Interpretations of Al-amanah Among Muslim Scholars and Its Role in Establishing Peace in Society

Abstract

Al-amanah (honesty) is a fundamental virtue associated with all aspects of human actions. Its fulfillment is a command of the Almighty Allah and His Messenger. To achieve its understanding and in order to realise its significance in the contemporary world, we examine the concept of al-amanah as it is understood by experts from different disciplines. The study concentrates on the interpretations of the Qur’anic word al-amanah, mentioned in the Surah al-Ahzab 33: Ayah 72, which talks about it in various aspects of a person’s life. The study presents the meaning of al-amanah according to lexicographers and Muslim scholars from several disciplines such as tafsir, hadith, Islamic jurisprudence, as well as ethics. In conclusion, the study finds that al-amanah enables humans to eliminate ignorance, injustice, treason and so on from society, thus creating a more peaceful environment.

Keywords

Al-Qur’an humans activities Muslim scholars lexicographers

Introduction

The term al-amanah in Arabic is used to refer to honesty, but as an Islamic term, it carries much more meaning. The term has a number of connotations which all revolve around the basic concept of accountability of our actions. This is why fulfilment of trust seems to be the closest meaning to the term al-amanah (Jamal B.). As the Almighty Allah says, ‘Do not go near the property of an orphan, except in a manner that is good, until he comes to his maturity. And fulfill the agreement. Surely, the agreement shall be asked about [on the Day of Reckoning]’ (The Holy Qur’an, 17: 34). The property of an orphan in one’s charge is amanah (deposit). Almighty Allah prohibits going near the property of an orphan, except in a legal way, such as investment, reformation, protection (Al-Tabari, 2000, vol. 17, p. 444), development (Ibn Ajibah, 2002, vol. 3, p. 331) and borrowing from it and utilising it with the owner’s consent in the best possible manner (Asad, 2007, Vol. 1, p. 291). A person who is in charge of an orphan’s property is bound to return it to the orphan when he achieves adulthood (Ibn Ajibah, 2002, vol. 3, p. 331). Then Almighty Allah emphasising the fulfilling of promises says that fulfil every permissible promise because on the Day of Judgement, Almighty Allah will ask every person an account of every promise that he did not fulfil (Al-Tabari, 2000, vol. 17, p. 444).

On the one hand, whosoever fulfills al-amanah will be rewarded by the Almighty Allah; on the other hand, whoever fails will get punished. Humans have willingly taken up this very heavy responsibility. Almighty Allah says in the Holy Qur’an, ‘We did offer trust to the heavens and the earth and the mountains, but they refused to bear its burden and were afraid of it, and man picked it up. Indeed he is unjust (to himself), unaware (of the end)’ (The Holy Qur’an 33: 72). Abu Ja’far al-Tabari (224 ah–310 ah/839 ce–923 ce) said that there are many interpretations in this ayah. Some of them said that Almighty Allah did offer amanah to the heavens, earth and mountains in order to perform His ta’atihi (obedience) and faraidihi (His obligatory duties) on the condition that if they fulfilled these commands they would be rewarded and if they did not they would be punished. But they refused to accept this because they were afraid of its heavy burden, although humans did accept this offer (Al-Tabari, 2000, vol. 20, p. 336).

Certainly, we will be asked on the Day of Judgement about the blessings of Almighty Allah which we enjoyed in the world. This was revealed in the Holy Qur’an, ‘Then you will be asked about all the pleasures (you enjoyed in the world)’ (The Holy Qur’an, 102: 8). Each and everything in creation is an al-amanah from Almighty Allah. For instance, our bodies, souls, eyes, ears, intellect, provisions, clothing, homes and all other blessings and bounties are al-amanah from Almighty Allah (Ibn Kathir, 1999, vol. 8, p. 477). Almighty Allah created each and every creature in this earth for human welfare. Almighty Allah says in the Holy Qur’an, ‘It is He who created for you all that the earth contains’ (Al-Qur’an, 2: 29).

For example, all non-human species exist for the wellbeing of humans. According to A. K. H Solihu,

From a more general framework, a committee on non-economic and economic value of biodiversity reviews different approaches in valuing biodiversity, such as economic, scientific, utilitarian, ethical and aesthetic. They discuss a variety of values that people derive from biodiversity and how such values have varyingly contributed to the advancement in science and technology as well as to the wellbeing of individuals and society. (Solihu, 2014)

Therefore, Almighty Allah says, ‘Do not make mischief on earth after it has been set in order’ (Al-Qur’an 7: 56 [16]); in this manner, the Holy Qur’an recommends us to be sensitive to our natural and social environment. Thus, biodiversity is an important amanah from the Creator to humans; humans should not torture non-human species. Again, according to A. K. H. Solihu,

The Qur’an regards non-human species as communities of worshipers, worthy of existence and conservation. They are valuable in themselves and provide aesthetic values and ecological services necessary for a human’s wellbeing. A world without animals drumming, birds singing and dancing, and plants watching, all through the courtesy of minerals—in a grand show of a divinely designed functioning system—would be too lonely, too unbearable for humans to live in. In this intricate web of coexistence and interdependence, we must learn to live and let live. (Solihu, 2014)

Nonetheless, there are many people who are careless in fulfilling al-amanah. Consequently, our natural environment and biodiversity are not free from, say, the impact of manipulation by nuclear powers or acts of violence which occur daily which are against al-amanah, security, safety, shelter, protection and peace in societies throughout the world. Societies are also not free from anti-social activities, such as treason, physical assault, rape, attempted rape, domestic abuse and murder. In fact, Almighty Allah revealed in the Holy Qur’an,

For this reason, We decreed for the children of Isra‘il that whoever kills a person not in retaliation for a person killed (nor as a punishment) for spreading disorder on the earth, is as if he has killed the whole of humankind, and whoever saves the life of a person is as if he has saved the life of the whole of humankind. Certainly, our messengers have come to them with clear signs. Then, after all that, many of them are there to commit excesses on the earth’. (The Holy Qur’an 5: 32)

Ibn Abbas said that this passage is meant in the sense of violating and protecting a soul’s sanctity. Our Messengers have already come to them, that is, to the Children of Israel, with clear proofs, with miracles, but after that many of them still commit excesses in the land, overstepping the bounds through disbelief, killing and so on (M. Jalaluddin & S. Jalaluddin, 1987, vol.1, p. 136).

Hence, humans should remember that our beloved Prophet Muhammad (May Allah’s Peace Be Upon Him) was called (al-Amin), the Trustworthy Person. He fulfilled all his promises. He never betrayed anyone and never lied in his life. He was the best example of a human to all of mankind. He explained that the following items are part of the trust that we have to fulfill: prayer, ablution, weighing, measures, deposits, private talks and advising. In one hadith, Prophet Muhammad (May Allah’s Peace be Upon Him) informed us to fulfill amanah even if the other party is not trustworthy. He said, ‘Discharge the settlement to those who entrusted you, and do not betray even the one who broke his promise’ (Al-Nisaburi, 1990, vol. 2, p. 53, no. 2296). In another hadith, he said,

Before the end of the Day of Judgment everyone will be questioned about the following: (i) How did he spend his life? (ii) What did he do with his knowledge? (iii) From where did he get his wealth and on what did he spend it? And (iv) How did he use his physical and mental faculties? (Al-Darimi A. M., 1987, vol. 1, p. 144, no. 537)

Therefore, this study will focus on Muslim scholars’ opinions from different disciplines about al-amanah in order to demonstrate its encompassing nature and its role in establishing peace in societies.

Methodology

This study uses following methodologies.

Inductive methodology: This study uses an inductive approach in order to collect Qur’anic verses, and the Prophetic traditions. Similarly, it uses an inductive approach in accumulating Muslim scholars’ opinions about al-amanah from several disciplines by reviewing literatures such as tafsir, interpretation of the Prophetic traditions, books and articles related to the subject.

Analytical methodology: This study uses an analytical approach in order to analyse the Qur’anic verses and the opinions of Muslim scholars who are associated with this subject. It concentrates on the interpretations of the Qur’anic word al-amanah which mentioned in the Surah al-Ahzab 33: Ayah 72, and shows scholars’ opinions about al-amanah in one definition and illustrates it in a model.

Results

According to lexicographers, the origin of the word amanah is the Arabic word amn (tranquility of heart and demise of fear). In its noun form, al-amn or amanah means security, safety, shelter, peace and protection and so on. Someone said that amanah literally means al-adalah (honesty, straightness and integrity).

By gathering the views of leading Muslim scholars from several disciplines, such as tafsir, hadith interpretation, Islamic jurisprudence and ethics, the study found that various opinions about al-amanah were related to humans’ actions in various aspects of their daily life.

Scholars from each discipline showed similar and dissimilar examples of al-amanah. Thus, the study found that al-amanah was associated with all aspects of humans’ actions. For instance, opinions of mufassirins (interpreters of the Qur’an) Ibn Abbas, Mujahid, Sai’d ibn Jubair, Dihhaak, Hassan al-Basri and Qataadah said that al-amanah is al-faraid—obligatory duties that the Almighty Allah commands humans. Zaid ibn Aslam said that al-amanah has three dimensions: al-salah (prayer), al-sawm (fasting) and igtisal min al-janabah (the taking of a shower to remove impurity). Likewise, there are other opinions about al-amanah among other mufassirins.

Ibn Kathir concluded on the opinion of other mufassirins, said that all sayings do not contradict each other, but instead refer to accepting of commands and avoiding prohibitions: if humans abided by these they get rewarded, otherwise they receive some sort of punishment. Abdu al-Ltif concludes on the opinion of muhaddisin (experts of Prophetic sayings) in his book, Al-Amanah fil Islam wa Aasaruha fi al-Mujtama. He says that according to the muhaddisin, al-amanah includes the following commands of the Almighty Allah—obedience, worship, faith, deposit, trust, security, responsibility and care.

In addition, Abdu al-Ltif mentions in his book, that al-fuqaha (experts in Islamic Law) have not discussed al-amanah instead they show it associated with many issues such as amanah in worship, guardianship, recommendation, nursery, promise, deposit, contract and so on. Imam al-Ghazali says, ‘Definitely, a baby is an amanah to his parents’. Similarly, the moralist al-Safaqasi adds, ‘Al-amanah is everything secret’. The greatest scholar of the twentieth and twenty-first centuries al-Zuhayli says that having a shower for major ritual impurity, washing the vulva, ear, eye, tongue, abdomen, hand, man, resources and others things were amanah.

In the light of interpretations and opinions of scholars from different disciplines this study has shown the depth of al-amanah when he says, ‘Humans and their needs are al-amanah from Almighty Allah to Humans’. In fact, on the one hand, whoever performs Allah’s orders and avoids His prohibitions means he fulfills al-amanah for his own needs and wellbeing. Thus, his amanah directly and indirectly leads to others in performing it, and establishing peace in society. On the other hand, persons careless of fulfilling al-amanah, actually do violence to themselves. Such a person is deprived of real happiness in life. Thus, this treason, this dishonesty leads to acts of corruption, violence and anti-social activities in societies throughout the world. Consequently, he is unsuccessful in his life, both in the present and in the hereafter.

Ibn al-Arabi does mention the hereafter before mentioning the world in the definition of al-amanah. The philosophy behind this is that amanah is teaching humans each and every event of life, and dealing with other persons they should also remember the hereafter (the Day of Judgment). In fact, it is the person who remembers the Day of Judgement in all aspects of life, who is successful in both the world and hereafter.

Discussion

The aim of the study is to discuss how al-amanah relates to one’s daily activities through discussing its meaning outlined by lexicographers and various Muslim scholars.

Meaning of Al-amanah According to Lexicographers

Al-Khalil ibn Ahmad al-Farahidi (100 ah–173 ah/718 ce–789 ce) says that al-amanatu means ‘safe’. It originated from al-amn which means ‘safety’ and al-aman which means ‘security’. Thus al-amanah is secure and al-amanah is the opposite of treason (Ibn Faris, 1979, vol. 1, p. 133). Abu al-Husayn Ahmad ibn Faris (395 ah–1004 ce), one of the greatest lexicographers of the tenth century says that al-amanah originates from amn and is closer to two meanings: first, al-amanah which is the opposite of treason, and second, belief. These two meanings are closer to each other (Ibn Faris, 1979, vol. 1, p. 133). Al-Ragib al-Asfahani (–502 ah–1108 ce) said that the origin of amanah is amn—tranquility of heart and demise of fear (Al-Ragib, 1985, vol. 1, p. 25). Muhammad ibn Yaqub Al-Firuzabadi (729 ah–817 ah) said that the (iman) belief also originated from the same root (Al-Firuzabadi, 1985, vol. 1, p. 1518).

Al-amanah According to Muslim Scholars

Al-amanah According to Mufassirin

Almighty Allah says, ‘Verily, We did offer the trust to the heavens and the earth and the mountains, but they refused to bear its burden and were afraid of it, and man picked it up. Indeed he is unjust (to himself), unaware (of the end)’ (The Holy Qur’an, 33:72). Here are some opinions of mufassirin in the interpretation of al-amanah mentioned in this verse. Ibn Abbas said that al-amanah is (al-faraid), that is, obligatory duties that Almighty Allah commands from humans (Ibn Kathir, 2000, vol. 6, pp. 488–489). Mujahid, Sai’d ibn Jubair, Dihhaak, Hassan al-Basri and Qataadah said that al-amanah is (al-faraid), that is, obligatory that Almighty Allah commands from humans (Ibn Kathir, 2000, vol. 6, pp. 488–489). Zaid ibn Aslam says that al-amanah are three things: prayer, fasting and having shower from the impurity (Ibn Kathir, vol. 6, p. 489). Abu Ja’far Muhammad ibn Jarir ibn Yazid al-Tabari (224–310 ah/839–923 ce) says that there are various opinions in the interpretation of al-amanah, some of them say that Almighty Allah did offer ta’atihi (obeying Him) and fara’idihi (His obligatory duties) to the heavens, earth and mountains: if they are obedient to Allah and preform their obligatory duties) they will be rewarded otherwise will face punishment. Because they refused to bear this burden, were afraid of it, and showed their inability in fulfilling these conditions, then humans picked it up (Al-Tabari, 2000, vol. 20, p. 336). Abu Jaʿfar an-Nahhas (260–338 ah) says that al-amanah is al-faraid––obligatory duties (Abu Ja’far, 1997, vol. 5, p. 384).

Imad Uddin abul fida Ismail ibn Kathir (701–774 ah) says that all of these sayings do not contradict each other; instead they generally refer to the acceptance of the commands; the avoidance of prohibitions and state that if humans abide by them they will be rewarded, otherwise they will be punished. Humans adhered to these injunctions even though they are weak, ignorant and unjust (Ibn Kasir, vol. 6, p. 489). Jalaluddin Mahalli (–855 ah) and Jalaluddin Suyuti (849 ah–911 ah) say that al-amanah is prayer while and others said that those who perform will get rewarded and those who are careless will be penalised (M. Jalaluddin & S. Jalaluddin, vol. 1, p. 561). Abu Abdullah Muhammad ibn Ahmad ibn Abi Bakar Al-Qurtubi (1214–1273) says that al-amanah is obligatory duties which Almighty Allah has entrusted upon His slaves. There are various opinions about these details such as those expressed by ibn Masud who says that al-amanah is ‘trust of capital, for example, deposit and other’. Narrated from him, al-amanah is all obligatory duties and most important is a trustworthiness of wealth. Abu al-Darda says that having cleanness from impurity is amanah. Similarly, Abdullah ibn Umar ibn al-As says that the vulva, ear, eye, tongue, abdomen, hand and man are amanah. And have not the faith of those who have not amanah. (Al-Qurtubi, 2003).

Ahmad ibn Ajiba (1747–1809) says that al-amanah refers here to two practices: believing in oneness of Allah inside and performing the functions of religion in appearance which means performing the orders and avoiding those that has been prohibited. So, al-Iman (believing in Allah, His angels, His books, His Messengers, the Day of Judgement, resurrection after death and good and bad fortune) is amanah al-batin (an invisible belief in the heart of believer) and all kinds of good activities are amanah al-zahir (visible trust). Hence, whoever performs these two practices is aminan (trustworthy), otherwise khainan (traitor) (Ibn Ajibah, 2002, vol. 6, p. 92). Muhammad Sayyid Tantawy (1928–2010) interprets al-amanah as al-takalif (assignment), al-faraid (obligatory duties which the Almighty Allah commands humans as a compulsory task of Syariah). Besides, preserving the ethics of this religion, rituals and methods in performing is amanah (Tantawy, 1983, vol. 1, p. 3455). Abu Bakar Jabir ibn Musa ibn Abdu al-Qadir ibn Jabir, famous as Abu bakar al-Jazairi (1921), says that al-amanah entrusts upon humans all legitimate assignments, and entrusts him by his brother to save money, private talk, honour and work (al-Jazairi, 2007). Wahbah ibn Mustafa al-Zuhayli (1932) says that al-amanah includes obedience, obligatory duties related to rewarding people who have performed and punishment for those who have not. In addition, having a shower from a major ritual impurity, the vulva, ear, eye, tongue, abdomen, hand and persons are amanah. Also, it includes resources and other things not described of it (Al-Zuhayli, 1418, vol. 22, p. 127).

Al-amanah According to the Muhaddisin

Abu al-Qasim Ismail al-Taymi al-Asbahani (457 ah–535 ah) says that al-amanah has been used in the Prophetic sayings is the amanah that has been mentioned in the Holy Qur’an, Almighty Allah says, ‘We did offer the trust to the heavens and the earth and the mountains, but they refused to bear its burden and were afraid of it, and man picked it up. Indeed he is unjust (to himself), unaware (of the end)’ (The Holy Qur’an 33: 72). Indeed, al-amanah is the eye of iman, whenever it has been established in the heart of human, he become able to perform the commands those are related to it and avoid those are prohibited (Abdu, 1426, p. 18; Al-Nawawi, 1996, vol. 9, p. 392; Ibn Hajar, 1999, vol. 13, p. 40). Abu Bakar ibn al-Arabi (468–543 ah) says, ‘Certainly, al-amanah is glitter that person obtains in his heart, and protects himself by it from distraction of both the hereafter and the world’ (Abdu, 1426, p. 19). Yahya ibn Sharf al-Nawawi (631–676 ah/1233–1277) says that al-amanah is the eye of iman (Abdu, 1426, p. 16; Al-Asqalani H. vol. 13, p. 40; Al-Nawawi, 1996, vol. 9, p. 392).

According to the muhaddisin, al-amanah includes the commands of the Almighty Allah, obedience, worship, faith, deposit, trust, security, responsibility and care (Abdu, 1426, p. 18).

Al-amanah According to the Fuqaha

Abu Hamid Muhammad ibn Muhammad al-Ghazali (450–505 ah/1058–1111 ce) says, ‘Definitely, a baby is an amanah to his parents. His heart is a pure gem free from all kinds of patterns and images. He is a receiver of any inscription that is offered to him and receives each what will be type to him’. If his parents teach him knowledge and ethics, he will be successful in the here and in the hereinafter. Likewise, his parents and every teacher who will teach him knowledge and morality will share the reward. On the other hand, if he is offered evil and neglect his life will be spoiled and his parents will be responsible for that. ‘Whatever the father protects his children from the fire of the world should be protected from the fire of the afterlife which is a priority, and maintained that guiding and teaching him the virtues of morality’ (Al-Manawi, 2001, vol. 3, p. 394). According to the al-Jumhur (scholars from four Madhab), al-amanah has generalised all functions of religion which have been established by authentic references of sayings (Al-Qurtubi, 2003).

Al-amanah has not been discussed as a particular subject in books of fiqh. Rather jurists showed for it many issues such as amanah in worship, guardianship, testimony, recommendation, nursery, promise, deposit, contract and so on (Abdu, 1426, p. 13). Hence, the definition of al-amanah among the jurists:

Which should save with a contract or without a contract. Whether this contract was for protect such as deposit or lease like a rent. Al-amanah without a contract such as al-luqtah al-luqtah (is a terminology that has been used in a book of fiqh to denote things that found in a place or street). (M’ujamu lugat al-Fuqaha, vol. 1, p. 103)

Al-amanah according to the Moralists

Abdu al-Wahid ibn al-Tin al-Safaqasi (–611 ah) says, ‘Al-amanah is everything secret that nobody knows without Almighty Allah’ (Ibn Hajar, 1999, vol. 13, p. 40). The significance of this definition is that human should be careful about his all secret activities. Abdur Rahman al-Maydan (1927–2004) says that indeed, al-amanah is an inborn nature for love of truth and prefers honesty, which is against treason (Abdu, 1426, p. 19; Abdur Rahman, 1999, vol. 1, p. 645). Doctor Maqdan Yaljin (1937) says that al-amanah is such ethics that enables a person to follow honesty always in speaking and good deeds in the whole behaviour. It will be fulfilled through the spirit of piety and obedience to Almighty Allah (Maqdan, 1973, p. 239).

There has a similarity in the moralists’ opinions about amanah. For example, al-Safaqasi’s sayings are related to being God-fearing. It is the best character of a person. This moral power is related to one’s heart. Likewise, al-Maydan’s sayings indicate to human nature which prefers honesty that is inherited when one is inborn. There is a persons’ tendency to truthfulness which is also related to the human soul. Similarly, Yaljin’s sayings represent al-amanah in such ethics or moralities that empower a person to recognise the difference between honesty and dishonesty. Then one prefers honesty and following always trustworthiness in speaking and good work in one’s behaviour. In fact, his opinion points to the power of faith or the light of faith which progressively develops in the human heart through obedience to the Almighty Allah.

Chain of Interpretation of Al-amanah and Its Depth

Interpretation of the al-amanah has been developed gradually by scholars from different disciplines. Each scholar talks about al-amanah based on his understanding of a previous scholars’ sayings. Thus, these have extended the chain of interpretation of al-amanah. Ibn Kathir concludes on the opinions of the mufassirin about al-amanah that all of these sayings do not contradict each other; rather they generally refer to accepting the Almighty Allah’s commands and avoiding those prohibitions with an understanding that if humans abide by them they will get rewarded, otherwise they will be punished. Similarly, this study found harmony not just with the mufassirin’s sayings but also from the interpretations of all scholars from different disciplines. The sayings have also been extended by the muhaddisin. Further, the mufassirin’s and muhaddisin’s sayings have then been extended by the fuqaha and other scholars. Previous scholars’ sayings have been extended by contemporary scholars. As a result, they have shown al-amanah as being associated with more issues. Likewise, in the light of the above-mentioned explanations, this study would like to show the depth of al-amanah by saying, ‘humans and their needs are al-amanah from Almighty Allah to humans’.

The Model of the New Definition of Al-amanah

Role of Al-amanah in Establishing Peace in Society

Interpretations of al-amanah among Muslim scholars have showed religious, individual, family and social responsibilities. It is to fulfil the rights of Allah and humans. It can enable a person to develop a relationship with the Creator. It is to establish justice in every sector. In fact, through fulfilling the application of al-amanah humans will be saved from destroying themselves. Finally, the model in the new definition of al-amanah ( Figure 1 ) ‘Humans and their needs are al-amanah from Almighty Allah to humans’ is a sample on how al-amanah is included everything. If each person will follow the amanah from his own stage everybody will get their rights. And if everybody will get their legal rights consequently corruption, violence and anti-social activities will be eliminated from societies. And unexpected occurrences will be stopped. The Almighty Allah says: ‘Surely, Allah commands you to deliver trusts to those entitled to them, and that, when you judge between people, judge with justice. Surely, excellent is the exhortation Allah gives you. Surely, Allah is All-Hearing, All-Seeing’ (Surah An-Nisa´ or Women 4: Ayah 58). Muhammad Asad interprets this, ‘In the judicial sense, as well as in the sense of judging other people’s motives, attitudes and behaviour, the term amanah denotes anything one has been entrusted with be it in the physical or moral sense’ (Asad, 2007, vol. 1, p. 177).

Figure 1.

Source: Authors’ own.

Thus, al-amanah plays an important role in establishing peace in societies. It makes humans life more meaningful. They could realise their responsibilities to establish justice and peace in societies. It is a key to establish a peaceful world and civilisation on earth by fulfilling the rights of Almighty Allah and humans.

Conclusion

Interpretations of al-amanah, according to the sayings of Muslim scholars from various specialisations, demonstrate its vast dimension which has included all areas and stages of human life. Hence, in the light of the above discussion, humans should be trustworthy as well as thoughtful in all kinds of subjects associated with their profession, and act with responsibility. Definitely it enables humans to eliminate all kinds of ignorance, injustice, treason and so on from societies by applying it in their life. The study concludes by reminding that humans who chose al-amanah will be rewarded, otherwise they will be punished. Hence, they should remember their promise to the Creator in each and every activity in their daily life.

Declaration of Conflicting Interests

The authors declared no potential conflicts of interest with respect to the research, authorship and/or publication of this article.

Funding

The authors received no financial support for the research, authorship and/or publication of this article.

Footnotes

Acknowledgements

The authors are grateful to Assistant Professor Mohd Shah Jani, former head of Department of Qur’an and Sunnah Studies for his inspiration behind this study, Assistant Professor Mohd Fuad Md Sawari for his motivation and Professor Ibrahim Mohammed Zein, former dean of Kulliyyah of Islamic Revealed Knowledge and Human Sciences for his encouragement. Moreover, they are grateful to Dr Maimunah bt. Abdul Kadir from the Department of English Language and Literature for her inspiration and academic support.

Appendix

Faqih: Expert in Islamic Law. Faqih can literally be generally translated as jurist. Fuqaha (plural).

Glitter: Glitter or senses: in the Cambridge Advanced Learner’s Dictionary (3rd ed.), Glitter as a noun: bright light, also the excitement and attractive quality connected with rich and famous people. Glitter as a verb: to produce a lot of small bright flashes of reflected light. And senses: ability to use good judgement.

Mufassirin: Expert in the interpretation of the Holy Qur’an. Mufassir (singular).

Muhaddis: Experts in Prophetic traditions and the traditions of His companions too.

Rights of Almighty Allah: Performing all His commands, avoiding all that He prohibits as well as exercising a better relationship with the natural and social environment.

Sahabah: Prophet’s companions.

Tafsir: Arabic word for the interpretation or exegesis, usually of the Qur’an. An author of tafsir is a mufassir.

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