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Sunday, July 28, 2013

Practical benefits of breastfeeding

Allaah Almighty Says)what means(:"…His mother carried 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.

Zakaat on agricultural products

Zakaah is the most important pillar of Islam after Prayer. The word
"Zakaah" means both 'purification' and 'growth'; so, our possessions
are purified by setting aside a proportion for those in need. The
obligatory nature of Zakaah is firmly established in the Quran, the
Sunnah, the consensus of the Prophet'sCompanionsand the Muslim
scholars
One of the most important principles of Islam is that all things
belong to Allaah, and that wealth is therefore held by human beings in
trust. Allaah also has set limits and restrictions on how to dispose
of our wealth in order to strike a balance in the Muslim society.
Allaah Almighty promised those who fulfill this duty a great reward in
this world and the Hereafter, and whosoever doesn'tfulfill it is
sternly warned of the grave consequences.
Zakaah on plants, fruits and grains
Plants and fruits are included in the types subject to Zakaat. Allaah
Says )what means(:"O you who believed, spend from the good things
which you have earned and from that which We have produced for you
from the earth..." ]Quran 2: 267[ And)what means(: "…and give its
due]Zakaah[ on the day of its harvest…"]Quran 6: 141[
Allaah also Says )what means(:"And He it is who causes gardens to
grow, ]both[ trellised and untrellised, and palm trees and crops of
different ]kinds of[ food and olives and pomegranates, similar and
dissimilar. Eat of]each of[ its fruit when it yields and give its due
]zakaah[ on the day of its harvest. And be not excessive. Indeed, He
does not like those who commit excess."]Quran 6: 141[
The Prophetenjoined Zakaah on the agricultural yield as shown in a
Hadeeth narrated by Muslim: "A tenth is payable on what is watered by
rivers, or rains, and a twentieth on what is watered by camels."
Types subject to Zakaah:
The scholars agree that Zakaah is obligatory on wheat, barley, dates
and raisins, almonds and pistachios. There is, however, disagreement
over whether or not all other types of agricultural yield are
exempted.
The majority of the scholarshold the view that all types of
agricultural yield )except vegetables and fresh fruits( which can be
stored, or used as regular food, or dried, and are planted by human
beings, are subject to Zakaah.
As for fresh fruits and vegetables, nothing is confirmed from the
Messenger of Allaahconcerning their Zakaah. However, it is still
recommended to give something from them to the poor and the neighbors
due to the generality of Allaah's statement )which means(:"And spend
of the good things you have earned and from what we brought out for
you from the earth."]Quran 2: 267[
Nisaab of the Zakaah:
Nisaab is an Arabic word which technically )i.e. in Islamic
jurisprudential terminology( refers to the minimum amount of wealth on
which Zakaah is legitimately levied.
Most scholars say that there is noZakaah due on plants or fruits until
they attain the amount of five Wasaqs. Five Wasaqs equal, according to
the majority of scholars, 651.4 kg. The Prophetsaid:"No Zakaah is
payable in less than five Wasaqs of dates or grain."]Muslim[
The time for paying Zakaah:
Zakaah of agricultural products isdue as soon as they are harvested.
So, it is not permissible to delay giving out the Zakaah after the
harvest of the crops. Allaah Says )what means(:"… and give its
due]Zakaah[ on the day of its harvest…"]Quran 6: 141[
Zakaah is due on plants when thegrains mature and are ready to be
rubbed off and on the fruit when it is ripened. In the case of dates,
for example, the indicationwill be their brightness or red color, and
with grapes their sweetness. Zakaah on the grains is only due after
removing the dust, husk, straw and chaff. However, Zakaah on fruits is
due at the time of harvesting. It is sinful for the owner to dispose
ofanything before paying Zakaah.
If the farmer sold his grain after it had matured, and the fruit after
it had ripened, then its Zakaah should be paid by him and not the
buyer. This is because the obligation to pay Zakaah became due when
the produce was still in the owner's possession. On the other hand, if
the owner sold his harvest beforeit ripens, Zakaat should be paid out
by the buyer.
The passage of a year )i.e. possession of property for one complete
lunar year( is not a condition for paying Zakaah on plants and fruits.
It is to be paid once only even if the rest of this kind of property
is kept, or not spent, in many years.
Combining different kinds of grains and fruits to complete the Nisaab:
The scholarsagree that the different types of one product)e.g.
different types of dates( may be added together to complete the
Nisaab. But Zakaah is to be paid out from each type separately.
Likewise, if there are different grades or qualities, Zakaat is to be
paid out from each grade, or from the medium)i.e. not the best nor the
worst(. Thus, different kinds of raisins may also be combined
together, and so can the various kinds of wheat and cereals.
Regarding combining various categories of grains, the scholarshave
different views. The predominant opinion is that no two things can be
combined together to complete the Nisaab. The Nisaab must be
considered on every category by itself. Therefore, barley cannot be
added to wheat, and this is also applicable to dates, raisins,
chickpeas and lentils. However, aswe have mentioned above, different
types of wheat can be combined together because all ofthem belong to
the same category.
The Rate of Zakaah:
The rate of Zakaah differs according to the method of irrigation. If
it is watered naturally without the use of artificial means, then the
due Zakaah is 10 % of the harvest. However, if it is irrigated by
machinery or with purchased water, then the Zakaah payable is5 % of
the harvest.
Ibn 'Umarreported that the Prophetsaid:"On that which is watered by
the heavens )i.e. rain( or springs or its own roots, 10 % of the
harvest is due, and onthat which is watered by a well or a stream
)i.e. purchased water(, 5 % of the harvest."]Al-Bukhaari and others[
In case the land is watered equally by artificial as well as natural
means, then Zakaah payable will be 7.5 % of the crop.
All of the costs involved in harvesting, transportation, threshing,
cleaning, storing, and others should be deducted before Zakaah is
paid.
Ibn 'Abbaas and Ibn 'Umarhold that whatever is borrowed for the
purpose of tilling, planting, and harvesting should first be taken
out. ]Yahyaa Ibn Aadam related this in Al-Kharaaj[

The Sunnah: the second form of revelation

Allaah, Almighty, Says)what means(:"This day have Iperfected your
religion for you and completed my favor upon you and have chosen for
you Islam as your religion."]Quran;5: 3[
Amongst the believers there is no doubt about this way of life called
Islam. It is a complete way of life. The Creator ofthe heavens and the
earth has not left anything out of this glorious religion )way of
life( of His. As the above verse states that this religion is perfect
and complete. However, something new has comein fairly recent years
from Satan, concerning the Sunnah of the Messenger of Allaah. Ithas
been suggested by him to the hearts of someof the Muslims that the
Quran, as Glorious as it is,is sufficient enough alone as guidance for
mankind. Meaning that the Sunnah is something that can be left off, or
abandoned. Surely this is a disease that has no place in this
wonderful religion )Islam(.
In order to address this issue we must ask ourselves an important
question. How do we worship Allaah? Do we worship Him any way we want?
Is there a correct methodology to worshipping Allaah? Is it sufficient
for us to say and do whatever it is that we feel is worship and then
call it worship and it will be accepted assuch? Let us consider the
saying of Allaah )which means(:"O you who believe! Obey Allaah and
obey the Messenger, and make not vain your deeds!"]Quran; 47: 33[
You must know that the Quran and the Sunnah donot contradict one
another, rather they complement one another. When Allaah Says in this
verse that theMessengeris to be obeyed, he is not only talking to that
honorablegroup of Muslims that accompanied the Prophetduring his
lifetime. He is speaking toall of the Muslims that will come up until
the Last Day.
Similarly, no one is ready to conceive the notion that when Allaah,
Says)what means(:"O you who believe!"that the only ones who believe
are the Muslims who were with the Prophetat that time and no one after
them believed and no one else will ever believe! This would be grossly
limiting the Quran.
Satan is crafty! He may then try to sway your thinking from another
angle. He may say that the Quran is simple to understand and that it
needs no explanation. For it is true that Allaah Says )what means(:"We
have indeed made the Quran easyto understand and remember"]Quran; 54:
32[
However, although the Quran is easy to understand, it does need to be
explained so that it is properly understood. Allaah Says )what
means(:"And when We have recited it to you ]O Muhammad through Jibreel
)Gabriel([ then follow you its )The Quran's( recital. Then it is for
Us )Allaah( to make it clear )toyou(."]Quran; 75: 18,19[
Surely if the Quran had tobe made clear to the Messengerthen how much
more so to you andI?
Allaah Says )what means(:"…And We have sent down unto you )O Muhammad(
the Reminder, that you may explain clearly to men what is sent downto
them, and that they may give thought."]Quran; 16: 44[
In this verse, Allaah is exhorting the Messengerto not merely recite
the Quran but to explain it as well. Obviously, some explanation is
required even to the most pious of men.
Furthermore, giving the needed details to carry out certaincommands
given in the Quran was another very vital role played by the Sunnah.
For example, Allaah commands us to establish the Prayers and topay the
obligatory charity)Zakaah(, saying )what means(:"And establish the
prayers and give Zakaah )the obligatory charity( and bow with those
whobow ]in worship and obedience[."]Quran; 2:43[ Yet, nowhere in the
Quran does Allaah give the required details to implement His command,
and it was the Sunnah that gave us all the details of the how,
when,who of this command.
Additionally, Allaah Says)what means(:"…)And( if you differ in
anything amongst yourselves, refer it to Allaah and His Messenger, if
you believe in Allaah and the Last Day. That is better and more
suitable for finaldetermination."]Quran; 4: 59[
Once again, if we try to leave off the importance of the Sunnah, then
how do we implement this verse of the Quran? Allaah orders us to refer
our differences to Him. This means for us to seek our answers from the
Quran. He also attaches the Messengerto that particular order when
Hestated for us to refer to Him. If we leave off the Sunnah then this
part of the verse has no meaning. Allaah Says)what means(:"Whoever
obeys the Messenger, has obeyed Allaah."]Quran; 4: 80[
And )what means(: "Say)O Muhammad(: If you)really( love Allaah, then
follow me, Allaah will love you and forgive you your sins." ]Quran; 3:
31[
How can the Muslims of today follow the Prophetand not refer to his
Sunnah? How can we say that we love Allaah and not try to follow the
methodology of His Prophet?
Finally I would like to conclude with a Hadeeth)narration( from the
Messenger of Allaahthat was collected by Imaam Maalikin his book
called Muwatta. TheProphetsaid:"I have left behind two matters. Those
who hold fast to them will never go astray: The Book of Allaah and the
Sunnah of His Messenger."
The reason that many of the Muslims are going astray today is because
they are not only leaving off the Sunnah but they are leaving the
Quran as well! If you are not giving the Sunnah its rights, then you
are not giving the Quran its rights.
Without the Sunnah thenthe second statement of your
Shahaadah)testimony of faith( also has no meaning.

Dought & clear - Is it permissible to givezakaat al-fitr two years in advance by analogy with the zakaah on one’s wealth?

Is it permissible to give zakaat al-fitr two years in advance by
analogy with giving zakaah of one's wealth two years in advance?
Praise be to Allah.
The time when zakaat al-fitr becomes obligatory begins at sunset on
the last day of Ramadan. The Sunnah indicates that it is permissible
to give it one or two days before the day of Eid. See the answer to
question no. 37636
The Hanafis are of the view that an analogy may be drawn between
zakaah of one's wealth and zakaat al-fitr, so they say that it is
permissible to bring it forward.
As-Sarkhasi said inal-Mabsoot, 3/110: The correct view in our opinion
is that bringing it (zakaat al-fitr) forwardby one or two years is
permissible. End quote.
However, what appears to be the case is that bringing it forward ahead
of the time prescribed in sharee'ah is not permissible.
There are two significant differences between zakaat al-fitr and
zakaah on one's wealth:
1.
The reason for zakaat al-fitr becoming obligatory is sunset on the
last day of Ramadan, whereas the reason for zakaah on one's wealth
becoming obligatory is possession of the nisaab (minimum threshold of
wealth at which zakaah becomes obligatory). Bringing something forward
and doing it before the reason for it comes into effect is not
permissible. Hence if a person hastens to pay zakaah on his wealth
before he has possessionof the nisaab, that is not acceptable.
Ash-Shiraazi said inal-Muhadhdhab: It is notvalid to pay it in
advancebefore the month of Ramadan, because that is bringing it
forward and doing it before the two reasons for it [i.e., fasting and
sunset on the last day of Ramadan]. That is like paying zakaah on
one's wealth before one has acquired the nisaab and one full (hijri)
year has passed since that date. End quote.
See:Manzoomat Usool al-Fiqh wa Qawaa'idihiby Ibn 'Uthaymeen, p. 143
2.
The purpose behind zakaat al-fitr is make thepoor independent of means
on the day of Eid, but this purpose is not met if zakaat al-fitr is
brought forward. That isunlike zakaah on one's wealth, the purpose of
which is to make the poor independent of means in general terms and is
not limited to a specific time.
There is also a third way in which we may differentiate between them,
which is: zakaat al-fitr is a small amount, so it does not serve a
great purpose for the poor person if it is brought forward, unlike
zakaah on one's wealth.
And Allah knows best.