2. Eschewing undesirable things and the peripheral aspects of the legally

acceptable things This type of Az-Zuhd is commendable and necessary for members of the Muslim Jama'ah if they wish to prevail in this life. We have little time for such peripherals, besides the fact that they will distract us from firmly adhering to and working for our faith. 3. Eschewing life in general by `having it in the hands' and not making it a preoccupation of the heart If worldly gains disappear after having enjoyed them, one is not saddened by the loss, nor does one rejoice in making such gains after long having been deprived of them. 133 Our Walaa' (loyalty) are directed to Allah (SWT), His Messenger and the Believers. "Allah is the Wali (Protector, Guardian, Supporter) of those who believe. He brings them out from darkness into light." [Surah Al-Baqarah (2), Ayah 257.] "Verily, my Wali (Protector, Guardian, Supporter) is Allah, who revealed the Book (the Quran) and He protects (supports and helps) the righteous." [Surah Al-Baqarah (2), Ayah 196.] "That is because Allah is the Mawla (Lord, Master, Helper, Protector) of those who believe." [Surah Muhammad (47), Ayah 11.] "Say: 'Shall I take as a Wali (Protector, Guardian, Supporter) any other than Allah, the Creator of the Heavens and the earth?

And it is He Who feeds but is not fed.'"[Surah Al-An'am (6), Ayah 14.] Allah is the Protector of the faithful. It is He who creates and gives sustenance. He gives life and causes death. He guides to the Truth and gives victory to its people. He accepts repentance and relieves hardship.

He accepts the smallest good works and rewards their doer and forgives much error and sin. He gives the believing servants assurance and support in their graves in order to supply the correct answers to the questions of the two Angels 137. He assures them on the day when all of creation will tremble with fear: The Day of Judgement. He will admit the believers into Paradise when the rest of people who fall into the Hell-Fire. So how can we not seek Allah's protection?

To whom else could we turn if He deserted us and what destruction would befall us if He left us to fend for ourselves for a single instant? We can but stand in humble supplication between the Hands of our Lord, asking Him as Prophet Joseph (as) had done (which means), "You are my Wali (Protector, Guardian, Supporter, etc.) in this world and in the Hereafter. Cause me to die as a Muslim and join me with the righteous." [Surah Yusuf (12), Ayah 101.] Indeed, this is the correct starting point. To uproot all loyalty and allegiance from the heart except loyalty and allegiance to Allah (SWT) alone. As the Prophet is the Messenger who conveyed the words of his Lord.

Allah linked obedience to Him with obedience to the Prophet in forty verses of the Quran. He linked love for Him with love for His Messenger and that he is more deserved of our hearts and sacrifices than our own selves, as Allah (SWT) says (which means), "The Prophet is closer to the believers than their own selves." [Surah AlAhzaab (33), Ayah 6.] 137 It has been authentically related through a number of transmitters that the dead are questioned in their graves upon burial by two angels called Munkar and Nakeer. These two angels ask the dead the following questions: "Who is your Lord?", "What is your religion?" and "What do you say about the man who was sent to you (meaning Muhammad )?". Only the righteous will be able to answer these questions correctly with the help of Allah (SWT). Allah knows best. 134 love him more than we love our own selves.

How can we not do this when he takes us by the hand into Paradise when our selves attempt to entice us away from it? It is the Prophet who shields us from the Hell-Fire when our selves virtually attempt to push us into it. This was why the Prophet instructed `Umar bin AlKhattab to love him more than he loved himself. Our loyalty is to Allah, the Benefactor, the Guide to the Straight Path and to His Messenger who conveyed His Guidance to us: "Say: If your fathers, your sons, your brother, your wives, your kindred; the wealth that you have gained; the commerce in which you fear a decline; and the dwellings in which you delight, are dearer to you than Allah and His Messenger, and waging Jihad in His Cause, then wait until Allah brings about His Decision (torment). And Allah guides not the people who are Fasiqoon (rebellious, disobedient to Allah).'" [Surah At-Taubah (9), Ayah 24.] Every loyalty and love, apart from those reserved for Allah and His Messenger, are uprooted from the heart.

The servant puts his love for Allah and the Prophet above any other affection and he stands waiting for the instructions from his Lord and his Messenger: "Verily, your Wali (Protector, Guardian, Supporter) is Allah, His Messenger and the believers." [Surah Al-Ma'idah (5), Ayah 55.] "As whoever takes Allah, His Messenger and those who have believed, as awliyyaa' (protectors, supporters), then the party of Allah will be the victorious." [Surah Al-Ma'idah (5), Ayah 56.] "The believers are nothing else than brothers." [Surah Al-Hujuraat (49), Ayah 10.] Allah instructed the believers to protect, love, support and assist one another, that is, in other words, to be awliyyaa' of one another. They stand together like a solid structure; their feelings, thoughts, principles, aims, 'Aqeedah, methods, traditions and habits united. The believers are one group and one sect, with only the love and loyalty for Allah and His Messenger in their hearts. This is the unifying tie and real bond. All other ties other than that of 'Aqeedah, be it a tie of blood and kinship, homeland and country, tribe and folk, colour and language are Jahili ties.

All these are bonds of ignorance that should be placed under the feet of Islam. Islam has abolished all these loyalties and bound all the Muslims together with the greatest of ties. No Arab is favoured over a non-Arab, no fair skinned Muslim is superior to a black Muslim, except by the degree of piety they have. The believers alone direct their loyalty and allegiance to Allah, His Messenger and all the believers who came before them, "And those who came after them say: `Our Lord! Forgive us and our brethren who preceded us in Faith, and put not in our hearts any hatred against those who have believed.

Our Lord! You are indeed full of Kindness, most Merciful." [Surah Al-Hashr (59), Ayah 10.] 135 them. All the false ties disappear and only faith and loyalty to Allah and the Prophet remain to hold them together. The source of their faith is one, their method of receiving it is the same, their criteria for judging all things are identical. In fact their structure has been made fairly solid.

If any Muslim is weakened, his brethren strengthen him; if any of them slip, his brethren help him up; if any excel, his brethren support him. This loyalty gives Muslims the greatest strength; it gives them the support of Allah, His love, assistance and protection. It gives them strength and brings about solidarity. Their enemies. realise the dangers this unity poses to them, but it remains impossible to penetrate their ranks and destroy this sacred bond. The faithful, therefore, must be on guard.

Our only true strength is Allah and His Messenger. Our only real bond is faith. If we neglect this bond, Allah will abandon us and we will be scattered like dry leaves in the wind, divided by colour, race, language, nationality and political inclination. The Prophet said, "The strongest bonds of faith are loyalty to Allah and animosity to His enemies, love for Allah and abhorrence of what He dislikes." The degree of a servant's faith determines the degree of loyalty he has towards Allah and the Prophet . 136 Our 'Adaa' (animosity) is against adh-Dhalimoon (disbelievers, polytheists, wrong-doers) Our animosity is against Adh-Dhalimoon, or those who practise Adh-zulm. Adh-zulm is of two types: 1. zulm akbar, which is considered to be kufr or disbelief. 2. zulm asghar, which is considered an act of disobedience committed by Muslim sinners.

As for the disbelievers, they receive from us no less than total hatred and enmity, which they reciprocate in turn, "Hatred has already appeared from their mouths, but what their hearts conceal is far worse." [Surah Ale-Imran (3), Ayah 118.] "And they will never cease fighting you until they turn you back from your religion if they can." [Surah Al-Baqarah (2), Ayah 217.] "They intend to put out the Light of Allah (the religion of Islam) with their mouths." [Surah As-Saff (61), Ayah 8.] "Never will the Jews and the Christians be pleased with you unless you follow their religion." [Surah Al-Baqarah (2), Ayah 120.] "Let not the believers take the disbelievers as awliyyaa' (friends, supporters, helpers) instead of the believers." [Surah Ale-Imran (3), Ayah 28.] "You will not find any people who believe in Allah and the Last Day, making friendship with those who oppose Allah and His Messenger, even though they were their fathers, their sons, their brothers or their kindred [people]." [Surah Al-Mujaadilah (58), Ayah 22.] Commenting on this verse, Ibn Kathir said, "even though they were their fathers" refers to Abu `Ubaidah bin Al-Jarrah when he killed his father in the Battle of Badr."Or their sons" refers to Abu Bakr As-Siddique who almost killed his own son, 'Abdur Rahman, on the same day. "Or their brothers" concerns Mus'ab bin 'Umair who killed his brother, 'Ubaid bin 'Umair, again in the Battle of Badr. "Or their kindred [people]" refers to 'Umar bin Al-Khattab who killed a relative of his on the same day. It also refers to Hamza and `Ali who killed 'Utbah, Shaibah and AlWaleed bin 'Utbah, and Allah knows best.' Islam sets out the position of the party of Allah as opposed to the party of Satan. It determines the position a Muslim should take against the disbelievers, namely hatred, animosity and roughness, and nothing else other than that.

There should be no inclination towards the disbelievers, nor should there be any compromises with them, "And incline not towards those who do wrong, lest the Fire should touch you." [Surah Hud (11), Ayah 113.] 137 with them, so they [too] would compromise with you." [Surah Al-Qalam (68), Ayah 9.] Islam considers both inclination towards the disbelievers and making compromises with them forbidden acts. Al-Walaa' or loyalty takes two forms: expressed and hidden. Hidden loyalty to the disbelievers (that is with the heart) is deemed kufr akbar, or major disbelief which definitely takes one out of the fold of Islam, whether or not one expresses it openly. As for the open and expressed loyalty to the disbelievers, this could either be an act of kufr or a major or minor act of disobedience in accordance with the judgement of Shariah in each individual case. Al-Qurtubee said, "He who frequently sees the secrets of the Muslims and draws them to the attention of the enemy by informing about them, is not regarded as a kafir if his action is intended for worldly gains.

This is exactly what happened to Hatib bin Abee Balta'ah who did so in order to obtain support without the intention of becoming an apostate." The incident which Al-Qurtubee mentioned provides ample evidence that hatred and animosity against the disbelievers is the right attitude we must hold towards them. "We have rejected you, and there has started between us and you, hostility and hatred forever until you believe in Allah alone." [Surah AlMumtahinah (60), Ayah 4.] But how about the Muslims who commits a lesser act of zulm, such as the oppressive and the heretic Muslim? Should we love them because of their Islam or hate them for their sins? Should we extend our protection and loyalty to them, or express animosity? Ibn Taymeeyah said, "Allah has sent the Messenger and revealed the Book, so that all the religion becomes wholly for Allah alone.

Therefore, love should be for Him and His obedient servants, and hatred for His enemies. The honour to His loyal servants and humiliation and degradation to His enemies. The reward for the faithful and all the punishment for His enemies. If, however, a man possesses both the attributes of good and evil; of decency and vileness; of obedience and rebellion; of Sunnah and bid'ah; he deserves protection and reward commensurate with what good there is in him, and merits, animosity and punishment in accordance with the evil he harbours. This is the principle upon which the followers of Ahl-us-Sunnah walJama'ah agree.

Only the Khawaarij and Mu'tazalah sects and their followers oppose this opinion. These [misguided] sects categorise people as those who deserve only reward or punishment, but not both." 138 Our gathering is for one single purpose, with one single 'Aqeedah, and under one single intellectual flag. In our discussion of the Jama'ah, we explained that it is impossible to achieve the objectives of Islamic work without collective effort which is regulated by the Shariah. We also mentioned that the Islamic movement cannot fulfil many of the legal obligations without adopting a collective approach. In fact, our Shariah does not neglect this point.

It states that whatever is vital for the fulfilment of a religious obligation becomes an obligation in its own right. It also obliges Muslims to cooperate in executing good deeds, in their piety and holding fast unto the common 'cord of Allah' (Islam). We also concluded that collective work is an obligation of individual responsibility (Fard Ain) that must not be rejected or neglected by any Muslim. Joint effort is, therefore, a necessity for Islamic activism. It enables it to secure and maintain the means of strength, otherwise our efforts would be scattered and our mettle considerably weakened.

But, we must ask ourselves whether any kind of collectivism is suitable for the concentration of our energy. In other words, are there forms of collectivism that would reduce our strength and introduce elements of weakness into our ranks? Are their groups or types of people which it would be beneficial for the Muslim Jama'ah to reject from its midst? The acceptable and praiseworthy types of collectivism are those which are conducive to the achievement of the Jama'ah's objectives by legally permissible means. If, however, joining hands with some particular groups would lead us away from these objectives and hamper our progression, leading to the severance of Allah's assistance and protection, then this type of collective work would not be acceptable.

Our Shariah, white instructing us to adhere to collective work and forbidding divisions, has also commanded that we should distance ourselves from certain people and prohibit ourselves from having them in our ranks. We must take the middle course in this regard, avoiding either extreme. We are not to join hands with all and sundry with no restriction or control. Neither must we refuse all types of cooperation and end up standing each in isolation from the other. Not all collectivism is legally acceptable, neither are all refusals to work jointly with others.

It is up to us to distinguish between acceptable groups and the others, between praiseworthy cooperation and prohibited collusion. By studying our Shariah, its injunctions and restrictions; the history of our Ummah and the experience of Islamic movements past and present; our own experience to date and our situation and surrounding reality; we come to the clear conclusion that there are three conditions that must be met in order that our cooperation is legally acceptable: 1. Unity of purpose. 2. Unity of 'Aqeedah. 3. Unity of the understanding of the religion of Allah (SWT). 139 would cause no harm.

Disagreement on all other issues apart from these three issues is acceptable and does not preclude unity and co-operation, but disagreement over them or over any of them is not permitted and does not allow unity and cooperation. There is no harm if we differ over some minor juristic matters; indeed, our meritorious predecessors have differed for centuries over a number of juristic issues. Some Muslim jurists differed over the legality of fighting during the holy months. Some permit the taking of Jizyah from the People of the Book and the Magians only, others permit taking it from all polytheists and disbelievers except for those living in the Arabian Peninsula. There are many other such examples of divergence in opinion on minor juristic issues, such as the distance which requires shortening Salah while travelling and reciting al-basmalah aloud in 'loud' Salah.

Any disagreement of the type Ulama call 'Ikhtilaf tanawwu' (divergence of variety) is legally permissible even amongst members of the same Jama'ah. On the other hand, all without exception must follow the same line in matters related to the work and activities of the Jama'ah as long as it is regulated by the Shariah and takes the right course in these matters. If the differences, however, are of the type known as Ikhtilaf tadhad (divergence of contradiction), the unity of those on either side of the disagreement is not permissible. The wrong party must be made aware of the right path, and when they do revert to it they are most welcome to join the fold. If they persist in their wrong then total rejection is the only acceptable stance to take against them.

An example of this is the question of the permissibility of singing, music, temporary marriage (zawaj al-mut'ah) and other similar issues. It cannot be said in these cases, however, that some of our Ulama have permitted these activities. It is not acceptable to say that some Ulama in the past have judged these errors to be permissible and that we should not close the door of Ijtihad (reasoning) on them today. In fact, the Ulama who said this had practised Ijtihad but their efforts led them to the wrong conclusions. The right judgement on these matters is now clear to the Ulama, seekers of knowledge and lay people alike.

It is not acceptable to follow a scholar's opinion which has become known as erroneous. Anyone who does this today must have the right judgement explained to him, and if he persists in his erroneous convictions he must not be welcome in the Jama'ah. Now we return to the three conditions which any gathering whatsoever must meet: unity of purpose, unity of `Aqeedah and unity of the understanding of the religion of Allah (SWT). We cannot accept into our ranks those whose ultimate goal is other than seeking of Allah's Pleasure. We reject all those who seek the pleasure of any other than Allah, those who strive hard in order to seek mere worldly gains or the praise of mortals, or the fulfilment of their own whims and desires.

It has been narrated that when the Prophet invited the tribe of Bani 'Amir bin Saa'saa' to Islam, they sought to secure a promise from him that kingship of the Arabs should pass to their tribe after his demise. The Prophet naturally refused this and turned away from them. He did not accept among the ranks of the Muslims a people who had sought gain and pleasure in this life, rather than the eternal Pleasure of Allah. 140 not the Pleasure of Allah (SWT). We reject all the nationalists and secularists; indeed, we must show enmity and hatred towards them. We also reject all those whose preoccupation and knowledge is solely related to worldly matters, those who take their whims and desires as their gods, those who persist in committing major sins openly.

As for other Muslims who commit minor sins and acts of disobedience, each should be considered separately in accordance with the `criterion of evil and good' which decides whether it is good or not for the Jama'ah to include him as one of its members. Neither do we accept in our ranks those who differ with us over fundamental issues of 'Aqeedah. Both disbelievers and innovators (the followers of bid'ah) are not to be allowed in our ranks under any circumstances. The Prophet commanded Muslims to fight the innovating Khawaarij sect, even though they performed Salah, observed fasting and recited the Quran. The companions of the Prophet fought the Khawaarij, killed them and were happy to do so; and `Abdullah bin `Umar distanced himself from those who refused to fight them.

This matter has been settled once and for all. It is our right and duty to reject all the innovators who do not follow the teachings of our meritorious predecessors in all matters of 'Aqeedah. We dismiss the Khawaarij, the Shiites, the Sufis, the Murji'ah sect and the Mushabbihah, the Mu'attilah, the Mutawaqqifah who refuse to judge those who profess Islam as either true believers or disbelievers. We also reject all those who have a deviant understanding of Islam. We do not join with those who innovate in religion or reject the teachings of our meritorious predecessors in matters of 'Aqeedah; those who differ from us in our objectives, understanding of Islam, our Walaa' and Baraa', those who want to set out on the road using means other than those provided by Islam, such as working through political parties.

The Prophet refused the pledge of allegiance from a man who had embraced Islam but refused to pay out Zakah or practise Jihad because of his stinginess and cowardice. He rejected the man, saying, "A religion with no Zakah or Jihad! With what are you going to enter Paradise?". It is thus our right and duty to reject all those who turn their backs on Zakah, Jihad, dawah or Hisbah. And no-one has the right to reprimand us for doing so.

No-one should cite the example of the tribe of Thaqeef who had stipulated their exemption from Zakah and Jihad as a precondition for embracing Islam. For although the Prophet did accept their pledge of allegiance under these conditions, he said, "They will pay Zakah and practise Jihad." He accepted them knowing, as Allah (SWT) inspired him, that they would pay Zakah and fight Jihad in due course. We refuse to co-operate with those who differ with us in our 'Aqeedah, ultimate goal, understanding, goal, path, provisions and attitudes of love and hatred towards those who deserve them. Any gathering or union which does not meet the correct conditions for holding such a gathering will definitely lead to intellectual unsteadiness and the loss of the truth in the midst all the falsehoods that surround us. This will consequently lead to a total paralysis, thus the incapability of scoring any progress in the field of Islamic activism.

Our fortresses are threatened from within because we have allowed contradictory and deviant creeds and ideologies to share them with us and they have undermined our very structure. Our fortresses are crowded and falling apart, unable to withstand the blows of the enemies, let alone prepare us for mounting an attack. Our advice to our fellow Muslims is that we must hasten to clear our fortresses from 141 and good. If not, then we have fulfilled our duty towards them by offering them this counsel. As for us, we must learn not to join in with any other than the people of Truth, the people of complete and sincere Truth.

Commenting on the verse, "And hold fast, all of you together, to the Rope of Allah (this Quran) and be not divided among yourselves." [Surah Ale-Imran (3), Ayah 103.] Al-Qurtubee said, "Allah (SWT) has made it obligatory for them (the Muslims) to hold unto His Book and refer to it whenever disagreement arises between them. He also commanded us to hold fast to the Quran and the Sunnah in both conviction and action, for this would be the cause for unity, harmony and benefit to the life in this world and the religion, in addition to the avoidance of discord." May Allah have mercy on our Ulama. How knowledgeable they were! Those who seek unity, harmony and avoidance of discord, those who aspire after success in this world and the maintenance of the religion must endeavour to achieve a unity based on holding fast to the Quran and the Sunnah, in both belief and action. We must point out here that many of the sects and groups with which we are legally prohibited from unifying are acceptable partners with whom to co-operate and from whom to seek assistance for the benefit of this life and religion.

There is a great difference between seeking unity and seeking assistance. The jurists (fuqaha') have sanctioned the employment of infidels to fight for Islam under certain conditions. Some of them also permitted fighting alongside the Khawaarij against the disbelievers. Yet we do not accept the disbelievers in our ranks nor the Khawaarij in our midst. The difference between seeking their assistance and unifying with them is clear and simple and must always be remembered. 142 (Compiled by Mohammed Amin Kholwadia) Allah - Ta'ala: Allah - The Most High: The name of the Supreme Creator and Lord of the Worlds who exists by necessity and without any partners or offspring.

The Arabic name Allah is not derived from any other source of meaning. Ahlus-Sunnah wal-Jama'ah: Muslims who follow the Sunnah of the Prophet and the pious generations after him - as a community. Alim: A person with religious knowledge. A scholar. Aqeedah: Belief or faith based on how reality is rather than how it is imagined.

Thus the Islamic Aqeedah can only be derived from the Quran and Sunnah. Ayah: A verse of the Quran. It literally means a sign. (plural Ayaat) Baraa': Exonerating oneself from all that is displeasing to Allah. Bid'ah: Literally an innovation.

Islamically, any innovative act that is carried out on the assumption that it has Islamic validity when in fact it does not. Deen: A way of life. Always, used to mean Islam and the way of life it offers. Eid-ul-Fitr: Literally Eid means happiness that returns. It is the day of celebration that immediately follows the end of Ramadan.

Eid-ul-Adha: The Eid of sacrifice celebrated on the tenth of Dhul-Hijjah (the time of Hajj). There are three days of sacrifice for this Eid. Faqih: Literally someone who understands. Used for learned scholars who are discrete enough to give legal opinions. (Plural: Fuqaha) Fiqh: Literally, to understand.

Used for the understanding of Islamic Jurisprudence. Fisq: To stray away from the right path (in actions). Thus used for sinners (Fasiq: plural Fasiqoon). hadith: Literally something new (created as opposed to non-created like the Quran as the Speech of Allah) or an account. Islamically used for the actions, quotations, affirmations, confirmations, denials and refutations of the Prophet . Plural: Ahadeeth. 143 Quotations of Allah revealed to the Prophet but were not part of the Quran.

Hajj: Literally means to intend. In Islam it means to make 'a firm intention to visit the Ka'bah, the House of Allah in Makkah and engage in specific rituals. Hajj is incumbent upon every Muslim who has the means to perform it with safe passage once during his lifetime. Halal: Lawful in Islam. Haram: Literally prohibited or sacred.

Hence it is used for prohibited acts and substances and also for the inviolable places like the Masjid-ul-Haram (the Mosque around the Ka'bah). Hasan: Literally means good. Also used for a certain category of hadith that has a reliable chain of narrators. Hijrah: Literally means to flee (stay away from). It means to emigrate for the sake of Allah.

The Muslim calendar begins from the year of the Hijrah of the Prophet from Makkah to Madinah (622 Christian Era). Ihsaan: Literally means to do good, or to excel. It is also used for one of the highest stations of Iman (faith) mentioned in the hadith named after it (the hadith of Ihsaan): to serve Allah as if one is seeing Him; and if one cannot see Him, then He definitely sees the servant. Imam: Literally someone who stands in front. Used for someone who leads the congregational prayers and also for eminent scholars.

Also used to refer to the Khalifah: the leader of the Muslims. Iman: Literally to offer security. In Islam it is used to mean faith and belief in specific articles of faith that are enumerated in the Quran and Sunnah. Note that these articles of faith are to be believed in totality and not in any partial or piecemeal form. Islam: Literally means to submit and offer peace.

Technically, it means to submit to the Will of Allah according to His Dictates and the teachings of the Prophet Muhammad . Isnad: The chain of narrators in a hadith. The Isnad is the basis for classification of hadith. Jahiliyyah: Literally the era of ignorance. Used to denote the pre-Islamic era where Prophetic knowledge was non-existent and acts of ignorance were rampant.

Adjective: Jahili, meaning that which is related to Jahiliyyah. Jihad: Literally means to struggle and strive. Used to mean fighting in the Way of Allah for the establishment and defence of Islam and its teachings. 144 Literally means anything that is hidden. Hence, it shares the same root as the word Jannah (Paradise). Jinn refers to a species created by Allah from smokeless fire (hence invisible to the human eye) and who live alongside man in the universe.

Ka'bah: Literally means anything that is protruded (like the ankle) or cubic in shape. It is used for the cube building in Makkah which is the focus of Muslims in their daily prayers. The Ka'bah was built by the Prophet Ibrahim. Kafir: Literally one who covers up, like a farmer (for which it is used in the Quran) who covers and hides seeds in the earth. It is also used for an ingrate: someone who does not appreciate.

In Islam, Kafir (plural Kafiroon) is a non-believer or someone who does not believe in any or all articles of faith, i.e. the antonym of a Mu'min (believer). Kalimah: Literally a word. Used for the declaration of Allah's Oneness and the existence of His Supreme Attributes. Khalifah: The leader of the Muslims. The leader of the Khilafah.

Khilafah: The Islamic State: a state which rules according to the Shariah in its entirety. Kufr: Literally means to cover or hide or show ingratitude. In Islam, it means to reject any or all articles of faith. La ilaha illa'Allah: The first Kalimah: `There is no deity except Allah'. Makruh: Literally means anything that is reprehensible.

It is used for acts and things that are disapproved of by the Shariah without being forbidden. Marfu': A category of hadith where the narrator attributes the text to the Prophet . Muhammad ur Rasool'Allah: The second part of the first Kalimah: Muhammad is His Messenger. Muhsin: Literally one who does good, or excels. It is used for those who bear the qualities of Ihsaan.

Mu'min: One who has Iman (plural: Mu'minoon). Munafiq: A hypocrite. See Nifaq. (Plural: Munafiqoon.) Mushrik: One who commits Shirk (plural: Mushrikoon). See Shirk. 145 Literally one who submits.

Used for someone who accepts and agrees to the tenants of Islam. Nifaq: Hypocrisy. To hide ones disbelief while showing belief. Qadi: A judge. Qiblah: Literally a focal point.

It is used to mean the direction of prayer (the Ka'bah) from any point on earth. Quran: Literally means 'a recital'. Technically, the Quran is the Word of Allah revealed in Arabic to Muhammad , the last Messenger, in a span of 23 years. The Quran is preserved both in text and context, forever. It is the final revelation until the Day of Judgement.

Rak'ah: A unit of prayer. Ramadan: The ninth month in the Islamic calendar when Muslims fast during the day and observe prayers at night. The Quran was first revealed in this month. Sahabi: Literally a companion. It is used for someone who saw the Prophet - or whom the Prophet saw - in the state of Iman.

(Plural Ashaab or Sahabah.) Sahih: Literally sound. Technically a hadith whose chain of narrators are authentic in belief, character and memory. Salaf: Literally a predecessor. It is used for those pious predecessors from the scholars and leaders of the past who left their Islamic example for others to follow. Plural: Aslaaf).

Salah: Literally means prayer. In Islam it refers to the five daily prayers Muslims perform at various times of the day. The five prayers are: Fair (after dawn, before sunrise); Zuhr (afternoon), Asr (late afternoon before sunset); Maghrib (at sunset) and `Isha (after dusk). Sawm: Fasting. A Muslim fasts from dawn to sunset; he refrains from food, drink and marital relationship.

Shahadah: Literally the testimony. It is used to mean the specific testimony of a Muslim (usually a convert) with regards to Allah's Oneness and the apostleship. Shariah: Literally a path and a water hole. It is used to mean the legal system of Islam. 146 Literally one who is far. It refers to Iblis (Satan) and to anyone who follows his path.

Shirk: Literally to associate. In Islam, it is used to mean any association of partners with Allah, either in His Divinity or His Attributes. Seerah: Literally conduct. It refers to the study of the life of the Prophet . Sunnah: Literally a tradition or a practice.

Technically, it refers to the body of traditions and practices of the Prophet and the Sahabah which they performed or acknowledged as part and parcel of Islam. The Sunnah was then transmitted to the followers of the Sahabah and so on and so forth. The. Sunnah is much more restrictive than hadith for a hadith may contain acts or statements that do not necessarily conform with the general practice of Islamic practices. Tafseer: Literally to explain and elucidate.

It refers to the specific science of explaining and commentating on the verses of the Quran. Taqwa: Literally to fear or to protect. In the Quran and elsewhere it means the effort to protect oneself from the Wrath of Allah and to fear and respect His Presence. Tawaf: Literally to circumbulate. It is used for the circling of the Ka'bah seven times (followed by two rak'at of prayer).

Taubah: Repentance. tawhid: The Oneness of Allah. Ulama: Plural of `Alim. Ummah: The total body of Muslims as a single community. Walaa' : Literally, loyalty. Used to mean total devotion to Allah and His Commands and to love and display loyalty for His Sake.

Zakah: Literally to purify or to increase. In Islam, it refers to the specific amount of charity that is incumbent on those who possess a specific amount of wealth for a whole year. 147