INTERMEDIATE STATE

The state of the soul between the time of death and the resurrection is generally expre ed by the term ʿĀlam-i-Barzak͟h , for an explanation of which refer to the article BARZAKH . Ṣūfī writers use the term ʿĀlam-i-Arwāḥ , “The world of spirits.” From the Traditions it would appear that Muḥammad taught that the intermediate state is not one of unconsciousne . To the wicked it is certainly not; but inasmuch as the Muslim is encouraged to “ sleep like the bridegroom ,” it may be inferred that the intermediate state of the Muslim is held to be one of absolute repose. [ PUNISHMENTS OF THE GRAVE .] INZ̤ĀR ( انظار‎ ). Listening or lending an ear to the bankrupt’s statement or petition. INZIʿĀJ ( انزعاج‎ ). Lit . “Being disturbed and moved from its place.” A term used by the Ṣūfī mystics for the movement and excitement of the heart in the direction of God, through the effect either of a sermon, or of music and singing. (ʿAbdu ʾr-Razzāq’s Dict. of Ṣūfī Terms .) IQĀLAH ( اقالة‎ ). “Cancelling.” In law, the cancelling or di olution of sale, or any other contract. IQĀMAH ( اقامة‎ ). Lit . “Causing to stand.” A recitation at the commencement of the stated prayers when said in a congregation, after the worshippers have taken up their position. It is the same as the Iʾẕān, with the addition of the sentence, “Verily prayers are now ready” ( Qad qāmat i ʾṣ-ṣalāt ). The sentences are, however, recited singly by all the sects except the Ḥanafīs who give it exactly as the Iʾẕān. It is not recited by the Imām, but by the person who stands behind him, who is called the Muqtadī , or “follower.” In large mosques it is usual for the Muʾaẕẕin , or caller to prayer, to take this office. But in his absence the person who happens to be behind the Imām recites the Iqāmah . [ IMAM .] IQRĀR ( اقرار‎ ). Acknowledgment; confe ion. (1) A legal term used for the avowal of the right of another upon one’s self in sales, contracts, and divorce. (2) A theological term used for a confe ion of the Muslim faith, or a confe ion of sin. (3) Iqrār-nāmah , a legal deed of acknowledgment. (4) Iqrār-nāmah s̤alās̤ī , a deed of arbitration by a third party. (5) Iqrāru ʾl-as̤ām , a confe ion of guilt by a prisoner. (6) Iqrār ʿāmm , a public acknowledgment. IQTIẒĀʾ ( اقتضاء‎ ). Lit . “Demanding.” A term used in the exegesis of the Qurʾān for sentences which demand certain conditions, e.g . Sūrah iv. 94 : “Whoso killeth a Muʾmin (a believer) by mischance shall be bound to free a slave.” Here the condition demanded is that the slave shall be the property of the person who frees him, and if he have not a slave to free, then some other expiation is required. IRĀDAH ( ارادة‎ ). Purpose, will, intention. (1) A word used for the intention, or will of man. (2) Irādatu ʾllāh , the will of God. (3) According to the Ṣūfī mystics, it is “a flame of love in the heart which desires God and longs to be united with Him. ” (ʿAbdu ʾr-Razzāq’s Dict. of Ṣūfī Terms .) IRAM ( ارم‎ ). A place mentioned in the Qurʾān, Sūrah lxxxix. 6 : “Iram of the columns, the like of which has not been created in these lands.” It is related that ash-Shaddād, the son of ʿĀd, ordered the construction of a terrestrial paradise in the desert of ʿAdan, ostensibly to rival the celestial one, and to be called Iram after his great grandfather. On going to take po e ion of it, he and all his people were struck dead by a noise from heaven, and the paradise disappeared. AL -ʿIRĀQ ( العراق‎ ). Lit . “A side, or shore.” A country frequently mentioned in the Traditions, which extends from ʿAbbadān to al-Mauṣil in length, and from al-Qādisīyah to Ḥalwān in breadth. Said to be so named because it was on the “shore” of the rivers Tigris and Euphrates. Its principal cities were al-Baṣrah and al-Kūfah, and were called al-ʿIrāqān , or the Two ʿIrāqs. ʿIRBĀN ( عربان‎ ). Earnest-money paid in any legal transaction. IRHAṢ ( ارهاص‎ ). Lit . “Laying the Foundation.” A term used for any wonder wrought in behalf of a Prophet before he a umes the prophetic office; for example, the existence of a light on the forehead of Muḥammad’s ancestors is an Irhāṣ . ( Kitābu ʾt-Taʿrīfāt .)