*Being Nice to the Womenfolk!!!*

At-Tirmidhi (3895) narrated from ‘Aishah (may Allah be pleased with her) that she said: The Messenger of Allaah (blessings and peace of Allaah be upon him) said: “The best of you is the best of you to his family, and I am the best of you to my family.” Classed as saheeh by al-Albani in Saheeh al-Jami‘, 5625.

The institution of marriage in Islaam encourages the couple to be patient in putting up with unavoidable shortcomings that may occur in their relationships. This is aimed at achieving cooperation between them, acting in accordance with the words of Allaah (interpretation of the meaning):

“”Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety)

[al-Maidah 5:3]

and in accordance with the general meaning of the words of the Prophet (blessings and peace of Allaah be upon him) “Whoever meets the needs of his brother, Allaah will meet his needs.” Saheeh – agreed upon. (Fatawa Islamiyyah, 3/289)

Of course, no one says it's Haram for the Muslim womenfolk to engage in work either as a means to support their immediate familial hustling or for their personal upkeep/empowerment/fetching for the raining day!

Our fear gets hightened in the eventual  running of the home from work rather than running the work from home; that's even if working in this context becomes inevitable for them.

The _bait of feminism_ is not inconspicuously glued to _the line_ of those advocating things like this. Equally men would only be free from _mysogynist appellation_ if they sincerely act to see that the womenfolk are honoured with the primary roles they are known for from time immemorial.

I would say it's even insensitive for anyone to think of _adding salt to injury_ with the already ```homeful``` responsibilities of our women...

The effects of succumbing to such waves are not only manifested in the moral decadence of the youth of today but also accessible in the pervasiveness of immoralities going on in the nook and cranny of our cities; our towns and even our villages are also not spared...

Our Lord who purposely structured the mouths as flat but flexibly inclined to foods and drinks hasn't stopped to be ar-Razaaq...

We ask Allaah to bless us with the *hikmah* to always act towards His wishes and against His anger in every of our actions, inactions and reactions, aamiin.

THE ROLES OF NIKAAH AND TALAQ IN THE BUILDING OF A MUSLIM COMMUNITY

Researched and Written by: AbuuHaashim M. A. Bolaji

SHA’BAAN, 1441AH

(APRIL, 2020)

INTRODUCTION

            The continuity witnessed in the world of man is not unconnected with the institution of Nikaah. With it, the Absolute Law-Giver (Allaah), the Wise permits, in a lawful manner, an opportunity for procreation. Of course, perfection of the Lord of the whole worlds removes Him far away from the needs that man has had to subject himself. Our Lord only commands with the saying: ‘Be and it is’ once He wishes a creation or an happening (Yaaseen, 36: 82).

            As a correlation to the imperfect nature of man in relations to the matrimonial union of Nikaah, Allaah further permits him with Talaq to serve as a means to put a stop or a conciliatory/correctional measure to every legally conjugated union that has proven to be irreconcilable (Oloyede et al, 2007). Be that as it may, the concepts of Nikaah and Talaq have not only been recognised in Islaam to cater for the imperfect nature of man but they have also been positive in the building of Muslim Communities.

            Consequently, this piece becomes a necessity. It attempts to illustrate the individual significance of the concepts of Nikaah and Talaq, and indicates the various instances in which they have been very beneficial in the building of a Muslim Community.  

GENERAL AND SPECIFIC NATURES OF NIKAAH AND TALAQ

            The institution of Nikaah gives recognition to the true nature of man, and Talaq equally commensurate this. Both of these concepts confer on man same level of responsibilities that could be religious, social and even financial. Nikaah is, however, specifically worthwhile as there are numerous positive signals that are enviable from it and that are on the long run supportive to the building of a Muslim community (Al-Jazaairi, 2003). Such benefits include:

i, continuity in procreation;

ii, safeguarding of lineage;

iii, guarding against indecency;

iv, lawful means of achieving sexual enjoyment and;

v, spiritual uplift.

            In the same vein, Talaq is also helpful at:

1-    Protecting against wrongdoing of either of the parties involved in Nikaah;

2-    Gauging the excesses of spouses as a correctional measure;

3-    Providing a ground for contemplation/rethinking;

4-    Ascertaining the nature of the womb of the woman involved in terms of pregnancy as Iddah (waiting period) is an integral part of the concept of Talaq and;

5-    Determining right to inheritance.

NIKAAH AND TALAQ IN THE BUILDING OF A MUSLIM COMMUNITY

            Population is significantly considered among the Muslims. Thus, procreation as a benefit from Nikaah would ultimately lead to population increase. This will help strike a terror in the hearts of the Muslims’ enemies. Though well-meaning population because only with such can population readily strengthen the Muslim’s world both in spiritual connectivity with their Lord and in mundane engagements to better their lots (Abdalati, 1973).

            Safeguarding lineage is an essence of the Islaamic Shari’ah. Striving to make this uncorrupted is highly referred in Islaam and it is, in fact, honourable even to man himself. Taking to the religious injunctions and precautions stipulated by Islaam in the concepts of Nikaah and Talaq are very handy in preserving our lineage as the standards of Islaam kept them on (As-Sudais, 2012).

            The opportunity to guard against indecency follows naturally from above. This is provided by the significance of Nikaah with which the decency of both our male and female folks is guaranteed. For which one of the arrangement is opted for: parental arrangement or individual gesture, the fulfillment of the four basic requirements is a must before the Nikaah is officially contracted (Badawee, 2013).

            Nikaah is a lawful means of achieving sexual enjoyment and as such it has provided safety against issues of rape, promiscuity, fornication, adultery, homicide, murder and suicide. The youth finds it appealing that they could actually benefit from being patient with the injunctions of Islaam on Nikaah and get gratified later.

            Spiritual uplift is a vital importance that is attached to Nikaah and Talaq. The Prophet (‘alayhis-salaam) reminded the Muslim community of the spiritual essence of marital union in a number of his narrations (‘alahyhis-salaam). Imports such as Nikaah being a completion of a half of the religion; protective and rewarding are noteworthy (An-Nawawi’s). This help disproves those thinking celebrity and monasticism to be a form of religiosity because the Messenger - sallAllaahu alayhi wa sallam – married more than one wife and Allaah – the Most High said: “Verily in the Messenger of Allaah you have a beautiful example” (Ahzaab, 33:21).

            With polygyny, Muslims’ offspring get multiplied thereby increasing those who worship Allaah alone. Evidence to this fact is the statement of Allaah:

“Then marry (other) women of your choice, two or three, or four but if you fear that you shall not be able to deal justly (with them), then only one or (the captives and the slaves) that your right hands possess. That is nearer to prevent you from doing injustice.”(An-Nisa, 4:3).

            We may consider the following additionally: “As for the aspect of fairness and being just (between one's wives) then this is with regards to the justice one is capable of carrying out, such as housing and maintenance. As for being just in the issue of love and compassion (between one's wives), which is uncontrollable, then this has no bearing in the prevention of polygamy” (Al-Fawzaan’s al-Muntaqaa…).

GENERAL OBSERVATION

            Al-hamduliLlaahi for Islaam! The institution of Nikaah along with its extension of Talaq has saved the Muslim Communities from the evil and negative events that are becoming pervasive in the media these days. We may be right to say that communities lacking Islaamic guidelines on Nikaah and Talaq or those ignorant of them altogether were those applicable to the allegation raised above.

            The irreligious dispositions of such people towards Nikaah and Talaq often lead to:

a, Rape; b, Drug addiction; c, Incest; d, Depression; e, Broken home; f, Social unrest; g, Promiscuity; h, Decrease in population; i, Lost of spiritual blessings and; j, Suicide and Death.`

          Though Talaq is permissible, it is still strongly disapproved as the line between it and outcomes of irreligious dispositions is very slim. Yet there are instances that might warrant Talaq that result into no bodily injury, but may not be free from psychological effects. Thus Allaah advises:

“O you who believe! When you marry believing women, and divorce them, no ‘Iddah [divorce prescribed (waiting) period] have you to count in respect of them. So give them a present, and set them free (i.e divorce), in a handsome manner.“ (Al-Ahzaab, 33: 49). 

CONCLUSION

            Muslims and most especially the married ones or marriage-intended ones among them, should operate with the two concepts of Nikaah and Talaq considering them not only for this present world but rather as determinant of their stand in the hereafter (Fawzaan, 2005). Thus, Islaam establishes emphasis on honesty at the workings of these concepts as much as it does on warning against lapses that may come with such (Zarabozo, 1999). Uprightness is consequently the lots of a conscious Muslim because he tries to assess himself (here in the Dunya) before he would be assessed (there in the Aakhirah). So that whatever output his actions, inactions and reactions in relations to Nikaah and Talaq come up with, he would have to live with it as recompense in the afterlife!

BIBLIOGRAPHY

Abdalati, H. (1973). Islaam in Focus. Islaamic Teaching Center  - WAMY: Riyaadh.

al-Balaag magazine no.1015, 19 Rabi al-Awal 1410 A.H.

Al-Fawzaan, S. (2005). A summary of Islaamic Jurisprudence (Volume 2). Al-Maiman Publishing House, Riyadh.

Al-Fawzaan, Ibn Saalih. Al-Muntaqaa min Fataawa (Disliking Polygamy). Volume 3, page 230. Accessed through www.al-athariyyah.com

Al-Jazaairee, A. J. (2003).Minhaajul-Muslim. Daarul-Fikr, Beirut, Lebanon.

As-Sudais, A. R. (2012). Glorious Sermons from the Haram. Maktaba Dar-us-Salam, Riyadh: KSA.

Badawee, A. B. (2013). Al-Wajeez fi Fiqhis-Sunnati wal-Kitaabil-‘Adheez. Dura Ibn Rajab Publisher, Cairo: Egypt.

Khan, M. Z. (1985). Riyaadh al-Saaliheen of Imaam Nawawi. IYPN for Publishing and Distribution, Beirut: Lebanon.

Hornby, A.S. (2010). Oxford Advanced Learner’s Dictionary of Current English, Oxford University Press, Oxford: United Kingdom.

Muhammad T. A. & Muhammad M. K. (2009). The Translation of the Meanings of the Noble Qur’an in the English Language. Madeenah, Saudi Arabia: King Fahd Complex for the Printing of the Holy Quran.

Oloyede, I.O., Kaura, J.M., Muritala, K.K. & Abass, L.O. (2007).Exam Focus onIslaamic Studies forWASSCE/NECO. Ibadan, Nigeria: University Press Plc.

Zarabozo, J. M. (1999). Commentary on the Forty Hadith of al-Nawawi. Boulder: USA:Al-Basheer Company for Publications and Translations.

A COMPENDIUM OF EXPLANATIONS

ON

THE HERESIES OF THE MUTAZILITE MOVEMENT

FROM CLASSICAL WORKS OF THEOLOGY

Researched and Written by: AbuuHaashim M. A. BOLAJI

SHA’BAAN, 1441AH

(APRIL, 2020)

INTRODUCTION

            Every man that tends to arrogate knowledge to himself would not be considered for anything except with some level of circumspection. In fact to some, he is already at the verge of destruction! The detrimental effect of such is even worse if it has to do with divine injunctions. This is akin to the situation of the Mutazilites; as they rationalise every injunction presented to them in the religion. Thus, with a view to discussing their beliefs and deviations, this treatise will In Shaa Allaah expound this movement’s creedal origin; relate its resultant deviations; show the weakness of the arguments of its proponents for such deviations; and affirm the sound and proven refutations against every heresy of theirs from available classical works of theology.

THE BELIEFS AND THE DEVIATIONS OF THE MUTAZILITES

            Though the linguistic connotation of the term Mu’tazilah points to mean ‘those who withdrew’, its initial creedal implication speaks of the doctrine of the intermediate state between ‘Eemaan and Kufr (Philip’s Mislamic Sects Part). A number of the Companions of the Prophet ﷺsuch as Sad b. Abi Waqqaas and Usaama b. Zayd were referenced as the first to merit the term of ‘itizaal (withdrawing) due to their taking a middle course during the resulting turbulence after the ascension of Ali b. Abi Taalib as a Caliph of the Muslims shortly after the death of Uthman b. ‘Affan – the third orthodox Caliph (Shorter Encyclopaedia of Islam).

            However, Wasil b. ‘Ataa, who withdrawn himself from the circle of al-Hassan al-Basri could be seen, possibly as the first and clear initiator of the Mutazilite movement (Sharif, 1981). He did not only express the doctrine of the movement but also acted upon it. ‘Amr b. ‘Ubayd who was also in al-Basri circle of knowledge followed him on this (Philips, 2008). In terms of beliefs, this movement denied the divine attributes of Allaah; disregard the belief in the predestination of man’s actions and; claimed that Hell is due for every sinner that once engaged in a Major sin (Ibid).

            Indeed ‘Deeds are based on the intentions [propelling their executions] and it is for every man that which he intended’ (Sahih al-Bukhari). One cannot plant rice with the expectation of getting beans at harvest time! Thus, it was not surprising that the Mu’tazilites came up with lots of deviations in the religion having got it wrong from their faulty creedal orientation.

            The majorly referenced beliefs and deviations of the Mu’tazilites were coherent with their five principal doctrines thus listed below:

One, Oneness (tawheed): This, to the Mu’tazilah, means the nonexistence of plurality and attributes for Allaah.

Two, Justice (‘adl): This, according to the Mu’tazilite’s creed, indicates that Allaah constantly upholds justice and that He never gives in to oppression in relating with all His creatures.

Three, Divine Reckoning (al-wa’d wa al-wa’id): With this, the Mu’tazilites hold Allaah as the Determiner and Giver of due recompense for the submissive and retribution for the rebellious, and that it is impossible for this not to be certain. Therefore, Heavenly exoneration is conditional to sinner’s repentance, because it is impossible for the sinner to be forgiven when he is yet to repent.

Four, Manzilah bayna al-manzilatayn (a position between the two positions): This means that a fasiq (that is, one who commits one of the “Kabaair (Major sins),” such as adultery, usury-taking, false-witnessing, and so on) is neither a believer (mu’min) nor a disbeliever (kaaffir). In other words, fisq, according the Mu’tazilite’s creed, is ago-between position between belief and disbelief.

Five, Al-‘amr bil ma’ruuf wa al-nahy ‘an al-munkar (that is, commanding good and forbidding evil):  Though the Mu’tazilah hold this to be an Islamic duty, their opinion on it gives Shari’ah no totality. To them, Shari’ah is not the exclusive means of identifying the ma’ruf and the munkar; human reason can, at least to a degree, independently classify the different types of ma’ruf and munkar (Khan, 2017).

ARGUMENTS AND REFUTATIONS ON MU’TAZILITES’ BELIEFS AND DEVIATIONS

            Sprees of supports have been showcased as arguments for the beliefs and deviations of the Mu’tazilite Movement. Equally, refutations against these beliefs and deviations are also not inaccessible from classical works of theology that have, in many occasions, termed them heresies.

            The first deviation of the Mu’tazilites was recognised with Wasil’s argument at showing the unsuitability of applying neither of the Quranic descriptions of a believer nor that of a disbeliever to a believer who committed grave sins. Following from the above was the deviation that hinged on providing a way out to the scenario created above. Though ordinarily that is seen as the Mu’tazilah’s fourth doctrine, it remained the most prominent as it was noted as their first physical display of their creeds. Thus, the affirmation of a middle course (Philips’ Mislamic Sects Two)!

            Acquisition of ‘Ilm Kalaam (Philosophy/Rhetorics) was another deviation that this movement was noted with. They were given to argumentation. This is in conformity with the fifth doctrines of theirs. Consequently, the Abbasid caliphs became advocates of this knowledge and even provided opportunities to display its scholarship in their courts. These materialised  in debates that ultimately led to the birth of hypothetical fiqh. The debaters asserted lots of energies as prizes were abound with the Caliph watching to amuse himself and to compensate the winning group (Abu Ameenah, Bilal Philip, Evolution of Fiqh). In adjunct to above are the views concerning judging good and evil by the intellect, and that justice is whatever the intellect judges to be just. With an extension to the Qur’aan, they argued that it is a complete explanation of everything exclusive of the Hadeeth and that its verses directing obedience to the Messenger (‘alayhis-Salaam) were actually ordering the Muslims to obey the Qur’aan which Allaah had revealed through the Messenger – Muhammad (‘alayhis-Salaam).

            The appellation of Ahl al-Tawheed wa al-‘Adl ("People of Divine Unity and Justice") was another of the deviations of Mu’tazilites. This combines both the first and second core principles of the Mutazilite movement. They upheld this mysticism seeking to smear the discretion of Islamic creedal system (The Concise Encyclopedia of Islam). Almost all of the Mutazilites upheld the necessity of rationalising Islamic belief system. They thereby reckon greatly on the two crucial concepts of divine justice and unity (Tariq, 2008). Their acclaimed ‘Tawheed’ is, in fact, ‘Ta’teel’ because instead of upholding the belief in the attributes of Allaah what they did was to negate and deny them (al-Fawzaan, 2003).

            In relation to their third tenet on the claim of no forgiveness for sinners who did not repent, it is clear that this is an extreme position not substantiated by Islamic injunctions and texts. Islaam holds only associating of partnership with Allaah (Shirk) as the only unforgiving sin after death. Thus, Allaah says:

“Verily, Allaah forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills; and whoever sets up partners with Allaah in worship, he has indeed invented a tremendous sin” (Al-Nisaa’, 4:48).

            Further refutations were provided by Imaam Ibn Taymiyah against the belief of the Mu’tazilah on their creed of holding a position between two positions. They were proven to be legislatively incorrect and intellectually wrong. Also, their declaration that the conviction of the heart never changes is in opposition to the right mind. It is a general knowledge that certainty of the heart is knowledge-driven, and definitely, knowledge differs; and this is as a result of its different sources. The trustworthiness to be accrued to information relayed by two fellows cannot be in pal with that from an individual (Al-Baqarah, 2:282).

CONCLUSION

Putting the intellect before and above heavenly injunctions has not brought any substantiated progress to its proponents from time immemorial. The Mutazilite movement has not fare well either. Consequently, they have been challenged and refuted openly of their heresies from the time of Imaam of the Ahlu as-Sunnah wal Jama’ah – Ahmad b. Hanbal. Consequently, this treatise has concluded, following its look on the movement’s creedal origin and the provision of refutations against their beliefs as well as the irrationality of their heresies, that the correctness of anyone’s Islaam could only be deemed serious if it is in conformity with the understanding of its pious predecessors whose beliefs and actions never derided the Qur’aan nor the Sunnah.

BIBLIOGRAPHY

Al Milal wan-Nihal by Al Shahrastani (D. 548 AH) (1/43-46)

Khan, D. T. (2017). Mu'tazilaism: An Introduction to Rationality in Islam. International Journal ofEngineering and Applied Sciences (IJEAS). ISSN: 2394-3661, Volume-4, Issue-10, October 2017.

Philips, A.B. (2008). A Commentary on Ibn Qudaamah al-Maqdisee’s The Radiance of FaithLeading to the Path of Guidance. islamiconlineuniversity.com/Aqeedah 102.

Philips, A. B. (1985). Edited Translation on Ibn al-Jawzee’s The Devil’s Deception, bais.islamiconlineuniversity.com/Aqeedah 202.

Philip’s Mislamic Sects Part Two. bais.islamiconlineuniversity.com/Aqeedah 202.

Saalih al‐‘Uthaymeen, M. (1970).Explanation of a Summary of al‐‘AqeedatulHamawiyyah of ibnTaymiyyah.Retrieved from kalamullah.com.

Sharhul-'Aqeedatit-Tahaawiyyah by Ibn al-Izz al-Hanafi (D. 792 AH) (p. 521-522)

Sharif, M. M. (1981). A History of Muslim Philosophy, Volume I. Karachi.

Muhammad T. A. & Muhammad M. K. (2009).The Translation of the Meanings of the Noble Qur’an in the English Language.Madina, Saudi Arabia: King Fahd Complex for the Printing of the Holy Qur’aan

Tariq, M. M. (2008). The Ideological Background of Rationality in Islam. Al-Hikmat. Volume 28.

The Concise Encyclopedia of Islam.