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.

HAJJ AMID THE SPREAD OF COVID-19 PANDEMIC: POSSIBLE SACRIFICES FOR GAINS AGAINST PAINS!

AbuuHaashim M. A. BOLAJI

SHA’BAAN, 1441AH

(APRIL, 2020)

INTRODUCTION

The importance of Hajj as a pillar of Islaam is undisputable. Though it is a must for those who merited its requirements to perform it at least once in their life time, its meritoriousness cannot but reinvigorates in every conscious Muslim who has the means to attempt to go for it again even after fulfilling its obligation earlier. Of course, there are those who are yet to be an absentee at Haram since their first Hajj! What will such individuals do considering the present situations of the Covid-19 pandemic? Islaam grooms its adherents to recognise every step of theirs from the angle of their sense of rationality. Is so-so action of his in compliance with the Maqaasid ash-Shar’iyyah? Should he go ahead or retract his steps?!

Thus, before us is an expository attempt at reaffirming the virtues and importance of Hajj and, at juxtaposing those with a number of sacrifices and precautions critical of the rites of Hajj amid the spread of Covid-19 pandemic.   

VIRTUES AND IMPORTANCE OF HAJJ

In Quran 3 verse 97, Allaah obligated the rendition of Hajj on mankind as a duty owed to Him. Though it is a religious journey made only to the Ka’bah in Makkah. Every age-group of the Muslims can go on Hajj but it is obligatory only on every sane, adult male or female, once in his or her lifetime provided he:

Has enough wealth for the journey (even if it through proxy);

Has sound health and;

Could ascertain a danger-free trip to and fro it.

Additionally, for the female folks, it is stipulated that they have with them Mahram before they could embark on Hajj so as to save themselves from sinning while striving to amass rewards from Allaah.

Hajj is spiritually virtuous as:

The reward for its acceptability before Allaah is nothing short of Jannah;

It is the best of Jihad for the women folk;

It is one of the pillars of Islaam;

It is permissible to perform it on behalf one’s dead;

It is a special ‘Ibaadah requiring not only the consciousness and activeness of the soul and the body but also the financial capability;

It brings out the pilgrims sinless like a newborn;

It takes care of the residents who could not afford journeying for it;

It is cognizant of the nature of the female folks;  

It is a display of obedience to the dutiful call to Allaah and;

It creates an avenue to display Allaah’s response to the angels on the reason behind creating man!

In the same vein, the importance of performing Hajj can thus be bulleted as the:

< Practicalisation of our comprehension about this tenet; 

< Display of universality of Islaam;

< Brotherliness of the Muslims;

< Physical confirmation of Isaamic equality; 

< Witness of the largest gathering of the Muslims on earth;   

< Recollection of a number of the Prophets of old;

< Strengthening of sense of morality;

< Show of thankfulness to Allaah; 

< Possibility of new-birth for a number of Muslims to change forever for good and;

< Reiteration on the certainty and reality of the last day.

RENDITION OF HAJJ RITES AMID THE REALITY OF COVID-19

The reality of covid-19 is no more disputable. However, shall we continue with the rites of Hajj even with possible detrimental and negative effects from the pandemic? Yet, a juxtaposition of this reality with the essence of Sharee’ah allows us to take a middle course here.

Allaah told us in the Qur’aan that we should not kill ourselves. Besides, prevention is always better than cure. The Prophet ‘alayhis-Salaam’s injunctions had been preventive of this kind of scenarios, however, the whole world refused to take to that and here we are with copious casualties from an epidemic that could be short-lived but has now been allowed to become pandemic!

Though it is possible that we might still ended up at a negative even after taking all necessary precautionary measures; we remain submissive to the Decree of Lord. All events are parts of His divine Decree; the outbreak of the disease and all attempts at curtailing it are part of what He decreed. Yet, we are expected to be reasonable about this.

THE ISLAAMIC PANACEA

Be that as it may, the foregoing are never attempts at suspending the activities revolving round making 1441AH/2020CE’s Hajj a reality. Rather, they are parts of the call to be cautious and proactive about achieving a hitch-free Hajj this year.

Having realised the sensitivity occasioned by the rapid spread of Covid-19, what is left for those saddled with the 1441AH’s Hajj is to get to work. It is desired that they come up with proper planning towards the successful rendition of this year Hajj during its season and to work against any possible poor performance on their scrutinised master plan.

Taking to a number of the suggestions stated here may be helpful. They are to be considered along with the already available and applicable health guidelines for Covid-19:

1- Exempting highly recorded Covid-19 cases’ countries from this year Hajj;

2- Restricting the number of the pilgrims from the permitted countries (such may include the aged and children);

3- Compelling Covid-19 tests for the would-be pilgrims both at the origin and destination of the journey for Hajj;

4- Providing constant positive health guidelines, talks, conspicuous placards on Covid-19 and;

5- Making all the locations for the Hajj’s rites compliance with social-distancing and all other health precautionary measures at curtailing the spread of Covid-19.

CONCLUSION

It is certain that none of the creation could escape the Decree of the Creator on it; yet, taking precautionary measures is equally not strange to Islaam as they are parts of the Decree itself. Therefore, a careful look at Hajj as it is expounded above amid the reality of Covid-19 pandemic should not be postponed. A consideration of its appendage suggestions is worthwhile at showcasing its justification and sensitivity. Thus, the Muslims all over the world could take repose in this piece in their preparations and aims to attend to 1441AH’s Hajj rites without having to get horrified!

BIBLIOGRAPHY

Al-'Ayn, Badr Addine. Umdat Al-Qari Sharh Al-Bukhari. Al Maktba Attwafikia. Released 2012.

Ahmad al-Aqeel, Talal (Compiler). Hajj and Umrah Guide. King Fahd Complex for the Printing of the Holy Quran, Madeenah: Saudi Arabia. 1423.

Al-Albaani, M. N. Saheeh al-Targheeb wa al-Tarheeb. Al-Maktab al-Islaami, Beirut, Lebanon. 1982. 

As-Sudais, Abdur Rahman. Glorious Sermons from the Haram. Maktaba Dar-us-Salam, Riyadh: KSA, 2012.

Ibn Hajar, Al-Asqalaani. Fath Al-Bari Victory of the Creator Commentary on Sahih Al-Bukhari. Mustafa al-Babi al-Halabi Press, Egypt. Edited and Released 1959.

Ibn Hajr, Imaam. Bulugh Al-Mahram Min 'Adilatil Ahkaam. (Translated by Dr. Nancy Eweiss and Edited by Selma Cook). Dar Al-Manarah for Translation, Publishing & Distribution, El-Mansoura: Egypt. 2003.

Ibn Kathir, I. U. Al-Bidaayahwa al-Nihaayah fi al-tareekh. Vol.14 (pp.135-141). Cairo, 1937.

Retrieved from www.muslimphilosophy.com.

Ibn Sahlih Al-Uthaymeen, Muhammad. An Explanation of Riyadus-Saliheen from the words of the Master of the Messengers of Al-Imam Al-Haafidh Al-Faqeeh  Abee Zakariyyah Muhiyyee Al-Deen Yahya  An-Nawawee. The Qur'an and Sunnah Society for Publishing: House of Knowledge - Jeddah. 1998.

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

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

The Agency of Islamic Enlightement in Hajj. A Guide to Hajj, ‘Umrah and Visiting the Prophet’s ('alayhis-Salaam) Mosque. Approved by: The Permanent Committee of Islamic Research and Fatwaa & Muhammad bin Salih al-‘Uthaymeen (Date: 23-11-1425). www.islamhouse.com, 1423.

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

IMAAM IBN TAYMIYYAH’S PERSONALITY AND WORKS: A SYNOPSIS OF THE LIFE OF A REVIVER IN ISLAAM

Musibau Anifowose BOLAJI
RAMADAAN, 1439AH
(MAY, 2018)





Introduction



He stooped on a self-made simple mat under a vibrantly tracked enclave in the gentle breeze of solitude. Around him, the products of his writings, speeches, actions and inactions on the immutable pregnant walls, noticed essentially by the cultured few. These were messages – or, at least, they seemed so to him.  Muslims at the realm of affairs did restrict his freedom which to him and as alluded to by history, was a blessing in disguise. Therein, he closed his eyes and sighed. At that moment, he did not know that, with the help of his decisions and the influence of his disposition on those around him, the Muslims would soon be enlightened and the Aqeedah of the Salaf would be restored. He did not understand how history would remember Ahmad Ibn Taymiyyah – as one of the greatest Aqeedah Imaam in Islamic history.





Lineage and Birth



The old town of Harran, located in what is now Turkey, witnessed on the 10th of Rabi al-Awwal, 661 AH (1263CE), the birth of Ahmad b. Abdul-Haleem b. Taymiyyah ( Saalih Al-Uthaymeen, 1970). He was one of those rare gems in Islamic history whose feats were worthy of being immortalized.
His lineage was traced to a famous family known for its mental retention as well as oratory prowess. His grandfather, Sheikh Majd ad-Din Abul-Barakaat was a scholar of hadith. He wrote Muntaqa al-Akhbar commented on by Imaam Ash-Shawkani in the former’s Nayl al-Awtar. Similarly, his immediate father, Shaikh Abdul-Haleem was an authority in hadith literature of his time. His brothers 'Abdur-Rahman, 'Abdullah and his half-brother, Muhammad were also custodians of vibrancy and understanding.
Ibn Taymiyyah’s birth came just 5 years after the Tartars sacked Baghdad. The devastations that ensued were unprecedented. In short, his parents had to flee with him to Damascus when he was still in his youth. Consequently, his later life’s perseverance, steadfastness and patience during the scholastic engagements could not, but be linked with this historical timeline that was characterized with the influx of conflicting civilizations and, racial integration and exigency (Muhammad Al-‘Umriy, 2017).





The Path to Scholarship



As it was indicated earlier, Ibn Taymiyyah’s youth commenced on the note of continuous struggle. Then, he could not help wasting any part of his life in frivolities once his family arrived at Damascus (Hamid -al-Faqi, 1972). It was related that his family once rebuked him for missing an opportunity to enjoy with them in a particular picnic of theirs. Ibn Taymiyyah, however, felt no bug and rather said pointing to a book in his hand: “You did not benefit anything from your trip, whereas I memorized this book in your absence.”
After his tuition in the Hanbali School of jurisprudence in which he was born, Ibn Taymiyyah progressed to acquire other beneficial fields of knowledge necessary to confront the unstable nature of his time (Hajar al-'Asqalani, 1975). Anyone of such endeavors he engaged in, he was always second to none (Ibn Kathir, 1937).





The Scholastic Engagements




Ibn Taymiyyah’s humbleness and resoluteness in the acquisition of knowledge were not theoretical (Muhammad, 1967). The practical applications of his knowledge were abound. A few were those seen against the Sufis, the Raafidah, the Christians, the Tartars, the Hypocrites and their likes (Al-Munajjid, 2014) just as did his clarifications to the Muslims in his al-‘Aqeedah Al-Hamawiyyah (The Creed to the People of Hamawiy), al-‘Aqeedah Al-Waasitiyyah (The Creed to the People of Waasitiy), al-Asma was-Sifaat (Allaah’s Names and Attributes): Volumes 1-2, al-‘Uboodiyyah (The Servitude to Allaah), Iqtida’ as-Siraat al-Mustaqeem (Following The Straight Path) and a list of others (Laoust, 1971).

As a matter of fact, the foregoing led to Ibn Taymiyyah’s exceptional world view in Islamic history. At knowledge, he was absolutely modest (Yusuf al-Karmi, 1986). Despite his comprehension and dexterity in Tafseer, he was seen repeatedly asking for Allaah’s guidance in it. He was people-centered and people-oriented. Deservedly, he became the people’s resource person in resolving their differences; defending them in Jihad against external invaders and keeping them dedicated to the right path strode by the Salaf (Rapoport et al., 2010).

Over three hundred books were credited to Ibn Taymiyyah’s authorship. This is a pointer to the vastness of his knowledge and reading (Makdisi, 2005). A day never went by except that he had written up to four notebooks (Salih Al-Munajjid, The Meanings of Supplications). He wrote ‘al-Fatwaa al-Humawiyyah’ – a book of ‘Aqeedah – between the time of Dzuur and ‘Asr prayers. The book is made up of about 83 pages (Saalih al‐‘Uthaymeen, 1970). Most of his books were written during the 7 years of his incarceration wherein he would say: “If I gave as much gold as that which would fill this citadel, I wouldn't have been grateful enough for this grace of being imprisoned." Specifically, however, The Book of Al-Eemaan (the Faith) also accredited to him, was written while in Egypt.

In all that he wrote, said and acted upon, his ‘Aqeedah, easiness, humbleness, wittiness, openness, genuineness, empathy and abstinence were always evident. These were garnished consistently with his humble but courageous intents.

His explanatory notes and choice of words were helpful to The Definition of An ‘Arab. Consequently, our two renowned contemporary scholars – Shaikh ‘Uthaymeen and Shaikh al-Albanee (rahimahumullaah) – could not help it, and had to add points of benefit to the book. In terms of empathy, even for the Kuffaar, his Al-Aqeedah Al-Wasitiyyah is evidence. It is a must read for all desiring the real light of faith (Nadiadwala, 2015). Yet for every sincere Muslim fearing deviation from the truth and striving to remain on the right path, Ibn Taymiyyah’s The Book of Eemaan is invaluable. The book elucidates the pillars of faith just as it does to the characteristics of Kufr as well as its causes.

The Nature of Fasting’ is another brain child of Ibn Taymiyyah. Simplicity and deepness of comprehension that Ibn Taymiyyah was singled out for were noted here. In the piece, he depicted himself as an advocate of the fact that Islam as a religion, not only removes difficulty but also reduces religious obligations (Philips, 1990). Really “Allaah does not burden a soul with more than it can bear” (Al-Baqarah, 2:286) “…and all good things are made lawful for you…” (Al-Maaidah, 5:5). The elucidating talents of Ibn Taymiyyah on the issues of semen and ablution in the book clearly portrayed those bases of Fiqh principles (Ibn Taymiyyah, 1970).

Yet as a rejoinder to the allegation that Ibn Taymiyyah had hatred for Ahlul-Bayt in him, his book – Minhaj As-Sunnah An-Nabawiyyah – is a good point of reference.



Conclusion
The gentle soul of Ibn Taymiyyah departed his body in 728 AH (26 September 1328). He died during the later stage of his final confinement, and when a lot of the jurists and heretics were vituperating about him. However, despite that, his interment was exceptionally witnessed by lots of people and was legendary. Though his remains were confined to the Sufi cemetery in Damascus, his contributions to Islamic Scholasticism will continue to be a resort for every sincere and conscious Muslim of all ages in their strivings to end it well. Without mincing words, this is a life that fits in into every situation of every Muslim, all year long!

















Bibliography


Hajar Al-'Asqalani, A. N. M. (1975). Ad-Durar al-Kaminah fi 'Ayan al-Mi'ah ath-Thaminah. India: Da'irah al-Ma'arif al-'Uthmaniyyah.


Hamid -al-Faqi, M. (1972). Authentication of Adh-Dhayl 'ala Tabaqat al-Hanabilah of Ibn
Rajab. Cairo, Egypt: Maktabah as-Sunnah al-Muhammadiyyah.


Ibn Kathir, I. U. (1937). Al-Bidaayah wa al-Nihaayah fi al-tareekh. Vol.14 (pp.135-141). Cairo: Retrieved from www.muslimphilosophy.com.


Ibn Taymiyyah, A.A. (1970). The Nature of Fasting. Lahore, Pakistan: Darussalam. Retrieved from kalamullah.com.


Laoust, H. (1971). Ibn Taymiyya, Taki al-Din Ahmad. 2d Ed. Vol.3. In B. Lewis, V.L. Menage, Ch.Pellat & J. Schacht (Ed.), Encyclopedia of Islam (pp.951-955). Leiden, The Netherlands: Brill.


Makdisi, G. (2005). Ibn Taymiyah. 2d Ed, Vol.6. In L. Jones, Encyclopedia of Religion. 4276-4279 Detroit, MI: Macmillan Reference USA.


Muhammad, A. A. (2013), The Essential Pearls & Gems of lbn Taymiyyah - Selections from the Writings of Shaykh al-Islam. Riyadh, Saudi Arabia: Darussalam. Retrieved from kalamullah.com


Muhammad, A. I. (1967). Tahqiq Husn al-Muhadarah fi Tarikh Misr wa'l-Qahirah of
As Suyuti. Cario, Egypt: Dar Ihya' al-Kutub al-'Arabiyyah.


Muhammad Al-‘Umriy, G. (2017). Makaanah al-‘Ulaamaa’. Bainuunah al-‘Uluum Shari’iyyah Website. Retrieved from www.baynoona.net.


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 Quran


Nadiadwala, N. (2015, September 29). Such was Ibn Taymiyyah… Retrieved from blog.islamiconlineuniversity.com/such-was-ibn-taymiyyah/


Philips, A. B. (1990). The Evolution of Fiqh (Islamic Law & The Madh-habs). Riyadh, Saudi Arabia: International Islamic Publishing House.


Rapoport, Yossef, & S. Ahmed (2010), Ibn Taymiyya and His Times. Karachi: Oxford University Press.


Salih Al-Munajjid, M. (2014). How He Treated Them? Zad Publishing, King Fahd National Library Cataloging-in- Publication Data – Riyadh, KSA: Retrieved from islamway.net.


Salih Al-Munajjid, M. (2014). The meanings of supplications. Zad Group (E-book), Zad Publishing, King Fahd National Library Cataloging-in- Publication Data – Riyadh: KSA. Retrieved from islamway.net.


Saalih al‐‘Uthaymeen, M. (1970). Explanation of a Summary of al‐‘Aqeedatul Hamawiyyah of ibn Taymiyyah. Retrieved from kalamullah.com.


Yusuf al-Karmi, M. (1986). al-Kawakib al-Duriyyah fi Manaqib alMujtahid Ibn. Taymiyyah. Beirut, Lebanon: Dar al-Gharb al-Islami.

Al- Birr (Righteousness)

*Righteousness should be boundless!*


Allaah says (interpretation of the meaning): “Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allaah. Verily, Allaah is Severe in punishment” [al-Maa’idah 5:2].

The Prophet (sal-lAllaahu 'alayhi wa sal-lam)  said :

Righteousness is in good character, and wrongdoing is that which wavers in your soul, and which you dislike people finding out about.

It was related by Muslim (صحيح مسلم).

The maintenance of al-Birr (i.e righteousness) by man among his folks and with others is nothing void of goalscoring!

Such goals, many a time, range from being personal to that aimed at bettering the lots of a group or a section of a population that he is a part of. These goals are further conditioned with the particular state of being that man finds himself.

In short, you will hardly see that man maintains and sustains his righteousness in poverty and wealth. There is always a room for an *imbalance!*

Yuusuf ('alayhi salaam) was addressed as good doer while in jail as well as while in power.

*In jail:* Allaah says concerning him (in Q12:36):

“And there entered with him two young men in the prison. One of them said: “Verily, I saw myself (in a dream) pressing wine.” The other said: “Verily, I saw myself (in a dream) carrying bread on my head and birds were eating thereof.” (They said): “Inform us of the interpretation of this. Verily, we think you are one of the Muhsinuun (doers of good – see V.2:112).”...

*As a minister:* ( just as we are told in Q12:78 about how he related humbly and righteously with his brothers even when it was glaring that they were in the wrong); Allaah says:

They said: “O ruler of the land! Verily, he has an old father (who will grieve for him); so take one of us in his place. Indeed we think that you are one of the Muhsinuun (good-doers – see V.2:112).”

We ask Allaah for *al-birr* both while in affluence and during every hard times of our lives...
Aamiin.

*Baaraka Allaahu fiikum wa fiinaa!*

Written by: AbuZayd Ibraaheem Raji

Edited by: AbuuHaashim M.A. Bolaji

Covid-19!!!

*Virtually...no difference!*

How would you judge man
In his present state?
One doing all he can
...resolving to fate?

Here he is with Covid-19:
From the media he can see it.
Now its reality is heightened...
Around him he is perceiving it.

Lock-downs, rush-shopping,
Social-distancing, self-isolating,
Hand-washing, face-masking,
Hand-gloving, food-rationing!

Governmental yearning...
Health-workers ordering...
Religious leaders sermonizing...
Parents counseling

But man kept nurturing himself
Contrary to...situation demands
Yet from prison rose Prophet Joseph
For submitting to his Lord's commands.

Soon it will be said:
"...was here yesterday;
But nowhere today
...not even on his bed."

The D-day is not exclusive
To denote the Day of Judgment
Nor does it mean being inactive
Prepare for it as you are meant...

Covid-19 is one;
For you to see it raw
Just like the tug-of-war.
Tell me if you have won?

- *AbuuHaashim M.A.Bolaji*
(05/08/1441AH...30/03/2020CE)

EUROPEAN BUSINESS ENGLISH

English as a Medium of Communication

If one hasn't attempted visiting other people's father's farm, one's reply will remain: "My father's farm is the biggest!" This is the similitude of the language situation we find ourselves. 

No language is unimportant; every language has a unique context in which other than it will be irrelevant. That's not to say that there isn't degree of importance about languages. The potentialities of English as a medium of communication between and among state and non-state actors in the international system as we have it today are not unnoticeable even to the blind! 

As linguists, we consider how to assist people in making them to be willingly in control of their lives and not to become victims of forced submission. In a descriptive mode, we could show people the trends and dynamics of communication and consequently the need to upgrade to remain relevant without sounding authoritative! 

There is much wisdom in avoiding being prescriptive; this will keep the field of applied linguistics higher on the rungs of the ladder of language disciplines...