Ibadi Tafsir with Special Reference to the Tafsirs of Hud al-Huwwarl and Sa'id ibn Ahmad al-Kindi

 

This thesis is an analysis of Ibadi Tafsir with special reference to the Tafsirs of Hud ibn Muhakkam al-Huwwari and Sa'id ibn Ahmad al-Kindi. Although some research has already been done on the Ibadi movement, little attention has been paid to their tafsir.

     The introduction gives a general account of the Ibadi movement and its relationship with the Kharijites. This is followed by two sections dealing with Ibadi tafsir. The first examines the Tafsir of Hud al-Huwwari beginning with a general account of his life and homeland. Chapters Two and Three discuss Hud's method of using al-ma'thur (the Qur'an, hadiths and comments of the Companions) and the Qur'anic sciences (Meccan and Madinan verses, occasions of revelation, abrogation and the Qur'anic readings) to explain the Qur'anic verses. The discussion then moves to the main theological issues such as the attributes of Allah, the sighting of Allah and the promise and threat on which the Ibadis have their own views. Chapter Five describes some judgements of jurisprudence represented by Hud, with special attention to Ibadi references. The final chapter in this part discusses the isra'iliyyat in Hud's Tafsir, stating the acceptable views on this matter.

     The second section deals with al-Kindi's Tafsir and consists of two chapters. The first concentrates on tafsir bi al-riwaya, including al-ma'thur, Qur'anic sciences and theological issues. The second chapter is devoted to linguistic matters.

     The thesis ends with a comparison between the two Tafsirs, followed by a conclusion outlining the general results of this research.

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The Contributions of Ibadi Scholars in the 6th Century AH/12th Century AD in Warjalan, Algeria to the Maturity of Islamic Theology

 

The 6th century AH/12th century AD saw a vibrant scientific movement in doctrinal research by Ibadi scholars in Warjalan, southern Algeria. They produced distinctive works outlining their scholastic vision in a coherent format, focusing on three main areas: explaining the fundamentals of true Islam, defending its principles and rejecting doubts from false religions and ancient philosophies; discussing the views of various Islamic schools on major and subtle theological issues, showing the Ibadi approach in addressing them; and formulating concise doctrinal systems stating Ibadi positions on all disputed matters. Their methods in the science of belief were diverse, including the educational, critical, argumentative, questioning, comparative and dialogical, cumulative, and analytical-explanatory approaches, all aimed at clarification and persuasion.

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Does a Woman's Prayer Differ from a Man's Prayer?

 

Abu Ishaq Ibrahim ibn Qays ibn Sulayman al-Hadrami said:

"There are thirteen characteristics in which a woman's prayer differs from a man's prayer:

First: She is not required to give the adhān (call to prayer) or the iqāmah (call to stand for prayer).

Second: Congregational prayer is not obligatory upon her.

Third: She may not lead a man in prayer as his imam.

Fourth: She does not deliver the sermon (khutbah) to men.

Fifth: Her presence is not counted toward the congregation required for the Friday prayer (Jumu'ah).

Sixth: The Friday prayer is not obligatory upon her.

Seventh: If she leads women in prayer, she stands in the middle of their row.

Eighth: If something occurs during the prayer requiring attention, she claps her hands.

Ninth: She covers her head and her entire body except for her face and hands.

Tenth: During prayer, she keeps her limbs close together.

Eleventh: In prayer, she presses her abdomen against her thighs.

Twelfth: She lowers her voice in those parts of the prayer where a man would recite aloud.

Thirteenth: She stands behind the rows of men."

Selected from: "Masterpieces of the Righteous Predecessors" by Sheikh Nasser Al Sabi'ei.

Original reference: " Mukhtaṣar al-Khiṣāl, p. 196.".

Translated by: Bint Ibadh

Eid…

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Reconstructing Early Ibāḍī Theology in North Africa: The influence of ʿAbdallāh b. Yazīd al-Fazārī

This paper seeks to re-examine previous comparative work done on one of North Africa’s most important Ibāḍī theological texts, al-Radd ʿalā al-Jahālāt, through the wider lens of the development of Ibāḍī theology and Ibāḍī creedal literature in North Africa. More specifically, this paper will look at the influence of the key text Kitāb al-Tawḥīd by the Ibāḍī theologian ʿAbdullah b. Yazīd al-Fazārī on a wide range of theological discussions that took place in the process of the formation of Ibāḍī creeds, and specifically on Kitāb al-Tawḥīd’s influence on the text of al-Radd ʿalā al-Jahālāt. That work will enable us to draw firmer conclusions on al-Fazārī’s place in the different debates between opposing Ibāḍī camps in North Africa during the period of Ibadi formation, and from there on through the centuries.

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Living Peaceful Coexistence in Oman

Mohammed Said al Mamari

Advisor, Minister’s Office

Ministry of Endowments

and Religious Affairs, Muscat

 

Whenever people find out that I am from Oman, I have been asked the following questions:

What makes Oman special? Why don’t we hear much about Oman in the news or social media?

     To answer these questions one has to look into the specific values, traditions and political visions of the Sultanate of Oman.

     In this one world, where people of different backgrounds, ethnicity, cultures and religions are living together, where societies have become multicultural and full of diversity, establishing harmony has become crucial, and fostering peaceful coexistence has become vital.

     In October 2003, H.E. Mr. Yousef Bin Alawi Bin Abdullah, the Minister Responsible for Foreign Affairs, addressed his speech to the 58th Session of the United Nations General Assembly, in which he stated the importance to conduct efforts “in the service of humanity and for the safety and security of the international community”. He stated:

     “Security and stability are a blessing. Under this blessing peoples can devote all their time and energy to building and development in all areas of life, and direct all their moral and material resources to create prosperity and advancement. That is why one of the most important duties of the state is to guarantee security and stability so that their peoples may live and have the peace of mind to be able to work, produce, build and reconstruct. But if security is disturbed and stability is shaken, what will ensue will be chaos and destruction.”

     Without peaceful coexistence the lasting peace of nations cannot be preserved, and a common ground between people cannot be established.

     Lack of coexistence leads the way to violence, and it destroys the peace and stability of mankind. When people or even nations fail in their dialogue they become intolerant, and then they use force and aggression to support their opinion.

     The Middle East is faced with many challenges: political, economic, social and religious. These challenges must not cause us to react with anger but with ambition. This region has exported one of the great world religions which to this day has shaped the values, choices and habits of millions of people. This region should now construct and promulgate a global paradigm for peace.

     For thousands of years Omanis have traded in peace with other cultures. Politically Oman has open and trusted relationships with all countries, including those further afield: in Europe, North America, Africa and the Far East. This makes Oman the ideal standard bearer of the message calling for mutual understanding.

Mirren Gidda, a reporter covering terrorism, crime and security for Newsweek International, wrote:

     “Oman has managed to stay out of disputes, maintaining good relationships with Western allies and other Middle Eastern countries, including Iran. And it has managed to fend off threats from ISIS and other extremist groups. In 2015, the International Centre for the Study of Radicalisation and Political Violence at London’s King’s College found that not a single Omani had joined the more than 20,000 foreign fighters battling alongside ISIS.”

(https://www.newsweek.com/2017/02/10/oman-sultanqaboos-terrorism-isis-al-qaeda-548682.html)

She added:

     “The country’s efforts at staying out of the region’s wars have paid off. In November, the Sydney-based Institute for Economics and Peace released its annual Global Terrorism Index, which assesses the impact of terrorism on 163 countries on a scale of zero to 10. Just 34 countries scored zero. Oman was the only country in the Middle East among that grouping. (The U.S.’s and the U.K.’s scores hovered around 5.0.)” (https://www.newsweek. com/2017/02/10/oman-sultan-qaboos-terrorism-isis-alqaeda- 548682.html)

     The Sultanate is effectively handling all that is related to terrorism and sectarian intolerance. The Sultanate ratified the International Convention for the Suppression of the Financing of Terrorism in 2011 and has set up a system for fighting money laundering and terrorist financing in 2002 in accordance with a Royal Decree.

     The philosophy of Islam is based on principles of religious tolerance and the avoidance of violence and conflict. Other religious views or models of interpretation must be respected. Prayers in the mosques throughout the country are conducted with Sunnis and Shiites side by side with Ibadhis. Sunnis and Shiites have always lived in harmony and accord with the Ibadhis, who have always been and continue to be the majority in Oman. The communal prayer to God knows no theological disputes. Everyone must answer for himself before God.

     The Basic Law of the State issued on 6th November 1996 and comprising 81 articles lays down a legal framework of reference governing the functions of the different authorities and separating their powers. It also affords safeguards to guarantee the freedom, dignity and rights of the individual. This historic document sets out Oman‘s system of government and the guiding principles behind the state‘s policies and also details public rights and duties. Regarding coexistence, many articles in the Basic Law guarantee it, such as:

Article (10)

The Political Principles:

Reinforcing ties of cooperation and reaffirming friendly relations with all states and nations on the basis of mutual respect, common interest, non-interference in the internal affairs and adherence to the international and regional charters and treaties and the generally recognized principles of international law conducive to the advancement of peace and security among states and nations.

 

Article (12)

The Social Principles

Justice, equality, and equal opportunities between Omanis are pillars of the Society guaranteed by the State. Collaboration and compassion are intimate bonds amongst the Citizens. The reinforcement of the national unity is a duty. The State shall prevent anything that might lead to division, discord or disruption of the national unity.

 

Article (17)

All Citizens are equal before the Law and share the same public rights and duties. There shall be no discrimination amongst them on the ground of gender, origin, colour, language, religion, sect, domicile, or social status.

 

Article (18)

Personal freedom is guaranteed according to the Law, and it is not permissible to arrest a person, search, detain, imprison, subject to residence detention, or restrict his freedom of residency or movement except in accordance with the provisions of the Law.

Article (35)

Every foreigner who is legally present in the Sultanate shall enjoy protection for himself and his property in accordance with the Law. He shall observe the values of the Society and respect the traditions and sentiments thereof.

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     There is nothing better than to spread messages of goodwill to all people. It is our strong belief that peace and stability can only be realised today in any society through dialogue and understanding. And we sincerely believe that by working together, we can achieve the goals of religious acceptance and peaceful coexistence, as stated by H.E. Sheikh Abdullah bin Mohammed Al-Salmi, Minister responsible for Endowments and Religious Affairs. He says:

     “We have three population groups on earth: the first, consisting of Christians, Jews and Muslims, who believe in one God and a holy book; the second, atheists, who have lost all confidence in religion; and the third group, representing a variety of religious and spiritual ideas. We endeavour to maintain a constructive and genuine dialogue with scholars and representatives of all these groups.”

     “The aim of the exchange is to reflect on the foundations of our thinking, a common morality and a common sense of justice. For only when we are aware of these similarities and they form a basis for our actions, while accepting cultural differences, will we and our children enjoy a peaceful future.”

     The Sultanate of Oman has been sharing its peaceful philosophy at home and abroad for centuries. Oman‘s Ministry of Endowments and Religious Affairs has been promoting dialogue among nations for decades with initiatives like the Oman International Jurisprudence Conferences, which focus only on the similarities within the Islamic schools of thoughts. More than 20 conferences in the last 25 years have been organized. The Al-Tafahom magazine, a quarterly Islamic intellectual review, is published by the Ministry of Awqaf and Religious Affairs and distributed in the Arab and Islamic worlds. The first issue was published in the winter of 2003. It contains academic articles by and for writers all over the world and from various intellectual orientations. It highlights the moderate trend in Islam in order to foster mutual understanding, and peaceful coexistence on a global scale.

     The Sultanate launched the exhibition “Tolerance, Understanding, Coexistence: Oman’s Message of Islam” in 2010 as one part of its comprehensive approach promoting these values. This was not a public relation campaign but a continuation of Oman’s long-standing tradition of conducting dialogue and commerce with diverse communities and cultures.

This exhibition has appeared in 125 cities in 37 countries since its inception in 2010. During the last ten years an international team has built a unique worldwide network, reaching almost all levels of society.

The 24 panels in this exhibition present aspects of a modern Arab country, and offers the visitor insights into the practice of Islam in daily life, an examination of contemporary Omani society and the role of women in society. The panels also highlight the long-standing tradition of peaceful coexistence between different faiths and ethnic communities, as evidenced by traveler’s reports over the centuries.

 

To conclude, it is important to emphasise the following points:

■ The peaceful coexistence in Oman has come about as a result of the mixture of a moderate yet orthodox interpretation of the religion, effective laws which guarantee and protect religious freedom, and the political will and effectiveness in dealing with terrorism and sectarian intolerance. The Omanis have consistently focused on building the nation while avoiding conflict and strife both at home and abroad.

■ The attitudes of Omanis towards other peoples is due to the centuries-old traditions of tolerance and acceptance of other cultures and belief systems. Omanis adhere to their own beliefs while at the same time treating others with respect.

■ The initiatives of the last decades are a necessary response to the effects on society of globalization. The teachings and traditional messages carried forward from Oman‘s past are diluted nowadays by modern media and are not reaching the younger generations. The custodians of Oman‘s traditions are now using new methods to inculcate old values.

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Mohamed Said Al-Mamari

is from Oman, has studied in the UK and Germany, and has a multicultural background. He has visited more than 60 countries, continues to accomplish his mission to support people in understanding each other and working together to build lasting peace. Al-Mamari is convinced that Tolerance can not be sustainable without strong mutual respect and open dialogue among people. Therefore, for many years he organized several initiatives and projects to enhance the Common Values which are shared by human beings. He works as Scientific Advisor to The Ministry of Awqaf and Religious Affairs, Oman, and is director of the global project “Tolerance, Understanding, Coexistence: Oman’s Message of Islam.”

 

 

Reference:

Living Peaceful Coexistence in Oman, by: Mohammed Said al Mamari . Towards United Values, Case Study Oman, page: 73-79

 

Traditional School Organisation and Religious Pedagogy in Oman. The Example of Shaykh Jāʿid b. Khamīs al-Kharūṣī and fiqh al-madrasa

This paper examines the relationship between Islamic jurisprudence (fiqh) and education. After an overview of the traditional educational system in Oman, it showcases the life and contributions of the Omani scholar Shaykh Jāʿid b. Khamīs al-Kharūṣī (d. 1237/1822) by providing an explanation and contextualisation of selected case studies from his book, “al-Madāris wa-amwāluhā wa-l-qawl fī al-muta ʿallimīn fīhā” (Schools and their Funding, and the Dictum on Those Learning in Them). This paper thus sheds light on a little-known aspect of the Islamic educational heritage that was a precursor to modern codes of school management and professional ethics. A key takeaway is the emphasis on the right of access to basic education for whoever is willing to learn. The guiding principle in these case studies is ensuring the benefit of students, and protecting them from harm.

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Eid Fitr

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The Rights of Allah and the Rights of Mankind: Freedom and Responsibility

     It was after the 4th century AH that Muslim fuqaha’ (jurists) began discussing - or differentiating between - the rights of Allah, the rights of mankind and the rights that are common to both. By “the rights of Allah” they meant the Faith and the acts of worship that He is entitled to demand from the Believers, while “common rights” was understood to mean “al masalih al daruriyyah al khamsah”, or “the five essential interests” –that is to say, the right to life, religion, intellect, lineage and property. These common rights are applicable to societies in general and cover their protection and welfare under the Law. The “rights of mankind” are concerned with the way individuals deal with each other and how they handle and resolve disputes in Islamic society through goodwill and co-operation, a just judicial system and the application of political/legal ijtihad (interpretative judgement) and conciliation. All matters in this category come under the heading of “mankind’s rights”.

     There is a Great Covenant between Allah and His Believers which is actually a kind of spiritual and moral “debt obligation” and “trust” imposed upon mankind by the Creator. This is all clearly referred to – explicitly and implicitly – in the Qur’an, and in response man expresses his desire to discharge that “debt” and “trust” through his religion, his beliefs, his acts of worship, his values and his moral principles and behaviour. This leads to the creation of societies which place their trust in Allah, His religion, His security and His safe-keeping: “Who has fed them, [saving them] from hunger and made them safe, [saving them] from fear” (Qur’an: Quraish, verse 4), “This day I have perfected for you your religion and completed My Favour upon you, and approved for you Islam as religion” (Qur’an: Al Ma’idah, verse 3); “And remember Allah’s Favour upon you and His Covenant with which He bound you” (Qur’an: Al Ma’idah, verse 7).

     This Great Covenant generated a number of secondary pacts and covenants covering a range of areas including common and individual rights. Among these are the common rights that the fuqaha’ – as we mentioned earlier – described as “the essential interests” laid down clearly in Allah’s Shariah, which are considered to be vital for the continued survival of society and its overall security. They are: a person’s right to live in freedom and dignity from birth to death; his right to choose his religion of his own free will, along with its associated ethics, values and acts of worship; his right to possess and exercise the intellect which is entrusted to him (along with the conditions that will allow it to develop, mature and expand the horizons of its humanity while enjoying the freedom to choose its own belief system and contribute to the development of its society and the world; this is a matter of the greatest importance for man’s function as Allah’s vicegerent on earth and his role in helping promote progress and prosperity); his right to a family that enjoys due legal social and moral status under Islam, with progeny equipped and qualified to develop and improve their society; and (also within the same context) his right to own property acquired honestly and legitimately.

     Some modern fuqaha’ – such as al Tahir bin ‘Ashour and Alal al Fassi – maintain that freedom should also be included in the list of “essential interests” or rights. However, it seems to me that the first two (or three) interests – life, religion (and intellect) – are all contingent upon freedom; at the very least, the intellect and belief must be recognized as “human necessities for man and his freedom”. It is also my opinion that the major Qur’anic values of mercy, dignity, justice, “ta‘aruf” (“getting to know each other”) and the public good are all intimately associated with freedom and human welfare and development, and that they are also “darurat” (“essentials”) shared in common between Allah and His human creation. (He loves them and they love Him.) It is through these qualities and His Shariah that Allah – Glory be to Him – guides mankind and provides them with His boundless care and protection in this world and the next.

     The arrival of the modern age has had a significant impact upon mankind’s rights. It is clear that when they are referred to in modern organisations, “rights” mean the same as they do in normal everyday parlance, and that people expect their institutions and governments to guarantee and promote them in the interests of humanity and its cherished values.

     In fact these rights occupy the same position in fiqh (jurisprudence), the Law and ethics as the “common rights” we mentioned earlier. The early Muslims had two approaches to them: theological and jurisprudential. The theologians saw the issue as entailing a kind of tension between Allah and mankind. In their view issues of freedom and the creation of actions were necessary and inevitable – a position they based on the argument of Divine Justice and the idea that the relationship between Allah and man is not one of justice or injustice and forbearance; rather, it is a relationship of mercy, dignity, vicegerence and freedom. Meanwhile, the fuqaha’ claimed that these “rights” (or “darurat”) were natural and instinctive qualities, since the intellect is an instinct shared by the whole of humanity and part of that “fitrah” (natural disposition) with which Allah has endowed all human creatures. In his book Al Muwafaqat (Reconciliation of the Fundamentals of the Shariah) al Shatibi (d. 790 AH) stated that those rights are “observed in every community and creed” because the intellect is an element of man’s natural disposition.             

     Here we are not seeking to revive the old debate over the precedence of mercy over justice (or vice-versa), but rather to reveal the pitfalls resulting from the view that religion (rather than the social, cultural or political powers that be) is an obstacle to people’s exercise of their rights, because those rights are incompatible with the Divine Law on one question or another.

     Yes. It is true that the provisions of the Shariah may conflict with an issue connected with this or that appetite or desire, but this is because in the present day there are numerous desires that are unjust. However, the Shariah cannot possibly be incompatible with any of the basic, natural principles of human rights and dignity. Nor will we ever find any of these basic rights in conflict with the moral values of the Qur’an or man’s “darurat” (“essentials”), “hajiyat” (“needs”) or “tahsinat” (“complementary interests which contribute to the improvement of human life”).

     Two powerful trends can be seen in the world of today, including its Muslim societies. One of them is concerned with individual rights, while the other seeks to promote a return to religion and traditional morality. Some people regard the two (individual rights and religious rights) as being mutually incompatible, and it is true that different social groups have their own different priorities; some see individual rights as being more important, while others attach greater importance to religious rights. However, the two issues are intimately connected because religion too (or perhaps we should say religion primarily) is a “right and a freedom”, or “a right to a freedom”, so it seems to me that any clash that may occur is an incidental one rather than a permanent - or “fundamental” - state of affairs and while it is “happening” we would do well to remain prudent and reasonable. As we pointed out earlier, the defining characteristics of our societies are mutual trust, understanding, respect and co-operation, and when the younger generation try to enjoy their personal rights, they do not seek conflict with religion but rather a genuine role in charting the future of their communities. Indeed, most of them regard religion as being on their side in their struggle.

     In the Middle Ages questions of this kind – i.e. relations with the ruling authorities – used to be dealt with as “Shariah political” issues; that is to say, as issues concerning how individuals and groups should respond to problems of public concern in a way that will ensure that the people’s situation is “aqrab li’l salah wa ab‘ad ‘ani’l fasad” (“nearer to probity and further from corruption”). Matters of this kind were traditionally settled through a range of ijtihad remedies including, where appropriate, mutual consultation and the judicial system.

     In modern times other lines of approach have been adopted which would have been unfamiliar to our ancestors. They include the creation of civil society bodies and organisations dedicated to resolving questions of individual and collective rights with the participation of all the parties concerned, though without coming into conflict with the authorities or allowing things to get out of hand. In this situation the religious and civil approaches to individual rights and public participation are inseparable, and this fact should determine the way we see matters related to rights. Indeed, we have a moral obligation to look at them in this way.

     In the previous issue of Al Tafahom we examined the philosophy of rights in the ancient and modern religions and schools of philosophy. In this issue we intend to focus specifically on economic, social, cultural and political rights.

     We ask Allah to grant us success in our endeavours.

 

Reference:

The Rights of Allah and the Rights of Mankind: Freedom and Responsibility, by: Abdullah bin Muhammad al Salimi, Al-Tafahom Magazine, issue number 13/2017.

 

The Value of Human Life to Allah Almighty

Without question, life in all its forms holds an esteemed status in Islam. Human life, being among the most sacred of Allah’s creations, must be cherished, respected, and protected. To this end, we share the following message from His Eminence Sheikh Ahmed bin Hamad Al-Khalili, Grand Mufti of the Sultanate of Oman.

Ihsan: Beautifying One’s Character

By: Hafidh bin Saif Al-Rawahy

“Those who spend (freely) in prosperity or in adversity; who restrain anger and pardon (all) persons – for Allah loves those who do good deeds.” (Qur’an 3:134)

Ihsan in Islam is the quality in human beings that beautifies their character. The word ihsan is derived from Arabic word hasan which has broad meanings such as benevolence, good acts, politeness, sympathy, generosity, tolerance and consideration. Ihsan is referenced extensively in the Qur’an and Sunnah of the Prophet Mohammed (pbuh) as a desirable quality of believers. In a nutshell, ihsan is to do an act or treat others in the best possible way.

Whereas adl (justice) requires that we deal with others fairly, ihsan requires that we should deal with people generously. We should not try to extract our rights from others, but instead perhaps forego them (whenever feasible) so as to create better relations. Similarly, we should try to give others more than their due so as to enjoy harmonious relations in society. Such an attitude of generosity, politeness and benevolence perhaps will win the hearts of others.

The Qur’an has identified several qualities of muhsinin (benevolent people). The first and foremost is infaq (spending in charity). This means that they are not miserly and attached to their wealth, but rather give generously to others and help in alleviating poverty and looking after the oppressed, destitute and less fortunate. Whereas it is relatively easy to give away in charity when one is affluent and has plenty, the quality of muhsinin is that they are equally generous when they themselves face adversity and lacking. The other character of muhsinin is that of a gentle temperament, which helps them in restraining anger and ferocity. They control their temper and do not become aggressive, violent and abusive to others in a fit of anger. The third important character of muhsinin is their forgiving nature. They are ready to pardon the shortcomings of others rather than embark upon taking vengeance. Their other two qualities are that of patience and Allah-consciousness.

Thus, ihsan is a very comprehensive term that encompasses all types of good behaviour and concern for other fellow human beings. It really means that a benevolent person is the one who uses his or her wealth and capabilities for the good and welfare of others in the society he or she lives and beyond. The best explanation of ihsan was given by the Prophet (pbuh) in a very important hadith: Once Archangel Gabriel (pbuh) came in human form to the Prophet (pbuh) in the presence of some of his Companions. Gabriel asked the Prophet (pbuh) several questions about the tenets of Islam. One of his questions to the Prophet (pbuh) was: “Tell me about al-ihsan.” The Prophet (pbuh) answered: “It is that you worship Allah as if you see Him, and while you see Him not yet truly He sees you.” (Sahih Bukhari & Muslim)

Interesting thing in the above hadith, the Prophet (pbuh) did not give a dictionary-type meaning of ihsan. Instead, he explained the real motivation behind the performance of one’s duty. One should always be conscious that Allah is watching over all one’s action, speech and thoughts. One’s real motive or intention should be to attain Allah’s pleasure and avoid His disapproval. This is what brings purity of the heart and ensures that a person is concerned with the quality of his or her deeds and not mere performance of his obligations. Ihsan is not confined to acts of worshipping only but it requires that in everything we do, should be done to the best of our abilities. Attaining the status of ihsan requires excellence in the performance of all our deeds.

To acquire this status of ihsan, a person should always exhibit his or her humility, helplessness and utter dependence to Allah, and Allah’s approval and pleasure should always be in his or her consciousness. One should try to control one’s carnal self and should not make this world as the aim in life, but rather should consider it as a means of achieving the higher status of ihsan. The blessed month of Ramadhan gives us opportunity to reflect and contemplate Allah’s qualities and attributes: His Bounties, His Mercy, His Wisdom, and His Creation. Remember, “And He is with you wherever you are.” (Qur’an 57:4) “And We are nearer to him (mankind) than his jugular vein.” (Qur’an 50:16) “Indeed Allah has power over all things.” (Qur’an 2:20)

Let us pray to Allah in His Infinite Mercy the He gives us ability to make sincere efforts to follow the path of ihsan and attain this coveted status among muhsinin and thereby achieve His pleasure.

 

Reference:

https://www.ahlulistiqamah.co.uk/index.php/en/59-ihsan-beautifying-one-s-character

Ramadan

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A Discovery Journey to Faith

““A DISCOVERY JOURNEY TO FAITH” is a thoughtful work that bridges the gap between faith and skepticism by delving into complex themes such as belief, denial, and doubt, focusing on Islamic theology, philosophy, and Qur’anic discourse. The book sheds new light on problems such as the rationality of faith, the compatibility of science and religion, and how dubious yet interested minds might delve into the profound levels of metaphysical reality. The book invites believers, non-believers, and skeptics alike to expand their knowledge of faith by embracing theological, philosophical, and scientific ideas.” By: Hafidh Saif AL-Rawahy

 

Please click on the image to read the book. 

Additionally, you may find it helpful to watch the following video, in which the author presents his book.