Arabic–English Islamic Dictionary

Adala (Justice)

'adala

Fiqh · Ethics · Quran

Adala means justice, equity, and giving every person their due right. Allah's name Al-Adl (the Just) derives from this root. The Quran commands: 'Allah commands justice, excellence, and giving to relatives' (16:90). In Islamic jurisprudence, a judge's primary qualification is being 'adil (just). Justice encompasses both vertical justice (toward Allah) and horizontal justice (toward all creation).

Afw (Forgiveness/Pardon)

'afw

Ethics · Quran

Afw means pardon and forgiveness — letting go of resentment and the right to retaliate. Allah's name Al-Afuww (the Pardoner) derives from this root. The Quran asks: 'Let them pardon and overlook — would you not love for Allah to forgive you?' (24:22). The Prophet forgave all enemies at the Conquest of Mecca. Forgiveness is seen as a sign of strength and nobility of character.

Birr

birr

Ethics · Quran

Birr is comprehensive righteousness in Islam — an all-encompassing goodness integrating correct belief, worship, charity, and noble character. Quran 2:177 gives its fullest definition: faith in Allah, spending wealth for His sake, establishing prayer, giving zakat, keeping promises, and being patient in hardship. It is the ideal of the complete Muslim.

Kabira (Major Sin)

kabira

Fiqh · Ethics

Kabira (pl. kaba'ir) refers to major sins in Islamic ethics. The Prophet identified seven destructive major sins: associating partners with Allah (shirk), murder, magic, consuming usury (riba), devouring orphan's property, fleeing from battle, and slandering chaste women. Committing major sins without repentance risks divine punishment, but Allah may forgive whomever He wills except shirk.

Sabr Jamil (Beautiful Patience)

sabr jamil

Aqidah · Ethics · Quran

Sabr Jamil (beautiful patience) is a Quranic concept from the story of Prophet Ya'qub (Jacob), who responded to his sons' deception with 'beautiful patience' (12:83). It describes patience that does not complain to creation, does not break down with despair, and maintains dignity and hope in Allah alone. It is the highest form of sabr — patient not just in action but serene and trusting in the heart.

Shaja'a (Courage)

shajaa

Ethics

Shaja'a means courage — the bravery to stand for truth, speak against injustice, and not retreat in the face of danger. Islamic courage is not recklessness but principled boldness in service of what is right. The Prophet was renowned for his personal courage on the battlefield. He also defined courage in moral terms: 'The most excellent jihad is speaking truth to a tyrant.' Courage is the virtue that activates all other virtues.

Jihad (Striving)

jihad

Fiqh · Ethics · Quran

Jihad means striving in the way of Allah. It has three dimensions: the greater jihad (struggle against the ego and lower desires), the lesser jihad (defensive armed struggle), and jihad of the tongue and pen (spreading truth). When returning from battle, the Prophet said: 'We have returned from the lesser jihad to the greater jihad — the struggle against the self.' Jihad is fundamentally about striving for justice and righteousness.

Adab (Etiquette/Propriety)

adab

Ethics · Sufism

Adab means proper comportment, etiquette, and refined conduct in every sphere of life — with Allah, the Prophet, scholars, parents, and all people. In Sufism, adab is a prerequisite of the spiritual path. The Prophet said: 'My Lord taught me adab and how excellent was His teaching.' Islamic literature from Quran to classical poetry emphasizes adab as the hallmark of true knowledge and piety.

Alhamdulillah (All Praise to Allah)

alhamdulillah

Quran · Ethics

Alhamdulillah means 'All praise belongs to Allah.' It opens Surah Al-Fatiha and is one of the most recited phrases in Islam. The Prophet said: 'Alhamdulillah fills the scale (of good deeds).' Muslims say it upon sneezing, completing a good deed, and receiving any blessing. Hamd (praise) is specifically for Allah, encompassing both gratitude for blessings and praise for His inherent attributes.

Amanah (Trust)

amānah

Ethics · Quran

Amanah means trust, honesty, and the responsible keeping of what is entrusted to you. The Prophet Muhammad was known as "Al-Amin" (the Trustworthy) long before his prophethood. Betraying a trust is listed among the signs of hypocrisy. In a broader sense, the human being itself is described as a trust from Allah.

Astaghfirullah (I Seek Forgiveness from Allah)

astaghfirullah

Worship · Ethics

'Astaghfirullah' — 'I seek forgiveness from Allah' — is the most common form of istighfar (seeking forgiveness). The Prophet, despite his sinless status, sought forgiveness 70–100 times daily, modeling constant self-improvement. The Quran repeatedly calls believers to seek forgiveness: 'Ask forgiveness of your Lord — He is ever a Perpetual Forgiver' (71:10). Istighfar opens closed doors, increases provision, and relieves distress.

Ghafla

ghafla

Ethics · Sufism

Ghafla means heedlessness — a state of spiritual unawareness in which remembrance of Allah fades and worldly preoccupations dominate the heart. Mentioned 26 times in the Quran, it is considered one of the primary spiritual diseases in Islamic ethics. Dhikr, prayer, and reading the Quran are its prescribed remedies.

Ghayra (Protective Jealousy/Honour)

ghayra

Ethics · Fiqh

Ghayra (or ghirah) is the Islamic concept of protective jealousy — the honourable sense of protectiveness over what Allah has made sacred, especially family honour and dignity. The Prophet said Allah possesses ghayra and that His prohibitions arise from it. He also described the ghayra of a righteous husband protecting his family and household. Ghayra is praised when it protects boundaries; negative envy (hasad) is condemned.

Hamd

ḥamd

Quran · Worship · Ethics

Hamd is praise and gratitude directed exclusively to Allah, encompassing both thankfulness for blessings and glorification of His inherent attributes. It is broader than shukr: shukr responds to a specific favour, while hamd praises Allah in all circumstances. The Quran opens with "Al-hamdu lillah" — establishing hamd as the believer's first and constant expression.

Khawf

khawf

Aqidah · Sufism · Ethics

Khawf is the reverential fear of Allah — specifically the dread of His displeasure and punishment. In Islamic theology it is paired with raja (hope) as two wings of worship: excessive fear leads to despair, while hope without fear breeds complacency. Appearing 124 times in the Quran, it is a purifying spiritual state that drives the believer to obedience.

Hawqala (La hawla wala quwwata illa billah)

la hawla wala quwwata illa billah

Worship · Ethics

'La hawla wala quwwata illa billah' — 'There is no might nor power except with Allah' — is known as the hawqala. The Prophet said it is 'a treasure from the treasures of Paradise.' It is recommended in times of difficulty, powerlessness, and distress. It is a profound declaration of complete dependence on Allah — acknowledging that all capability, strength, and agency ultimately belong to Him alone.

Haya' (Modesty/Shyness)

haya

Ethics

Haya' (or hayah) means modesty, bashfulness, and a sense of shame that prevents indecent speech and behavior. The Prophet said: 'Haya is part of faith' and 'Haya brings nothing but good.' Haya is directed toward Allah (by avoiding what He has forbidden), toward people (by behaving with propriety), and toward oneself (by upholding personal integrity). It is a defining virtue of Islamic character.

Khayr

khayr

Ethics · Quran

Khayr means goodness, benefit, and virtue — the opposite of evil (sharr). Appearing 176 times in the Quran, it is one of the most central ethical concepts in Islam. The Prophet declared "The best of people is the one most beneficial to others." Khayr encompasses good deeds, charitable giving, beneficial speech, and any action that brings wellbeing to others.

Hikma (Wisdom)

hikma

Ethics · Quran

Hikma means wisdom — understanding the true nature of things and acting appropriately in every situation. Allah's name Al-Hakim (the Most Wise) derives from this root. The Quran states: 'Whoever is given wisdom has truly been given abundant good' (2:269). Wisdom encompasses deep knowledge (ilm), sound judgment (aql), and proper action (amal) aligned with divine guidance.

Hilm (Forbearance)

hilm

Ethics

Hilm means forbearance, restraint, and composure — the ability to remain calm and gentle in the face of provocation. Allah's name Al-Halim (the Most Forbearing) comes from this root. The Prophet praised hilm as one of the most beloved traits. A person of hilm controls anger with reason and wisdom. It was one of the most admired virtues in both pre-Islamic and Islamic Arabia.

Ihsan

iḥsān

Aqidah · Ethics

Ihsan means excellence and perfection in worship and conduct. The Prophet Muhammad defined it as: "To worship Allah as if you see Him; and if you cannot achieve this, then worship Him knowing that He sees you." It represents the highest level of faith and is the third dimension of religion alongside Islam and Iman.

'Ilm (Knowledge)

'ilm

Quran · Ethics

Ilm means knowledge and learning — one of the most emphasized concepts in Islam. The first Quranic revelation was 'Iqra' (Read/Recite), signaling the centrality of knowledge. Allah is Al-Alim (the All-Knowing). The Quran asks rhetorically: 'Are those who know equal to those who do not know?' (39:9). Seeking knowledge is an obligation for every Muslim, and scholars are exalted in the Islamic tradition.

In Sha Allah (If Allah Wills)

insha allah

Aqidah · Ethics

'In Sha Allah' — 'If Allah wills' — is the Quranic expression that conditions every intention and plan on divine will. The Quran commands: 'Never say of anything: I will surely do that tomorrow, except (saying) If Allah wills' (18:23-24). It is not a vague expression of uncertainty but a sincere acknowledgment of divine sovereignty over all outcomes. A Muslim says it when expressing any future intention or hope.

Israf

isrāf

Ethics · Worship

Israf means extravagance — exceeding proper limits in consumption, spending, or any aspect of life. Appearing 23 times in the Quran, it is the opposite of wasatiyyah (moderation). The Quran states "Indeed the wasteful are brothers of the devils" (17:27) and repeatedly commands believers not to be excessive in eating, drinking, or spending.

Qana'ah

qanāʿah

Ethics · Sufism

Qana'ah means contentment — being satisfied with what Allah has provided and not craving what one does not possess. The Prophet said "Contentment is a treasure that never runs out." It is one of the highest virtues in Islamic ethics, producing inner peace, gratitude, and freedom from the restless anxiety of worldly ambition.

Karam (Generosity)

karam

Ethics · Quran

Karam means generosity, nobility, and magnanimity. Allah's name "Al-Karim" (The Most Generous) derives from this root. In Islamic ethics, generosity includes giving one's wealth, knowledge, and time for the sake of Allah. The Prophet described generosity as a tree in Paradise and miserliness as a tree in Hellfire.

Ma'ruf

maʿrūf

Ethics · Fiqh

Ma'ruf refers to the good and the recognised right — all acts, words, and conduct that Islam endorses and that sound human nature approves. It is the opposite of munkar (evil). Appearing 38 times in the Quran in the command to "enjoin the ma'ruf and forbid the munkar", it encompasses all virtuous actions benefiting the individual, family, and community.

Masha Allah (What Allah Has Willed)

masha allah

Aqidah · Ethics

'Masha Allah' — 'What Allah has willed' — is an expression of admiration, praise, and gratitude when witnessing something beautiful or impressive. Found in Quran 18:39, it acknowledges that all good comes from Allah's will and blessing. Saying it when admiring something is recommended as a protection from the evil eye (ayn). It is an expression of wonder redirected toward gratitude rather than mere admiration.

Munkar

munkar

Ethics · Fiqh

Munkar refers to evil and wrongdoing — all acts that Islam prohibits and that sound conscience rejects. "Commanding the good and forbidding the munkar" is a communal obligation mentioned repeatedly in the Quran. It encompasses all forms of moral corruption, injustice, and transgression of Allah's limits, from major sins to subtle wrongdoing.

Niyya (Intention)

niyya

Fiqh · Ethics

Niyya means sincere intention of the heart before an act of worship. The famous hadith states: "Actions are judged by intentions." Without niyya, acts of worship such as prayer, fasting, and hajj are considered invalid. Niyya is made in the heart; verbalizing it is considered a sunna. Sincerity of intention is what transforms routine acts into worship.

Rahma (Mercy/Compassion)

rahma

Quran · Ethics

Rahma means mercy, compassion, and tenderness. It is the root of Allah's names Al-Rahman (the Most Compassionate) and Al-Rahim (the Most Merciful) — recited at the start of every surah in the Quran. The Prophet said: 'He who does not show mercy will not be shown mercy.' Rahma encompasses Allah's limitless mercy toward creation, the Prophet's compassion for his community, and believers' care for one another.

Raja

rajāʾ

Aqidah · Sufism · Ethics

Raja means hope in Allah's mercy and forgiveness. Together with khawf (fear), it forms the twin pillars of worship — the believer worships driven by neither fear alone nor hope alone, but a balanced combination of both. After sincere repentance, raja is the conviction that Allah's mercy encompasses all things and that no sin is too great to be forgiven.

Rida (Contentment/Divine Pleasure)

rida

Sufism · Ethics · Quran

Rida has two dimensions: the servant's contentment with Allah's decrees, and Allah's pleasure with the servant. The Quran describes the ultimate station: 'Allah is pleased with them and they are pleased with Him' (98:8). In Sufi thought, rida is a higher station than sabr (patience) — not merely enduring hardship but being inwardly at peace with divine will.

Sabr (Patience)

ṣabr

Ethics · Quran

Sabr means patience and steadfast endurance in Islam. Appearing 90 times in the Quran, it encompasses three forms: patience in times of calamity, patience in refraining from sin, and patience in fulfilling acts of worship. Allah promises to be with those who are patient and grants them immeasurable reward.

Sadaqah

ṣadaqah

Worship · Ethics

Sadaqah is voluntary charity given for the sake of Allah, beyond the obligatory zakat. It encompasses any act of kindness — giving money, food, a smile, removing harm from a path, or good counsel. The Prophet said "Every act of goodness is sadaqah." Mentioned 23 times in the Quran, it is among Islam's most emphasised virtues.

Sidq (Truthfulness)

sidq

Ethics · Sufism · Quran

Sidq means truthfulness in speech, action, and inner state — a foundational virtue in Islamic ethics. The Quran commands: 'O you who believe, fear Allah and be with the truthful' (9:119). Abu Bakr earned the title 'Al-Siddiq' (the most truthful) for his unwavering truthfulness. Sidq requires harmony between one's heart, tongue, and deeds.

Sidq (Truthfulness)

ṣidq

Ethics · Quran

Sidq means truthfulness and sincerity in all its dimensions — in speech, intention, resolve, and action. One of the core virtues in Islam, it is one of the fundamental qualities of the Prophet Muhammad. The Prophet said: "Truthfulness leads to righteousness, and righteousness leads to Paradise." Its opposite is kadhib (lying), which leads to hellfire.

SubhanAllah (Glory be to Allah)

subhanallah

Quran · Ethics

SubhanAllah means 'Glory be to Allah' — declaring Allah free from all imperfections, deficiencies, and any likeness to creation. The act of glorification is called tasbih, and the prayer beads used for it share this name. The Prophet said these four words — SubhanAllah, Alhamdulillah, La ilaha illallah, and Allahu Akbar — are more beloved to him than all that the sun rises upon.

Shukr (Gratitude)

shukr

Ethics · Quran

Shukr means gratitude and thankfulness to Allah for His blessings. Appearing 75 times in the Quran, it is expressed through the heart (acknowledging blessings), the tongue (saying Alhamdulillah), and limbs (using blessings in obedience to Allah). Allah promises: "If you are grateful, I will certainly increase you in favor." (Quran 14:7)

Shukr (Gratitude)

shukr

Ethics · Quran

Shukr is gratitude to Allah expressed through the heart, tongue, and limbs. The Quran promises: 'If you are grateful, I will surely increase you' (14:7). Heart gratitude means recognizing blessings as from Allah; verbal gratitude is saying Alhamdulillah; physical gratitude means using blessings in obedience to Allah. Shukr is the opposite of ingratitude (kufran al-ni'ma).

Taqwa

taqwā

Aqidah · Quran · Ethics

Taqwa is an Arabic term meaning God-consciousness, piety, and mindful fear of Allah. Derived from the root meaning "to protect", it refers to guarding oneself from sin by obeying Allah's commands. Occurring 258 times in the Quran, taqwa is considered the foundation of righteous character in Islam.

Tawadu' (Humility)

tawāḍuʿ

Ethics · Sufism

Tawadu' means humility and modesty — the absence of arrogance and pride. One of the most prized virtues in Islamic ethics, it is displayed in one's relationship with both Allah and people. The Prophet Muhammad said: "Allah raises those who are humble." Humility is the opposite of kibr (arrogance), which is condemned in the Quran and Sunnah.

Tawakkul (Trust in Allah)

tawakkul

Sufism · Ethics · Quran

Tawakkul is complete reliance and trust in Allah after taking all necessary means. It is not passivity but active striving followed by surrendering the outcome to Allah. The Quran promises: 'Whoever relies upon Allah — He is sufficient for him' (65:3). The Prophet said: 'Tie your camel first, then put your trust in Allah.' Tawakkul brings inner peace and freedom from anxiety.

Tawbah (Repentance)

tawbah

Aqidah · Ethics

Tawbah means sincere repentance — turning back to Allah with remorse for one's sins, stopping the sinful act, and resolving never to return to it. Mentioned 87 times in the Quran, repentance is one of the most beloved deeds to Allah. The Prophet said: "All children of Adam sin, and the best of sinners are those who repent."

Tawba (Repentance)

tawba

Fiqh · Ethics · Quran

Tawba is sincere repentance and turning back to Allah after sin. Its three conditions are: ceasing the sin, feeling genuine remorse, and resolving never to return to it. If the sin involved wronging another person, making amends is also required. The Quran states: 'Allah loves those who repent' (2:222). The door of repentance remains open until the soul reaches the throat at death.

Ukhuwwa (Brotherhood)

ukhuwwa

Ethics · Quran

Ukhuwwa means Islamic brotherhood — the bond of faith that unites all Muslims regardless of race, language, or nationality. The Quran declares: 'The believers are but brothers' (49:10). Brotherhood entails love, mutual support, giving sincere counsel (nasiha), supplicating for one another, and protecting each other's rights. The Prophet institutionalized brotherhood by pairing the Ansar and Muhajirun (muakhat).

Wafa (Faithfulness/Loyalty)

wafa

Ethics · Quran

Wafa means faithfulness and loyalty — fulfilling commitments, covenants, and promises. The Quran commands: 'Fulfil every promise — surely you will be called to account for it' (17:34). Breaking promises is listed as a sign of hypocrisy. Wafa encompasses loyalty to Allah (by maintaining one's covenant of faith), loyalty to the Prophet (by following his Sunnah), and loyalty to people (by keeping one's word).

Wara' (Scrupulousness)

wara

Sufism · Ethics

Wara' is scrupulous piety — abstaining not only from what is clearly forbidden but also from doubtful matters (shubuhat). The Prophet said: 'Leave what causes you doubt for what does not cause you doubt.' Wara' is considered a higher degree of taqwa. In Sufi ethics, it is one of the essential stations of the spiritual path, reflecting a heart so attuned to divine displeasure that it avoids even permissible acts that might lead to harm.

Zuhd (Asceticism)

zuhd

Sufism · Ethics

Zuhd means renouncing excessive attachment to worldly pleasures and possessions. It does not mean becoming poor or abandoning the world, but rather freeing the heart from worldly desires while still engaging with life. A foundational concept in Islamic spirituality, zuhd redirects one's focus from the temporary to the eternal.

Dhulm

ẓulm

Ethics · Aqidah

Dhulm means injustice and oppression — placing something other than in its rightful place, transgressing proper limits, and denying others their rights. Appearing 289 times in the Quran, it is one of the most frequently condemned moral failings in Islam. The gravest dhulm is shirk, but it encompasses all forms of wrong against Allah, others, and oneself.