Fathwa, - Breastfeeding and fasting

Question:
I have a 3 month old baby and with Ramadan approaching, I would like
to ask about breastfeeding in Ramadan. I breastfeed my baby, but I do
not make enough breastmilk for her, andso I have to supplement her
with Formula. I have chosento continue to breastfeed her as it is a
Sunnah to breastfeedfor 2 years, but I also give her some formula.I am
worried that if I fast in Ramadhan the little breastmilk that I do
have will finish and I will have to give her only formula. Is it more
important for me to fast or to keep my breastmilk supply and try to
continue to breastfeed?
Answer:
In the name of Allah MostMerciful Most Compassionate
I pray you are well and in the best of health and iman.

Fathwa, - Battle of the Camel and Women

Question:
Assalam o alaikum
This question was actually raised in one of my readings for a Women in
Islam class. It is I think raised in anarticle (by a Western scholar
named Denise Spellberg) the reason why I am presenting this question
is so thatI can present Islam in abetter way in a Western classroom
setting.
In the article I read for class, in the jist of it the author bring up
issues like this was an example and after this women never
involvedthemselves in politics. And Hazrat Aisha's act of going into
war was achieved partly from her Jahilia days independence for women
but in the end Islamic values overcame and everyone looked downupon
Aisha's involvement in the war, demonstrating how once a woman tried
to achieve an equal status but it was put down by conservative Islamic
thought. There was also the incident where Harun ar Rashid's wife,
when her son was killed, was asked to follow the example of Aisha and
avenge the son's death but she said it was no place for women to take
political avenges and therefore she mourned and stayed put. The
underlying message in this was that what Hazrat Aishadid was an
anomaly in Islam.
Connected to this is, is also the concept of fitna:
There is hadith where it is said that there is no fitna that harms men
more than women or something along the lines, that she basically
clouds men wisdom. A Westerner would say why is this so patronizing?
Why can'tthe man be a fitna for being so weak, or stupid or whatever
for falling for women and not using his "perfect" wisdom. Like why is
there a constant thing about women lacking aql?
And then if we are to look at Qur'an the article says that Queen of
Sheba was looked down upon in Qur'an for her ignorance of the true
faith. So the article claims that Qur'an is not against women being
involvedin politics and it was Prophet (saw)'s personal desire or
bias(astaghfirullah I have to be saying something I do not believe in)
that he wanted his wives to besecluded and thereforethe ayahs about
their seclusion came and then this is what is taken as the basis of
keeping women at home and not involvedin politics.
Now I do understand that a woman's first place is at home. But if we
think of it from an outsider's perspective, I wonder what would be a
logical answer that I can place in frontof feminist or secular Western
women and say ok so this is actually the case. I am really confused.
Why does it sound like we women are made stupid?
Answer:
In the Name of Allah, the Gracious, the Merciful.
Dear Sister,
Please refer to my previous answer in response to your question about
women's intelligence.
Once again, it is important to consider multiple interpretive
possibilities when assessing problematic hadith. By problematic I mean
hadith which appear to discriminate against women. I don't mean that
these hadith should be rejected. On the contrary, I believe they
should be studied further as a means to deepening one's own
understanding of women in Islam.
I have several concerns when it comes to presenting Islam to secular
Western feminists. They come with their own set of preconceived
notions about Muslim women that often involve some notion of
liberating Muslim women from oppressive Muslim men. Many Western
feminists are loathe to examine Muslim's women's status within the
context of Muslim's social, cultural, and legal history. Instead, many
Western women like to impose hegemonic notions of Western cultural
superiority on the Muslim tradition, resulting in a stifling of the
Muslim female voice and alternative readings of the tradition.
I don't buy the idea that women under Jahiliyya were more independent
than women under Islam. Unfortunately, some Muslim scholars, like
Laila Ahmed, have made the argument that women lost much of their
freedom once Islamic law was implemented. However, to contrast women's
status pre-Jahiliyya to their status post-Jahiliyyaunderestimates the
hugeparadigm shift that took place as women moved from shirk to
tawhid.
The article you mentioned seems to be flawed in one critical area.
Aisha's motivation to go to war was not inspired by her pre-Islamic
independence. In fact, Aisha, may Allah be well pleased with her, was
probably born well after the Prophet, peace be upon him, received the
first revelation of the Qur'an. Therefore, she was influenced by Islam
far more than anything else in her life.
When she went to battle,her intention was to avenge the death of the
third caliph of Islam, Uthman, may Allah be well pleased with him.
Whether Aisha's decision led to a decline in Muslimwomen's political
involvement is hard to assess from this single incident. As with any
other historical phenomenon, Muslim women's political involvement has
to be evaluated from within women's own historical context. Just
because women did not (usually) occupy visible public positions does
not mean that they did not wield power from behind the scenes.
On to the issue of the Queen of Sheba, it's a misreading of the
Qur'anto suggest that it belittlesBilqis. On the contrary, the Qur'an
presents Bilqis's story as an example to both men and women. In fact,
Bilqis is the perfect antithesis to one of the most oppressive rulers
mentioned in the Qur'an,the Pharoah (and a male).
And Allah knows best.

Fathwa, - Can Muslim women studyin a non-Muslim university environment?

Question:
Is it permissible for Muslim women to seekeducation in medicine in a
non-Muslim environment where non-Muslim men do not lower their gazes?
Answer:
In the Name of Allah, the Gracious, the Merciful.
Dear Sister,
I pray this message finds you in the best of health and iman. Thank
you for your question.
The Prophet, Allah bless him and give him peace, said, "Seeking
knowledge is encumbenton every Muslim." [Ibn Majah]
As Muslims, we are required to learn what is necessary to make our
faith and worship valid, sound and proper.
According to Reliance of the Traveller, a book of Sacred Law according
to the school of Imam al-Shafi'i, there are threetypes of knowledge.
The first type, personally obligatory knowledge, is required of every
Muslim male and female who has reached puberty and is of sound mind.
Personally obligatory knowledge includes knowing the basic tenetsof
faith, such as the attributes of Allah Most High, His Oneness, His
transcendence and His absolute dissimilarity to created things. One
must also affirm the fact that Allah Ta'ala sent prophetsand
messengers, and that Muhammad, Allah bless him and give him peace, was
the Seal of Prophethood. One must believe in the books of Allah, the
angels, divine decree, and the Last Day.
In matters of worship, one is required to know enough to make one's
prayer, fasting, charity, and pilgrimage valid, sound and proper.
In matters of interpersonal relationships and business dealings, one
is required to know what makes these relationships valid and invalid.
For example, if one is seeking to marry, then one should learn the
rulings of marriage and divorce and understand the scope of one's
obligations to one's spouse.
The second type of knowledge is communally obligatory. If some members
of the community undertake this responsibility, then the obligation of
seekingthis knowledge is lifted from the rest.
However, if no one seeks this type of knowledge, then the entire
community is accountable. Examples ofcommunally obligatory knowledge
include specialized disciplines of Sacred Law such as Qur'an
memorization, hadith classification, the science of methodological
principles, and Arabic grammar.
Reliance specifically mentions,
"As for learning which is not Sacred Knowledge but is required to
sustainworldly existence, such as medicine and mathematics, it too is
a communal obligation." [Reliance, a5.2]
The third type of knowledge is recommended. It is the type of
knowledge which extends beyond the communally obligatory and involves,
for example, "in-depth research into the bases of evidence..."
[Reliance, a6.1]
To reiterate, learning medicine is considered a communal obligation.
What this means in your case, dear sister, is that some members of the
Muslim community must seek this knowledge, otherwise the entire
community is remiss.
With so many Muslim communities widely dispersed across North America,
each community should, ideally, have individuals who are pursuing this
type of knowledge. As Muslims, we have a responsibility to serve our
own communities, aswell as the society at large.
In your case, if you truly feel that there is a need in your community
for a Muslim woman physician, then, by all means, you should pursue
your goals. Anecdotal evidence suggests that the Muslim community is
in serious need of sisters who are in the health care professions,
including -- but not limited to --doctors, midwives, nurses,
psychiatrists, therapists, and natural practitioners.
Another very important consideration is that Sacred Law requires
persons seeking medical treatment to be treated by same-sex health
care providers. Many Muslim sisters end up going to male doctors
because there are simply no female doctors available. In some cases,
cultural taboos restrict women from going into higher education, thus
further contributing to the lack of qualified female health care
professionals.
Specifically, Reliance tell us,
"A Muslim woman needing medical attention must be treated by a Muslim
woman doctor, or if there is none, then by a non-Muslim woman doctor.
If there is none, then a male Muslim doctor may treat her, while if
none of the above are available, thena male non-Muslim doctor."
[Reliance, m2.10]
On to the issue of lowering the gaze:
Lowering the gaze is an injunction from Allah Ta'ala to believing men
and women. [Surat an-Nur, 24:30-31]
As far as non-believers are concerned, one must deal with them with
the same etiquette as when one deals with believers. This means
lowering one's gaze even if they do not reciprocate. This also means
refraining from idle conversation, which is a common occurrence in
mixed-gender settings, and, when unchecked, can lead to innuendo and
flirtation.
For sisters especially, it is best to exercise caution when dealing
with non-Muslim men. Be aware of your surroundings and your
environment. If someonemakes you uncomfortable, leave theroom or put
some distance between you.
Know your rights in the workplace. You don't have to tolerate sexually
suggestive or explicit language being used in your presence. Likewise,
you don't have to put with people denigrating your religion or
religiouspractices.
The most important point is to maintain professionalism. Be courteous
to those around you. Hopefully, if you develop a respectful
professional relationship,then it will be easier to educate others
about various aspects of Islamicetiquette.
Finally, remember the example of the Prophet, Allah bless him and give
him peace, who was the most excellent of us in conduct.
Lowering one's gaze andrefraining from idle conversation does not give
one the license to be discourteous. Rather, one should observe the
limits of gender interaction, while maintaining a polite, pleasant
demeanor. Remember that one's behavior can be powerful da'wah.
And Allah alone knows best.

‘Estrangement and the strangers’

The Prophetsaid:"Islam began as something strange, and itwill return
to being something strange, so give glad tidings to the
strangers."]Muslim[
The meaning of 'strange' in the Hadeeth:
Many times in many situations the people thatfollow the religion of
Allaah feel a sense of not belonging, of being out of place, of not
fitting in, or, in other words, of being strange. This feeling is
normal when being among non-Muslims, but, unfortunately, this feeling
sometimes also occurs when one is among his fellow Muslims. A person
sees hisbrothers and sisters doing acts that are contrary to Islam, or
taking part in innovations that sometimes even border on Kufr
)disbelief(, yet hefeels that he does not have enough power or courage
to stop them.
Some Muslims, especially if they do not have enough Taqwa )piety( or
Islamic knowledge, buckle under the pressure of their peers and join
in these acts, knowing that this is not what Allaah wants them to do.
However, feeling helpless, since it seems that they are alone in their
ideas and without any support to help themdo what is right, they
succumb to such pressures.
They should take consolation in the verses of the Quran and in the
statements of the Prophetdescribing this estrangement.
Why have they been called 'strangers?'
Allaah Says )what means(:"So why were there not among the generations
before you those of enduring discrimination forbidding corruption
onearth – except a few of those We saved from among them…?"]Quran 11:
116[ This verse speaksof the few people on earth, the "strangers", who
prohibit mankind from evil. These are the same people the Prophetspoke
about when hesaid:"Islam began as something strange, and itwill return
to being something strange, so give glad tidings to the
'strangers'."]Muslim[
The Prophetwas asked: "O Messenger of Allaah, who are those
strangers?" Hereplied:"Those who reform the people when they become
corrupt."]Abu 'Amr Ad-Daani[. In another narration, the Prophetsaid in
response to the same question:"They are a small group of people among
a large evil population. Those who oppose them are more than those who
follow them."]Ibn 'Asaakir[
These praiseworthy people are called 'strangers' since they are a
small minority among mankind. Thus, Muslims are strangers among
mankind; the true believers are strangers among Muslims; and the
scholars are strangers among the true believers.
In reality, however, their estrangement is only because they are the
minority and it is not because their actions andbeliefs are strange.
This iswhat Allaah Says what means:"And if you obey most of those upon
the earth, they will mislead you from the way of Allaah. They follow
not except assumption, and they are not but falsifying."]Quran 6: 116[
Allaah also Says what means:"And most of the people, although you
strive ]for it[, are not believers."]Quran 12: 103[ and )what
means(:"…And indeed, many among the people are defiantly
disobedient."]Quran 5: 49[
Therefore, Allaah, The All-Knowing Creator, knows that most of mankind
will not follow the truth. Only a few will be set apart that truly and
correctly believe in Him; they are the 'strangers' from among mankind.
The strangers in belief, however, and the strangers in character and
actions are in reality the majority of mankind, for they are strange
to Islam and to the laws of Allaah.
There are various types of estrangement, of which some are
praiseworthy, some are blameworthy, and some are neither praiseworthy
nor blameworthy. We will discuss these categories below.
The various types of estrangement:
The first type is that of the "People of Allaah andHis Messenger", who
were mentioned previously. This estrangement is praiseworthy because
it has been praised by Allaah and His Messenger. Therefore, this kind
should be sought after and its people must be supported.
These 'strangers', then, are the true believers, because they only
worship Allaah, and they do not follow any path except the path of the
Prophet.
Thus, it is apparent that this estrangement does not cause its bearer
any discontent. Rather, it is a comforting estrangement, a solace
tothe believers. The believer knows that Allaah and those who believe
are with him.
Allaah, Almighty, sent His Prophetto people because they had strayed.
There were those who worshipped rivers, trees, idols, and there were
Christians, Jews and Zoroastrians. Islam, when it first appeared among
people,was strange to them. If a person from among themaccepted Islam,
he wouldbe shunned and even tortured by his family and his tribe. He
would live as a stranger among his own people. Eventually, however,
Islam spread far and wide. Then the Muslims became stronger and more
numerous, so muchso, that the strangers were those who did not accept
Islam.
But later, Satan deceived people again. Many people abandoned
Islam,thus those who remainedtrue believers became strangers again,
just as when Islam began.
The Prophetsaid that this nation would be divided into seventy-three
groups, all of whichwould go to Hell except the one Saved Group )i.e.
those who follow Allaah and His Messenger(.
The true believer should be prepared to resign himself to the life of
a stranger among his people, just like his predecessors who accepted
Islam were treated by their people.
The second type of estrangement, is the blameworthy one, for its
people are the evil sinners, the ignorant andthe arrogant from
amongmankind. Their estrangement is due to their refusal to follow
theright path of Allaah and His Messenger. This type is the
estrangement of not conforming to the religion of Islam and, as such,
it will remain strange even if its followers are numerous, its power
is strong, and its existence is widespread. These are the strangers to
Allaah.
The third type of estrangement is, in essence, neither praiseworthy
nor blameworthy. It is the type that a traveler experiences when he
travels to a different country, like a person who lives in a place for
a short period of time, knowing that he has to move on. One aspect of
this estrangement is that all of us, whether we realize it or not, are
strangers in this life, for we will all go one day to our permanent
abode in the Hereafter. This is the meaning of the Hadeeth of the
Prophetwhen hetold 'Abdullaah Ibn 'Umar:"Live in this world as though
you are a stranger or a wayfarer."Thus, this category of estrangement
has the potential to become a praiseworthy one, if we realize the
meaning of this statement of Allaah's Messenger.