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.