Women site, - Artificial Insemination

Allaah The Almighty Says )what means(:}And Allaah has made for you
from yourselves mates and has made for you from your mates sons and
grandchildren and has provided for you from the good things. Then in
falsehood do they believe and in the favor of Allaah they disbelieve?
{]Quran 16:72[. Allaah The Exalted also Says )what means(:}He gives to
whom He wills female ]children[, and He gives to whom He wills males.
Or He makes them ]both[ males and females, and He renders whom He
wills barren. Indeed, He is Knowing and Competent. {]Quran 42: 49-50[.
In addition, the Prophet, sallallaahu 'alayhi wa sallam, said:"Marry
women who are loving and very prolific, so I will outnumber all other
nations through you."]Abu Daawood and An Nasaa'i[
Continuous reproduction is of a great importance in the life of man in
order for him to preserve his existence and perform his mission of
constructing the earth. Nevertheless, one of the spouses – or both -
may suffer infertility which deprives them from having righteous
offspring.
Science discovered artificial insemination as a means to treat
infertility in the husband or wife and in the case of a delay in
pregnancy in a number of cases, including:
- The blockage of the fallopian tubes extended to the two sides of the
uterus or the absence thereof.
- The presence of antibodies in the secretions of the cervix and vagina.
- Low sperm count in men.
Forms of Artificial insemination:
There are various forms of artificial insemination. However, they are
divided into: permissible according to the restrictions set forth by
Islam or impermissible for contradicting the principles of the Islamic
Sharee'ah. These forms can be presented as follows:
The Permissible Forms Include:
- Taking the sperm specimen from the husband and injecting it into the
uterus of his wife by way of internal fertilization.
- Taking two samples; one from the semen of the husband and the other
from the ovum of the wife. They are fertilized externally in a test
tube. Then, the embryo is implemented in the uterus of the wife, the
owner of the ovum.
Impermissible forms Include:
- Inserting the semen of a certain male, who is known to the doctor
but unknown to the married couple, into the uterus of a woman. This is
after having taken her consent and the consent of her husband provided
that the donor shall not know to whom his semen will be given.
- Collecting the semen of many men and donating them to the sperm
bank. Then, it is used to fertilize the woman who requests
fertilization.
- External fertilization in a test tube between the sperm of a man and
an ovum of a woman who is not his wife and this man and woman are
referred to as donors. Then the embryo is implemented in the womb of
another married woman who desires to give birth. This applies in cases
of barren wives as a result of problems in the ovaries but a healthy
uterus as well as in case of barren husbands.
Regulations of Artificial Insemination:
Jurists have set forth a number of regulations that protect the
individuals, the family and society, such as:
- Taking extremely intense precautions in assuring that the ovum is
not confused with other fertilized ova.
- The husband or someone he trusts shall attend the process of
insemination from the point of taking the sperm and the egg until
inserting them into the woman's uterus.
- Recording the data of the process in full in order to avoid any
circumstances that may lead to intermixing of lineages.
- Affirmation of the professional and ethical integrity of the
physicians and medical staff who perform the process of insemination.
The issue, from the very beginning, should be enveloped by faith in
fate and divine decree as Allaah The Exalted Says )what means(:}He
gives to whom He wills female ]children[, and He gives to whom He
wills males. Or He makes them ]both[ males and females, and He renders
whom He wills barren. Indeed, He is Knowing and Competent.{]Quran 42:
49-50[.

Women site, - Warning against despair of the Mercy of Allaah

One should never despair of the Mercy of Allaah, because despair of
the Mercy of Allaah is a grave major sin.
Allaah The Almighty Says )what means(:
•}And who despairs of the Mercy of his Lord except for those
astray?{]Quran 15: 56[
•}Indeed, no one despairs of relief from Allaah except the
disbelieving people.{]Quran 12:[
In another verse, Allaah The Almighty Says )what means(:}And do not
throw ]yourselves[ with your ]own[ hands into destruction.{]Quran 2:
195[
Commenting on the verse, some scholars said that when the slave of
Allaah commits a sin and then thinks that his sin will not be forgiven
and, therefore, he abandons seeking forgiveness and repentance to
Allaah, this is the destruction meant in the verse. We seek refuge in
Allaah form that.
In a Qudsi Hadeeth, the Prophet, sallallaahu 'alayhi wa sallam,
narrated that Allaah The Almighty Said:"A slave committed a sin and he
said, 'O Allaah, Forgive me my sin.' Allaah The Almighty Said, 'My
slave committed a sin and came to realize that he has a Lord Who
Forgives sins and Calls to account )the sinner( for the sin.' He then
again committed a sin and said, 'My Lord, Forgive me my sin.' Allaah
The Exalted Said, 'My slave committed a sin and came to realize that
he has a Lord Who Forgives sins and Calls to account for the sin.' He
again committed a sin and said, 'My Lord, Forgive me for my sin.'
Allaah The Exalted Said, 'My slave committed a sin and came to realize
that he has a Lord Who Forgives sins and Calls to account for the sin.
O slave, do what you like. I Have Granted you forgiveness.'"]Muslim[
Here is also the example of that man who used to drink alcohols and
was brought to the Messenger of Allaah, sallallaahu 'alayhi wa sallam.
'Umar, May Allaah Be Pleased with him, narrated that he said:"During
the lifetime of the Prophet, sallallaahu 'alayhi wa sallam, there was
a man called 'Abdullaah whose nickname was Himaar )donkey(, and he
used to make the Messenger of Allaah, sallallaahu 'alayhi wa sallam,
laugh. The Prophet, sallallaahu 'alayhi wa sallam, lashed him because
of drinking )alcohols(. One day, he was brought to the Prophet,
sallallaahu 'alayhi wa sallam, for the same charge and was lashed. On
that, a man among the people said, 'O Allaah, Curse him ! How
frequently he is brought )to the Prophet, sallallaahu 'alayhi wa
sallam, for such a charge(!' The Prophet, sallallaahu 'alayhi wa
sallam, said, 'Do not curse him, for by Allaah, I know that he loves
Allaah and His Messenger.'"]Al-Bukhaari[
The wording of another narration reads: A man said:"'Why does he do
so? May Allaah Fail him.' The Messenger of Allaah, sallallaahu 'alayhi
wa sallam, said, 'Do not support the devil against your
brother.'"]Al-Bukhaari[
Hence, a slave should never despair of the Mercy of Allaah The
Almighty. Rather, whenever he commits a sin, he should ask for
forgiveness and repent to Allaah. None is infallible. Regarding the
righteous people who are promised Paradise, Allaah The Almighty Says
)what means(:}And hasten to forgiveness from your Lord and a garden as
wide as the heavens and earth, prepared for the righteous.{]Quran 3:
133[
Indicating the characteristics of the righteous people, Allaah Added
)what means(:}And those who, when they commit an immorality or wrong
themselves ]by transgression[, remember Allaah and seek forgiveness
for their sins - and who can forgive sins except Allaah? - And ]who[
do not persist in what they have done while they know. Those - their
reward is forgiveness from their Lord and gardens beneath which rivers
flow ]in Paradise[, wherein they will abide eternally; and excellent
is the reward of the ]righteous[ workers.{]Quran 3: 135-136[
Even a righteous person may commit a grave major sin or do an
immorality. Nevertheless, he immediately gives up the sin and returns
to his Lord seeking forgiveness and repentance.
Here is also the example of the Messengers, May Allaah Exalt their
mention. Allaah The Almighty Says )what means(:}Indeed, in My presence
the messengers do not fear. Otherwise, he who wrongs, then substitutes
good after evil - indeed, I Am Forgiving and Merciful.{]Quran 27:
10-11[
Moosa )Moses(, May Allaah Exalt his mention, who was directly
addressed by Allaah, killed a person and then said as Allaah The
Almighty Says )what means(:}My Lord, indeed I have wronged myself, so
Forgive me," and He Forgave him. Indeed, He Is The Forgiving, The
Merciful.{]Quran 18: 16[
Even those who brought the truth and they who believed in it
concerning them Allaah Says )what means(:}That Allaah May Remove from
them the worst of what they did and Reward them their due for the best
of what they used to do.{]Quran 39: 35[
The verses stand as evidence that they did bad actions.

Women site, - Giving Food

Giving food in Surah Al-Insaan )No.76(:
This is a good gesture of Allaah's Mercy to Mention giving food in a
Surah that is entitled "Al-Insaan". Allaah The Exalted Says )what
means(:}And they give food in spite of love for it to the needy, the
orphan, and the captive…{]76:8[
Ibn 'Abbaas, may Allaah be pleased with him, and Mujaahid, may Allaah
have mercy upon him, said, "This verse denotes that they feed the
needy, the orphan and the captive despite the scarcity of food and
their need and love for it."
What about you and your food?
How great a deed is feeding the hungry in our time!
Allaah The Exalted Says )what means(:}Or feeding on a day of severe
hunger…{]90:14[
An-Nakha'i, may Allaah have mercy upon him, commented on this verse
saying, "They feed the hungry at times when food is not ample."
Mohammed ibn Al-Munkadir, may Allaah have mercy upon him, said,
"Feeding hungry Muslims guarantees the forgiveness of sins."
He, may Allaah have mercy upon him, also said on another occasion:
"Feeding the hungry and saying kind words to others usher you to
Paradise."
Dear brother and sister, you may notice how our days - in some Muslim
countries - have turned into days of severe hunger. Food has become
scarce and meat has also become scarce as well as being too expensive
for the poor.
What about you, dear readers? What about your food?
An explicit command:
Feeding people in general and a hungry person in particular has been
explicitly mentioned in the command of the Messenger of Allaah,
sallallaahu 'alayhi wa sallam. Abu Moosa Al-Ash'ari, may Allaah be
pleased with him, reported that the Prophet, sallallaahu 'alayhi wa
sallam, said:"Feed the hungry, pay a visit to the sick and free ree
the captives."]Saheeh[ A reported saying reads, "The best charity is
to satisfy a hungry person." Alas, a Muslim may sit at an Iftaar table
with delicious and tasty dishes while his neighbors break their fast
with a few morsels of food, if they can be found!
The Righteous Predecessors, may Allaah have mercy upon them:
Our righteous predecessors, may Allaah have mercy upon them, were keen
to feed people and favored this act of worship over many others,
whether it was for a hungry poor person or feeding a righteous Muslim.
Poverty is not an essential condition in this regard. The Messenger of
Allaah, sallallaahu 'alayhi wa sallam, said:"O people! Spread the
Islamic greetings amongst yourselves, feed the hungry, maintain
kinship relations, observe prayer at night while people are asleep and
you will peacefully enter the Paradise."]Saheeh[
Some of the righteous predecessors, may Allaah have mercy upon them,
said, "It is better for me to invite ten of my friends and feed them
delicious food that they like than freeing ten slaves from the
children of Ismaa'eel, may Allaah exalt his mention )i.e. Arabs(."
Abu As-Siwaar Al-'Adawi, may Allaah have mercy upon him, said, "Some
men from the 'Uday tribe used to pray in this mosque and none of them
would break his fast alone. If one found someone to eat with, he would
eat. If he could not find someone to eat with, he would take his food
and go to the mosque to share it with the people in the mosque."
Fruits of Feeding the Hungry:
The act of worship of feeding the hungry gives rise to many other acts
of worship such as showing affection towards one's fellow Muslims whom
he feeds and this can be a reason for him being granted Paradise. The
Prophet, sallallaahu 'alayhi wa sallam, said:"You shall not enter
Paradise as long as you do not affirm belief )in all those things
which are the articles of faith( and you will not believe as long as
you do not love one another."]Muslim[
It also gives rise to )the act of worship( being in the company of
righteous people and hoping for the rewards of Allaah The Almighty in
offering them food as they gain strength to perform acts of worship.
Food baskets:
Some righteous predecessors, may Allaah have mercy upon them, used to
send their friends a basket full of sugar or other such food.
Yunus ibn 'Ubayd Yahdi, may Allaah have mercy upon them, said, "I gave
a basket of sugar to Al-Hasan Al-Basri, may Allaah have mercy upon
him, as a gift and I have not seen any sugar better than this one. He
opened the basket and said to his companions, "Eat and enjoy."

Women site, - Islamization of knowledge

It is necessary to reform methods of thinking and build a genuine
clear vision of its different stages. There is no field of science
that cannot be regulated by the comprehensive Quranic perspective,
which extends over all its core issues: goals, methods, facts and
application.
With knowledge being directed towards the consolidation of power,
hegemony,, egoism and transforming scientific accomplishments into
weapons against mankind, rather than in his favor, giving an Islamic
character to knowledge becomes even more important. It abides by the
Quranic vision of the universe, life and the adoption of the framework
set by Islam to regulate the scientific movement.
The focal points of the Islamization of knowledge:
The Islamization of knowledge is based on the following focal points:
1- To practice knowledge-based activity )discovery, collection,
composition and publication( from an Islamic point of view.
2- To contain all various theoretical and applied human activities and
sciences so as to be formed within an Islamic framework.
3- To assure that the capability of the Islamic mind, thought and
method keeps up with the needs and challenges of the Ummah )Muslim
nation(.
The necessities for the Islamization of knowledge:
The need for knowledge to have an Islamic identity emanates from
several necessities:
First: The necessity of creed:
It is to surrender to Allaah, the Lord of all that exists, submitting
to His Will, Commands and Prohibitions in all affairs of life. To give
an Islamic identity to knowledge in the creed requires:
1- To aid the Muslims all over the world to have a better and more
correct understanding of Islam. Thus, being more convinced concerning
the right of this religion to lead mankind.
2- To enable the Muslims to acquire the necessary material power to
develop their civil life so that they may achieve a suitable position
in this world. As a result, they will be capable of encountering the
challenges imposed upon them by their enemies who desire that they
remain underdeveloped and in poverty.
Second: The necessity of humanity:
It is the endeavor to make the conscious believing person, who is able
to resist all forms of rogue )and misleading( knowledge.
Third: The civic necessity:
To protect present and future Muslims from getting dissolved in
civilizations other than their own. The aim of giving an Islamic
character to civilization is to restore the role of this Ummah in
rebuilding the world through knowledge based on the guidance of Allaah
The Almighty.
Fourth: The scientific necessity:
It is true that scientific activity, in its material aspect, has been
established upon personal gains, ambitions, discovery and the pursuit
of being distinguished. However, giving an Islamic character to it
encourages scientific activity to flourish in discovering facts and
established norms of the universe. Thus, the sources of power and
energy that the Book of Allaah The Almighty Referred to will be made
evident. He The Almighty called upon the Muslims to extract them to
provide mankind with good in abundance.
The role of the Muslim in utilizing the Islamic method for scientific
means becomes more important in the age of mass communication, space
exploration and computer science. Therefore, it is incumbent that the
Muslims have a prominent role in the civil scientific renaissance.
This role will establish the necessary base to achieve successive
authority on earth and face the challenges of time provided that they
endeavor on the basis of the Book of Allaah The Almighty and the
Sunnah of His Messenger, sallallaahu 'alayhi wa sallam.
This is the difference between the Muslim scientist and those who only
seek to gain wealth and position. They make a mockery of their
knowledge for the destruction of mankind rather than facilitating the
means of life and pursuing happiness for all people.
Principles of the Islamization of knowledge:
The principles of the Islamization of knowledge vary with the
different variety of scientific fields. These principles include:
1- To believe in the Oneness of Allaah The Almighty and reflecting
this belief upon all aspects of thought and activity.
2- To believe that man is the vicegerent of Allaah The Almighty on
earth, and that He The Almighty Has Subjugated all things in it to his
service.
3- To believe in Islam's comprehensive nature and ability to lead the
world in all disciplines.
4- To believe in the general nature of Islamic facts in all times,
places and associated people.
5- To believe in the necessary agreement of the Divine revelation with the mind.
6- To make Muslims mindful of their religion and their role in life.
7- To unify the concepts and methods of Islamic thought.
8- To encompass the Islamic heritage: The Quran, the Sunnah, the
tradition of the Companions, May Allaah Be Pleased with them and their
followers from the two subsequent generations, May Allaah Have Mercy
upon them and the efforts of the scholars, thinkers and reformers of
the Ummah.
9- To be up-to-date with the latest achievements of contemporary knowledge.
10- To renew the basic priorities of scientific research.
11- To compose scientific cadres and provide necessary technical,
material and human resources.
12- To care for the role of knowledge, libraries and the Arabic
translation of sciences that preceded us.
13- To encourage Arabic in the pursuit of scientific knowledge and
giving importance to it because it will be the instrument of Arabic
and Islamic thinking until it becomes the )universal( language of
science.
14- The disciplining of scientific cadres, competent in more than one
single foreign language, to be active elements in the effective
transmission of )knowledge from( the developed Western civilizations.
15- To increase individual activity in this respect through
investigating the intention of serving Islam and the Ummah in the
educational process and performance of scientific research.
16- To provide the necessary resources to conduct scientific research
and experiments and rewarding scientists in all scientific fields
through the distribution of prizes and raising their financial status.
17- To encourage the excellent youth by investing in them and setting
up long-term plans for them to be the scientists of the future.