Women's liberation through Islaam

Today people think that women are liberated in the West and that the
women's liberation movement began in the 20th century. Actually, the
women's liberation movement was not begun by women but was revealed by
God to a man in the seventh century by the name of Muhammad (peace be
upon him), who is knownas the last Prophet of Islam. The Qur'an and
theTraditions of the Prophet (Hadith or Sunnah) are the sources from
which every Muslim woman derives her rights and duties.
I. HUMAN RIGHTS
Islam, fourteen centuries ago, made women equally accountable to God
in glorifying and worshipping Him - setting no limits on her moral
progress. Also, Islam established a woman's equality in her humanity
with men. In the Qur'an, in the first verse of the chapter entitled
"Women," God says, "O mankind! Be careful of your duty to your Lord
Who created you from a single soul and from it its mate and from them
both have spread abroad a multitude of men and women. Be careful of
your duty toward Allah inWhom you claim (your rights) of one another,
and towards the wombs (that bore you). Lo! Allah has been a Watcher
over you." (4:1) Since men andwomen both came from the same essence,
they are equal in their humanity. Women cannot be by nature evil (as
some religious believe) or then men would be evil also. Similarly,
neither gender can be superior because it would be a contradiction of
equality.
II. CIVIL RIGHTS
In Islam, a woman has the basic freedom of choice and expression based
on recognition of her individual personality. First, she is free to
choose her religion. The Qur'an states: "There is no compulsion in
religion. Right has been made distinct from error." (2:256) Women are
encouraged in Islam to contribute their opinionsand ideas. There are
many traditions of the Prophet (pbuh) which indicate women would pose
questions directly tohim and offer their opinions concerning religion,
economics and social matters. A Muslim woman chooses her husband and
keeps her name after marriage. A Muslim woman's testimony is valid in
legaldisputes. In fact, in areas in which women are more familiar,
their evidence is conclusive.
III. SOCIAL RIGHTS
The Prophet (pbuh) said:"Seeking knowledge is a mandate for every
Muslim (male and female)." This includes knowledge of the Qur'an and
the Hadith as well as other knowledge. Men and women both have the
capacity for learning and understanding. Sinceit is also their
obligation to promote good behavior and condemn bad behavior in all
spheres of life, Muslim women must acquire the appropriate education
toperform this duty in accordance with their own natural talents and
interests. While maintenance of a home, providing support to her
husband, and bearing, raising and teaching of children are among the
first and very highly regarded roles for a woman, if she has the
skills to work outside the home for the good of thecommunity, she may
do so as long as her family obligations are met. Islam recognizes and
fosters the natural differences between menand women despite
theirequality. Some types of work are more suitable for men and other
types for women. This in no way diminishes either's effort nor its
benefit. Godwill reward both sexes equally for the value of their
work, though it may not necessarily be the same activity. Concerning
motherhood, the Prophet (pbuh) said:"Heaven lies under the feet of
mothers." This implies that the success of a society can be tracedto
the mothers that raised it. The first and greatest influence on a
person comes from the sense of security, affection, and training
received from the mother. Therefore, a woman having children must be
educated and conscientious in order to be a skillful parent.
IV. POLITICAL RIGHTS
A right given to Muslim women by God 1400 years ago is the right to
vote. On any public matter, a woman may voice her opinion and
participate in politics. One example, narrated inthe Qur'an (60:12),
is that Muhammad (pbuh) is toldthat when the believing women come to
him and swear their allegiance to Islam, he must accept their oath.
This established the right of women to select their leader and
publicly declare so. Finally, Islam does not forbid a womanfrom
holding important positions in government. Abdur-Rahman Ibn Auf
consulted many women before he recommended Uthman Ibn Affan to be the
Caliph.
V. ECONOMIC RIGHTS
The Qur'an states: "By thecreation of the male and female; Verily,
(the ends) ye strive for are diverse." (92:3-4) In these verses, God
declares that He created men and women to be different, with unique
roles, functions and skills. As in society, where there is a division
of labor, so too in a family; each member has different
responsibilities. Generally, Islam upholds that women are entrusted
with the nurturing role, and men, with the guardian role. Therefore,
women are given the right of financial support. The Qur'an states:
"Men are the maintainers of women because Allah hasmade some of them
to excel others and because they spend of their wealth (for the
support of women)." (4:34) This guardianship and greater financial
responsibility is given to men, requires that they provide women with
not only monetary support but also physical protection and kind and
respectful treatment. The Muslim woman has the privilege to earn
money, the right to own property, to enter into legal contracts and to
manage all of her assets in any way she pleases. She can run her own
business and no one has any claim on her earnings including her
husband. The Qur'an states:
"And in no wise covet those things in which Allah hath bestowed His
gifts more freely on someof you than on others; to men is allotted
what theyearn, and to women, what they earn; but ask Allah of His
bounty, for Allah hath full knowledgeof all things." (4:32)
A woman inherits from her relatives. The Qur'an states: "For men there
is ashare in what parents and relatives leave, and for women there is
a share of what parents and relatives leave, whether it be little or
much - an ordained share." (4:7)
VI. RIGHTS OF A WIFE
The Qur'an states: "And among His signs is that He created for you
mates from among yourselves that you may live in tranquillity with
them, and He has put love and mercy between you; Verily, in that are
signs for people who reflect." (30:21) Marriage is therefore not just
a physical or emotional necessity, but in fact, a sign from God! It is
a relationship of mutual rights and obligations based on divine
guidance. God created men and women with complimentary natures, and in
the Qur'an, He laidout a system of laws to support harmonious
interaction between the sexes. "...They are your garments and you are
their garments." (2:187) Clothing provides physical protection and
covers the beauty and faults of the body. Likewise, a spouse is viewed
this way. Each protects the other and hides the faults and compliments
the characteristics of the spouse. To foster the loveand security that
comes with marriage, Muslim wives have various rights. The first of
the wife's rights is to receive mahr, a gift from the husband which is
part of the marriage contract and required for the legality of the
marriage. The second right of a wife is maintenance. Despite any
wealth she may have, her husband isobligated to provide her with food,
shelter and clothing. He is not forced,however, to spend beyond his
capability andhis wife is not entitled to make unreasonable demands.
The Qur'an states:
"Let the man of means spend according to his means, and the man whose
resources are restricted, let him spend according to what Allah has
given him. Allah puts no burden on any personbeyond what He has given
him." (65:7)
God tells us men are guardians over women and are afforded the
leadership in the family. His responsibility for obeying God extends
to guiding his family to obey God at all times. A wife's rights also
extend beyond material needs. She has the right to kind treatment.
The Prophet (pbuh) said:"The most perfect believers are the best in
conduct. And the best of you are those who are best to their wives."
God tells us He created mates and put love, mercy, and tranquillity
between them. Both menand women have a need for companionship and
sexual needs, and marriage is designed to fulfill those needs. For one
spouse to deny this satisfaction to the other, temptation exists to
seek it elsewhere.
VII. DUTIES OF A WIFE
With rights come responsibilities. Therefore, wives have certain
obligations to their husbands. The Qur'an states: "The good women in
the absence oftheir husbands guard their rights as Allah has enjoined
upon them to be guarded." (4:34) A wife is to keep her husband's
secrets and protect their marital privacy. Issues of intimacy or
faults of his that would dishonor him,are not to be shared by the
wife, just as he is expected to guard her honor. A wife must also
guard her husband's property. She must safeguard his home and
possessions, to the best of her ability, from theft or damage. She
should manage the household affairs wisely so as to prevent loss or
waste. he should not allow anyone to enter the house whomher husband
dislikes nor incur any expenses of which her husband disapproves. A
Muslim woman must cooperate and coordinate with her husband. There
cannot, however, be cooperationwith a man who is disobedient to God.
She should not fulfill his requests if he wants her to do something
unlawful. A husband also should not take advantage of his wife, but be
considerate of herneeds and happiness.
VIII. CONCLUSION
The Qur'an states:
"And it becomes not a believing man or a believing women, when Allah
and His Messenger (Muhammad) have decided on an affair (for them),
that they should (after that) claim any say in their affair; and
whosois rebellious to Allah and His Messenger, he verily goes astray
in error manifest." (33:36)
The Muslim woman was given a role, duties and rights 1400 years ago
that most women do not enjoy today, even in the West. These are from
Godand are designed to keepbalance in society; what may seem unjust or
missing in one place is compensated for or explained in another place.
Islam is a complete way of life.
Mary Ali and Anjum Ali
(published by The Institute of Islamic Information and Education
(III&E) and reproduced with permission) The Institute of Islamic
Information and Education (III&E) is dedicated to the cause of Islam
in North America through striving to elevate the image of Islam and
Muslims by providing the correct information about Islamic
beliefs,history and civilization from the authentic sources. Enquiries
are welcome. Islam-on-the-Phone (312) 777-0767 Ask for a list of
questions and codes.
For more information please contact:
The Institute of Islamic Information and Education
P.O. Box 41129 Chicago, IL
60641-0129 U.S.A. Tel. (312) 777-7443,
Fax. (312) 777-7199

Does Islam allow wife beating?

Respected scholars! Does Islam allow wife beating?Some husbands are
violent and they say that the Qur'an allows them tobeat their wives.
Is there any logical explanation given regarding men being allowed to
beat their wives, as stated in surat An-Nisa', verse 34?
In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be
upon HisMessenger.
Dear questioner, we would like to thank you for the great confidence
you place in us, and we implore Allah Almighty to help us serve His
cause and render our work for His Sake.
The verse you mention has been greatly misconceived by many people who
focus merely on its surface meaning, taking it to allow wife beating.
When the setting is not taken into account, it isolates the words in a
way that distorts or falsifies the original meaning. Before dealing
with the issue of wife-battering in the perspective of Islam, we
should keep in mind that the original Arabic wording of the Qur'an is
the only authentic sourceof meaning. If one relies on the translation
alone, one is likely to misunderstand it.
Commenting on this issue, Dr. Muzammil H. Siddiqi, former President of
the Islamic Society of North America, states:
"According to the Qur'an the relationship betweenthe husband and wife
should be based on mutual love and kindness. Allah says: "Andamong His
Signs is this, that He created for you mates from among yourselves,
that ye may dwell in tranquility with them, and He has put love and
mercy between your (hearts): verily in that are Signs for those who
reflect." (Ar-Rum: 21)
The Qur'an urges husbands to treat their wives with kindness. [In the
event of a family dispute, the Qur'an exhorts the husband to treat his
wife kindly and not to overlook her positive aspects]. Allah Almighty
says: "Live with them on a footing of kindness and equity. If yetake a
dislike to them it may be that ye dislike a thing, and Allah brings
about through it a great deal of good." (An-Nisa': 19)
It is important that a wiferecognizes the authority of her husband in
the house. He is the head of the household, and she issupposed to
listen to him.But the husband should also use his authority with
respect and kindness towards his wife. If there arises any
disagreement or dispute among them, then it should be resolved in a
peaceful manner. Spouses should seek the counsel of their elders and
other respectable family members and friends to batch up the rift and
solve the differences.
However, in some cases ahusband may use some light disciplinary action
in order to correct the moral infraction of his wife, but this is only
applicable in extreme cases and it should be resorted to if one is
sure it would improve the situation. However, if there is a fear that
it might worsen the relationship or may wreak havoc on him or the
family, then he should avoid it completely.
The Qur'an is very clear on this issue. Almighty Allah says: "Men are
the protectors and maintainers of women, because Allah has given the
one more strength than the other, and because they support them from
their means. Therefore the righteous women are devoutly obedient and
guard in the husband's absence what Allah would have them to guard. As
to those women on whose part you fear disloyalty and ill-conduct,
admonish them (first), (next), refuse to share their beds, (and last)
beatthem (lightly); but if they return to obedience, seeknot against
them means (of annoyance); for Allah is most High and Great (above you
all). If you fear a breach between them twain, appoint (two) arbiters,
one from his family and the other from hers. If they wish for peace,
Allah will causetheir reconciliation; for Allah has full knowledge and
is acquainted with all things." (An-Nisa': 34-35)
It is important to read the section fully. One should not take part of
the verse and use it to justify one's own misconduct. This verse
neither permits violence nor condones it. It guidesus to ways to
handle delicate family situation with care and wisdom. The word
"beating" is used in the verse, but it does not mean "physical abuse".
The Prophet (peace and blessings be upon him) explained it"dharban
ghayra mubarrih" which means"a light tap that leaves nomark". He
further said that face must be avoided. Some other scholars are of the
view that it is no more than a light touch by siwak, or toothbrush.
Generally, the Prophet (peace and blessings be upon him) used to
discourage his followers from taking even this measure. He never hit
any female, and he used to say that the best of men are those who do
not hit their wives. In one hadith he expressed his extreme repulsion
from this behavior and said, "How does anyone of you beat his wife as
hebeats the stallion camel and then embrace (sleep with) her?"
(Al-Bukhari, English Translation, vol. 8,Hadith 68, pp. 42-43)
It is also important to note that even this "light strike" mentioned
in the verse is not to be used to correct some minor problem, but it
is permissible to resort to only in a situation of some serious moral
misconduct when admonishing the wife fails, and avoiding from sleeping
with her would not help. If this disciplinary action can correct a
situation and save the marriage, then one should use it."
Dr. Jamal Badawi, professor at Saint Mary's University in Halifax,
Nova Scotia, Canada, and a cross-appointed faculty member in the
Departments of Religious Studies and Management, adds:
"If the problem relates to the wife's behavior, the husband may exhort
her and appeal for reason. In most cases, this measure is likely to be
sufficient. In cases where the problem persists, the husband may
express his displeasure in another peaceful manner, by sleeping in a
separate bed from hers. There are cases, however, in which a wife
persists in bad habits and showing contempt of her husbandand
disregard for her marital obligations. Instead of divorce, the husband
may resort to another measure that may save the marriage, at least in
some cases. Such a measure is more accurately described as a gentle
tap on the body, but never on the face, making it more of a symbolic
measure than a punitive one.
Even here, that maximummeasure is limited by the following:
a. It must be seen as a rare exception to the repeated exhortation of
mutual respect, kindness and good treatment. Based on the Qur'an and
Hadith, this measure may be used in the cases of lewdness on the part
of the wife or extreme refraction and rejection of the husband's
reasonable requests on a consistent basis (nushuz).Even then, other
measures, such as exhortation, should be tried first.
b. As defined by Hadith, itis not permissible to strike anyone's face,
cause any bodily harm or even be harsh. What the Hadith qualifies
as"dharban ghayra mubarrih", or light striking, was interpreted by
early jurists as a (symbolic) use of siwak! They further qualified
permissible "striking" as that which leaves no mark on the body. It is
interesting that this latterfourteen-centuries-old qualifier is the
criterion used in contemporary American law to separatea light and
harmless tap or strike from "abuse" in the legal sense. This makes it
clear that even this extreme, last resort, and "lesser of the two
evils" measure that may save a marriage does not meet the definitions
of"physical abuse," "family violence, " or "wife battering" in the
20th century law in liberal democracies, where such extremes are so
commonplace that they are seen as national concerns.
c. The permissibility of such symbolic expression of the seriousness
of continued refraction does not imply its desirability. In several
hadiths, the Prophet (peace and blessings be upon him) discouraged
this measure. Here are some of his sayings in this regard:
"Do not beat the female servants of Allah";
"Some (women) visited my family complaining about their husbands
(beating them). These (husbands) are not the best of you."
In another hadith the Prophet (peace and blessings be upon him) is
reported to have said: "How does anyone of youbeat his wife as he
beats the stallion camel and then he may embrace (sleep with) her?"
d. True following of the Sunnah is to follow the example of the
Prophet (peace and blessings be upon him) who never resorted to that
measure,regardless of the circumstances.
e. Islamic teachings are universal in nature. They respond to the
needs andcircumstances of diverse times, cultures and circumstances.
Some measures may work in some cases and cultures or with certain
persons but may not be effective in others. By definition,
a"permissible" act is neither required, encouraged or forbidden. In
fact it may be to spell out the extent of permissibility, such as in
the issue at hand, rather than leaving it unrestricted or unqualified,
or ignoring it all together. In the absence of strict qualifiers,
persons may interpret the matter in their own way, which can lead to
excesses and real abuse.
f. Any excess, cruelty, family violence, or abuse committed by
any"Muslim" can never be traced, honestly, to any revelatory text
(Qur'an orHadith). Such excesses and violations are to be blamed on
the person(s) himself, as it shows that they are paying lip service to
Islamic teachings and injunctions and failing tofollow the true Sunnah
ofthe Prophet (peace and blessings be upon him)."
You can also read: IslamicGuidance on Treating Wives Read also: Islam
& Wife Beating (Special Folder)
Allah Almighty knows best.

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Da'wah priorities in the Quran

Da'wah is an Arabic word which comes close to the word "invite" or
"invitation" in English. The understanding of the usage of the word
"Da'wah" with regard to the faith of Islam is that it is the
responsibility of the Muslims to "invite" all humanity to the way of
Islam, i.e., submission to the One True God (Allaah Almighty) on His
terms. Da'wah isincumbent on all Muslims and must be done in
compliance withthe methodology already established by the last Prophet
ofIslam, Muhammad .
Muslims therefore must exercise their efforts and use all permissible
means to invite others to the truth they have. Bearing the message is
a serious responsibility and a noble task and, as such, it has to be
performed with knowledge, seriousness, consideration and wisdom. When
embarking in such an effort, there are some priorities that should be
taken into account. Such priorities can be divided into two
categories: (1) those regarding the content of Da'wah and (2) those
regarding those who make/receive Da'wah. Priorities of the first
category are:
1- Tawheed (Islamic monotheism)
Tawheed is the bedrock of every Islamic activity, whether directed to
Muslims or non-Muslims. It is the essence of Islam, without which
every effort is rendered null. The Quran shows, in no uncertain terms,
that the message and the top priority of all the Prophets may Allaah
exalt their mention was one and the same: The message of Tawheed.
Tawheed means "the realizing and maintaining of Allaah's Oneness in
all of man's actions which directly or indirectly relate to Him. It is
the belief that Allaah is One, without partner in His Dominion and His
actions (Ruboobiyyah), One without similitude in His Names and
Attributes (Al- Asmaa' Was-Sifaat), and one without rivalin His
Divinity and worship (Uloohiyyah)."
Muhammad the last Prophet sent to humanity and the Jinn, was ordered
by Allaah, the Most Exalted, in the Quran to say (whatmeans):
"Say (O Muhammad): 'This is my way; I invite unto Allaah (i.e. to the
Oneness of Allaah - Islamic Monotheism) with sure knowledge, I and
whosoever follows me (also must invite others to Allaah) with sure
knowledge. And Glorified and Exalted be Allaah (above all that they
associate as partners with Him). And I am not of the polytheists.'"
[Quran 12:108]
Tawheed is the most important concept in Islam and the top priority in
bearing the Message. The following evidence shows this in a clear way:
The oft-quoted reference with regards to priorities and gradation in
Da'wah is the famous narration reported by Ibn`Abbaas who said: "The
Prophet sent Mu`aath to Yemen and said: 'Invite the people to testify
that Laa ilaaha illa Allaah [none has the right to be worshipped but
Allaah] and that I am the Messenger of Allaah. If they obey you in
that, then inform them that Allaah hasenjoined upon them five daily
prayers in every day and night. If they obey you in that, then inform
them that Allaah has made it obligatory on them to pay the Zakaat
(alms) from their properties and it is to be taken from the wealthy
among them and given to the poor among them. '" [Al-Bukhaari and
Muslim]
It was for this reason that the Prophet stayed in Makkah for thirteen
years, calling people to the correct understanding of the Oneness of
Allaah Almighty, and making worship solely for Him.
Priorities of Da'wah to non -Muslims is as important as Da'wah to
Muslims. The top priority with regards to non-Muslims is to bring them
away from their disbelief or polytheism to belief in the Oneness of
Allaah Almighty and the Messengership of Muhammad and teaching them
the true purpose of their existence.
2- Strengthening belief:
The best of generations, the Companions learned their religion from
the Prophet sallallaahu alayhi wa sallam himself and continued on
keeping the same priorities, strengthening belief before anything
else.
Abdullaah Ibn `Umar said "Welived during a period of time in which one
of us would receive faith first before receiving the Quran and when
the Quranic Chapters were revealed, we would learn what they
permitted, what they ordered and what should be the stance towards
them. But I have seen men, some of whom are given the Quran before
faith and they read it from the opening chapter of the Book to its
closing and they do not know what it orders, what it forbids and what
should be his stance towards it. They arelike someone who picks dates
only to throw them (i.e. he does not get any benefit from his
recital)." [Al-Haakim]
Having shown that the first priority is calling to correct beliefs and
faith in Allaah, it is important to understand the underlying reasons
as to why thisprimary objective remains true in all places and at all
times.
There is no doubt that all our shortcomings are related to our level
of faith. Many consider the unity of Muslims to be one of the most
fundamental issues that weshould concentrate our efforts on, since
without strong unity, Muslims are unable to face their problems.
However, unity cannot be achieved through organizations or lectures,
nor can it be achievedby spending money. We need to realize that it
was Allaah Himself Who united the hearts of the Companions of the
Prophet once faith entered their hearts. Allaah Almighty Says (what
means):
"And He has united their (believers') hearts. If you had spent all
that is in the earth, you could not have united their hearts, but
Allaah has united them. Certainly He is All-Mighty, All-Wise." [Quran
8:63]
So, there is no way for establishing unity, brotherhood or an Islamic
society except through profound faith which leads to righteous action.
Consequently, the first step for usto take is to correct our faith.
Anything else would be short-sightedness and lead to failure. We must
learn and teach the trueIslamic faith; its realities, signs and
benefits. Learning the faith should be accompanied by learning about
Shirk (associating partners with Allaah in worship) and disbelief, so
that Muslims safeguard themselves from the disbelief and misguidance
of the disbelievers. To strengthen our faith we must put the Quran
backto its proper place in the Muslim's life. The Quran is the book of
guidance that is to be understood and abided by, not merely recited
and used as a talisman.
As concerns the priorities related to the second category: they are:
1- Cultivating one's personality and character
The Prophet said: "The best believers are those with the best
character." [Abu Daawood and others]
One of the duties of the Prophet was purifying people around him, by
helping them acquire noble character and rid any evil that was in
their souls.
Spirituality and piety also need tobe developed. Muslim scholars must
teach Muslims simple things first, before proceeding to more
complicated matters, whileMuslims must turn to their scholars for
guidance and leave interpreting religion without knowledge. This is a
very grave matter which is one of the major causes of many problems
that Muslims are facing today.
2- Starting with one's own familyand relatives:
Among the priorities, too, is that the first people that Muslims
should call to Allaah are their own families and relatives. Allaah,
The Most Exalted, ordered His Messenger to warn his relatives (of
disbelief and urge them to submit to Allaah), as He Says (what means):
"And warn (O Muhammad) your closest kindred." [Quran 26:214]
Addressing the believers in general, Allaah Almighty Says (what
means): "O you who believe! Protect yourselves and your families from
the Fire whosefuel will be people and stones (idols)." [Quran 66: 6]
Family is the basic nucleus of the society and when that institutionis
healthy, all of the society will be healthy too.
3- Consulting scholars whenever needed
Every innovation or act of Shirk entails speaking about Allaah andHis
religion without knowledge. This is why it is such a great priority
that Muslims learn to consult scholars in religious matters and speak
only based on certain knowledge. Were Muslimsto follow the way of Abu
Bakr who said: "What earth will hold me, and what heaven will shadow
me if I say something concerning the Book of Allaah (Quran) which I do
not know?", there would probably be no secularism, modernism,
feminism, rejection of the Sunnahand other deviations present among
the Muslims nowadays.

Practical benefits of breastfeeding

Allaah Almighty Says (what means) : "… His mothercarried him,
[increasing her] in weakness upon weakness, and his weaning is in two
years. Be grateful to Me and to your parents; to Me is the [final]
destination." [Quran 31: 14]
In this article, we will shed light on some facts discovered by modern
medicine and study that confirm the Wisdom of Allaah, The Almighty,
and the completeness and perfection of Islam.
Human milk, the best food for babies, contains the right amount of
nutrients, in the right proportions, for the growing baby. A living,
biological fluid; it contains many unique components. For example,
lactoferrin (a glycoprotein that belongs to the iron transporter or
transferrinfamily) provides optimal absorption of iron and protects
the gut from harmful bacteria; lipases assist in digestion of fats;
and special growth factors and hormones contribute to optimal growth
and development. The mother's own milk changes during a feedingfrom
thirst-quenching to hunger-satisfying, and comes in a variety of
flavors as the mother's diet varies. Its composition changes as the
baby grows to meet the baby's changing nutritional needs.
Breastfeeding and the immune system:
Human milk is the baby's first immunization. It provides antibodies
which protect the baby from many common respiratory and
intestinaldiseases, and also contains living immune cells. First milk,
colostrum, is packed withcomponents which increase immunity and
protect the newborn's intestines. Breastfeeding as an infant also
providesprotection from developing immune system cancers such as
lymphoma, bowel diseases such as Crohn's disease and celiac sprue, and
juvenile rheumatoid arthritis, all of which are related to immune
system function. Additionally, breastfed babies generally mount amore
effective response to childhood immunizations. In all these cases,
benefits begin immediately, and increase with increasing duration of
breastfeeding.
Babies from families witha tendency to allergic diseases particularly
benefit from breastfeeding. Breastfeeding provides protection against
allergies, asthma, and eczema.
Some conclusions come to by modern medicine concerning breastfeeding:
Breastfed babies:
Get sick less often and get less severe illnesses
Are hospitalized less often and have a lower rate of mortality
Have a lower risk of diarrheal disease
Have a lower incidence of gastrointestinal illness
Have a lower risk of urinary tract infections
Have a lower incidence of respiratory disease
Have a lower incidence of otitis media ear infections
Have a lower incidence of allergies
Have a lower rate of pneumonia
Have lower rates of obesity
Have a lower incidence of Sudden Infant Death Syndrome (SIDS)
Have fewer learning and behavior difficulties
Breastfeeding:
Helps bond mother and child
Confers passive immunity
Is protective against measles and other communicable diseases
Provides optimal growth and neurological development
Prevents malocclusion and leads to better teeth and jaw development
Protects against hypothermia
Provides partial protection against necrotising entercolitis
Provides major protection against bacteremia and meningitis
Reduces the incidence of childhood lymphoma
Enhances visual development
Provides protection against neonatal sepsis
Is less risky for prematurebabies and low birth ratebabies
Artificially fed babies:
Have an increased risk factor for juvenile diabetes
May have impaired antibody response to vaccines
Have a higher risk of inflammatory illness
Have a higher risk of celiac disease, Crohn's disease, ulcerative
colitis,cholera, and neonatal hypocalcemic tetany
Have higher rates of middle ear infections, pneumonia, and cases of
gastroenteritis (stomach flu)
Benefits for the mother from breastfeeding:
Bonds mother and child
Provides the mother hormonal induced contentment
Encourages efficient uterine contractions afterchildbirth
Allows mothers to lose pregnancy weight and size faster
Is convenient since the milk is pre-warmed, clean and always available
Is cost effective and savesmoney
Contributes to natural family planning
Contributes to household food security
Fosters confidence and promotes self-esteem
Reduces the incidence of urinary tract infections
Is protective against cancer (breast, ovarian, cervical)
Lowers the incidence of chronic hepatitis
Reduces the incidence of osteoporosis
Reduces the requirements of insulin for lactating diabetic mothers
Breastfeeding and the environment:
Another important issue related to infant feeding and health is the
interaction between infant feeding method and the environment.
Breastfeeding is a completely natural, efficient use of resources.In
contrast, artificial feeding involves overgrazing of land by cattle;
use of chemical fertilizers to grow the soy; use of valuable
environmental resources for formula production; packaging and
transportation of the product; use of water and fuel for mixing the
product and heating it, for sterilizing bottles and nipples; waste
disposal ofthe cans, bottles, accessories, cartons, etc.
Despite this, the media and some environmental groups tend to play up
issues of environmental contaminants in mother'smilk. In fact, except
in situations of toxic spills or occupational exposureto hazardous
levels, breastfeeding has causedno ill effects in babies. Tothe
contrary, studies comparing breastfed andbottle-fed babies in the same
environment have shown better development and less cancer in the
breastfed babies.

How to perform\'Umrah\'

What is Umrah?
In Arabic, the word 'Umrah is derived from I'timaar which means a
visit. However, 'Umrah inIslamic terminology, means paying a visit to
Ka' bah, performing Tawaaf (circumambulation) around it, walking
between Safaa and Marwah seven times. A performerof 'Umrah puts off
his Ihraam by having his hair shaved or cut. 'Umrah can be performed
along with Hajj and in other days as well.
' Umrah can be performed during anytime in the year, there is no fixed
time for 'Umrah.
The Pillars of `Umrah are four:
a) Ihraam: which is assumed at the Meeqaat.
b) Tawaaf: around the House.
c) Sa'y: walking between As-Safaa and Al-Marwah, which consists
ofseven circuits.
d) Tahal-lul: which means comingout of the state of Ihraam; becoming
lawful what was previously prohibited during Ihraam.
During 'Umrah, pilgrims do not go to Minaa, 'Arafaat and Muzdalifah or
throw pebbles on the Jamrahs (stone pillars representing devils) or
offer animal sacrifice. These rites are only performed during Hajj.
How to perform 'Umrah:
1. When the one who wants to perform 'Umrah arrives at the Meeqaat, it
is recommended for him (both man and woman) to take a bath if
convenient, including menstruating women and those experiencing
postnatalbleeding. The man perfumes his head and beard but not his
Ihraam garments. There is no harm in what remains of it after Ihraam.
There is nothing wrong ifit is not possible to take a bath atMeeqaat.
2. Men are to change into their clothing of Ihraam while the women
only need to make their intention at that time in the clothing they
are already wearing. There is no specific clothing designated for
women, except that they are prohibited from wearing the Niqaab
(face-veil) and gloves. Instead, they may cover their hands with the
lower part of their khimaar (headcovering), while using the upper part
of their jilbaab (outer garment) or a separate piece of fabric to
cover their faces by drawing it down, if there is need to do so.
As for men, they must assume their Ihraam at the Meeqaat by wearing
two pieces of fabric called the Izaar and the Ridaa'. The Ridaa'
covers the top half of the body, while the Izaar covers the lower
half. No other clothing is allowed to be worn in addition to these –
no underwear, no pants, no shirt, no turban, no hat, etc. are to be
worn.
Then the pilgrim makes the intention at the Meeqaat to beginthe rites
of 'Umrah by entering the state of Ihraam. The intention must be made
in the heart, while the statement made afterwards is: "Labayka 'Umrah"
or "Allahumma labbayka 'Umrah". This statement begins the rites of
`Umrah. So the first pillar of `Umrah is the Ihraam. The intention is
made in the heart, while the tongue recites the opening Talbiyyah. And
if you wish, when uttering Talbiyyah, you may state a condition to
Allaah fearing that which may prevent you from completion of the
'Umrah whether illness or fear - saying "in habasanee haabes fa
mahillee haithu habastanee" (I come out of the state of Ihraam from
the place You prevent me from continuing). So if you do that andare
then prevented or become ill - then you may come out of Ihraam. Then
repeat the Talbiyyah: "labbayk Allahumma labbayk, labbayka laa
shareeka laka labbayk, innal-hamda wan-ni'mata laka wal-mulk, laa
shareeka lak" ("In response to your call O Allaah I perform 'Umrah,
here I am O Allaah. In response to Your call. You have no partner. In
response to Your call. All Praise and Blessings, and the Ownership of
all that You created is Yours (alone). You haveno partner")
Upon arriving at the sacred mosque in Makkah (Al-Masjid Al-Haraam),
you should enter with your right foot and say:"Bismillaah, Allaahumma
Salli 'Alaa Muhammad, Allaahumma Ighfirli waftahli Abwaaba Rahmatik.
(In the name of Allaah!O Allaah! Exalt the mention of your Messenger.
O Allaah! Forgive my sins, and open the gates of Your mercy for me)."
You should enter in a manner expressing humility and gratitude to the
blessings He, Almighty, conferred upon you.
3. Upon arriving at the K'abah, stop reciting the Talbiyyah, then
approach the Black Stone, touch it with your right hand and kiss it.
If this isn't possible, you should face the Black Stone and point to
it. Don't push and shove,causing harm and being harmed by other
people. When touching the Stone, the following is said:"Bismil-laah,
Allaahu Akbar" (In the name of Allaah, Allaah is the Greatest) or
"Allaahu Akbar" (Allaah is the Greatest).
A pilgrim must walk, keeping the Ka'bah on his left. When you reach
the Yamaani corner touch it with your right hand, if possible, but do
not kiss it, and say: "Bismil-laahi wa Allaahu Akbar". If this is
difficult for you, then go on performing tawaaf without touching it,
pointing at it or even saying "Allaahu Akbar" because this was not
narrated from the Prophet on the other hand whenever you reach or are
parallel to the black stone, touch it with your right hand, kiss it
and say, "Bismillaah Allaahu Akbar", if it is not possible then it is
enough to point at it and say, "Bismillaah, Allaahu Akbar".
During this Tawaaf it is preferred for a man to dotwo things:
a) Al-Idhtibaa' from the beginning of Tawaaf until the end, which is
placing the middle of one's Redaa' under the right arm and the ends of
it over the left shoulder. When you are finished performing Tawaaf,
you may return your Reda' to its original state because the time for
A-Idhtibaa' is only during Tawaaf.
b) Ar-Raml during the first three circuits only. Ar-Raml means
speeding up one's pace with small steps.
Make supplication from your heart, for that which will benefit you.
Recite whatever you wish, supplicate to Allaah by asking for good,
recite the Quran, anything you wish. There are no specific statements
or supplications to berecited during the Tawaaf that are authentically
established in the Sunnah. However it is recommended to say between
the two corners during each circumbulance as it is reported from the
Messenger of Allaah : "...Our Lord, grant us good in this life and
good in the hereafterand save us from the punishmentof the Hellfire."
[Quran: 2:201]
4. When you complete seven circuits of Tawaaf, approach Maqaam
Ibraaheem (Ibraaheem'sstation) and recite this verse (which means):
"And take you (people) the Maqaam (place) of Ibraheem as a place of
Prayer... " [Quran: 2:125]
Then pray two short Rak'ahs, as close as conveniently possible, behind
Maqaam Ibraheem. If it is not possible then you can pray them anywhere
in the sacred mosque. It is preferred to recite during the first
Rak'ah the chapter "Al-Kafiroon" [109] and during the second one the
chapter of "Al-lkhlaas" [112].
Upon completing the two Rak'ahs, return to the Black Stoneand touch
it, if convenient
5. The next stage is to go to Safaa. Upon approaching the footof
Safaa, the following verse is recited (which means): " Verily,
As-Safaa and Al-Marwah are from the symbols of Allaah. So it is not a
sin on him who performs Hajj or 'Umrah of the house (ka 'bah) to
perform the going (tawaaf) between them. And whoever does good
voluntarily, then verily,Allaah is the All-Recognizer, All-Knower."
[Quran; 2:158]
6. Then climb unto mount Safaa until the Ka'bah is visible, if
possible. Facing the Ka'bah the following is to be said 3 times, and
between each time one is to make ones own supplication:
" Allaahu Akbar, Allaahu Akbar, Allaahu Akbar. Laa ilaaha
il-lall-llaahu wadahu la shareeka lahu, lahul mulku wa lahul hamdu, wa
huwa 'alaa qulli shay'in qadeer. Laa ilaaha il-lall-llaahu wahdahu,
anjaza wa'dahu, wa nasara 'abdahu, wa hazamal ahzaaba wahdahu" (Allaah
is the Greatest,Allaah is the Greatest, Allaah is the Greatest. None
has the right to be worshipped except Allaah alone, Who has no
partner. To Him belongs the dominion, to Him belongs all praise, and
He has power over everything. He fulfilled His promise, gave victory
to His servant, and defeated the confederates alone.)
7. Then descend and go towards Marwah, running between the fluorescent
green lights (for men only), upon reaching Marwah climb upon it if it
is possible, and repeat the same procedure as when ascending Safaa
except youare not to recite the above-mentioned verse, because it is
recited when ascending Safaa for the first time only. This completes
one circuit. Then one continues back to Safaa running between the
fluorescent green lights (for men only) - thus completing two
circuits.
There are no particular supplications to be recited between Safaa and
Marwah. Seven circuits are to be completed ending the last one
onMarwah.
Then one is to have his hair cut although shaving it is better. Women
should shorten their hairby a finger-tips length from the end. The
rights of 'Umrah have now been completed.

His sacrificial animal fell and he slaughtered it before it died; does it still count as a sacrifice?.

The sacrificial animal fellfrom the roof of our house and we
slaughtered it before it died; is that permissible?.
Praise be to Allaah.
Firstly:
It appears from your question that you slaughtered the sacrificial
animal before the Eid prayer. If that is the case, then it is not a
sacrifice (udhiyah), because the condition ofthe sacrifice is that it
should be slaughtered on the days of sacrifice, which are the day of
Eid and the three following days.
It was narrated that Jundub ibn Sufyaan (may Allaah be pleased with
him) said: I was present on Eid al-Adha with the Messenger of Allaah
(peace and blessings of Allaah be upon him). When he hadfinished
leading the people in prayer, he looked at a sheep that had been
slaughtered and said, 'Whoever slaughtered (his sacrifice) before the
prayer, let him slaughtera sheep in place of it, and whoever has not
yetslaughtered (his sacrifice), let him do so in the name of Allaah."
Narrated by al-Bukhaari,942; Muslim, 1960.
Based on this, if this sacrifice was in fulfilment of a vow, thenyou
have to offer another sacrifice in its stead.
But if you slaughtered it at the time of sacrifice, and you bought it
with the intention of sacrificing it, then it is valid and is a
sacrifice (udhiyah), even if it was damaged as the result ofits fall
from the roof. Seealso question no. ( 39191 ).
Secondly:
With regard to the validity of your slaughtering it, it is validif you
managed to do it before it died.
Allaah has forbidden that which has been killed by strangling, and
that which has been killed by a violent blow -which is an animal that
dies from a blow with a piece of wood or metal -and that which has
beenkilled by a headlong fall - like your sacrifice - and that which
has beenpartially eaten by wild animals. This applies if the animal
dies, but if people catch up with it before it dies and slaughter it
in the manner prescribed in sharee'ah, then it becomes halaal.
Allaah says (interpretation of the meaning):
"Forbidden to you (for food) are: Al-Maitah (thedead animals -- cattle
--beast not slaughtered), blood, the flesh of swine, and that on which
Allaah's Name has not been mentioned while slaughtering (that which
has been slaughtered as a sacrifice for others than Allaah, or has
been slaughtered for idols) and that which has beenkilled by
strangling, or by a violent blow, or by a headlong fall, or by
thegoring of horns -- and that which has been (partly) eaten by a wild
animal -- unless you are able to slaughter it (before its death)"
[al-Maa'idah 5:3]
Ibn Katheer said:
The phrase "unless you are able to slaughter it" refers to that which
you are able to reach and slaughter in the proper manner when there is
still evidently life in it. That refers to the phrase, "that which has
been killed by strangling, or by a violent blow, or by a headlong
fall, or by the goring of horns -- and that which has been (partly)
eaten by a wild animal".
Tafseer Ibn Katheer, 2/11, 12
It was narrated from Ka'b ibn Maalik (may Allaah be pleased with him)
that they had sheepthat used to graze at Sal'(a mountain in Madeenah):
a girl of ourssaw a sheep that was dying, so she broke a stone and
slaughtered it with it. He said to them: "Do not eat it until I ask
the Prophet (peace and blessings of Allaah be upon him)." He asked the
Prophet (peace and blessings of Allaah be upon him) about that and he
told him to eat it.Narrated by al-Bukhaari,2181.
And Allaah knows best.

What should the one who wants to offer a sacrifice refrain from doing?.

With regard to a Muslim who is not performing Hajj, what should he do
during the first ten days of Dhu'l-Hijjah? Is cuttingthe nails and
hair not permissible? Is putting on henna or wearing new clothes not
permitted until after the sacrifice has been slaughtered?.
Praise be to Allaah.
If the onset of Dhu'l-Hijjah has been proven and a person wants to
offer a sacrifice, it is haraam for him to remove anything from the
hair on his body or to cut his nails or any part of his skin. It is
not forbidden for him to wear new clothes or to put on henna or
perfume, or to be intimate with his wife orhave intercourse with her.
This ruling applies only to the one who is going to offer the
sacrifice, and not to the rest of hisfamily, and not to the one whom
he appoints to slaughter the sacrificeon his behalf. None of these
things are forbidden for his wife orchildren, or for his deputy.
No differentiation is made between men and women with regard to this
ruling. If a woman wants to offer a sacrificeon her own behalf,
whether she is married or not, then she should refrain from removing
any hair from her body or cutting her nails, because of the general
meaning of the texts which state that that is not allowed.
This is not called ihraam,because there is no ihraam except during the
rituals of Hajj and 'Umrah, and the one who is in ihraam wears the
ihraam garments and refrains from wearing perfume, having intercourse,
and hunting, but all of these things are permissible for the one who
wants to offer a sacrifice after the month of Dhu'l-Hijjah begins. He
is not forbidden to do anything except cut his hair, trim his nails or
remove anything from his skin.
It was narrated from Umm Salamah (may Allaah be pleased with her) that
the Prophet (peace and blessings of Allaah be upon him) said: "When
you see the new moon of Dhu'l-Hijjah, and one of you wants to offer a
sacrifice, let him refrain from (removing anything) from his hair or
nails." Narrated by Muslim, 1977. According to another version: "Let
him not remove anything of his hair or skin."
The scholars of the Standing Committee said:
It is prescribed for the one who wants to offer a sacrifice, when the
month of Dhu'l-Hijjah begins, that he should not remove anything from
his hair, nails or skin until he has offered the sacrifice, because of
the report narrated by the group apart from al-Bukhaari (may Allaah
have mercy on them), from Umm Salamah (mayAllaah be pleased with her),
that the Messenger of Allaah (peace and blessings of Allaah be upon
him) said: "When you see the new moon of Dhu'l-Hijjah, and one of you
wants to offer a sacrifice, let him refrain from (removing anything)
from his hair or nails." According to a version narrated by Abu
Dawood, Muslim and al-Nasaa'i: "Whoever hasa sacrifice to offer,
whenthe new moon of Dhu'l-Hijjah begins, let him notremove anything
from his hair or nails until he has offered the sacrifice"– whether he
is going to slaughter the sacrifice himself or has asked someone else
to slaughter it on his behalf. As for the one on whose behalf the
sacrifice is being offered, that is not prescribed in his case,
because there is no report to that effect. That is not called
ihraam,rather ihraam refers to the one who enters ihraam for Hajj or
'Umrah or both. End quote.
Fataawa al-Lajnah al-Daa'imah, 11/397, 398
The scholars of the Standing Committee were asked:
In the hadeeth it says, "Whoever wants to offera sacrifice or appoint
some else to slaughter the sacrifice for him, from the beginning of
the month of Dhu'l-Hijjah, let him not remove anything from his hair,
skin or nails, until he has offered the sacrifice." Does this
prohibition apply to all the members of a household, old and young, or
does it apply to the adults only and not the children?
They replied:
We do not know of a version of the hadeeth which appears as mentioned
in the question. The version which we know is narrated from the
Prophet (peace and blessings of Allaah be upon him), as reported by
the group apart from al-Bukhaari from Umm Salamah (may Allaah be
pleased with her), according to which the Messenger of Allaah (peace
and blessings of Allaah be upon him) said: "When you see the new moon
of Dhu'l-Hijjah, and one of you wants to offer a sacrifice, let him
refrain from (removing anything) from his hair or nails." According to
a version narrated by Abu Dawood – which was also narrated by Muslim
and al-Nasaa'i – "Whoever has a sacrifice to offer, when the new moon
of Dhu'l-Hijjah begins, let him not remove anything from his hair or
nails until he has offered the sacrifice." This hadeeth indicates that
it is not allowed to remove anything from the hair or nails after the
first tendays of Dhu'l-Hijjah begin, for the one who wants to offer a
sacrifice. The first report includes a command to refrain, which
basically implies that refraining isobligatory, and we do not know of
any reason to interpret it otherwise.The second report includes the
prohibition on removing anything, which basically implies that it is
haraam, and wedo not know of any reason to interpret it otherwise.
Thus it is clear that this hadeeth applies only to the one who wants
to offer the sacrifice. As for the one on whose behalf the sacrifice
is being offered, whether he is old or young he is not forbidden to
remove anything from his hair, skin or nails, based on the basic
principle, which is that these actions are permitted. We do not know
of any evidence to the contrary.End quote.
Fataawa al-Lajnah al-'Daa'imah, 11/426, 427
Secondly:
None of these things are haraam for the one who does not intend to
offer a sacrifice because he is unable to. Whoever removes anything
from his hair or nails althoughhe plans to offer a sacrifice does not
have to offer any fidyah (ransom), but he has to repent and seek
forgiveness.
Ibn Hazm (may Allaah have mercy on him) said:
Whoever wants to offer a sacrifice, it is obligatory for him, once the
month of Dhu'l-Hijjah begins, not to remove anything from his hair or
nails until he has offered the sacrifice,whether that is by shaving,
trimming or any other means. Whoever does not plan to offer a
sacrifice is not obliged to adhere to that.
Al-Muhallah, 6/3
Ibn Qudaamah (may Allaah have mercy on him) said:
Once this is established, then he should forego cutting his hair or
clipping his nails. If he does that, he should ask Allaah for
forgiveness, but he does not have to offer any fidyah, according to
scholarly consensus, whether he did that deliberately or out of
forgetfulness.
Al-Mughni, 9/346
Note:
Al-Shawkaani said:
The reason behind this prohibition is so that all parts will remain to
be ransomed from the Fire, or it was said that it is sothat he will
resemble theone who is in ihraam. Both views were narrated by
al-Nawawi, but he narrated from thecompanions of al-Shaafa'i that the
second view is a mistake, because (the person who wants to offer a
sacrifice) does not keep away from women or stop putting on perfume or
wearing regular clothes, and other things which the person in ihraam
refrains from.
Nayl al-Awtaar, 5/133
And Allaah knows best.

Feeding an animal is also full of virtue

The Prophet of Islam wasonce performing ablution (Wudhu) for prayers
from a pot of water. A cat passed thereand turned its eyes at the pot
of water with a thirsty look. The Prophetrealised at once that the cat
was very thirsty, so he stopped the ablution (Wudhu) and placed the
pot before the cat. Only after the cat had fully quenched its thirst,
did the Prophet resume the ablution (Wudhu).