the age of forty, received the first revelations of the Qur'an, beginning with the word "Iqra" which means "read." The cave was a favorite place of retreat for Muhammad prior to his call to prophethood, where he could contemplate alone and seek God free from the distractions of the city below. (Source:CIE)

Hiraba ()
Highway robbery, brigandage. there is a lot of diversity between the schools as to what this applies to. it involves armed robbery. malik says that it can take place inside a town, but abu hanifa says that it must be outside of it. the penalties vary according to the severity of the offence. ad-dasuqi, a maliki faqih, says that rape under force of arms is hiraba.(Source:Taha Publication)

Hirfa ()
(Plural hiraf ) profession, trade, guild.(Source:Taha Publication)

Hirs ()
Greed, avarice.(Source:Taha Publication)

Hirz ()
A place where property is customarily kept, like a house, shop, tent.(Source:Taha Publication)

Hisba ()
Lit. computation or checking, but commonly used in reference to what is known as amr bi'l-ma`ruf wa'n-nahy `an al-munkar: promotion of good and prevention of evil.(Source:Taha Publication)

Hisba ()
The function of market inspection. the person who undertakes this is called a muhtasib. under the early khalifs, it was overseen by the khalif or the governor. under the 'abbasids, it became a separate department.(Source:Taha Publication)

Hiss ()
The faculty of sensation, the domain of the sense perception, the opposite of ma'na.(Source:Taha Publication)

Hiss ()
The faculty of sensation, the domain of the senses. huduth: located in time, the beginning of the universe in time.(Source:Taha Publication)

Hiyal ()
Legal devices, evasions, observing the letter, but not the spirit of the law.(Source:Taha Publication)

Hizb ()
(Plural ahzab) a sixtieth part of the qur'an.(Source:Taha Publication)

Hizb ()
A part of people; a set portion of the qur' an for recitation; a sixtieth of the qur' an.(Source:Taha Publication)

Hizb al-bahr ()
The famous collections of prayers of shaykh ash-shadhili (d. 656/1258). also by hizb al-barr and hizb an-nasr.(Source:Taha Publication)

Hizb an-nasr ()
The famous collections of prayers of shaykh ash-shadhili (d. 656/1258). also by hizb al-barr and hizb al-bahr.(Source:Taha Publication)

Houri ()
See har.(Source:Taha Publication)

Hud ()
The prophet sent to the people of `ad. his tomb is traditionally located in hadramawt.(Source:Taha Publication)

Huda ()
Guidance; al-huda is a name for the qur' an.(Source:Taha Publication)

Huda ()
Guidance.(Source:Taha Publication)

Hudhud ()
The hoopoe, mentioned in the qur' an (27:20-22).(Source:Taha Publication)

Hudud ()
the limits ordained by Allah. This includes the punishment for crimes.
(Source:MSA-USC)  


Hudud ()
The boundary between what is Halal (lawful) and what is Haram (unlawful), set by Allah. Whoever transgresses these limits may be punished or forgiven by Allah.(Source:IslamIQ)

Hudud ()
The plural of hadd.(Source:Taha Publication)

Hudur ()
The presence of the heart with Allah.(Source:Taha Publication)  


Hudur wa ghayba ()
Presence near Allah and absence from oneself. hudnth: located in time.(Source:Taha Publication)

Huduth al-ashya' ()
Originated, temporal character of things.(Source:Taha Publication)

Huffaz ()
Plural of hafiz.(Source:Taha Publication)

Hujaj ()
Pilgrims, the plural of hajj.(Source:Taha Publication)

Hujja ()
(Plural hijaj) courtroom evidence.(Source:Taha Publication)

Hujja ()
Proof or argument.(Source:Taha Publication)

Hujjaj ()
Pilgrims. Persons who have been on the pilgrimage to Mekkah during the Hajj season in the month of Dhul Hijjah. Singular: Haj = a male pilgrim, Hajah = a female pilgrim.(Source:IslamIQ)

Hujjat al-haqq 'ala'l-khalq ()
"The demonstrative proof of the real for the creation," meaning the perfect man who was the proof demonstrated to the angels when adam informed them of the names of things, a knowledge which they had not been given previously.(Source:Taha Publication)

Hujjiya ()
Producing the necessary proof or authority to validate a rule or concept.(Source:Taha Publication)

Hujum ()
What comes forcefully into the heart from the moment without any action on your part.(Source:Taha Publication)

Hukm ()
(Plural ahkam) law, value or ruling of the sharr `a. hukm is the legal ruling on the status of something. the five values are: 1) obligatory (fard or wajib); 2) sunna or recommended (mandab); 3) permissible (mubah); 4) offensive (makrah); and 5) unlawful (haram).(Source:Taha Publication)

Hukum ()
The closest equivalent in the English language is "verdict". It usually applies to a judgement on legal issues, especially with regard to religious matters.(Source:IslamIQ)

Hulul ()
"Indwelling", incarnation, a heretical doctrine.(Source:Taha Publication)

Hulul ()
Incarnation.(Source:Taha Publication)

Hunafa' ()
The plural of hanif.(Source:Taha Publication)

Huquq ()
Plural of haq.(Source:IslamIQ)

Hur ()
The plural of hawra', the maidens in paradise, the black iris of whose eyes is in strong contrast to the clear white around it.(Source:Taha Publication)

Hur ()
Houris, pure maidens in paradise, literally "the white ones", often said to refer to the contrast between the intense white and the intense blackness of the eyes, or it means having eyes like gazelles. the singular is hawra(Source:Taha Publication)

Hurr ()
Free.(Source:Taha Publication)  


Hurriya ()
Freedom, carrying out the rights owed being a slave of Allah which renders a person free from other than Allah and free from being enslaved to events through awareness of the creator.(Source:Taha Publication)

Hurriya ()
Freedom.(Source:Taha Publication)

Huruf ()
Letters (singular harf).(Source:Taha Publication)

Huruf al-muqatta`at ()
(Or huruf al fawatih) the opening letters at the beginning of twenty-nine suras. fourteen letters are used in various combinations. these fourteen are: alif, ha', ra', sin, shin, sad, ta', `ayn, qaf, kaf, lam, mim, nun, ha', and ya'.(Source:Taha Publication)

Husn az-zann ()
"Good opinion", to think well of Allah and the slaves of Allah. this implies complete trust in Allah since Allah says in a hadith qudsi, "i am in my servant's opinion of me."(Source:Taha Publication)

Huwa ()
(Or hu) "he", Allah.(Source:Taha Publication)

Huwiya ()
Word derived from the pronoun huwa (he), meaning he-ness, divine ipseity; the reality in the world of the unseen.(Source:Taha Publication)

Huzn ()
Sorrow.(Source:Taha Publication)  
 
 

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Prophet Adam

When Allah had created the heavens and the earth, He said to the angels, “I will create a Khalifa on earth, someone to carry out my orders.” They asked Allah, “Will you place someone on earth who will make mischief and shed blood, while we praise you and glorify your name?” And Allah said, “I know what you know not.”

The Creation of Prophet Adam

So Allah created Prophet Adam (Alayhis-salam) out of clay, and taught him the names of all things. He placed the things before the angels and asked the angels to tell Him the names of them, but the angels answered, “You are the exalted, and we know nothing except what you have taught us.” Allah then asked Adam (Alayhis-salam) the same question, and Adam (Alayhis-salam) was able to answer correctly.
Allah ordered the angels to bow down to Prophet Adam (Alayhis-salam) and they did so. But Iblis, or Shaitan, did not bow down. When Allah asked, “What kept you from bowing down when I commanded you ?” Iblis answered, “I am better than he. I was created from fire while he was made from clay.”
Upon hearing this response, Allah threw Shaitan out of paradise, but Shaitan vowed that he would lie in wait for Prophet Adam (Alayhis-salam) and his descendants, trying to divert them from the Straight Way. To which Allah replied, “If any of them follow you, Hell will I fill with you all.”
Meanwhile, Allah had created a wife, Hawa, for Prophet Adam (Alayhis-salam), and he told them to live in the garden of paradise, Jannah, but he warned them to stay away from one particular tree, lest it bring harm to them. Shaitan started whispering suggestions to Prophet Adam and Hawa (Alayhis-salam). He spoke in such a clever way that they were convinced he was only concerned for their well-being. He told them that the forbidden tree would make them immortal and that they would live forever like the angels if they ate from it. Shaitan spoke so convincingly that Adam and Hawa (Alayhis-salam) believed him. As soon as they tasted the tree, they realized that they were naked, and started trying to cover themselves with leaves from the garden, for it now seemed wrong to be uncovered.
Then Allah called to them, “Did I not tell you to stay away from that tree, and didn’t I warn you that Shaitan was your sworn enemy?”

Prophet Adam & Hawa sent to earth

Prophet Adam and Hawa (Alayhis-salam) were immediately full of remorse and begged for forgiveness and mercy from Allah. Allah ordered them out of Jannah and sent them to live on earth. He said, “Therein shall you live, and therein shall you die, but from it you shall be taken out at last.” Prophet Adam (Alayhis-salam) and his offspring began to live on earth according to Allah’s command.
And so we are all the descendants of Prophet Adam and Hawa (Alayhis-salam), the first humans to be placed on earth. Here on earth we shall all live and die, and from here we shall all be made to return to Allah. It is our choice whether we shall be taken to Jannah or join the disobedient and deceitful Shaitan in Hell. Allah, in His infinite mercy, realizes that we will sometimes be led astray by Shaitan. Allah taught Prophet Adam (Alayhis-salam) some prayers for repentance and seeking pardon for wrongdoing.
Prophet Adam (Alayhis-salam) was the first prophet to bring Allah’s message to mankind, so that we might know how to worship Allah and how to seek forgiveness for our mistakes. This message was completed to perfection by Allah through his last prophet Muhammad (peace be upon him).

The story of Prophet Adam (Alayhis-salam) can be found in the Quran, Surah 2, Ayat 30-37 and Surah 7, Ayat 10-27.

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The Merits of Dhikr

Dhikr or ‘Remembrance’ essentially pertains to the heart, but in so far as the tongue is the interpreter of the heart the oral recitation of a Divine Name or a verse of the Holy Qur’an is also described as Dhikr. In other words, oral Dhikr can be worth the name only when it is accompanied by the ‘remembrance’ of the heart. As the great Sufi poet Rumi points out, the recitation of a Divine name can have no efficacy if one keeps thinking of cows and donkeys while repeating it mechanically with the tongue. One must, however, bear in mind that even a mechanical Dhikr without the heart being engaged in it is not altogether futile. It is related that the great Sufi Abu Uthman, hearing a man complain of such a situation, remarked that one should be grateful to Allah even for this favour of having drawn at least one organ of the body into His service. (Qurtubi)
The merits of Dhikr are, indeed, innumerable. What greater merit could one wish for than the assurance that when a man ‘remembers’ Allah, He too ‘remembers’ him. Abu Uthman once claimed that he knew the time when Allah remembered His servants. The listeners grew curious as to how he could determine this. He replied that, according to the promise made in the Holy Qur’an, when a Muslim remembers Allah, He too remembers him, and thus everyone can know for himself that as soon as he turns to Allah and remembers Him, Allah too remembers him.
Let us add that Verse 152 means to say that if men ‘remember’ Allah by obeying His commandments, He will ‘remember’ them by granting His pardon and His rewards. The commentator Sa’id ibn Jubayr has, in fact, interpreted the Dhikr or ‘remembrance’ of Allah as obedience and submission to Him. He says:
“He who has not obeyed Him has not remembered Him, even though he has kept himself externally busy in offering (nafl: supererogatory) prayers and reciting His praises.”
This explanation is fully supported by a hadith cited by Al-Qurtubi on the authority of Ahkam Al-Qur’an by Ibn Khuwayz Mandadh. The Holy Prophet (??? ???? ???? ????)�has said that one who has been obeying Allah – that is, following the injunctions with regards to the Halal and Haram – has truly been remembering Allah, in spite of being deficient in (nafl: supererogatory) prayers and fasting, while one who has been disobeying divine commandments has, in fact, forgotten Allah, in spite of devoting long hours to nafl prayers, fasting and recitation of His praises.
The great Sufi Master Dhu al-Nun al-Misri has said that the man who remembers Allah in the full sense of the term forgets everything else, and that, in reward of such a total absorption, Allah Himself takes care of all his concerns, and grants him something far more valuable for everything he loses. Similarly, the blessed Companion Mu’adh (??? ???? ????? ???) has remarked that in so far as winning absolution from the divine wrath is concerned, no good deed on the part of man can compare with Dhikr. And in a hadith reported by the blessed Companion Abu Hurayrah (??? ???? ????? ???), Allah Himself says that so long as the servant keeps remembering Him and his lips keep moving in Dhikr, Allah is with him.

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Ma’ariful Qur’an

FOREWORD by Justice Maulana Muhammad Taqi Usmani
Ma’ariful-Qur’an is the name of a detailed Urdu commentary of the Holy Qur’an written by my father Maulana Mufti Muhammad Shafi’. He was one of the eminent scholars who served as a professor and as a grand Mufti of Darul-Uloom Deoband, the well-known university of the Islamic Sciences in the sub-continent of India. In 1943, he resigned from Darul-Uloom, due to his active involvement in the Pakistan movement, and when Pakistan came into existence, he migrated to Karachi where he devoted his life for this new homeland of the Muslims and served the country in different capacities. He also established Darul-Uloom Karachi, an outstanding institute of Islamic Sciences on the pattern of Darul-Uloom Deoband, which is regarded today as the biggest private institute of higher Islamic education in Pakistan.
He was a prolific writer who left behind him about one hundred books on different Islamic and literary subjects. Ma’ariful-Qur’an was the last great work he accomplished four years before his demise.
The origin of Ma’ariful-Qur’an refers back to the third of Shawwal 1373 A.H. (corresponding to the 2nd of July 1954) when the author was invited to give weekly lectures on the Radio Pakistan to explain selected verses of the Holy Qur’an to the general audience. This invitation was accepted by the author on the condition that he would not accept any remuneration for this service and that; his lectures would be broadcast without any interference by the editing authorities. The permanent title of this weekly program was “Ma’ariful-Qur’an” (The Wisdom of the Holy Qur’an) and it was broadcast every Friday morning on the network of Radio Pakistan.
This series of lectures continued for ten years up to the month of June 1964 whereby the new authorities stopped the programme for reasons best known to them. This series of lectures contained a detailed commentary on selected verses from the beginning of the Holy Qur’an up to the Surah Ibrahim (Surah no. 14).
This weekly programme of Radio Pakistan was warmly welcomed by the Muslims throughout the globe and used to be listened to by thousands of Muslims, not only in Pakistan and India but also in Western and African countries.
After the programme was discontinued, there was a flood of requests from all over the world to transfer this series in a book-form and to complete the remaining part of the Holy Qur’an in the shape of a regular commentary.
These requests persuaded the esteemed author to revise these lectures and to add those verses, which were not included in the original lectures. He started this project in 1383 A.H. (1964) and completed the commentary of Surah al-Fatihah in its revised form and started the revision of Surah al-Baqarah. However, due to his numerous involvements he had to discontinue this task, and it remained unattended during the next five years.
In Shawwal 1388 (1969) the esteemed author suffered from a number of diseases, which made him restricted to his bed. It was during this ailment that he restarted this work while on bed and completed Surah al-Baqarah in the same condition. Since then he devoted himself to the “Ma’ariful-Qur’an”. Despite a large number of obstacles in his way, not only from the political atmosphere of the country and the difficult responsibilities he had on his shoulders in different capacities, but also from his health and physical condition, he never surrendered to any of them and continued his work with a miraculous speed until he accomplished the work in eight volumes (comprising of about seven thousand pages) within five years only.
After appearing in a regular book-form, Ma’ariful-Qur’an was highly appreciated and widely admired by the Urdu-knowing Muslims throughout the world. Thousands of copies of the book are still circulated every year, and the demand for the book is so increasing that it has always been a problem for its publisher to satisfy the demand to its optimum.
A Few Words about the Present English Translation of Ma’ariful-Qur’an
Let me say a few words about the present English translation of the Ma’ariful-Qur’an.
Although a large number of English translations of the Holy Qur’an are available in the market, yet no comprehensive commentary of the Holy Qur’an has still appeared in the English language. Some brief footnotes found with some English translations cannot fulfill the need of a detailed commentary. Besides, they are generally written by the people who did not specialize themselves in the Qur’anic sciences, and their explanatory notes do not often reflect the authentic interpretation of the Holy Qur’an. Some such notes are based on an arbitrary interpretation having no foundation in the recognized principles of the exegesis of the Holy Qur’an, and are thus misleading for a common reader.
On the other hand, during the last few decades, the Muslim population has increased among the English speaking countries in enormous numbers. These people and their new generations need a detailed commentary of the Holy Qur’an which may explain to them the correct message of the last divine book with all the relevant material in an authentic manner which conforms to the recognized principles of tafsir (the exegesis of the Holy Qur’an).
Since Ma’ariful-Qur’an was the latest book written on these lines and was proved to be beneficial for a layman as well as for a scholar, it was advised by different circles that its English translation may fulfill the need.
It made me look for a person who might undertake the task, not only with his professional competence, but also with his commitment to serve the Holy Qur’an.
Fortunately, I succeeded in persuading Prof. Muhammad Hasan Askari, the well-known scholar of English literature and criticism, to undertake the translation. In the beginning he was reluctant due to his strong sense of responsibility in the religious matters, but when I assured him of my humble assistance throughout his endeavor, he not only agreed to the proposal, but also started the work with remarkable devotion. Despite my repeated requests, he did never accept any honorarium or a remuneration for his service. He was a chain-smoker. But he never smoked during his work on Ma’ariful-Qur’an, which sometimes lasted for hours.
In this manner he completed the translation of about 400 pages of the original Urdu book and 156 verses of the Surah al-Baqarah, but unfortunately, his sudden demise discontinued this noble effort. Strangely enough, the last portion he translated was the commentary of the famous verse:
“And surely, We will test you with a bit of fear and hunger and loss in wealth and lives and fruits. And give good tidings to the patient who, when they suffer a calamity, say, ‘We certainly belong to Allah and to Him we are bound to return.”
Prof. Askari passed away in 1977, and due to my overwhelming occupations during the next 12 years, I could not find out a suitable person to substitute him. It was in 1989, that Prof. Muhammad Shamim offered his services to resume the translation from where Prof Askari had left it. I found in him the same sincerity, commitment and devotion I had experienced in the late Professor. Moreover, he had decided to devote the rest of his life to the service of the Holy Qur’an without any financial benefit. Here again I tried my best to persuade him to accept some kind of honorarium, but it was in vain. He started his work from the Verse 158 of Surah al-Baqarah and has now completed the translation of the first two volumes of the original Ma’ariful-Qur’an and is working on the third volume. (Now five volumes have been produced and work is going on the remaining three volumes.)
Both Prof. Muhammad Hasan Askari and Prof. Muhammad Shamim have insisted that their translations must be revised by me from the religious point of view. For this purpose, I have gone through the typescript of the translations of both of them and suggested some amendments where it was necessary.
The translation of Prof. Askari had been started at a time when the esteemed author of Ma’ariful-Qur’an was still alive. We were fortunate to receive some guidelines from the author himself. He had advised the translators not to be too literal in translation to sacrifice the natural flow of the text. Moreover, he had emphasized that while rendering his book into English, the requirements of English readership must be kept in mind. Some discussions may be dispensed with. Similarly, many paragraphs may be condensed in the English version in order to avoid repetition.
The esteemed author had authorized me for suitable decisions in these matters. Both the learned translators, despite their earnest effort to reflect the original text as accurately as possible, have followed, in consultation with me, the said advices of the author himself. However they have never tried to sacrifice the original concept of the text for the beauty of language alone. Particularly, in the juristic discussions of the book, they have been very strict in the translation, lest some change in the style should creep in and distort the accurate connotation of the Islamic injunctions. In such places, the reader may feel some difficulty. However, a more concentrate reading can easily remove it.
Translation of the Holy Qur’an
The original Urdu Ma’ariful-Qur’an had not given a new translation of the Holy Qur’an itself. Rather, the esteemed author had adopted the Urdu translations of Maulana Mahmoodul-Hasan (Shaikhul-Hind) and Maulana Ashraf Ali Thanavi on which he based his commentary. While rendering the book into English, we had three options about the translation of the Holy Qur’an:
(a) To adopt any one of the already available English translations of the Holy Qur’an, like those of Arberry, Pickthall or Abdullah Yousuf Ali.
(b) To translate the Urdu translations used in the Ma’ariful-Quran into English.
(c) To provide a new translation of our own.
After a great deal of consideration and consultation, we elected to work on the third option, i.e. to prepare a new translation of the Holy Qur’an. The reasons behind this decision were manifold which need not be detailed here. In short, we wanted to prepare a translation, which may be closer to the Qur’anic text and easier to understand. For this purpose, we formed a committee with the following members:
1. Prof. Muhammad Shameem.
2. Mr. Muhammad Wali Raazi.
3. This humble writer.
This committee has accomplished the translation of the Holy Qur’an up to the Surah Yusuf and is still going on with this project.
The committee has all the famous available translations of the Holy text before it, and after a deep study of the relevant material found in the classical Arabic commentaries, lays down the new translation in as simple expressions as possible. While doing so, we have tried our best that the different possible interpretations of the Qur’anic text remain undisturbed, and the new translation accommodates as many of them as practicable. We have tried not to impose on our reader a particular interpretation where several interpretations were equally possible. However, where the translation could not accommodate more than one connotation, we have followed the one adopted by the majority of the classic commentators including Maulana Ashraf Ali Thanavi on whose translation the Ma’ariful-Qur’an is based.
Despite all these sincere efforts, one cannot avoid the admission that the exact translation of the Holy Qur’an is impossible. One cannot convey the glory and the beauty of the divine expression in any other language, let alone the English language, which, despite its vast vocabulary, seems to be miserable when it comes to the expression of spiritual concepts.
Therefore, even after observing all the precautions at our command, we feel that we were trying to translate a text, which is – as Arberry has rightly put it – totally untranslatable.
However, this is another humble effort to convey the basic message of the Holy Qur’an to a common reader in a simple manner. How far we have succeeded in this effort? Allah knows best.
The Scheme of the Translation
Now, here are some points to be kept in mind while consulting the translation.
1. Although the translators have tried their best to preserve not only the literal sense of the Holy text, but also the order of words and sentences, yet, while translating the idiomatic expressions, it is sometimes felt that the literal translation may distort the actual sense or reduce the emphasis embodied in the Arabic text. At such places effort has been made to render the Qur’anic sense into a closer English expression.
2. Both in the translation of the Holy Qur’an and in the commentary, a uniform scheme of transliteration has been adopted. The scheme is summarized in the beginning pages of the book.
3. The names of the prophets have been transliterated according to their Arabic pronunciation, and not according to their biblical form. For example, the biblical Moses has been transliterated as Musa, alayhi salam, which is the correct Arabic pronunciation. Similarly, instead of biblical Abraham, the Qur’anic Ibrahim, alayhi salam, and instead of Joseph, the Qur’anic Yusuf, alayhi salam, has been preferred. However, in the names other than those of prophets, like Pharaoh, their English form has been retained.
4. A permanent feature of the original Urdu Ma’ariful-Qur’an is its “Khulasa-e-Tafseer” (Summary). Under every group of verses, the esteemed author has given a brief summary of the meaning of the verses to help understand them in one glimpse. This summary was taken from Bayan-ul-Qur’an, the famous commentary of Maulana Ashraf Ali Thanavi, rahmatullah alayh. He has set up this summary by adding some explanatory words or sentences within brackets to his Urdu translation. The esteemed author of Ma’ariful-Qur’an has reproduced this summary (after simplification in some places) with the heading of-Khulasa-e-Tafsir before his own commentary to the relevant group of verses.
While translating Ma’ariful-Qur’an into English, it was very difficult, rather almost impossible, to give that summary in the same fashion. Therefore, the translators have restricted themselves to the commentary of Ma’ariful-Qur’an and have not translated the Khulasa-e-Tafsir. However, where they found some additional points in the summary, which are not expressly mentioned in the commentary, they have merged those points into the main commentary, so that the English reader may not be deprived of them.
It is only by the grace of Allah Almighty that in this way we could be able to present this first volume of this huge work. The second volume is already under composing, and we hope that Allah will give us tawfiq to bring the next volumes as soon as possible.
Acknowledgments are due to all those who contributed their efforts, advices and financial support to this work. Those deserving special reference are Prof Abdul-Wahid Siddiqi, Dr. Zafar Ishaq Ansari, Mr. Abubakr Varachia and Mr. Shu’aib ‘Umar (both of South Africa) Dr. Muhammad Ismail (of U.S.A), and Mr. Altaf Barkhurdaria.
My elder brother Mr. Muhammad Wall Raazi has been associated with the work right from its beginning, and has always been a great source of guidance, support and encouragement. He is a member of the committee set up for the translation of the Holy Qur’an and his remarkable contribution, not only to the translation of the Holy Qur’an, but also to the translation of the commentary is unforgettable. He, too, has been contributing his valuable time and effort to this project for years just for the sake of Allah. May Allah approve his contributions with His pleasure and bless him with the best of rewards both here and hereafter.
As for Prof. Muhammad Shameem, the original translator of Ma’ariful-Qur’an after the demise of Prof. Muhammad Hasan ‘Askari, all the formal words of acknowledgment seem to be miserably deficient for the valuable service he has rendered to this project. He has not only translated the book with precaution and love, but also devoted his whole life to the Holy Qur’an and spared no effort to bring this volume into light. Out of his commitment to the cause, he did not restrict himself to the work of a translator, but also undertook the function of an editor and a proofreader and supervised all other minute details of the publishing process. His devotion, sincerity, and hard work are beyond any amount of admiration. May Allah grant him the best reward of His absolute approval for his noble work. Amin.

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Listening to Quran

Listening to recitation is the perfume of the souls, the calmer of hearts, and the food of the spirit. Is is one of the most important psychological medicines. It is a source of pleasure, even to some animals – and pleasure in moderation purifies inner energy, enhances the functioning of the faculties, slows down senile decay by driving out its diseases, improves the complexion, and refreshes the entire body. Pleasure in excess, on the other hand, makes the illnesses of the body grow worse.
Abu Nu’aim states, in his Tib an-Nabbi, that the Prophet (صلى الله عليه وسلم) said that the benefits of listening to recitation are increased when it is understood – that is, when its meaning is understood. Allah Himself says:
…so give good news to My slaves, those who listen to the word and then follow the best of it…(Qur’an: 39.17-18)
Source: As-Suyuti’s Medicine of the Prophet (صلى الله عليه وسلم)

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G - Islamic Glossary

Ga'if ()
Physiognomist.(Source:Taha Publication)

Ga`idnn ()
Literally, "those sitting down", people who remain inactive and do not actively fight.(Source:Taha Publication)

Gabriel ()
See Jibreel. (Source:CIE)
 
Gadi al-qudat ()
The chief gadi in charge of all other gadis. gad1b: staff, rod.(Source:Taha Publication)

Gala ()
Citadel, fortress.(Source:Taha Publication)

Gattat ()
A person who conveys information from someone to another with the intention of causing harm and enmity between them.(Source:Taha Publication)

Ghabn ()
Fraud, cheating, swindle; it can also mean "loss" when ghabn enters a contract without either of the parties being aware of it.(Source:Taha Publication)

Ghabn fahish ()
A radical discrepancy between the market price of a commodity and the price charged to the customer, determined by custom (`urf ).(Source:Taha Publication)

Ghadd al-basar ()
Lowering the eyes, a virtue required in the presence of members of the opposite sex.(Source:Taha Publication)

Ghafla ()
Heedlessness, the enemy of dhikr.(Source:Taha Publication)

Ghaiya ()
Same as ghulat.(Source:Taha Publication)

Ghalbat az-zann ()
Predominant probability, most likely to happen.(Source:Taha Publication)

Ghanima ()
Booty, weapons, horses and all moveable possessions taken in battle from unbelievers.(Source:Taha Publication)

Ghara'ib al-qur'an ()
The study of obscure or unusual words in the qur'an. ghara'ib is the plural of gharib.(Source:Taha Publication)

Gharad ()
Motive, individual interest.(Source:Taha Publication)

Gharar ()
Uncertainty, hazard, chance or risk, ambiguity and uncertainty in transactions. Technically, the sale of something which is not present at hand; or the sale of something where the consequences or outcome is not known. It can also be a sale involving risk or hazard in which one does not know whether it will come to be or not, such as fish in water or a bird in the air; or an event where assurance or non-assurance is subject to chance and thus not known to parties of a transaction. Can also mean uncertainty or a hazard that is likely to lead to a dispute in a contract.(Source:IslamIQ)

Gharar ()
A sale in which uncertainty is involved. it is forbidden. the sale of futures falls into this category. any contract in which the availability of goods promised cannot be guaranteed is invalidated through this element of risk.(Source:Taha Publication)

Gharar fahish ()
Excessive gharar.(Source:Taha Publication)

Gharar yasir ()
Immaterial gharar.(Source:Taha Publication)

Gharib ()
"Strange, scarce". this term is used in the following contexts:(Source:Taha Publication)

Gharib al-hadith ()
The study of the linguistic origins of the difficult or uncommon words used in ahadith.(Source:Taha Publication)

Gharim ()
A person in debt.(Source:IslamIQ)

Gharim ()
(Plural ghurama') debtor.(Source:Taha Publication)

Ghariza ()
Instinct.(Source:Taha Publication)

Ghasb ()
Usurpation, unlawful appropriation of property, without the permission of its owner and without stealthiness.(Source:Taha Publication)

Ghawth ()
"Succourer", "nurturer", characterised by enormous generosity, the epithet of the qutb, the head of the awliya'. some say that he is directly below the qutb. al-ghawth al-a'zam, "the greatest help", is used to refer to shaykh `abdu' l-qadir al-jilani. shaykh abu madyan was considered the ghawth of his age.(Source:Taha Publication)

Ghayb ()
The unseen, unmanifest, that which is hidden from the eyes whether or not it is perceived by the heart; or it can be something which is beyond any sort of perception, such as the future.(Source:Taha Publication)

Ghayba ()
Absence, the absence of the heart from all that is other than Allah.(Source:Taha Publication)

Ghayba ()
Occultation; concealment.(Source:Taha Publication)

Ghayr ()
"Other", what is other-than-Allah.(Source:Taha Publication)

Ghayr lazim ()
Non-binding.(Source:Taha Publication)

Ghayr mahsus ()
Not perceived by the senses.(Source:Taha Publication)

Ghayr matlub ()
Not so intended. ghubn: damage, injury, fraud, lesion. not much used in islamic law because of the right of the option to withdraw from the transaction (hagq al-khiyar).(Source:Taha Publication)

Ghayr mu'akkada ()
A sunna which is ghayr mu'akkada is one which was done sometimes but not regularly. (cf. mu'akkada).(Source:Taha Publication)

Ghazal ()
A love poem.(Source:Taha Publication)
 
Ghazi ()
Muslim soldier, warrior.
(Source:MSA-USC)
Ghazi ()
Someone taking part in a ghazwa or military expedition against unbelievers.(Source:Taha Publication)

Ghazwa ()
(Plural ghazawat) raid, a military expedition, especially a desert raid.(Source:Taha Publication)

Ghazwah ()
military expedition.
(Source:MSA-USC)

Ghiba ()
Backbiting, slander, mentioning anything about a person that he would dislike to hear, even if it is true.(Source:Taha Publication)

Ghibta ()
The desire for a blessing which someone else has without desiring that it should pass away from the person who has it.(Source:Taha Publication)

Ghina ()
Wealth, meaning having no need of other than Allah.(Source:Taha Publication)

Ghira ()
This word covers a wide range of meanings: it can mean jealousy as regards women and it is also a feeling of great fury and anger when one's honour and prestige is injured or challenged. it can be positive or negative depending on the circumstances.(Source:Taha Publication)

Ghulam ()
A young man, often a slave.(Source:Taha Publication)

Ghulat ()
"Extremists", extreme groups of the shi'a who claimed that 'ali was divine. their most dramatic manifestations were found in the qarmatians, the isma`ilis, the druzes, and the 'ali ilahis.(Source:Taha Publication)

Ghulul ()
Stealing from the war booty before its distribution.(Source:Taha Publication)

Ghunna ()
Nasalisation, to pronounce the letter from the nose, usually the letter nun or tanwin.(Source:Taha Publication)

Ghurba ()
Exile, from which the one in exile intensely desires to return to witnessing the creator.(Source:Taha Publication)

Ghurur ()
Self-delusion, beguilement, as when someone is deceived by the appearance of worldly things or by shaytan.(Source:Taha Publication)

Ghusl ()
The full ritual washing of the body with water alone to be pure for the prayer. to do Ghusl: 1. Wash your private parts, 2. do Wudu (ablution), 3. wash your entire body without touching your private parts again.(Source:Prof. Ishaq Zahid)

Ghusl ()
Major ablution of the whole body with water required to regain purity after menstruation, lochia and sexual intercourse.(Source:Taha Publication)

Ghusl ()
Full ritual bath.(Source:Taha Publication)

Giram ()
Thin figured woollen curtain.(Source:Taha Publication)

God ()
See Allah.(Source:CIE)

Gog and Magog (Hajuj and Majuj)
Two evil empires. They are mentioned in the Qur'an and Ahadeeth (Bukhari and Muslim) when mentioning some of the scenes just before the final hour. See Quran, Al-Anbiyaa (21:96), Sahih Muslim, Kitab al-Fitan wa Isharat as-Say'ah.(Source:Prof. Ishaq Zahid)

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