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Thursday, June 27, 2013

The Hero Of An Unusual Birth Story: The Kangaroo

The reproductive system of kangaroos is quite different from that of
other mammals. The kangaroo embryo goes through some stages outside
the womb, which normally occur in the womb.
Soon after fertilization, the blindkangaroo offspring, which is
approximately a centimeter, comes into the world. Usually, only one is
born at a time. At this stage, it is called "neonate." While all
mammals go through this stage in the mother's womb, the kangaroo
offspring comes into the world when it is only one centimeter long. It
has still not developed: its fore feet are indefinite and its hind
feet are comprised of small projections.
No doubt, the offspring cannot leave its mother in such a state.
Coming out of the womb, the neonate starts to move up in its mother's
fur with its fore legs and reaches to its mother's pouch after a
three-minute journey. To the little kangaroo, the pouch means the same
as the womb means to other mammals. Yet, there is an important
difference. While others come into the world as babies, the kangaroo
is merely an embryo when it comes out ofthe womb. Its feet, face and
many other organs have not yet taken their final shapes.
The offspring reaching the mother's pouch attaches itself to one of
the four nipples there, and starts to suckle.
At this stage, the mother goes through another ovulation period and a
new egg forms in its womb. The female copulates once more and the new
egg is fertilized.
This time the egg does not start to develop immediately. If drought
rages in Middle Australia, as is often the case, the fertilized egg in
the womb remains undeveloped until the drought is over. If, however,
heavy rains fall and if there are rich pastures available, then the
development of the egg restarts.
At this stage, we are faced with the question: who makes this
calculation; who arranges the development of the egg according to the
conditions outside? The egg cannot by any means make this arrangement
itself; it is not a complete living being, it has no consciousness,
and it is totally unaware of the weather conditions outside. The
mother cannot make this arrangement, because, like all other living
things, it has no control over the developments taking place in its
body. This extraordinary event is definitely controlled by God, Who
has created both the egg and the mother.
When weather conditions are convenient, thirty-three days after
fertilization, the new neonate, only as big as a bean, creeps up from
the mouth of thewomb and reaches the pouch just like its sibling did.
In the meantime, the first neonate in the pouch has grownconsiderably.
It leads its life without doing any harm to its sibling, which is only
one centimeter long. When it is 190 days old, it has grown mature
enough to make its first journey outside the pouch. From then on, it
starts to spend most of its time outside the pouch and leaves the
pouch for good on the 235th day after its birth.
Soon after the birth of its secondoffspring, the female copulates
again. Consequently, the female has three offspring all dependent on
her. The first can feed on grass but occasionally comes back to its
mother to suckle; the second younger offspring is still developing by
suckling; the third is the neonate, which is the youngest.
What is more astonishing than that all three offspring, each in
adifferent stage of development, are dependent on the mother, isthat
all three offspring are fed by different types of milk according to
their sizes.
While the milk the offspring suckles as soon as it reaches the nipple
in the pouch is transparent and colorless, it increasingly turns
whiter and starts to look like real milk. The amount of fat and other
ingredients in the milk increasesin parallel with the developmentof
the baby.
As this young one keeps on suckling the milk prepared for its own
needs, a more easily digestible milk issues from the nipple that the
second baby reaches. Thus, the body of the mother simultaneously
produces two types of milk withdifferent ingredients. When the third
is born, the number of milktypes produced with different ingredients
becomes three: highly nutritious milk for the older, and relatively
less fatty and nutritious types of milk for the younger. Another point
to note here is that each offspring finds the nipple specially
prepared for itself. Otherwise, it would suckle milk with an
ingredient likely to be harmful to its body, and the milk it suckles
would harm it.
This feeding system is very remarkable and it is obviously a special
product of creation. The mother cannot, by any means, arrange all
these consciously. How can an animal specify the ingredients of milk
needed by itsyoung of different sizes? Even if it did, how could it
produce it in its own body? How could it distribute these through
three different channels?
Doubtless, the kangaroo is not capable of doing any of these. It is
not even aware that the milk delivered by its body is of three
different types. This wonderful process is unquestionably an outcome
of the created nature of this animal.

WHY ARE WISDOM TEETH NOT EVIDENCE OF EVOLUTION?

ONE of the theory of evolution's important deceptions is its
claimregarding "vestigial organs." Evolutionists claim that some
organs in living things lose their original function over time, and
that such organs then disappear. Taking that as a starting point, they
then try to send out the message, "If the living body had really been
created, it would have no functionless organs in it."
Evolutionist publications at the start of the twentieth century
announced that the human bodycontained up to a hundred organs that no
longer served any purpose, including the appendix, the coccyx, the
tonsils, the pineal gland, the external ear, the thymus, and wisdom
teeth. However, the decades that followed saw major advances in
medical science. Our knowledge of the organs and systems in the human
body increased. As a result of this, it was seen that the idea of
vestigial organs was just a superstition. The long list drawn up by
evolutionists rapidly shrank. It was discoveredthat the thymus is an
organ which produces important immune system cells, and that the
pineal gland is responsible for the production of important hormones.
It also emerged that the coccyx supports the bones around the pelvis,
and that the external ear plays an important role in identifying where
sounds come from. In short, it emerged that ignorance was the only
foundation on which the idea of "vestigial organs" rested.
Wisdom tooth problems stem from the contemporary diet, notbecause they
are vestigial organsModern science has many times demonstrated the
error of the concept of such organs. Yet some evolutionists still try
to make use of this claim. Althoughmedical science has proved that
almost all of the organs that evolutionists claim are vestigial
actually serve a purpose, evolutionary speculation still surrounds one
or two organs.
The most noteworthy of these isour wisdom teeth. The claim that these
teeth are a part of thehuman body that has lost all purpose still
appears in evolutionist sources. As evidencefor this, it is stated
that these teeth give a great many people alot of trouble, and that
chewing is not impaired when they are surgically removed.
Many dentists, influenced by the evolutionists' claim that wisdomteeth
serve no purpose, have come to see their extraction as aroutine
matter, and do not make the same kind of effort to protect them as
they do for other teeth.53 However, research in recent years has shown
that wisdom teeth have the same chewing function as other teeth.
Studies have also been carried out to show that the belief that wisdom
teeth damage the position of other teeth in the mouth is
completelyunfounded.54 Scientific criticism is now amassing ways in
which problems with wisdom teeth which could be solved in other ways
are instead solved by extracting them.55 In fact, the scientific
consensus is that wisdom teeth have a chewing function just like all
the others, and that there is no scientific justification for the
belief that they serve no purpose.
So, why do wisdom teeth cause a substantial number of people problems?
Scientists who have researched the subject have discovered that wisdom
tooth difficulties have manifested themselves in different ways among
human communities at different times. It is now understood that the
problem was seldom seen in pre-industrial societies. It has been
discovered that the way in which soft foodstuffs have cometo be
preferred to harder ones, over the last few hundred years in
particular, has negatively affected the way the human jaw develops. It
has thus been realised that most wisdom tooth troubles emerge as a
result of jaw development problems relating to dietary habits.
It is also known that society's nutritional habits also have negative
effects on our other teeth. For instance, the increasing consumption
of foodstuffs high in sugar and acidhas increased the rate that
otherteeth decay. However, that fact does not make us think that all
our teeth have somehow "atrophied." The same principle applies to
wisdom teeth. Problems with these teeth stem from contemporary dietary
customs, not from any evolutionary "atrophy."
1. Leonard M.S., 1992. Removing third molars: a review for the general
practitioner. Journal of the American Dental Association,123(2):77-82
2. M. Leff, 1993. Hold on to your wisdom teeth. Consumer reports on
Health, 5(8):4-85.
3. Daily.T 1996. Third molar prophylactic extraction: a reviewand
analysis of the literature. General Dentistry, 44(4):310-320

PROTECTION OF ORPHANS AND THE POOR IN THE QUR'AN

The mercifulness of believers may also be observed in their approach
to orphans. The noblest of attitudes that must be shown to orphans,
who needthe care and interest of others because they have lost their
parents, are made explicit in the Qur'an. One of the exemplary
attitudes believers meticulously adopt is "to do good" to orphans and
"never to treat them harshly".
In societies in which the values of the Qur'an are not observed, no
system has been devised to protect the rights of orphans or to secure
their future. Protection, such as it is, dependsupon the conscience of
the people. For this reason, some ill-intentioned individuals may try
to benefit from the lack of experience and ignorance of these
children. Indeed, having no one to protect their rights, orphans can
readily become subject to abusive treatment at the hands of those who
have taken it upon themselves to carefor them. Such people may expect
orphans to feel gratitude because they have taken them under their
wing or they may reproachfully remind them of the kindnesses they have
done them. On the other hand, subjecting them to a different kind of
treatment, they may oppress these children in both the physical and
the spiritual sense. Nevertheless, Allah prohibits subjecting orphans
to harsh treatment and condemns those who mistreat them:
Have you seen him who denies the religion? He is the one who harshly
rebuffs the orphan and does not urge the feeding of thepoor. So woe to
those who do prayer, and are forgetful of theirprayer, those who show
off and deny help to others. (Surat al-Ma'un: 1-7)
Contrary to such offensive treatment, Qur'anic morality demands
tolerant and compassionate treatment of orphans as expressed in the
verse,"(be good to) orphans andthe very poor. And speak good words to
people". (Surat al-Baqara: 83)Believers meticulously observe this
command. Their conscience and understanding of humanity entail the
protection of orphans who need help and care, and themeeting of all
their spiritual and material needs. Believers never oppress orphans,
expect them to appreciate their kindness or strive to obtain any
material or spiritual benefits from them. On the contrary, they
protect their rights and adopt the best possible attitude. Their
strong sense of what is right, their profound fear of Allah and their
compassion account for this meticulousness.
Improving the situation in life oforphans and bringing them up as
decent individuals:
…They will ask you about the property of orphans. Say, "Managing it in
their best interests is best". If you mix your property with theirs,
they are your brothers… (Surat al-Baqara: 220)
As is implied in the above verse, Allah advises believers to bring
orphans up as decent individuals. Believers show keenness to take this
responsibility upon themselves and do their best to educate them in
the best way possible.
However, the most important responsibility of a person who takes a
child under his protection is to instill in him the noble values of
the Qur'an and to make him regard Allah with due appreciation. That is
because these are the most important issues that guide the individual
to truth and salvation.A child develops moral sense in the light of
the knowledge he acquires in his early years and is accordingly
prepared for his eternal life in the hereafter. For this reason, this
is the most important issue to which a believer pays attention while
an orphan under his care is being educated. He does his utmost to
ensure that he or she has superior values as a believer. No doubt,
this is only made possibleby his living by the values of the Qur'an
himself. Abiding by Islamic ethics ensures that orphans grow up into
decent, intelligent, hard-working individuals.
Allah issues a stern warning to those who misappropriate the wealth of orphans:
People who consume the property of orphans wrongfully consume nothing
in their belliesexcept fire. They will roast in a Searing Blaze.
(Surat an-Nisa': 10)
In compliance with the above verse, believers who assume the
responsibility for an orphan do not spend that orphan's personal
wealth for their own needs or expect anything in return. On the
contrary, giving them priority over all others, they protect the
rights and wealth of such orphans as are entrusted to them by Allah.
Being meticulous about protecting the wealth of an orphan entrusted to
one's care is something peculiar to those who are sincere in their
faith, who have a high standard of morality and who grasp the
understanding of mercy described in the Qur'an, especially since a
guardian is granted the authority to spend the wealth of an orphan.
Not spending a penny for one's own personal needs out of a
propertyentrusted to one—despite having the authority to spend from it
is truly a matter of conscience. In the Qur'an, Allah advises the
wealthy guardian to behave decently in this matter. Ifthe guardian in
question is poor,then he is allowed to spend within the due limits
specified inthe Qur'an. Allah warns that, "devouring" the wealth of
the orphan is a grave sin.
Give orphans their property, anddo not substitute bad things forgood.
Do not assimilate their property into your own. Doing that is a
serious crime. (Surat an-Nisa': 2)
Fearing Allah and His grievous punishment in the hereafter, believers
carefully conserve the wealth of orphans until they reach intellectual
maturity. When orphans grow old and mature enough to exercise rational
and healthy judgement, believers hand over their property to them. The
conditions of this are specified in the Qur'an as follows:
Keep a close check on orphans until they reach a marriageable age,
then if you perceive that they have sound judgement hand over their
property to them. Do not consume it extravagantly and precipitately
before they come of age. Those who are wealthy should abstain from it
altogether. Those who are poor should use it sensibly and correctly.
When you hand over their property to them ensure that there are
witnesses on their behalf. Allah suffices as a Reckoner. (Surat
an-Nisa': 6)

Fathwa - Her maternal uncle didher marriage contract inthe presence of her brother without the knowledge of her fatherwho does not pray

Question:
A young man proposed to a girl, but when the marriage contract was
done, the girl's father had a disagreement with his daughter's fiancé,
and refused to do the marriage contract. But the girl, her mother and
her brother wanted the marriage to go ahead, so they left their house
and rented an apartment, and they left the father who refused to do
the marriage contract, and the marriage contract was done; the
maternal uncleof the girl was the one who acted as her guardian (wali)
in this marriage contract, in thepresence of her brother. They argued
that the father does not pray andthey did not want him tobe the wali
of his daughter. How valid is this marriage contract?
Answer:
Praise be to Allah.
Firstly:
In order for the marriage contract to be valid, it is stipulated
thatit should be done by the woman's wali (guardian) or wakeel
(proxy), because of the hadeeth in which the Prophet (blessings and
peace of Allah be upon him) said: "There is no marriage except with a
wali."
Narrated by Abu Dawood, 2085; at-Tirmidhi, 1101; Ibn Maajah 1881 –
from the hadeeth of Abu Moosa al-Ash'ari; classed as saheeh by
al-Albaani in Saheeh at-Tirmidhi. He also said: "Any woman who gets
married without the permission of her wali, her marriage is invalid,
her marriage is invalid, her marriage is invalid."
Narrated by Ahmad, 24417; Abu Dawood, 2083; at-Tirmidhi, 1102; classed
as saheeh by al-Albaani in Saheeh al-Jaami', 2709
The wali of the woman is her father, then his father (paternal
grandfather), then her son, then his son (this is if she has
children), thenher brother through her father and mother (full
brother); then her brother through her father only (half brother),
then their (brothers') sons, then the paternal uncles, thentheir sons,
then the paternal uncles of the father, then the ruler.
See al-Mughni, 9/355
Secondly:
With regard to the one who does not pray, if he does not pray at all,
thenhe is a kaafir according to the more correct of the two scholarly
opinions. See the answer to questions no. 2182and 5208
Based on that, it is not valid for him to be a walifor marriage,
because the kaafir cannot be a wali in the marriage of aMuslim woman,
according to scholarly consensus.
Ibn Qudaamah (may Allah have mercy on him) said: With regard tothe
kaafir, he has no wilaayah (guardianship)over a Muslim woman under any
circumstances, accordingto the consensus of the scholars, including
Maalik, ash-Shaafa'i, Abu'Ubayd and ashaab ar-ra'y. Ibn al-Mundhir
said: All of the scholars from whom we acquiredknowledge are
unanimously agreed on that.
End quote from al-Mughni, 9/377
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said: If he does
not pray, it is not permissible for him to do the marriage contractfor
any of his daughters. If he does so, then the marriage contract is
invalid, because one of the conditions of being the wali (guardian) of
a Muslim woman is that heshould be a Muslim.
End quote from Fataawa Noor 'ala ad-Darb
Thirdly:
If her brother was an adult of sound mind, then he is her wali. If he
appointed her maternal uncle to do the marriagecontract, then the
marriage is valid. However the maternal uncle is not one of the 'asbah
(male relatives onthe father's side), so he cannot be the wali in
thecase of marriage and his giving the woman in marriage is not valid
except in two cases:
(i) If the wali appointed him as his representative. If
he did not appoint him, but he was present when the marriage contract
was done and he approved of it, then perhaps this takes the place of
(explicit) appointment and permission, becausesilence in such a
situation constitutes approval.
(ii) if the marriage contract has been done and was
officially documented in a Muslim country that adopts the [scholarly]
view that it is permissible for the maternal uncle to give his
sister's daughter in marriage, or the view that it is permissible to
do the marriage contractwithout a wali, then the marriage contract is
valid, because the ruling of the judge in matters that are subject to
differences of scholarly opinion is to be implemented and not
annulled.
And Allah knows best.