The word is used in theological works for being miserly in charity, and in giving in God’s service, in opposition to Infāq.
INʿĀM (انعام). A gift; a benefaction in general. A gift by a superior to an inferior. In India, the term is especially applied to grants of land held rent-free, and in hereditary and perpetual occupation; the tenure came in time to be qualified by the reservation of a portion of the assessable revenue, or by the exaction of all proceeds exceeding the intended value of the original assignment; the term is also vaguely applied to grants of rent-free land without reference to perpetuity or any specified conditions. The grants are also distinguishable by their origin from the ruling authorities, or from the village communities, and are again distinguishable by peculiar reservations, or by their being applicable to different objects.
Sanad-i-Inʿām is a grant emanating from the ruling power of the time of the grant, free from all Government exactions, in perpetuity, and validified by a Sanad, or official deed of grant; it usually comprises land included in the village area, but which is uncultivated, or has been abandoned; and it is subject to the village functionaries.
Nisbat-i-Inʿām (from nisbah, “a portion”), are lands granted rent-free by the village out of its own lands; the loss or deduction thence accruing to the Government, assessment being made good by the village community. (Wilson’s Glossary of Indian Terms.)
INCANTATION. [[DAʿWAH], [MAGIC].]
INCENSE. Arabic Bak͟hūr (بخور), Lubān (لبان). Heb. לְבוֹנָה, in [Isaiah xliii. 23], &c. The use of incense forms no part of the religious customs of the Muslim, although its use as a perfume for a corpse is permitted by the Traditions. It is, however, much used as an offering at the shrines of the Muḥammadan saints, and forms an important item in the so-called science of Daʿwah. [[DAʿWAH].]
INFANTS, The Religion of. The general rule is that the religion of an infant is the same as that of its parents. But where one of the parents is a Muḥammadan, and the other of a different persuasion (as a Jew or a Christian), the infant must be accounted a Muḥammadan, on the principle that where the reasons are equally balanced, the preference is to be given to that religion. (Hidāyah, vol. i. p. 177. Sharīfīyah, Appendix No. 71. Baillie’s Inheritance, p. 28.)
INFANT SALVATION. The author of Durru ʾl-Muk͟htār, vol. i. p. 891, says: Abū Ḥanīfah gave no answer to the question whether the infants of mushrikūn (those who associate another with God) will have to answer for themselves in the Day of Judgment or not; or whether they will inherit the Fire (i.e. Hell), or go to Paradise (Jannah) or not. But Ibn al-Humām has said, the learned are not agreed upon these questions, and it is evident that Abū Ḥanīfah and others are at a loss to answer them; and, moreover, there are contradictory traditions recorded regarding them. So it is evident that in the matter of salvation, they (the infants) will be committed to God, and we are not able to say anything regarding this matter. Muḥammad ibn al-Ḥasan (the disciple of Abū Ḥanīfah), has said, “I am certain God will not commit anyone to the punishment (of hell) until he has committed sin.” And Ibn Abī Sharīf (a disciple of Ibn al-Ḥasan), says the Companions were silent regarding the question of the future of infants; but it is related by the Imām Nawawī (commentator on the Ṣaḥīḥ Muslim) that there are three views regarding the salvation of infants. Some say they will go to hell, some do not venture an opinion on the subject, and some say they will enter Paradise; and the last view he considers the correct one, in accordance with the tradition which says, “Every child is born according to the law of God.”
INFĀQ (انفاق). Lit. “Giving forth; expending.” The word occurs once in the Qurʾān, [Sūrah xvii. 102]: “Did ye control the treasuries of the mercy of my Lord, then ye would hold them through fear of expending (infāq), for man is ever niggardly.”
The word is used for giving in charity and in God’s service, in opposition to imsāk.