THEMATIC TAFSEER:

A PRODUCT OF DIVISION OF THE QUR’AAN

(INTO MAKKAN AND MADEENAN)

Researched by

AbuuHaashim M. A. BOLAJI

RAMADAAN, 1440AH

(MAY, 2019)

 

INTRODUCTION

The Qur’aan as one of the wahy[1] of Allaah should not be approached except in the manner so wish by whom it is originated. Allaah – the Revealer of the Qur’aan did reveal along with this book of His al-Hikmah[2] for the proper approach towards it. Muhammad ﷺ upon whom these two revelations descended was the first Explainer of the Qur’aan. This he ﷺ did with al-Hikmah which was revealed along with the Qur’aan. He ﷺ took charge of the first exemplary practical model to see that the Qur’an retains its originality in text and context. Thus, the resultant division of the Qur’aan into Makkan and Madeenan is, without mincing words, in consonance with al-Hikmah considered revealed along with the Qur’aan.[3]

THE TWO DIVISIONS: MAKKAN SOORAHS AND MADEENAN SOORAHS

The division of the Qur’aan was never an attempt to disregard a part of it from its other part. Thus, the division takes no notice of the principle of equitability as the Soorahs were not equally or evenly divided.  This, in other words, affirms the fact that the Qur’aan is just one as the thin line between the divison of the Soorahs becomes easily permeable especially during the tafseer[4] of the Qur’aan for correct comprehension of the intents of Allaah on the Qur’aanic verses and the Sunnah of His Messenger  - Muhammad ﷺ.

The wisdom behind the division is to aid the reasons for which the Qur’aan was revealed. Besides, the division is aimed at simplifying the codification of the book and placing its subject matters in the right contexts of place, time and situation.

Yet, many a Soorah could not be said to be purely Makkan nor purely Madeenan; a number of Makkan Soorahs have some Madeenan verses inserted into them following the Prophet ﷺ’s directions and same has also been noted in relations to Makkan Soorahs.[5]

 

PECULIARITIES OF EACH DIVISION

The Makkan Soorahs

These represent the conglomeration of Qur’aanic revelations that the Prophet ﷺ received before the Hijrah. They are characterised with at least one, if not all of the following features:

1. Tawheed (The Oneness of Allaah);

2. Salaah (Formal Prayer);

3. Al-Ghayb (The Unseen);

4. Allaah’s Existence;

5. Challenges (against those who opposed the Qur’aan on providing the equivalence of the Qur’aan, its Soorah or its verses);

6. The People of Old;

7. Eemaan and

8. Short Verses (Poetic /Rhythmic).[6]

 

The Madeenan Soorahs

These signify the collection of Qur’aanic wahy that descended upon Muhammad ﷺ after his ﷺHijrah[7] even after the conquest of Makkah till his ﷺ death. The following itemisation are factual about them: 

1. Ahkaam wa Hudood (Laws);

2. Aal al-Kitaab (The People of the Book);

3. Al-Munaafiqoon (The Hypocrite);

4. Jihaad;

5. Long and Detailed Verses and

6. Order of the Soorahs.[8]

THE RATIONALE BEHIND THE DIVISION

The following are some of the explicit researched reasons for the division of the Qur’aan into Makkan and Madeenan Soorahs and Verses:

1. Fiqh (Islamic Law):

Appropriate codification and application of various laws of Islaam necessitated taking an historic step backward to ascertain at which point in time they were revealed. There are issues of Naskh (abrogation) which if a religious scholar or even an ordinary conscious Muslim is oblivion of, errors become abound in his religious verdicts. Concrete instances are considered in the forbiddiance of intoxicants which was in stages;[9] the issue on permissibility of entering houses uninhabited;[10] and so on.

2. Da‘wah (Propagating/Preaching the Deen of Allaah):

With clarity on the orderliness of the revelation of the Qur’aan, the choice of methods to apply in specific time, situation and for various people based on their nature would be easily come by. The situations in Makkah warrant that its people should be approached using brevity of expressions as seen in the Soorahs and verses revealed there. This is a pointer to the manner of addressing people who are given to short or low attention span when their audience is sought.

However, the injunctions revealed in Madeenah took to harshness in terms of reaching out to the enemies of Allaah and His Messenger – Muhammad ﷺ. That was because their actions at having the Prophet exiled or killed were not of an apologetic folk. Rather it spoke of a prone belligerent people. Thus, understanding this fact would not cause a new revert to Islaam to go into extreme in expressing his views and in doing da’wah to members of his household.[11]

3. Seerah:

There is no doubt about the fact that the Qur’aan is an embodiment of historical facts about the life of Muhammad ﷺ. Consequently, the knowledge of the distinction in the order of the Qur’aanic revelation is undoubtedly helpful in having a convincing leap into his  ﷺbiography.

THEMATIC TAFSEER: A PRODUCT OF QUR’AANIC DIVISION

Theme according to Oxford Advanced Learner’s Dictionary is “the subject or main idea in a talk, piece of writing or work of art.” Consequently, the thematic tafseer which denotes systematic explanation of the themes of the Qur’aan cannot be taken in isolation without making recourse to the reasons behind its being divided into Makkan and Madeenan Soorahs. This, without doubt, is a concept upon which thematic tafseer of the Qur’aan is built.

The following are a number of Qur’aanic scenarios to buttress this fact:

On the calumny raised against Aa’eshah[12]

For proper codification and comprehension in the contexts of seerah, da’wah and Fiqh/Sharee’ah, the event could not have happened in other than Madeenah as the calumny against A’eesha (may Allaah be pleased with her) was a machination of the hypocrites – a feature of Madeenan Soorahs.

On the prophesy of doom for Abu Lahab[13]

The curse and condemnation of Abu Lahab and his wife to the fire of Hell will continue to be mentioned in the Qur’aan till eternity. Though he was given a complete ten year’s respite to disprove the curse, he eventually died as a Kaafir.

On the expulsion of some of the Jewish Settlements

To be logical, the fact of the expulsion of the Jews was historically a Madeenan affair as the verses revealed on such were reminiscent of the period after Hijrah of the Prophet ﷺ.

The challenge of providing a prototype of the Qur’aan

This speaks of a people that lack divine message to shape their doings and thus took everything other than theirs in opposition. It speaks of people giving to tribalism and chauvinism in relations to their own culture, tribal affiliation and history. People who considered their speech to be extra-ordinary and took pride in their oratory prowess which ultimately prompted them to challenge the divine speech revealed on their Man – Muhammad ﷺ – raised among them.

These were the Mushrikoon among the Makkans that denied the uniqueness of the Qur’aan and thus put to trial of challenge to provide the Qur’aan of theirs if they could.[14]

CONCLUSION

Saying that the features of Makkan and Madeenan Soorahs are the themes of the Qur’aan in its entirety is not misleading. In other words, the wisdom behind the divisional arrangement of the Qur’aan in terms of Makkan and Madeenan, is to strengthen thematic tafseer of the Qur’aan and thereby preserving its understanding as a divine, universal and eternal book for humanity in its right and proper context.

 

 

 

 

 

 

BIBLIOGRAPHY

Al-Arna'oot, Abdul Qadir. THE VIRTUE OF  THE QUR’AAN. [ Translated by Muhammad Ibn Munir Al-Qashlan]. International Islamic Publishing House [IIPH]. 1998.

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

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

Ibn Katheer . Kitaabu Fadaail al-Qur'aan. Maktabatu Ibn Taymiyah. Cairo: Egypt. 1416AH.

Miller, Gary. The Amazing Quran. (Edited by www.islamhouse.com). Abul-Qasim Publishing House (AQPH). Riyadh: Saudi Arabia. 1992.

Moosa Aala Nasr, Muhammad. Al-Intisaar Bisharh 'Aqeedah Aimiy-yah Al-Amsaar of Aboo Zur'ah Ar-Raazee and Aboo Haatim Ar-Raazee. Maktabatu Ad-Daar Al-Athreeyah, Hammaan: Jordan. 2008.

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.

Philips, A. B. Usool at-Tafseer. Dar Al Fatah Printing, Publishing & Distribution Co. U.A.E. 1997.

Shauqi A. K.. Atlas of the Qur'aan: Places. Nations. Landmarks. Darussalam Publishers. Courtesy of kalamullah.com. Riyadh: Saudi Arabia. 2003.

Yasir al-Qadhi, Abu Ammar. An Introduction to the Sciences of the Qur'aan. Islamic Propagation Office in Rabwah, Riyahd: Saudi Arabia. 2008.

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

 

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[1] In Sharee‘ah, wahy is the practice through which Allaah’s speech is revealed to His prophets. At other time, wahy

   represents the definite speech of Allaah which has been revealed to one of His prophets.

[2] This is the Sunnah of the Prophet (sal-la Allaahu ‘alayhi was-sal-laam) as we are informed in many places in the Qur’aan such as in Al-Ahzaab, 33:34. “And remember (O you the members of the Prophet's family, the Graces of your Lord), that which is recited in your houses of the Verses of Allâh and Al­Hikmah (i.e. Prophet's Sunnah legal ways, etc. so give your thanks to Allâh and glorify His Praises for this Qur'an and the Sunnah). Verily, Allâh is Ever Most Courteous, Well­ Acquainted with all things.”

[3]  "Your companion (Muhammad SAW) has neither gone astray nor has erred. Nor does he speak of (his own) desire. It is only an Inspiration that is inspired." (An-Najm, 53:2-4).

[4]  The explanation of the Noble Qur’aan following the principles highlighted by our pious predecessor. (Usool at-Tafseer).

[5] Abu Ameenah Bilal Philip, Usool at-Tafseer (Dar Al Fatah Printing, Publishing & Distribution Co., 1997), 214.

[6]  For detail, check: Abu Ameenah Bilal Philip, Usool at-Tafseer. 205-210.

[7]  The historic migration of the Prophet – Muhammad (sal-la Allaahu ‘alayhi was-sal-lam) – from Makkah to Madeenah in the year 622 CE. 

[8] Abu Ameenah Bilal Philip, Usool at-Tafseer. 211- 214.

[9] Soorah al-Baqarah (2):219; Soorah an-Nisaa’ (4):43 and Soorah al-Maa’idah (5):90.

[10] As indicated in Soorah an-Noor (24): 27-29.

[11] Abu Ameenah Bilal Philip, Usool at-Tafseer.217.

[12] One of our mothers as Muslims as Allaah informed us in Al-Ahazaab, 31:6;  that was because she was one of  the wives of the Prophet (sal-la Allaahu ‘alayhi was-sal-lam).

[13] This is an incidence contained in the al-Masad, 111:1-5.

[14] Examples of such are in al-Baqarah, 2:23 and Yuunus,10:38.

ISLAMISING THE DIGITAL WORLD: A DESIRED TASK FOR EVERY CONSCIOUS BELIEVER

 

A MUSLIM RESEACHER IN THE 21^ST CENTURY:

CHALLENGES AND OPPORTUNITIES

Written by:

Musibau Anifowose BOLAJI

SHA’BAAN, 1441AH

(APRIL, 2020)

 

INTRODUCTION

The 21^st century is a world fill with lots of uncertainties. The recent advancements felt in technology did not help in reducing these negativities about this century. Rather the story remains to the contrary. The most delicate of such adversaries is the internet! Just as it makes it easy for information to be fetched, the opposite is also true for it. You need to keep on verifying what you used to know to be true if you do not want to be caught in the middle of the fake news spree!

For a Muslim in the field of research, the situation is more than critical. He is not here for mere fun. He is here to better his Hereafter (Al-Jazaairee, 2003). Thus, his struggle to please his Lord along with the challenges of the 21^st century posed before him a double herculean task. Though positive opportunities could not be said to be absent for him, he must be ready to constantly double-check all his efforts at it, so as to vouchsafe himself from not earning the wrath of his Lord.

This piece is thus necessary at exploring the concept of being a Muslim researcher in the 21st century. While doing this, time would be taken to dwell on possible precautions, challenges and opportunities before the person of a Muslim researcher. Supposedly, relevant literature would be referenced to show this.

THE CONCEPTUALISATION OF THE TERM: MUSLIM RESEARCHER

The conceptualisation of a Muslim researcher is considered within the purview of Islaam. A Muslim researcher is the one whose conduct of his research is in conformity with Islaamic tenets both in his inwards dispositions and outward engagements. He takes trustworthiness to be his watchword (Philips, RMY 101).

Ordinarily, every Muslim is expected to be cautious of his actions, inactions and reactions in the world of living before he breathes his last. The Prophet of Allaah – Muhammad ﷺ said: “The worldly life is a prison for the believer and it is a paradise for the disbeliever.” (Riyadus-Saliheen). He ﷺ has also made us realised that if this world should have been as worthy as a wing of a butterfly, Allaah would not have allowed the disbelievers to have a sip of it (Zarabozo, 1999).

Therefore, a Muslim researcher is expected to fortify himself spiritually enough to be able to work against the evil machination of the 21^st century in the forms of human and non-human engagements (Al-Jibaly, 2006). Such engagements are not exclusively physical; there are bound to be times if not most times, that he would have to go virtual. If he could not safeguard himself against the physical temptations, it would be very difficult for him to avoid the constant spree of evil of the virtual world (As-Sudais, 2012).

PRECAUTIONARY MEASURES

He is to support himself with a number of Islamic etiquettes that would benefit both his inner-self and outward disposition (Abu Zayd, 2002). That would be ignited with sincerity even though he might be said to be learned, he must internalised Islamic ethics in every field that requires human interaction and interrelationship (Abdalati, 1973).

He must be ready to always put Allaah and His messenger before any personal desire of his. A quick Isti’aadhah (that is, seeking refuge with Allaah from the Devil with the statement: auudhubiLlaahi minash-Shaitaanir-Rajeem) could help (An-Nawaawi’s al-Adhkaar). This would only be recognised by he whose heart allows the light of the Reminder and gets illuminated by it (Al-Hujuraat, 58:3).

Dhikr (Remembrance of Allaah) is another measure here. The best of this is the recitation of the Book of Allaah – Al-Qur’aan­ – because with it, the hearts find true rest (Ar-Rad, 13: 28). So this Muslim should busy his tongue with it. In adjunct to that, he has the Adhkaar of the Prophet ﷺ as another source to quench his thirst to remembrance. Besides the fact that this would enliven his heart, numerous number of rewards would be accorded to his account as each deed of the Muslim is rated with ten of its kind minimally (Al-An’am, 6: 160).

CHALLENGES OF OPPORTUNITIES BEFORE A MUSLIM RESEARCHER IN THE 21^ST CENTURY

The Muslim researcher is never expected to relax his watchfulness. Besides, he is seen as a role model and as such he is purposeful with his physical steps and virtual moves (Durkee, 1999). These are the likelihood of the challenges a Muslim researcher in the 21^st century would have to operate with.

He has unlimited opportunities before him both while moving around in the physical world into the halls of documents just as he is also free virtually in the world of the internet to gaze at programmes and educative stuffs. Or he himself produces such for others so as to provide himself with some levels of inner-happiness (Oloyede et al, 2007). Yet he is doing all that while being mindful of his aakhirah (Hereafter); he is going to be left with his sense of correct judgment from the Islamic conceptualisation of a Muslim researcher and the precautionary measures he makes available to himself (Al-Mud-dath-thir, 74:38).

Of course, a Muslim researcher would be met with copious reasons to send and receive emails during his research. He would interact with people as he would, at a time, have to correct, admonish, answer their questions and clarify misconceptions about Islaam (Topbas, 2009).

Though the virtual world looks opportunistic, a Muslim researcher should not be insensitive about its downsides. One may choose to be offline, yet that is not a guarantee that downloaded clips are free from negative elements. While connected to the internet, identifiable lapses in the form of online fraud, indiscriminate display of porns, insecure connectivity and hacking take to increase (Adedapo & Agunbiade, 2015).

CONCLUSION

It is hoped that a Muslim researcher would be fine at the end of the day especially if the above outlined concept was sincerely internalised along with the precautionary measures. Lastly, I present The Etiquette of Seeking Knowledge written by Shaykh Bakr Abu Zayd (RahimahuLlaah) to every Muslim researcher as a trusted companion!

 

 

 

 

 

 

 

 

REFERENCES

Abdalati, H. (1973). Islam in Focus. Islamic Teaching Center  - WAMY: Riyaadh.

Abu Zayd, Bakr (2000). The Etiquette of Seeking Knowledge. Al-Hidaayah Publishihng and Distribution, Birmingham: UK.

Adedapo F.O., Michelle A.S. &Agunbiade D.A. (2015). Online with Computers. Ibadan, Rasmed Publications Limited, Oyo: Nigeria.

Al-Jibaly, M. M. (2006). The Dreamer's Handbook. Al-Kitab Al-Sunnah Publishing, India.

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.

Durkee, N. (1999), Those Promised Paradise (Stories of the Sahabah: Volume I). Chicago: USA, International Educational Foundation.   

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

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.

Philips, A. B. (2020). Research Methodology (Notes) for RMY 101. © Islamic Online University.com Research Methodology 101.

The Book of Rememebrances (Kitab Al-Adhkar) by Imam Yahya Ibn Sharaf An-Nawawi (2014). Turath Publishing: ;London Borough of Wandsworth, England. 

Topbas,O. N. (2009). Civilisation of Virtues. Instanbul, Turkey: Erkam Publications.

Oloyede, I.O., Kaura, J.M., Muritala, K.K. & Abass, L.O. (2007). Exam Focus on Islamic Studies for WASSCE/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.

 

Entering the Jannah Together!

 *Entering the Jannah Together!*

Of course, it's part of our Islaam that we relate with people. In fact, we may not be able to actually display our 'Islamness' if we remain in isolation or in solitude especially now that people have been blessed with some consciousness about the Deen.

And it’s a hadeeth which was narrated by ‘Abdullah ibn ‘Umar (May Allaah be pleased with him and his father), in which he (the Prophet 'alayhis-Salaam) said [and 

this is a well-known hadeeth],

 

*“The Muslim who mixes with people and patiently bears their harm is better than the Muslim who does not mix with people nor bear their harm.”*

Collected by at-Tirmithee and Ibn Maajah and authenticated in Saheeh Sunan at-Tirmithee, vol. 2, pp. 306-7, no. 2035.

In other words, it's through serving people that our places in the Jannah get guaranteed!

Meanwhile in the hereafter, it wouldn't cause us any bewilderment when we are to witness some fellow entering the Jannah with their hands fetted with chains!

In one of the ahadeeth narrated by Abu Hurairah, the Prophet (Peace and blessings be upon him) said:

*“Allaah wonders at those people who will enter Paradise in chains.”* (Al-Bukhari)

حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ مُحَمَّدِ بْنِ زِيَادٍ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ عَجِبَ اللَّهُ مِنْ قَوْمٍ يَدْخُلُونَ الْجَنَّةَ فِي السَّلاَسِلِ ‏"‏‏.‏

Sahih al-Bukhari (3010)

In-book ref: Book 56, Hadith 219.

Yeees!  

Though this was originally about the war prisoners of Badr who reluctantly and eventually succumbed to Allaah's (as they later entered into the Deen and died upon its injunctions), it could be replicated in our strivings today to ultimately earn people within our spheres of influence the bliss of the afterlife.

```Allaah, repay one who spends in charity!```

#prisoners-welfarism

#widows-cares

#orphans-education

#indigents-advocacy

#needy-mentoring.

My Tribute Page

 

Help to be helped!

 *Entering the Jannah Together!*

Of course, it's part of our Islaam that we relate with people. In fact, we may not be able to actually display our 'Islamness' if we remain in isolation or in solitude especially now that people have been blessed with some consciousness about the Deen.

And it’s a hadeeth which was narrated by ‘Abdullah ibn ‘Umar (May Allaah be pleased with him and his father), in which he (the Prophet 'alayhis-Salaam) said [and 

this is a well-known hadeeth],

 

*“The Muslim who mixes with people and patiently bears their harm is better than the Muslim who does not mix with people nor bear their harm.”*

Collected by at-Tirmithee and Ibn Maajah and authenticated in Saheeh Sunan at-Tirmithee, vol. 2, pp. 306-7, no. 2035.

In other words, it's through serving people that our places in the Jannah get guaranteed!

Meanwhile in the hereafter, it wouldn't cause us any bewilderment when we are to witness some fellow entering the Jannah with their hands fetted with chains!

In one of the ahadeeth narrated by Abu Hurairah, the Prophet (Peace and blessings be upon him) said:

*“Allaah wonders at those people who will enter Paradise in chains.”* (Al-Bukhari)

حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ مُحَمَّدِ بْنِ زِيَادٍ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ عَجِبَ اللَّهُ مِنْ قَوْمٍ يَدْخُلُونَ الْجَنَّةَ فِي السَّلاَسِلِ ‏"‏‏.‏

Sahih al-Bukhari (3010)

In-book ref: Book 56, Hadith 219.

Yeees!  

Though this was originally about the war prisoners of Badr who reluctantly and eventually succumbed to Allaah's (as they later entered into the Deen and died upon its injunctions), it could be replicated in our strivings today to ultimately earn people within our spheres of influence the bliss of the afterlife.

```Allaah, repay one who spends in charity!```

#prisoners-welfarism

#widows-cares

#orphans-education

#indigents-advocacy

#ill-health

#needy-mentoring

*HIJRAH: AN OBLIGATION TILL ETERNITY*

Man primary obligation in life is to worship His Lord, His Creator - Allaah. He does that in line with his ability and capability.

However, he has the option to migrate (go on HIJRAH) to a comfortable location if he's threatened where he stays and couldn't carry out this responsibility .

Allaah says:

```“Indeed the angels ask those who they cause to die while they are oppressing themselves: “In what state were you?” When they reply: “We were weak and oppressed in the land.” The angels will respond saying: “Wasn’t Allaah’s earth spacious enough for you to emigrate?”
Such people will find their abode in hell; what an evil destination.”``` [An-Nisaa' (4): 97]

In other words, the obligation to make hijrah was one whose consequence was hell for those who did not agree to do so (AbuuAmeenah).

In an authentic narration in Sunan at Tirmidhi, the Prophet ('alayhis-Salaam) said:

“Hijrah will not end until repentance ends, and repentance will not end until the sun rises in
the west. Hijrah will not end until the end of this world.”


According to Abuu Ameenah (Dr):

_"The Deen is the solution.
Islaam is the solution. It is the solution for all of the problems of human society. That’s the bottom line. So, we do have to consider the circumstances that we are in and ‘Hijrah’ remains an obligation
on us until the Last Day. And Hijrah here doesn’t necessarily mean packing your bags and catching the next flight to Canada. The Prophet ('alayhis-Salaam)
had said: “The true muhaajir (the one who makes hijrah) is the one who abandons what Allaah has prohibited.” So, it’s about giving up, leaving.
If it means shifting your home or shifting your job or shifting your friends, your neighbors, or
whatever, you do the necessary changes to ensure that you live a life or we live our lives which are pleasing to Allaah Subhaanu Wata’alaa."_


```May Allaah help us with the doing of that which will end up bringing us ultimate goodness fid-Dunyaa Wal-Aakhirah, aamiin.```


AbuuHaashim M. A. BOLAJI

*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.