One day I was contacted over the phone by Sheikh Ahmed Tijani Ben Omar of Chicago inviting me to An International Islamic Conference (also called Islam in the 21st Century) to be held in Chicago, Illinois at the Chicago Hilton and Towers Hotel, from July 3 to 6, 1997. This Conference was hosted by the Nation of Islam (NOI) in conjunction with the World Islamic People’s Leadership Conference whose president is the Libyan Leader Col. Muammar Qaddafi and the vice president is the Honorable Minister Louis Farrakhan. Later on I received a written invitation signed by the Honorable Minster Louis Farrakhan, the Leader of the Nation of Islam.
Minister Farrakhan ( born in the Bronx, New York, on May 11, 1933) was the Chief organizer of the Million Man March on Washington, D.C. (October 16, 1995). He found begrudging recognition and admiration even among his longtime critics. While many thousands said they attended the March for black people, not for Farrakhan, still Minister Farrakhan's ability to organize the March, gathering close to one million peaceful black men, gave him a unique position in the eyes of black America. Long before the March, Louis Farrakhan had become established as a role model for tens of thousands of Afro-Americans. His dynamic preaching and his stance for a drug-free society, moral fidelity, black potential, and for Afro-Americans to share their material and moral gains with their fellow Afro-Americans-all positive and commendable individually-served to give him credibility and moral leverage.
What makes the Nation of Islam click?
What makes young Afro-Americans to become members of the Nation of Islam? NOI offers positive social programs to the community. Its members are active in jails and prisons, recruiting men behind bars and dissuading them from a life of crime. They have a strong emphasis against drugs, against prostitution and pimping, and against violence and gang involvement. They urge blacks to set up black-owned and black-operated businesses, thus working to raise the standard of living in poor neighborhoods. They also look with disfavor on black reliance on the government welfare system, which they perceive as often perpetuating the cycle of poverty (Cornerstone, vol. 26, issue 111 (1997), p. 10-16, 20).
The Nation of Islam has invested in restaurants and food service industry as one focus for economic growth. The Nation of Islam owns thousands of acres of Georgia farmland, and has operated countless restaurants, bakeries, clothing stores, bookstores, hair care shops, and other enterprises. In 1995, the NOI opened the Salaam Restaurant and Bakery on the south side of Chicago, at a cost of five million dollars. The delegates were entertained to dinner at the Salaam Restaurant and Bakery. Their fundamental ideology is to avoid reliance on government subsidies or white business partnerships and to "Do For Self."
Perhaps their most successful venture has been in providing building security at apartments and housing projects across the nation. Since 1991, the federal government has paid over twenty million dollars to NOI security teams in cities such as Baltimore, Washington, D.C., Philadelphia, Chicago, and Los Angeles. The U.S. News & World Report acknowledges that in some places, such as Baltimore and Washington, D.C., hiring of the NOI Security Agency by the Department of Housing and Urban Development was an unqualified success for the tenants. NOI security guards will also hawk newspapers or proselytize for Minister Farrakhan while on duty. Still, NOI security teams, which do not carry guns, are looked on with favor and have been generally effective at reducing crime and increasing tenant safety. The Nation of Islam also emphasizes mentoring, taking a younger person under one's wing to model moral principles. Its members do not (or are not supposed to) use drugs, drink alcohol, smoke cigarettes, or eat pork. They emphasize fidelity to one's spouse, and have built self-esteem and self-confidence among people badly in need both.
Black men are attracted to the Nation of Islam over against the black church because of the preponderance of black men in the movement. In the average black church, over 60 percent of the congregation is female whereas for the young black men looking for strong male leadership, the Nation of Islam is more attractive, with about 80 percent of its followers being male.
Two other things make the Nation of Islam attractive: the discipline, and the power they have to externally "clean up" a neighborhood. In an NOI mosque, members are told very strongly that they have to abide by the rules of the mosque. Infractions could be dealt with by public tongue-lashing before the Muslim congregation. A Muslim who has sex out of wedlock may find himself and his girlfriend hauled before the congregation and publicly rebuked for disgracing Islam before the world.
In a white, Christian setting, much lighter "church discipline" has been instant grounds for a lawsuit against the church and its pastor; whereas in a black Muslim setting, severe public corrections are looked on with favor as positive discipline.
The NOI "cleaned up" a neighborhood dominated by the pimps and drug pushers in a two-block region, forcing gang activity and prostitution to entirely leave. Area residents were thrilled with the results, which the Christian churches had not able to accomplish in years of prayer and low-key "witness." The Nation of Islam had a much more aggressive approach, and was under no obligation to turn the other cheek if attacked for their deeds. They got credit for the results. This illustrates the vast difference between Christian and Muslim ethics. Finally, many blacks can relate to the Nation of Islam for some of the reasons mentioned by Malcolm X in his Autobiography. Many blacks feel targeted by white society or by law enforcement. Current U.S. statistics say that by the age of twenty-nine, 30 percent of American black men will either have been under court supervision or been sentenced in a criminal case: drugs, theft, rape, violent crime (Ted Gest, "A Shocking Look at Blacks and Crime," U.S. News & World Report, 16 Oct. 1995, 53-54.). This percentage is far higher than that of white men under twenty-nine; so many blacks are more receptive to Minister Farrakhan's rhetoric of a white conspiracy against them.
Topics of the Conference
I asked Sheikh Ahmed Tijani as to how he came to know about me. He did not answer me specifically. Later on I came to know a mutual friend recommended my name. I accepted the invitation to attend and speak in several sessions, such as the two plenary sessions on “The Oneness of Allah and the Oneness of His Community”, and two workshops on “Islamic Science and Technology”, “Islamic Health”, and one workshop on “Modern Methods of Propagation for the New Century” and I was assigned the job of a Moderator on a session on “Islamic Science, Technology and Communication Systems for the New Century.” Other interesting and timely workshops that were conducted were “The Need to Return to Moral Excellence”, “Islamic Education in the New Century”, “Islamic Family Life. Courtship and Preparation for Marriage. Strengthening Family and Home Life”, “Islamic Law in the New Century”, “Islamic Economics and Banking in the New Century”, “Conflict Resolution Among Muslims”, “The Role of Women in Islam”, “The Place of Architecture, Art, and Culture in Islam”, “Advancement of Muslims Socially, Politically, and Economically in Western Society, and in other Countries” and Plenary Sessions on “Inter-Faith Dialogue.” I accepted the invitation for two reasons, one to share my humble knowledge and secondly to observe first-hand the activities of the controversial organization “The Nation of Islam.”
This International Islamic Conference is one of the best I have ever attended in North America or anywhere in the world. It was well organized and executed. Many scholars came from many parts of the world, such as Canada, Mexico, Panama, Trinidad, Sri Lanka, Great Britain, Philippines, Dagestan (Russia), South Africa, Nigeria, Morocco, Gambia, Uganda, Senegal, Ghana, Greek Cyprus, Egypt, Jordon, Palestine, Lebanon, Yemen, United Arab Emirates, and of course from many cities in USA.
The attenders were kept busy from morning till late in the night. I attended the Jumuah prayers at the Mosque Maryam, where we also prayed Maghrib and Isha prayers. The Zuhr and Asr prayers were conducted at the Hilton Inn and Towers. I saw the Hon. Minister Louis Farrakhan praying with us like an Orthodox Muslim or mainstream Muslim. The Muslims in the Community of the Nation of Islam both men and women behaved extremely well and were well dressed. I was impressed with them, as they are a good role model for other Muslims.
The Nation of Islam identifies itself as Islamic. Members call God "Allah," they call themselves Muslims, they teach and worship in mosques, they appeal to the prophet Muhammad (peace be upon him), they recite the Muslim creed, and they view the Qur'an as inspired Scripture. The chief leaders of the NOI (Elijah Muhammad, Malcolm X, and Minister Farrakhan) have all made pilgrimages to Mecca, and at the present time NOI members are instructed to fast during the Muslim month of Ramadan and to consult the hadith or traditions ascribed to Prophet Muhammad (pbuh) to determine proper conduct and doctrine. Thus, for broad purposes of classification, it seems reasonable to place the NOI somewhere within the Islamic camp.
I did not witness any controversial thing during my five days of association with them. The final session ended at the McCormick Place where Col. Muammar Qaddafi, the Libyan Leader spoke to the participants by satellite T.V. Also this session was televised all over the Muslim World. The finale of the International Conference was when Imam Farrakhan spoke to the audience for almost two years with his remarkable ability to spellbind and charm the audience. At the end of the session Mr. Jerry Thomas of the Chicago Tribune interviewed me, as others appeared to be reluctant to the interview. In my interview with reference to the Nation of Islam, I told what I witnessed . . . . “They were first identified as black Muslims. That barrier has been removed. They are now just Muslims, like any other Muslims in the world.”
On that final day evening, I received a dinner invitation at the home (Palace or official residence) of the Leader of the Nation of Islam along with all the foreign delegates and a few American delegates. Imam Farrakhan was a gracious host and everyone enjoyed the delicious dishes and a sumptuous dinner. That memorable night was concluded with an individual photo session with the Imam or the Leader of the Nation of Islam.
The Controversy
This Conference generated a lot of controversy. Although invitations were sent to the Muslim leaders in Chicago and in the U.S. but almost all of them declined, and hence they did not have the first hand opportunity to observe and clarify their doubts. Several Muslims made critical remarks on the Honorable Farrakhan. For one thing he was declared as an “Imam” which means prayer leader or leader of the community and one of the Visiting scholars put a white turban on the head of Hon. Farrakhan to symbolize the recognition. I did not hear that he was proclaimed as the leader of the American Muslims or the whole world Muslim Ummah. It is a fact that he is the “Imam” or Leader of the Nation of Islam. Hence there is no need to get upset over this. Some Chicago Muslims such as Mustafa Ali, Moin “Moon” Khan (the media relations coordinator for the Council of Islamic Organization in Illinois) and Dr. Amir Ali the Managing Director of the Institute of Islamic Information and Education (IIIE) have rightly criticized with regard to the concept of Allah in the Nation of Islam. One of the participants in the Conference, Syed S. Khundmiri who is the Executive Director of GeoPolitical Academy, Burbank, California interviewed the Leader of the Nation of Islam and his exclusive interview was published in the PAKISTAN LINK of August 1, 1997 pp. 26-27.
When attention was drawn to a reference in the Final Call (the weekly published by the Nation of Islam), inside last page, to Item 12 which reads “We believe that Allah (God) appeared in the person of Master W.D. Fard Muhammad in July 1930, the long awaited Messiah of the Christians and the Mehdi of the Muslims.” To this the Minister Farrakhan replied “To us Honorable W.D. Fard Muhammad was an Arab, born to a Black man and a White woman in 1887 in Makkah. Honorable Fard Muhammed came to us from Makkah, taught us about Islam. He informed us about our Prophet Muhammad (PBUH) who was the last messenger of Allah on whom the Holy Qur’an was revealed which teaches us the right path of Allah. The reference of item No. 12 and other references in the (NOI) literature, are nothing but to say that he was our Savior, our messiah, our Mehdi (Arabic, the guided one), not the god. He never asked us to keep his picture. He prayed in the name of Allah and taught us how to pray.”
In the Conference Minister Farrakhan pointed out that Master Fard Muhammad was “a man” born on February 26, 1887 in Makkah. He taught Islam to the Hon. Elijah Muhammad, who in turn taught to Minister Farrakhan. The Hon. Elijah Muhammad taught about the Qur’an and the magnificent life of the Prophet Muhammad ibn Abdullah (peace be upon him). Minister Farrakhan said “the Sunnah, the way of Muhammad ibn Abdullah (peace be upon him) is the only way for the Muslims. Only his Sunnah, only his way, only his practice will lead us to success in establishing Islam in America and reviving the spirit of Islam in Muslims throughout the world.”
A review of the introductory words used by Minister Farrakhan each Saviour's Day since 1973 reveals a progressive abandonment of references to Fard as Allah and to Elijah Muhammad as the Last Messenger of Allah, and (by the 1990s) a shift to introductions acceptable to orthodox Muslims. (Mattias Gardell, In the Name of Elijah Muhammad: Louis Farrakhan and the Nation of Islam (Durham, N.C.: Duke University Press, 1996), 192, 193).
Unity and Harmony
Muslims who still have doubts and upset should have a dialogue with the Nation of Islam. Alhamdulillah, Muslims are doing very well in Inter-Faith dialogues with Christians and Jews. Why not we have dialogues with the Nation of Islam? I personally believe we must interact with the Nation of Islam with Hikmah (wisdom) and Sabr (patience) in the model of our Rasoolallah (SAS). I completely agree with the sentiments expressed by the popular and well-known Muslim journalist, Mom “Moon” Khan, that “it is time for healing, a time for moving ahead, understanding each other and respecting each other. It is not the time of dividing people and isolating people in a community and putting other communities ahead of each other.”
The late Malcolm X (Shaheed Al-Hajj Malik Al-Shabazz) broke away in the early 1960s with the then teachings of the Nation of Islam and followed the path of orthodox/main stream/Sunni Islam.
Like wise Imam W. Deen Muhammad, 7th son of Hon. Elijah and Clara Muhammad renounced the political leadership of the Nation of Islam on Feb. 26, 1975-22 years ago, and he and his 2.5 million followers, called themselves the Muslim Community in the West (and now called the Muslim American Society), became the Sunni Muslims (followers of the Sunnah of Prophet Muhammad (PBUH) and the revelations of the Qur’an). To break away from the teachings of one’s own father is highly commendable on the part of Imam W.D. Muhammad.
Muslims of North America will derive immense benefits and rewards by uniting with the Nation of Islam and by welcoming them as our brothers and sisters in Islam. It is highly gratifying to know that the Nation of Islam and the Ministry of Imam Wartih Deen Mohammed have united to advance the cause of Islam and the Muslims in North America. May Allah (SWT) guide us and show us the right path and bring us from darkness unto light. Ameen!
Thursday, November 6, 2008
Genetic Engineering: 21st Century's Frontier Science
What is Genetic Engineering?
Engineering is the technological manipulation of the objects of the natural world in a way that is perceived to be beneficial to people. Traditionally we used the word in the context of inanimate nature: bridges, railways and machines etc. But the term can be used and is used in the context of biology, namely for bioengineering, i.e. modifying or manipulating living organisms. Another term used in place of the term 'genetic engineering' (GE) is 'biotechnology' (BT). Some people think that 'biotechnology' sounds less emotive, less fearful. How is genetic engineering defined then? As with the term 'gene', it depends upon who is using it and in what context.
Genetic engineering refers to a set of technologies that are being used to change the genetic makeup of cells and move genes across species boundaries to produce novel organisms. The techniques involve highly sophisticated manipulations of genetic material and other biologically important chemicals.
Genes are the chemical blueprints that determine an organism's traits. Moving genes from one organism to another transfers those traits. Through genetic engineering, organisms are given new combinations of genes -- and therefore new combinations of traits -- which do not occur in nature and, indeed, cannot be developed by natural means. Such an artificial technology is radically different from traditional plant and animal breeding. Researchers have discovered ways to change the inherited shape, form and function of living things by altering their Genetic material. This process is known as GENETIC ENGINEERING (GE).
All living cells-plant, animal and human- contain the genetic material DNA (deoxyribo nucleic acid), which determines the attributes of the offspring of all living things. The molecular gene is a definite sequence of bases in the DNA chain which together code for the production of a particular protein. By directly manipulating the DNA, scientists can change inherited characteristics in predetermined ways. Here the term 'genetic engineering' (GE) shall mean 'transgenesis' or 'recombinant DNA technology', -- i.e. the technology of copying pieces of genetic code from one organism of the same or different species to another by means of the techniques of the molecular biology laboratory. It results in a 'genetically modified organism' (GMO). Genetic engineering is sometimes described as 'modern biotechnology', 'gene technology', 'genetic modification' (GM), 'genetic manipulation' or 'genetic mutilation'. Gene replacement is essentially transplantation surgery although at the molecular level. Cloning is a branch of Genetic Engineering.
Novel organisms
Nature can produce organisms with new gene combinations through sexual reproduction. For example cows must breed with other cows (or very near relatives). A breeder who wants a purple cow would be able to breed toward one only if the necessary purple genes were available somewhere in a cow or a near relative to cows. A genetic engineer has no such restriction. If purple genes are available anywhere in nature -- in a sea urchin or an iris -- those genes could be used in attempts to produce purple cows. This unprecedented ability to shuffle genes means that genetic engineers can concoct gene combinations that would never be found in nature.
Genetic Engineering has particularly captivated protracted discussions amongst Ulema (Islamic scholars) because of a phrase in the Quran about "changing God's creation." According to the Quran, after Shaitan tempted Adam (AS) and Hawwa (AS) ( Eve) to sin by eating from the forbidden tree, he was appalled to see them repenting and being forgiven and honored by their mission to planet Earth as Allah (SWT)'s Khalifa (vicegerent). Shaitan asked Allah (SWT) to grant him another occasion to prove that humans are not that trustworthy after all. If allowed to test them on earth, Shaitan disclosed some of his plots to astound them saying: "Verily of Thy servants I shall most certainly take my due share, and shall lead them astray and fill them with vain desires. And I shall ORDER them so that they cut off the ears of cattle (in idolatrous sacrifice), and I shall order them to deface the (fair) nature created by GOD." (4:119). A. Yusuf Ali in his commentary no. 631 says " To deface the (fair) nature created by God: there is both a physical and a spiritual meaning. We see many kinds of defacements practiced on men and animals. Against their true nature as created by God, partly on account of superstition, partly on account of selfishness. Spiritually the case is even worse. How many natures are dwarfed or starved and turned from their original instincts by cruel superstitions or customs? God created man pure: the Evil One faces the image. " The regard for this verse among Islamic scholars and physicians and health practitioners also affects their decisions on such issues as plastic surgery, gender transformation (sexual conversion) operations. Fortunately, however, the consensus is that this Quranic verse cannot be invoked as a total and radical ban on genetic engineering. If carried too far it would conflict with many forms of curative surgery that also entails some change in God's creation.
MAIN CONCERNS
Many previous technologies have proved to have adverse effects unexpected by their developers. DDT, for example, turned out to accumulate in fish and thin the shells of fish-eating birds like eagles and ospreys. And chlorofluorocarbons turned out to float into the upper atmosphere and destroy ozone, a chemical that shields the earth from dangerous radiation. What harmful effects might turn out to be associated with the use or release of genetically engineered organisms?
The answer depends on understanding complex biological and ecological systems. So far, scientists know of no generic harms associated with genetically engineered organisms. For example, it is not true that all genetically engineered foods are toxic or that all released-engineered organisms are likely to proliferate in the environment. But specific engineered organisms may be harmful by virtue of the novel gene combinations they possess. This means that the risks of genetically engineered organisms must be assessed case by case and that these risks can differ greatly from one gene-organism combination to another.
Many ethical issues are raised by scientific development of genetic engineering.
The creation of new virulent bacteria for use in biological warfare was a serious concern of the early seventies when the technology of recombinant DNA was first described. This type of destructive application is clearly wrong and unacceptable from the Islamic perspective. On the other hand applications such as the diagnosis, correction, cure or prevention of genetic disease are acceptable and even commendable.
Potential Harms to Health
Here are the some examples of the potential adverse effects of genetically engineered organisms may have on human health. Most of these examples are associated with the growth and consumption of genetically engineered crops. Different risks would be associated with genetically engineered animals and, like the risks associated with plants, would depend largely on the new traits introduced into the organism.
New Allergens in the Food Supply
Transgenic crops could bring new allergens into foods that sensitive individuals would not know to avoid. An example is transferring the gene for one of the many allergenic proteins found in milk into vegetables like carrots. Mothers who know to avoid giving their sensitive children milk would not know to avoid giving them transgenic carrots containing milk proteins. The problem is unique to genetic engineering because it alone can transfer proteins across species boundaries into completely unrelated organisms.
Genetic engineering routinely moves proteins into the food supply from organisms that have never been consumed as foods. Some of those proteins could be food allergens, since virtually all known food allergens are proteins. Recent research substantiates concerns about genetic engineering rendering previously safe foods allergenic. A study by scientists at the University of Nebraska shows that soybeans genetically engineered to contain Brazil-nut proteins cause reactions in individuals allergic to Brazil nuts.
Scientists have limited ability to predict whether a particular protein will be a food allergen, if consumed by humans. The only sure way to determine whether protein will be an allergen is through experience. Thus importing proteins, particularly from nonfood sources, is a gamble with respect to their allergenicity.
Resistance to Antibiotic
Most genetically engineered plant foods carry fully functioning antibiotic-resistance genes.
The presence of antibiotic-resistance genes in foods could have two harmful effects. First, eating these foods could reduce the effectiveness of antibiotics to fight disease when these antibiotics are taken with meals. Secondly, the resistance genes could be transferred to human or animal pathogens, making them impervious to antibiotics. If transfer were to occur, it could aggravate the already serious health problem of antibiotic-resistant disease organisms. Although unmediated transfers of genetic material from plants to bacteria are highly unlikely, any possibility that they may occur requires careful scrutiny in light of the seriousness of antibiotic resistance.
New Toxins Produced by Plants
Many organisms have the ability to produce toxic substances. For plants, such substances help to defend stationary organisms from the many predators in their environment. In some cases, plants contain inactive pathways leading to toxic substances. Addition of new genetic material through genetic engineering could reactivate these inactive pathways or otherwise increase the levels of toxic substances within the plants. This could happen, for example, if the on/off signals associated with the introduced gene were located on the genome in places where they could turn on the previously inactive genes.
Fungal Toxins
Although for the most part health risks are the result of the genetic material newly added to organisms, it is also possible for the removal of genes and gene products to cause problems. For example, genetic engineering might be used to produce decaffeinated coffee beans by deleting or turning off genes associated with caffeine production. But caffeine helps protect coffee beans against fungi. Beans that are unable to produce caffeine might be coated with fungi, which can produce toxins. Fungal toxins, such as aflatoxin (a fungal toxin usually found in peanuts), are potent human toxins that can remain active through processes of food preparation.
Potential Environmental Harms
Monarch butterfly mortality
One variety of genetically engineered Corn produced pollen that was toxic to monarch butterflies.. Recent studies reported in Science and Oecologia journals suggested that pollen from the transgenic Bt com may be fatal to monarch butterflies, which feed on milkweed coated with Bt com pollen. Scientists have confirmed the mortality of monarch butterflies exposed to Bt com pollen under both laboratory and field conditions. Proponents of the technology claim that under field conditions the concentration of pollen on milkweed may not reach levels that cause lethal effects. Scientists from Iowa State University are examining this more closely, and their findings should be published soon. A study published in Nature (1999) indicated that secretions from remains of Bt com adversely affected certain other soil borne nontarget insect species.
Unnecessary Weeds
One way of thinking generally about the environmental harm that genetically engineered plants might do is to consider that they might become weeds. Here, weeds means all plants in places where humans do not want them. In agriculture, weeds can severely inhibit crop yield. In unmanaged environments, like the Everglades, invading trees can displace natural flora and upset whole ecosystems. Some weeds result from the accidental introduction of alien plants, but many were the result of purposeful introductions for agricultural and horticultural purposes. Some of the plants intentionally introduced into the United States that have become serious weeds are Johnson grass, multiflora rose, and kudzu.. Another example would be a rice plant engineered to be salt-tolerant that escaped cultivation and invaded nearby marine estuaries.
Genes Susceptible to Pesticides
Many insects contain genes that render them susceptible to pesticides. Often these susceptibility genes predominate in natural populations of insects. These genes are a valuable natural resource because they allow pesticides to remain as effective pest-control tools. The more benign the pesticide, the more valuable the genes that make pests susceptible to it.
Wildlife Poisoning
Engineering crop plants, such as tobacco or rice, to produce plastics or pharmaceuticals could endanger mice or deer who consume crop debris left in the fields after harvesting. Fish that have been engineered to contain metal-sequestering proteins (such fish have been suggested as living pollution clean-up devices) could be harmful if consumed by other fish or raccoons.
Unknown Harms
As with human health risks, it is unlikely that all potential harms to the environment have been identified. Each of the potential harms above is an answer to the question, "Well, what might go wrong?" The answer to that question depends on how well scientists understand the organism and the environment into which it is released. At this point, biology and ecology are too poorly understood to be certain that question has been answered comprehensively.
The main concerns about genetic engineering lie in the area of the unknown and unsuspected future. The possibility of grafting new genes not only in somatic cells but also into germ cells thus affecting coming generations, could later be associated with tragic self perpetuating mutations
As with any new technology, the full set of risks associated with genetic engineering have almost certainly not been identified. The ability to imagine what might go wrong with a technology is limited by the currently incomplete understanding of physiology, genetics, and nutrition If pursued with man's inclination for seeking the unknown until it is known and the unachievable until it becomes achievable then mankind may be confronted by patterns of life yet to appear on the biological stage. Science might think that everything is under control while the case is not really so. Moral concerns have been voiced that bear on equity, justice and the common good. Perhaps it is time for a comprehensive public debate and the prospective formulation of an ethical code for genetic engineering. A long story is in the waiting, and it is just beginning to unfold!
The hazards of nuclear radiation were not apparent for some time, nor could the damage be repaired, and the winnings with genetic engineering are far more serious. The introduction of genetic material from one species into another, in practicality means the creation of a new species with mixed features.
Like Adolf Hitler those who support Eugenics (ancestry through inherited characteristics) and elitism could result in discrimination against normal individuals. Thus, manipulating the human progeny might be extended beyond combating disease to the cultivation of certain physical characteristics considered desirable leading to elitism and discrimination against (normal) individuals who lack those characteristics
People will be inclined to the abortion of defective fetuses (cystic fibrosis). Tampering with human personality and the manipulation of behavior is possible if genes determining behavior are isolated . . Islam would certainly condemn the principle of tampering with the human personality and its capacity for individual responsibility and accountability. One need to look into sin and abuse of our bodies. The health costs are staggering from alcohol abuse, illegal-drug use, smoking, sexually transmitted diseases and improper diet, not to mention crime and violence as a means to solving problems,
"The severing of procreation from sex, love And intimacy is inherently dehumanizing, No matter how good the product" (Ethics of Cloning Humans, Gregory E. Pence, Editor, 1998, p.26). Manufacturing children by cloning could prove to be another step in the further disintegration of the family. In the wrong hands, biotechnology can be a grave danger. At one time nuclear-power plants seemed Like a brilliant idea, but a string of Nuclear-power-plant disasters has dimmed their luster.
Worse still is US experiment in which pigs were given human Growth-hormone gene so that the pigs can put on weight faster. They put on weight, but were also partially blind and arthritic and developed Ulcers.
BENEFITS:
· Animals have been bred to be stronger, more hardy, to produce more wool, milk or meat. On the livestock side, a drug has been produced for dairy cows -- Bovine Growth Hormone (BGH) or Bovine Somatotropin (BST) -- by engineering a bacterium to contain the gene for the hormone. The drug is administered to cows to increase milk production, despite the chronic oversupply of milk in the United States. A highly controversial product when it was first introduced, BGH is currently used on about 10 percent of the US dairy herd.
Animals Engineered for Leaner Meat. Animals Engineered as Drug-Production Facilities
· Goats and sheep have been engineered to secrete bioactive molecules into their blood, urine, or milk. Companies are in the process developing commercial enterprises based on these animals. So far, none of the drugs is on the market. It is likely that producers will want to slaughter the animals for food after they are no longer useful for drug production.
The possibility exists of using animals Engineered as Sources of Transplant Organs
Animals Engineered for Disease Resistance. Chickens and turkeys have been engineered to resist avian diseases. None have been commercialized.
Genetically Engineered Fish and Shellfish : Fish and shellfish have been engineered to cause changes in hormones that accelerate growth in several laboratories. So far, none have been commercialized in the United States.
An engineered predatory mite has been field tested in Florida. Researchers have produced honeybees and other beneficial insects engineered to tolerate pesticides.
Bacteria have been genetically engineered to produce rennet, an enzyme important in making cheese. Genetically engineered rennet (chymosin) is approved for commercial use and widely used by US cheese processors.
· Strains of wheat, corn and rice have been created that produce more food while needing less fertilizer and water. Genetically engineered crops that were aimed at feeding the hungry, would be developing seeds with certain predictable characteristics:
· (a) ability to grow on substandard or marginal soils;
· (b) plants able to produce more high-quality protein, with increased per-acre yield, without increasing the need for expensive machinery, chemicals, fertilizers, or water;
· (c) they would aim to favour small farms over larger farms;
· (d)the seeds would be cheap and freely available without restrictive licensing; and
· (e) they would be for crops that feed people, not meat animals.
· Fast-growing trees provide more lumber, Pulp, fuel and shade. Genetically engineered cotton has been approved for commercial use.
· Flowers are bigger, more colorful, more beautiful than they would be otherwise.
· Several tomatoes engineered to delay ripening have been approved for commercial use. In some cases, delayed ripening just prolongs shelf life that is tomatoes have a longer shelf life.
· Rice strains are disease-resistant. Many plants have been commercialized, including tomatoes and squash and commodity crops like corn and soybeans. Most have been engineered for one of three traits: herbicide tolerance, insect resistance, or virus tolerance.
· Genes of fish have been placed into potatoes and strawberries to make these plants more resistant to cold weather.
· Sheep with skin that will provide immunity to insect parasites.
Plants that produce toxic chemicals that ward off their natural pests. Engineered Microorganisms Used as Pesticides. Several bacteria engineered to enhance their ability to kill or repel pests have been approved for commercial use. These products are used as pesticides in agricultural fields and gardens.
· Heal diseases(cancers, diabetes, and Alzheimer's)
· Fashion "designer children" and reverse the aging process. Design a customized child who is Genetically disposed to be physically attractive, of superior intelligence or athletically talented.
· Eliminating genetic diseases. For example, geneticists think it may be possible to eliminate genetic diseases such as Tay-Sachs through careful and methodical screening programs.
· Screening unborn babies. This refers to screening for genetic disorders either before a pregnancy takes place or in the early months of a pregnancy. More information would give prospective parents more options in dealing with their infants’ problems.
· Treating diseases. For example, scientists are working on ways to insert cells from embryos into cancerous cells as a way to stop the growth of cancer.
· The ultimate beneficiaries of technological innovation have always been consumers, both in the United States and abroad. In developing countries, biotechnological advances will provide means to overcome vitamin deficiencies, to supply vaccines for killer diseases like cholera and malaria, to increase production and protect fragile natural resources, and to grow crops under normally unfavorable conditions.
· The pharmaceutical possibilities of genetic engineering will open tremendous vistas in treatment of many illnesses and the possibilities in agriculture and animal husbandry might be the clue to solving the problem of famine the world over.
Conclusion
Jimmy Carter, the 39th President of the United States wrote an OP-ED in New York Times of August 26, 1998 titled "Who's Afraid of Genetic Engineering? "….Anti-biotechnology activists argue that genetic engineering is so new that its effects on the environment can't be predicted. This is misleading. In fact, for hundreds of years virtually all food has been improved genetically by plant breeders. Genetically altered antibiotics, vaccines and vitamins have improved our health, while enzyme-containing detergents and oil-eating bacteria have helped to protect the environment. In the past 40 years, farmers worldwide have genetically modified crops to be more nutritious as well as resistant to insects, diseases and herbicides. Scientific techniques developed in the 1980's and commonly referred to as genetic engineering allow us to give plants additional useful genes. Genetically engineered cotton, corn and soybean seeds became available in the United States in 1996, including those planted on my family farm. This growing season, more than one-third of American soybeans and one-fourth of our corn will be genetically modified. The number of acres devoted to genetically engineered crops in Argentina, Canada, Mexico and Australia increased tenfold from 1996 to 1997.
The risks of modern genetic engineering have been studied by technical experts at the National Academy of Sciences and World Bank. They concluded that we can predict the environmental effects by reviewing past experiences with those plants and animals produced through selective breeding. None of these products of selective breeding have harmed either the environment or biodiversity.
Carter says that by increasing crop yields, genetically modified organisms reduce the constant need to clear more land for growing food. Seeds designed to resist drought and pests are especially useful in tropical countries, where crop losses are often severe. Already, scientists in industrialized nations are working with individuals in developing countries to increase yields of staple crops, to improve the quality of current exports and to diversify economies by creating exports like genetically improved palm oil, which may someday replace gasoline. Other genetically modified organisms covered by the proposed regulations are essential research tools in medical, agricultural and environmental science.
If imports like these are regulated unnecessarily, the real losers will be the developing nations. Instead of reaping the benefits of decades of discovery and research, people from Africa and Southeast Asia will remain prisoners of outdated technology. Their countries could suffer greatly for years to come. It is crucial that they reject the propaganda of extremist groups before it is too late. "
Engineering is the technological manipulation of the objects of the natural world in a way that is perceived to be beneficial to people. Traditionally we used the word in the context of inanimate nature: bridges, railways and machines etc. But the term can be used and is used in the context of biology, namely for bioengineering, i.e. modifying or manipulating living organisms. Another term used in place of the term 'genetic engineering' (GE) is 'biotechnology' (BT). Some people think that 'biotechnology' sounds less emotive, less fearful. How is genetic engineering defined then? As with the term 'gene', it depends upon who is using it and in what context.
Genetic engineering refers to a set of technologies that are being used to change the genetic makeup of cells and move genes across species boundaries to produce novel organisms. The techniques involve highly sophisticated manipulations of genetic material and other biologically important chemicals.
Genes are the chemical blueprints that determine an organism's traits. Moving genes from one organism to another transfers those traits. Through genetic engineering, organisms are given new combinations of genes -- and therefore new combinations of traits -- which do not occur in nature and, indeed, cannot be developed by natural means. Such an artificial technology is radically different from traditional plant and animal breeding. Researchers have discovered ways to change the inherited shape, form and function of living things by altering their Genetic material. This process is known as GENETIC ENGINEERING (GE).
All living cells-plant, animal and human- contain the genetic material DNA (deoxyribo nucleic acid), which determines the attributes of the offspring of all living things. The molecular gene is a definite sequence of bases in the DNA chain which together code for the production of a particular protein. By directly manipulating the DNA, scientists can change inherited characteristics in predetermined ways. Here the term 'genetic engineering' (GE) shall mean 'transgenesis' or 'recombinant DNA technology', -- i.e. the technology of copying pieces of genetic code from one organism of the same or different species to another by means of the techniques of the molecular biology laboratory. It results in a 'genetically modified organism' (GMO). Genetic engineering is sometimes described as 'modern biotechnology', 'gene technology', 'genetic modification' (GM), 'genetic manipulation' or 'genetic mutilation'. Gene replacement is essentially transplantation surgery although at the molecular level. Cloning is a branch of Genetic Engineering.
Novel organisms
Nature can produce organisms with new gene combinations through sexual reproduction. For example cows must breed with other cows (or very near relatives). A breeder who wants a purple cow would be able to breed toward one only if the necessary purple genes were available somewhere in a cow or a near relative to cows. A genetic engineer has no such restriction. If purple genes are available anywhere in nature -- in a sea urchin or an iris -- those genes could be used in attempts to produce purple cows. This unprecedented ability to shuffle genes means that genetic engineers can concoct gene combinations that would never be found in nature.
Genetic Engineering has particularly captivated protracted discussions amongst Ulema (Islamic scholars) because of a phrase in the Quran about "changing God's creation." According to the Quran, after Shaitan tempted Adam (AS) and Hawwa (AS) ( Eve) to sin by eating from the forbidden tree, he was appalled to see them repenting and being forgiven and honored by their mission to planet Earth as Allah (SWT)'s Khalifa (vicegerent). Shaitan asked Allah (SWT) to grant him another occasion to prove that humans are not that trustworthy after all. If allowed to test them on earth, Shaitan disclosed some of his plots to astound them saying: "Verily of Thy servants I shall most certainly take my due share, and shall lead them astray and fill them with vain desires. And I shall ORDER them so that they cut off the ears of cattle (in idolatrous sacrifice), and I shall order them to deface the (fair) nature created by GOD." (4:119). A. Yusuf Ali in his commentary no. 631 says " To deface the (fair) nature created by God: there is both a physical and a spiritual meaning. We see many kinds of defacements practiced on men and animals. Against their true nature as created by God, partly on account of superstition, partly on account of selfishness. Spiritually the case is even worse. How many natures are dwarfed or starved and turned from their original instincts by cruel superstitions or customs? God created man pure: the Evil One faces the image. " The regard for this verse among Islamic scholars and physicians and health practitioners also affects their decisions on such issues as plastic surgery, gender transformation (sexual conversion) operations. Fortunately, however, the consensus is that this Quranic verse cannot be invoked as a total and radical ban on genetic engineering. If carried too far it would conflict with many forms of curative surgery that also entails some change in God's creation.
MAIN CONCERNS
Many previous technologies have proved to have adverse effects unexpected by their developers. DDT, for example, turned out to accumulate in fish and thin the shells of fish-eating birds like eagles and ospreys. And chlorofluorocarbons turned out to float into the upper atmosphere and destroy ozone, a chemical that shields the earth from dangerous radiation. What harmful effects might turn out to be associated with the use or release of genetically engineered organisms?
The answer depends on understanding complex biological and ecological systems. So far, scientists know of no generic harms associated with genetically engineered organisms. For example, it is not true that all genetically engineered foods are toxic or that all released-engineered organisms are likely to proliferate in the environment. But specific engineered organisms may be harmful by virtue of the novel gene combinations they possess. This means that the risks of genetically engineered organisms must be assessed case by case and that these risks can differ greatly from one gene-organism combination to another.
Many ethical issues are raised by scientific development of genetic engineering.
The creation of new virulent bacteria for use in biological warfare was a serious concern of the early seventies when the technology of recombinant DNA was first described. This type of destructive application is clearly wrong and unacceptable from the Islamic perspective. On the other hand applications such as the diagnosis, correction, cure or prevention of genetic disease are acceptable and even commendable.
Potential Harms to Health
Here are the some examples of the potential adverse effects of genetically engineered organisms may have on human health. Most of these examples are associated with the growth and consumption of genetically engineered crops. Different risks would be associated with genetically engineered animals and, like the risks associated with plants, would depend largely on the new traits introduced into the organism.
New Allergens in the Food Supply
Transgenic crops could bring new allergens into foods that sensitive individuals would not know to avoid. An example is transferring the gene for one of the many allergenic proteins found in milk into vegetables like carrots. Mothers who know to avoid giving their sensitive children milk would not know to avoid giving them transgenic carrots containing milk proteins. The problem is unique to genetic engineering because it alone can transfer proteins across species boundaries into completely unrelated organisms.
Genetic engineering routinely moves proteins into the food supply from organisms that have never been consumed as foods. Some of those proteins could be food allergens, since virtually all known food allergens are proteins. Recent research substantiates concerns about genetic engineering rendering previously safe foods allergenic. A study by scientists at the University of Nebraska shows that soybeans genetically engineered to contain Brazil-nut proteins cause reactions in individuals allergic to Brazil nuts.
Scientists have limited ability to predict whether a particular protein will be a food allergen, if consumed by humans. The only sure way to determine whether protein will be an allergen is through experience. Thus importing proteins, particularly from nonfood sources, is a gamble with respect to their allergenicity.
Resistance to Antibiotic
Most genetically engineered plant foods carry fully functioning antibiotic-resistance genes.
The presence of antibiotic-resistance genes in foods could have two harmful effects. First, eating these foods could reduce the effectiveness of antibiotics to fight disease when these antibiotics are taken with meals. Secondly, the resistance genes could be transferred to human or animal pathogens, making them impervious to antibiotics. If transfer were to occur, it could aggravate the already serious health problem of antibiotic-resistant disease organisms. Although unmediated transfers of genetic material from plants to bacteria are highly unlikely, any possibility that they may occur requires careful scrutiny in light of the seriousness of antibiotic resistance.
New Toxins Produced by Plants
Many organisms have the ability to produce toxic substances. For plants, such substances help to defend stationary organisms from the many predators in their environment. In some cases, plants contain inactive pathways leading to toxic substances. Addition of new genetic material through genetic engineering could reactivate these inactive pathways or otherwise increase the levels of toxic substances within the plants. This could happen, for example, if the on/off signals associated with the introduced gene were located on the genome in places where they could turn on the previously inactive genes.
Fungal Toxins
Although for the most part health risks are the result of the genetic material newly added to organisms, it is also possible for the removal of genes and gene products to cause problems. For example, genetic engineering might be used to produce decaffeinated coffee beans by deleting or turning off genes associated with caffeine production. But caffeine helps protect coffee beans against fungi. Beans that are unable to produce caffeine might be coated with fungi, which can produce toxins. Fungal toxins, such as aflatoxin (a fungal toxin usually found in peanuts), are potent human toxins that can remain active through processes of food preparation.
Potential Environmental Harms
Monarch butterfly mortality
One variety of genetically engineered Corn produced pollen that was toxic to monarch butterflies.. Recent studies reported in Science and Oecologia journals suggested that pollen from the transgenic Bt com may be fatal to monarch butterflies, which feed on milkweed coated with Bt com pollen. Scientists have confirmed the mortality of monarch butterflies exposed to Bt com pollen under both laboratory and field conditions. Proponents of the technology claim that under field conditions the concentration of pollen on milkweed may not reach levels that cause lethal effects. Scientists from Iowa State University are examining this more closely, and their findings should be published soon. A study published in Nature (1999) indicated that secretions from remains of Bt com adversely affected certain other soil borne nontarget insect species.
Unnecessary Weeds
One way of thinking generally about the environmental harm that genetically engineered plants might do is to consider that they might become weeds. Here, weeds means all plants in places where humans do not want them. In agriculture, weeds can severely inhibit crop yield. In unmanaged environments, like the Everglades, invading trees can displace natural flora and upset whole ecosystems. Some weeds result from the accidental introduction of alien plants, but many were the result of purposeful introductions for agricultural and horticultural purposes. Some of the plants intentionally introduced into the United States that have become serious weeds are Johnson grass, multiflora rose, and kudzu.. Another example would be a rice plant engineered to be salt-tolerant that escaped cultivation and invaded nearby marine estuaries.
Genes Susceptible to Pesticides
Many insects contain genes that render them susceptible to pesticides. Often these susceptibility genes predominate in natural populations of insects. These genes are a valuable natural resource because they allow pesticides to remain as effective pest-control tools. The more benign the pesticide, the more valuable the genes that make pests susceptible to it.
Wildlife Poisoning
Engineering crop plants, such as tobacco or rice, to produce plastics or pharmaceuticals could endanger mice or deer who consume crop debris left in the fields after harvesting. Fish that have been engineered to contain metal-sequestering proteins (such fish have been suggested as living pollution clean-up devices) could be harmful if consumed by other fish or raccoons.
Unknown Harms
As with human health risks, it is unlikely that all potential harms to the environment have been identified. Each of the potential harms above is an answer to the question, "Well, what might go wrong?" The answer to that question depends on how well scientists understand the organism and the environment into which it is released. At this point, biology and ecology are too poorly understood to be certain that question has been answered comprehensively.
The main concerns about genetic engineering lie in the area of the unknown and unsuspected future. The possibility of grafting new genes not only in somatic cells but also into germ cells thus affecting coming generations, could later be associated with tragic self perpetuating mutations
As with any new technology, the full set of risks associated with genetic engineering have almost certainly not been identified. The ability to imagine what might go wrong with a technology is limited by the currently incomplete understanding of physiology, genetics, and nutrition If pursued with man's inclination for seeking the unknown until it is known and the unachievable until it becomes achievable then mankind may be confronted by patterns of life yet to appear on the biological stage. Science might think that everything is under control while the case is not really so. Moral concerns have been voiced that bear on equity, justice and the common good. Perhaps it is time for a comprehensive public debate and the prospective formulation of an ethical code for genetic engineering. A long story is in the waiting, and it is just beginning to unfold!
The hazards of nuclear radiation were not apparent for some time, nor could the damage be repaired, and the winnings with genetic engineering are far more serious. The introduction of genetic material from one species into another, in practicality means the creation of a new species with mixed features.
Like Adolf Hitler those who support Eugenics (ancestry through inherited characteristics) and elitism could result in discrimination against normal individuals. Thus, manipulating the human progeny might be extended beyond combating disease to the cultivation of certain physical characteristics considered desirable leading to elitism and discrimination against (normal) individuals who lack those characteristics
People will be inclined to the abortion of defective fetuses (cystic fibrosis). Tampering with human personality and the manipulation of behavior is possible if genes determining behavior are isolated . . Islam would certainly condemn the principle of tampering with the human personality and its capacity for individual responsibility and accountability. One need to look into sin and abuse of our bodies. The health costs are staggering from alcohol abuse, illegal-drug use, smoking, sexually transmitted diseases and improper diet, not to mention crime and violence as a means to solving problems,
"The severing of procreation from sex, love And intimacy is inherently dehumanizing, No matter how good the product" (Ethics of Cloning Humans, Gregory E. Pence, Editor, 1998, p.26). Manufacturing children by cloning could prove to be another step in the further disintegration of the family. In the wrong hands, biotechnology can be a grave danger. At one time nuclear-power plants seemed Like a brilliant idea, but a string of Nuclear-power-plant disasters has dimmed their luster.
Worse still is US experiment in which pigs were given human Growth-hormone gene so that the pigs can put on weight faster. They put on weight, but were also partially blind and arthritic and developed Ulcers.
BENEFITS:
· Animals have been bred to be stronger, more hardy, to produce more wool, milk or meat. On the livestock side, a drug has been produced for dairy cows -- Bovine Growth Hormone (BGH) or Bovine Somatotropin (BST) -- by engineering a bacterium to contain the gene for the hormone. The drug is administered to cows to increase milk production, despite the chronic oversupply of milk in the United States. A highly controversial product when it was first introduced, BGH is currently used on about 10 percent of the US dairy herd.
Animals Engineered for Leaner Meat. Animals Engineered as Drug-Production Facilities
· Goats and sheep have been engineered to secrete bioactive molecules into their blood, urine, or milk. Companies are in the process developing commercial enterprises based on these animals. So far, none of the drugs is on the market. It is likely that producers will want to slaughter the animals for food after they are no longer useful for drug production.
The possibility exists of using animals Engineered as Sources of Transplant Organs
Animals Engineered for Disease Resistance. Chickens and turkeys have been engineered to resist avian diseases. None have been commercialized.
Genetically Engineered Fish and Shellfish : Fish and shellfish have been engineered to cause changes in hormones that accelerate growth in several laboratories. So far, none have been commercialized in the United States.
An engineered predatory mite has been field tested in Florida. Researchers have produced honeybees and other beneficial insects engineered to tolerate pesticides.
Bacteria have been genetically engineered to produce rennet, an enzyme important in making cheese. Genetically engineered rennet (chymosin) is approved for commercial use and widely used by US cheese processors.
· Strains of wheat, corn and rice have been created that produce more food while needing less fertilizer and water. Genetically engineered crops that were aimed at feeding the hungry, would be developing seeds with certain predictable characteristics:
· (a) ability to grow on substandard or marginal soils;
· (b) plants able to produce more high-quality protein, with increased per-acre yield, without increasing the need for expensive machinery, chemicals, fertilizers, or water;
· (c) they would aim to favour small farms over larger farms;
· (d)the seeds would be cheap and freely available without restrictive licensing; and
· (e) they would be for crops that feed people, not meat animals.
· Fast-growing trees provide more lumber, Pulp, fuel and shade. Genetically engineered cotton has been approved for commercial use.
· Flowers are bigger, more colorful, more beautiful than they would be otherwise.
· Several tomatoes engineered to delay ripening have been approved for commercial use. In some cases, delayed ripening just prolongs shelf life that is tomatoes have a longer shelf life.
· Rice strains are disease-resistant. Many plants have been commercialized, including tomatoes and squash and commodity crops like corn and soybeans. Most have been engineered for one of three traits: herbicide tolerance, insect resistance, or virus tolerance.
· Genes of fish have been placed into potatoes and strawberries to make these plants more resistant to cold weather.
· Sheep with skin that will provide immunity to insect parasites.
Plants that produce toxic chemicals that ward off their natural pests. Engineered Microorganisms Used as Pesticides. Several bacteria engineered to enhance their ability to kill or repel pests have been approved for commercial use. These products are used as pesticides in agricultural fields and gardens.
· Heal diseases(cancers, diabetes, and Alzheimer's)
· Fashion "designer children" and reverse the aging process. Design a customized child who is Genetically disposed to be physically attractive, of superior intelligence or athletically talented.
· Eliminating genetic diseases. For example, geneticists think it may be possible to eliminate genetic diseases such as Tay-Sachs through careful and methodical screening programs.
· Screening unborn babies. This refers to screening for genetic disorders either before a pregnancy takes place or in the early months of a pregnancy. More information would give prospective parents more options in dealing with their infants’ problems.
· Treating diseases. For example, scientists are working on ways to insert cells from embryos into cancerous cells as a way to stop the growth of cancer.
· The ultimate beneficiaries of technological innovation have always been consumers, both in the United States and abroad. In developing countries, biotechnological advances will provide means to overcome vitamin deficiencies, to supply vaccines for killer diseases like cholera and malaria, to increase production and protect fragile natural resources, and to grow crops under normally unfavorable conditions.
· The pharmaceutical possibilities of genetic engineering will open tremendous vistas in treatment of many illnesses and the possibilities in agriculture and animal husbandry might be the clue to solving the problem of famine the world over.
Conclusion
Jimmy Carter, the 39th President of the United States wrote an OP-ED in New York Times of August 26, 1998 titled "Who's Afraid of Genetic Engineering? "….Anti-biotechnology activists argue that genetic engineering is so new that its effects on the environment can't be predicted. This is misleading. In fact, for hundreds of years virtually all food has been improved genetically by plant breeders. Genetically altered antibiotics, vaccines and vitamins have improved our health, while enzyme-containing detergents and oil-eating bacteria have helped to protect the environment. In the past 40 years, farmers worldwide have genetically modified crops to be more nutritious as well as resistant to insects, diseases and herbicides. Scientific techniques developed in the 1980's and commonly referred to as genetic engineering allow us to give plants additional useful genes. Genetically engineered cotton, corn and soybean seeds became available in the United States in 1996, including those planted on my family farm. This growing season, more than one-third of American soybeans and one-fourth of our corn will be genetically modified. The number of acres devoted to genetically engineered crops in Argentina, Canada, Mexico and Australia increased tenfold from 1996 to 1997.
The risks of modern genetic engineering have been studied by technical experts at the National Academy of Sciences and World Bank. They concluded that we can predict the environmental effects by reviewing past experiences with those plants and animals produced through selective breeding. None of these products of selective breeding have harmed either the environment or biodiversity.
Carter says that by increasing crop yields, genetically modified organisms reduce the constant need to clear more land for growing food. Seeds designed to resist drought and pests are especially useful in tropical countries, where crop losses are often severe. Already, scientists in industrialized nations are working with individuals in developing countries to increase yields of staple crops, to improve the quality of current exports and to diversify economies by creating exports like genetically improved palm oil, which may someday replace gasoline. Other genetically modified organisms covered by the proposed regulations are essential research tools in medical, agricultural and environmental science.
If imports like these are regulated unnecessarily, the real losers will be the developing nations. Instead of reaping the benefits of decades of discovery and research, people from Africa and Southeast Asia will remain prisoners of outdated technology. Their countries could suffer greatly for years to come. It is crucial that they reject the propaganda of extremist groups before it is too late. "
Sunday, November 2, 2008
Adolescence: Turmoil or Transition
By Dr. Aisha Hamdan
The stage of adolescence is often seen as a time of turmoil and distress for both the teenagers and their parents. Parents worry about what kind of friends their teen will have, whether or not they will do well in school and decide to pursue their education further, and how much "control" they will have over their teen's decisions. Greater fears include problems with drugs or alcohol, trouble with the legal system, premarital relationships, and suicide. In addition to all of these issues, Muslim parents would be concerned about whether or not their adolescent will wear the hijab, perform salah correctly and on time, fast during the month of Ramadhan, avoid contact with members of the opposite gender, respect his/her parents and other adults. Dealing with all of these worries can be less stressful if a parent knows what to expect as their child enters this phase of development.
Adolescence is generally considered to begin around the age of 12 or 13 and end at 18 or 19. It is a period of transition between childhood and adulthood that is not at all universal. In many cultures and societies there is no such phase of development since marriage and the its associated responsibilities occur at an early age. Adolescence is present in other societies due to social, economic, and cultural factors that produce a gap between the ability to reproduce biologically and the societal expectations for reproduction. As Muslims, we need to contemplate the validity of this stage since we understand that accountability (Takleef) for our thoughts and actions begins at puberty (Buloogh). This means that even though we may not be an "adult" socially, we are considered to be one spiritually. Obviously this should bring up all kinds of red flags and warnings for parents as they realize that the task of parenting is mostly complete by the age of 12 or 13, depending on when a child reaches puberty. At that time, the youth will be completely responsible to Allah for all that he/she does. This does not mean that being a parent ends at that time, but it does highlight the significance of those early years and the crucial role that parents play. We need to build a solid foundation so that our children will make appropriate choices when the time comes.
For those who are in a society where adolescence is regarded as a distinct developmental phase, it is beneficial to understand some of its general characteristics. The perception that this time in life is one of turmoil and distress is related to the commonly held belief that parent-adolescent conflict is inevitable and that the difficulty will continue until the adolescent leaves home. Although this does occur in some families, it should not be considered the norm. Disagreements will obviously arise as the adolescent begins to assert his/her need for independence and control, which is accompanied by expanding cognitive ability and an emerging self-identity. Parents should respect their teenager's choices and foster his/her sense of responsibility, as long as the choices are not contrary to the principles of Islam. Youth should also be taught the fundamental Islamic value of being obedient and respectful to parents at an early age so that when correction is necessary it will be readily accepted. The use of these two strategies should be effective in preventing any serious parent-adolescent conflict from occurring. A positive note is that research has shown that although adolescents and their parents may differ about details of everyday life, they generally agree on issues related to basic values. This is another red flag to signify that we should be aware of the values that we are teaching our youth.
Socially, there is a reorganization during adolescence as more time is spent with peers, adult guidance is reduced and becomes more indirect, and participation in large social groups becomes important. The peer group becomes more influential and various forms of peer pressure may operate. Another positive note is that adolescents are more likely to go along with peer pressure that is prosocial than with pressure to misbehave. The peer group is also an important source of information, encouragement, and social connectedness as the person begins to learn his/her way around in the world. As Muslim parents, we should obviously be concerned about the type of information and encouragement that our youths receive and, by extension, the type of friends that they have. We should encourage them to form friendships and relationships with those who hold the same Islamic values that we are attempting to convey. Children who have developed a love for Islam will naturally follow in this path.
Adolescence can be a splendid time of life for both parents and youth as the transition occurs from childhood into adulthood. If the seeds of Islam have been planted from the beginning and watered and nurtured along the way, a beautiful, flowering plant will unfold. There should then be little worry about the many concerns that may appear during this time. Contrary to the belief that this is a time of conflict between parent and adolescent, it can actually be one of mutual growth, love, and respect. The parent-child relationship will change at this time as independence and accountability develop, but the new bond that occurs can be rewarding and fulfilling for both. May Allah, subhana wa ta'ala, help us to be exemplary parents and assist us in raising righteous children.
The stage of adolescence is often seen as a time of turmoil and distress for both the teenagers and their parents. Parents worry about what kind of friends their teen will have, whether or not they will do well in school and decide to pursue their education further, and how much "control" they will have over their teen's decisions. Greater fears include problems with drugs or alcohol, trouble with the legal system, premarital relationships, and suicide. In addition to all of these issues, Muslim parents would be concerned about whether or not their adolescent will wear the hijab, perform salah correctly and on time, fast during the month of Ramadhan, avoid contact with members of the opposite gender, respect his/her parents and other adults. Dealing with all of these worries can be less stressful if a parent knows what to expect as their child enters this phase of development.
Adolescence is generally considered to begin around the age of 12 or 13 and end at 18 or 19. It is a period of transition between childhood and adulthood that is not at all universal. In many cultures and societies there is no such phase of development since marriage and the its associated responsibilities occur at an early age. Adolescence is present in other societies due to social, economic, and cultural factors that produce a gap between the ability to reproduce biologically and the societal expectations for reproduction. As Muslims, we need to contemplate the validity of this stage since we understand that accountability (Takleef) for our thoughts and actions begins at puberty (Buloogh). This means that even though we may not be an "adult" socially, we are considered to be one spiritually. Obviously this should bring up all kinds of red flags and warnings for parents as they realize that the task of parenting is mostly complete by the age of 12 or 13, depending on when a child reaches puberty. At that time, the youth will be completely responsible to Allah for all that he/she does. This does not mean that being a parent ends at that time, but it does highlight the significance of those early years and the crucial role that parents play. We need to build a solid foundation so that our children will make appropriate choices when the time comes.
For those who are in a society where adolescence is regarded as a distinct developmental phase, it is beneficial to understand some of its general characteristics. The perception that this time in life is one of turmoil and distress is related to the commonly held belief that parent-adolescent conflict is inevitable and that the difficulty will continue until the adolescent leaves home. Although this does occur in some families, it should not be considered the norm. Disagreements will obviously arise as the adolescent begins to assert his/her need for independence and control, which is accompanied by expanding cognitive ability and an emerging self-identity. Parents should respect their teenager's choices and foster his/her sense of responsibility, as long as the choices are not contrary to the principles of Islam. Youth should also be taught the fundamental Islamic value of being obedient and respectful to parents at an early age so that when correction is necessary it will be readily accepted. The use of these two strategies should be effective in preventing any serious parent-adolescent conflict from occurring. A positive note is that research has shown that although adolescents and their parents may differ about details of everyday life, they generally agree on issues related to basic values. This is another red flag to signify that we should be aware of the values that we are teaching our youth.
Socially, there is a reorganization during adolescence as more time is spent with peers, adult guidance is reduced and becomes more indirect, and participation in large social groups becomes important. The peer group becomes more influential and various forms of peer pressure may operate. Another positive note is that adolescents are more likely to go along with peer pressure that is prosocial than with pressure to misbehave. The peer group is also an important source of information, encouragement, and social connectedness as the person begins to learn his/her way around in the world. As Muslim parents, we should obviously be concerned about the type of information and encouragement that our youths receive and, by extension, the type of friends that they have. We should encourage them to form friendships and relationships with those who hold the same Islamic values that we are attempting to convey. Children who have developed a love for Islam will naturally follow in this path.
Adolescence can be a splendid time of life for both parents and youth as the transition occurs from childhood into adulthood. If the seeds of Islam have been planted from the beginning and watered and nurtured along the way, a beautiful, flowering plant will unfold. There should then be little worry about the many concerns that may appear during this time. Contrary to the belief that this is a time of conflict between parent and adolescent, it can actually be one of mutual growth, love, and respect. The parent-child relationship will change at this time as independence and accountability develop, but the new bond that occurs can be rewarding and fulfilling for both. May Allah, subhana wa ta'ala, help us to be exemplary parents and assist us in raising righteous children.
Harry Who?
An Islamic Analysis of the Harry Potter Phenomenon
By Um Noah
Harry Potter and friends as characterised in the recent film.
Magic is an old human practice. It is sometimes defined as deception by showing something to an audience, which is contrary to reality. Magic is listed as the third major sin after Shirk and Murder, according to Adh-Dhahabi in his book 'Al-Kaba'ir' The Major Sins.
In the light of the above definition, Islam considers magic to be an act of blasphemy. Allah says:
They followed what the Shayâtin (devils) gave out (falsely of the magic) in the lifetime of Sulaimân (Solomon). Sulaimân did not disbelieve, but the Shayâtin (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Hârût and Mârût, but neither of these two (angels) taught anyone (such things) till they had said, "We are only for trial, so disbelieve not (by learning this magic from us)." And from these (angels) people learn that by which they cause separation between man and his wife, but they could not thus harm anyone except by Allâh's Leave. And they learn that which harms them and profits them not. And indeed they knew that the buyers of it (magic) would have no share in the Hereafter. And how bad indeed was that for which they sold their own selves, if they but knew. (Qur'an 2:102)
In my quest to get a better understanding of those that read or watch things related to magic, I was quite surprised to find more Christians addressing this issue than Muslims. In fact I couldn't find one article regarding this issue. And with the recent release of the Harry Potter film, I'm even more driven to find a clear answer. Oh, I've heard the argument: "Harry Potter is wonderful, it encourages kids to read!"
Certainly, reading is important. Allah says:
Read! In the Name of your Lord, Who has created (all that exists)
Has created man from a clot (a piece of thick coagulated blood).
Read! And your Lord is the Most Generous,
Who has taught (the writing) by the pen.
(Qur'an 96 1-4)
But do you really think that Harry Potter is the kind of reading Allah had in mind?
The Prophet tells us that witchcraft, sorcery, and magic are evil. He (peace be upon him) said, "There are three who will not enter paradise: one who is addicted to wine, one who breaks ties of relationship, and one who believes in magic." (Ahmad)
And Allah's Apostle said, "Avoid the Mubiqat, i.e., shirk and witchcraft." (Bukhari)
Imaginary (or virtual) experiences and well-written fantasies can affect the mind and memories as much, if not more, than actual experiences. Designed to stir feelings and produce strong emotional responses, a well-planned myth with likeable characters can be far more memorable than the less exciting daily reality, especially when reinforced through books, toys and games as well as movies. It is no wonder Harry Potter fans have been counting the days to see the sorcery, magic, potions and spells.
Our children need good, moral characters to identify with. When they have been accustomed to reading and now seeing this fantasy we must ask ourselves as their protectors and educators if these are the types of role models we want for them.
Allah says:
O you who believe! Ward off from yourselves and your families a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not, (from executing) the Commands they receive from Allâh, but do that which they are commanded. (Qur'an 66:6)
Allah reminds us of our short existence in this life and the need to choose good over evil:
The life of this world is but play and pastime, but if you believe (in the Oneness of Allâh Islâmic Monotheism), and fear Allâh, and avoid evil, He will grant you your wages, and will not ask you your wealth. (Qur'an 47:36)
By overexposing our children to the Harry Potter kind of material we run the risk that they may lose their natural aversion for the devious spirits represented by the creatures and symbols in these stories. Caught up in the exciting story, they absorb the suggested values and store the fascinating images in their minds, making the forbidden world of the occult seem more normal.
Professor Snape, a teacher at Hogwarts Academy in the Harry Potter film.
Fun fantasies and strategic entertainment have a special way of altering values, compromising beliefs and changing behavior in adults as well as in children. This learning process has been named "edutainment" a favored way to educate and entertain at the same time, for example Sesame Street. Its power to influence beliefs and behavior is illustrated by today's marketing firms; which spend billions on entertaining ads that touch emotions, ignore the facts, and yet motivate people to buy the product.
This Harry Potter 'ideology' is a good example. It comes complete with trading cards, computer and other wizardly games, clothes, action figures and cuddly dolls as well as audio cassettes that could keep the child's minds focused on the occult all day and into night. What's next, a Ouiji Board?
Teach your children Allah's Truths and train them to see reality through the teachings of Allah and His Prophet (peace be upon him) and not through the world's perspective. To succeed, we must be ever-conscious of their surroundings. Is it possible to shield them from contrary values, I'm sure it's not, however it is possible to offer them clear understandings of these things in light of the Qur'an and Sunnah. Once they have learned to love what Allah loves and hate what Allah hates, and to see life from His Words, they will demonstrate their wisdom by choosing to say "no" to Harry Potter and the like.
All right, so you've finished reading this editorial and you see things differently. All this time you've allowed your kids to read and view material related to magic, what do you do now to stop it?
Every family is different and therefore our approach to this matter will differ. You may need to cut it out completely and sit with your children to explain the situation in detail. We can only be accountable for what we know and our intentional acts. Being a Muslim means always learning. We are always growing and changing our views in order to meet the needs of our Faith at any age.
May Allah guide me and forgive me for anything that was said unintentionally, and in any respect not in accordance with Allah and His teachings. He is The All-Kno
By Um Noah
Harry Potter and friends as characterised in the recent film.
Magic is an old human practice. It is sometimes defined as deception by showing something to an audience, which is contrary to reality. Magic is listed as the third major sin after Shirk and Murder, according to Adh-Dhahabi in his book 'Al-Kaba'ir' The Major Sins.
In the light of the above definition, Islam considers magic to be an act of blasphemy. Allah says:
They followed what the Shayâtin (devils) gave out (falsely of the magic) in the lifetime of Sulaimân (Solomon). Sulaimân did not disbelieve, but the Shayâtin (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Hârût and Mârût, but neither of these two (angels) taught anyone (such things) till they had said, "We are only for trial, so disbelieve not (by learning this magic from us)." And from these (angels) people learn that by which they cause separation between man and his wife, but they could not thus harm anyone except by Allâh's Leave. And they learn that which harms them and profits them not. And indeed they knew that the buyers of it (magic) would have no share in the Hereafter. And how bad indeed was that for which they sold their own selves, if they but knew. (Qur'an 2:102)
In my quest to get a better understanding of those that read or watch things related to magic, I was quite surprised to find more Christians addressing this issue than Muslims. In fact I couldn't find one article regarding this issue. And with the recent release of the Harry Potter film, I'm even more driven to find a clear answer. Oh, I've heard the argument: "Harry Potter is wonderful, it encourages kids to read!"
Certainly, reading is important. Allah says:
Read! In the Name of your Lord, Who has created (all that exists)
Has created man from a clot (a piece of thick coagulated blood).
Read! And your Lord is the Most Generous,
Who has taught (the writing) by the pen.
(Qur'an 96 1-4)
But do you really think that Harry Potter is the kind of reading Allah had in mind?
The Prophet tells us that witchcraft, sorcery, and magic are evil. He (peace be upon him) said, "There are three who will not enter paradise: one who is addicted to wine, one who breaks ties of relationship, and one who believes in magic." (Ahmad)
And Allah's Apostle said, "Avoid the Mubiqat, i.e., shirk and witchcraft." (Bukhari)
Imaginary (or virtual) experiences and well-written fantasies can affect the mind and memories as much, if not more, than actual experiences. Designed to stir feelings and produce strong emotional responses, a well-planned myth with likeable characters can be far more memorable than the less exciting daily reality, especially when reinforced through books, toys and games as well as movies. It is no wonder Harry Potter fans have been counting the days to see the sorcery, magic, potions and spells.
Our children need good, moral characters to identify with. When they have been accustomed to reading and now seeing this fantasy we must ask ourselves as their protectors and educators if these are the types of role models we want for them.
Allah says:
O you who believe! Ward off from yourselves and your families a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not, (from executing) the Commands they receive from Allâh, but do that which they are commanded. (Qur'an 66:6)
Allah reminds us of our short existence in this life and the need to choose good over evil:
The life of this world is but play and pastime, but if you believe (in the Oneness of Allâh Islâmic Monotheism), and fear Allâh, and avoid evil, He will grant you your wages, and will not ask you your wealth. (Qur'an 47:36)
By overexposing our children to the Harry Potter kind of material we run the risk that they may lose their natural aversion for the devious spirits represented by the creatures and symbols in these stories. Caught up in the exciting story, they absorb the suggested values and store the fascinating images in their minds, making the forbidden world of the occult seem more normal.
Professor Snape, a teacher at Hogwarts Academy in the Harry Potter film.
Fun fantasies and strategic entertainment have a special way of altering values, compromising beliefs and changing behavior in adults as well as in children. This learning process has been named "edutainment" a favored way to educate and entertain at the same time, for example Sesame Street. Its power to influence beliefs and behavior is illustrated by today's marketing firms; which spend billions on entertaining ads that touch emotions, ignore the facts, and yet motivate people to buy the product.
This Harry Potter 'ideology' is a good example. It comes complete with trading cards, computer and other wizardly games, clothes, action figures and cuddly dolls as well as audio cassettes that could keep the child's minds focused on the occult all day and into night. What's next, a Ouiji Board?
Teach your children Allah's Truths and train them to see reality through the teachings of Allah and His Prophet (peace be upon him) and not through the world's perspective. To succeed, we must be ever-conscious of their surroundings. Is it possible to shield them from contrary values, I'm sure it's not, however it is possible to offer them clear understandings of these things in light of the Qur'an and Sunnah. Once they have learned to love what Allah loves and hate what Allah hates, and to see life from His Words, they will demonstrate their wisdom by choosing to say "no" to Harry Potter and the like.
All right, so you've finished reading this editorial and you see things differently. All this time you've allowed your kids to read and view material related to magic, what do you do now to stop it?
Every family is different and therefore our approach to this matter will differ. You may need to cut it out completely and sit with your children to explain the situation in detail. We can only be accountable for what we know and our intentional acts. Being a Muslim means always learning. We are always growing and changing our views in order to meet the needs of our Faith at any age.
May Allah guide me and forgive me for anything that was said unintentionally, and in any respect not in accordance with Allah and His teachings. He is The All-Kno
The Aqeeqah
List of Topics:
* Introduction
* What is to be Sacrificed for a Boy and for a Girl
* Sharing in a Single 'Aqeeqah
* The Time of the 'Aqeeqah and the Ruling about delaying it
* Making Use of the Skin of the Sacrifice and its Offal
* Should the Meat be Cooked or Not (Before Distribution)?
* The Dislike of Breaking its Bones
(A) Introduction
* Its Prescriptions
* Ruling for the Aqeeqah
* Aqeeqah for Miscarried Fetus
* Giving Charity Equal to its Price
(B) Its Prescription
The ahaadeeth about the prescription of the "Aqeeqah are very many. From them is that which al-Bukhaaree reports: that Allah's Messenger (peace be upon him) said:
(C) The Ruling for the 'Aqeeqah.
The scholars differ about the ruling for the 'Aqeeqah upon three sayings:
The first saying: That it is obligatory (waajib). This is the view of some of the scholars such as Imam Ahmad in one narration, al-Hasan, al-Layth and Ibn Hazm. They use as their proof that it is obligatory the order of the Prophet in his saying:
The second saying: That it is not prescribed, or that it is merely something permissible and lawful. This was the view of Imam Aboo Haneefah rahimahullaah-.
The third saying: The scholars of this saying take a middle view saying that it is a recommended (mustahab) sunnah, and it is the view of many of the scholars such as Imam Maalik, ash-Shaafi'ee, and it is what is preferred and best known from the saying of Ahmad. Their proof for this is the hadeeth:
So this hadeeth leaves the sacrifice up to the father if he wishes to do it which shows that it is a recommendation and it dispels the idea of it being an obligation which might be understood from the other ahaadeeth.5 Imam ash-Shaafi'ee said: "Two men took extreme positions about the 'Aqeeqah. One man saying that it is obligatory, and the other saying that is an innovation!6 So it is a confirmed rite and an emphasized Sunnah, therefore Imam Ahmad loved that a person should even borrow money in order to perform it, and said: "Because he is giving life to a Sunnah".7
(D) The Ruling for Performing 'Aqeeqah for a Miscarried Fetus or a Baby which dies after Birth.
The ruling for 'Aqeeqah which has preceded does not apply to the miscarried fetus, even if it is clear whether it was male or female, since it is not described as being a new-born child, nor as being a boy or a girl - and these are what the prescription of 'Aqeeqah is related to/ However, if the child is born alive and then dies after birth, the question of whether 'Aqeeqah is prescribed or not applies, and there are two views on the matter: Some of the scholars hold that 'Aqeeqah should be done for it on the seventh day since the reason for the 'Aqeeqah i.e. the child's birth occurred - this can be understood from the hadeeth:
(E) The Ruling Regarding Giving Charily Equal to its Price (Instead of Making the Sacrifice)
We have shown that the "Aqeeqah is an emphasized Sunnah - but can the place of the sacrifice be taken by giving its price in charity? The truth is that the sacrifice and spilling the blood of the sacrificed animals is what is required from the 'Aqeeqah, as seen by the hadeeth: < .. sacrificed for him ...> and the hadeeth: < .... so spill blood for him ....> - therefore giving money in charity cannot take the place of the sacrifice and "Aqeeqah will not be achieved by it. This can be seen from the hadeeth:
(F) What is to be Sacrificed for a Boy and for a Girl
List of Topics
* Sacrifice for a boy & a girl
* Type & Kind of Animal
* Characteristics & Age of Animal
This rite is to be performed for the new born child whether it is a boy or a girl, however, two sheep are to be sacrificed for the boy and one for the girl. This is what is correct and witnessed to by the narrations established from Allah's Messenger (peace be upon him), as will follow, and was the position of Ibn 'Abbaas and 'Aa.ishah-radiyallaahu 'anhum - and the majority of the people of knowledge such as Imam ash-Shaafi'ee, Ahmad and others.
The proof for the saying of the majority who hold that two sheep are to be sacrificed for a boy and one for a girls is the hadeeth of 'Aishah and Umm Kurz-radiyallaahu 'anhumaa - from the Prophet (peace be upon him) who said:
single sheep. However, the first saying is stronger and precedence since it agrees with what is clearly stated in the hadeeth12 ash-Shawkaanee said: "The outcome is that the "Aqeeqah is a Sunnah from the Sunnahs of Islam and is not properly fulfilled unless two sheep are sacrificed for a boy and one for a gir1.13
(G) The Type and Kind of Animal to be Sacrificed for 'Aqeeqah
The Messenger (peace be upon him) gave a general order that sacrifice should be done for the new-born, and that blood should be spilt for it, saying:
MY PERSONAL VIEW & PREFERENCE
What I consider most correct is to take a middle position between these two sayings, namely that the "Aqeeqah is prescribed to be done with sheep and that this is what is best and most perfect, however, if someone sacrifices camels or cows for the "Aqeeqah instead, then it will suffice him even though he has not achieved the Sunnah and what is best. As is clear, the fact that sheep alone are mentioned in the hadeeth does not mean a denial of the acceptability of sacrificing other animals instead.16 This view is further supported by the saying of 'Aa.ishah-radiyallaahu 'anhaa - to one who had vowed to sacrifice camels for "Aqeeqah. She said:"Rather the Sunnah is better."17 So the statement that it is 'better' is an evidence that other than sheep will still count - and Allah knows best.
(H) The Characteristics and the Age of the Sheep which are Conditions for the 'Aqeeqah Sacrifice
First: With Regard to the Health of the Sheep.
(a) A group of the scholars hold that it must be free from the defects mentioned with regard to the sacrifice for the - -adhaa - due to analogy with it. This is the saying of most of the scholars, such as Imam Maalik, ash-Shaafi.ee and Ahmad rahimahumullaah -
(b) Others such as Ibnul- 'Arabee al-Maalikee and Ibn Hazm hold that this is not a condition, and this is the saying preferred by ash-Shawkaanee and as-San'aanee. The strength of this saying is indicated by the unrestricted use of the word 'sheep' (shaatun) in the ahaadeeth about the 'Aqeeqah - since it is mentioned without any further qualification. Therefore, anything to which the term 'sheep' (shaatun) applies can be sacrificed for the 'Aqeeqah. However, the more complete it is in its attributes - then the better it is:
(And whosoever honors the Symbols of Allah, then it is truly from the piety of the heart.) [Soorat-Hajj: Aayah 32]
Ibnul-'Arabee al-Maalikee said: "The condition that the 'Aqeeqa sacrifice must be like that for the Adhaa sacrifice is not established by any authentic or weak hadeeth, so those who hold it to be a condition have no proof other than analogy."18
Second: As Regard its Age.
The same goes with regard to the age of the sheep for sacrifice. If the sheep has passed the age required for the Adhaa sacrifice i.e. that it is six months or older (according to one saying) - then that is better and more complete, but if it is less then it appears that this is still allowable, al-Maawardee holds the view, in his book 'al-Hawee' that a sheep younger than this will still count for the 'Aqeeqah, whereas he does not allow that for the Adhaa sacrifice,19 and neither do others beside him. There is also a report from Imam Ahmad which indicates this since he was asked about giving 'Aqeeqa with an animal below this age, so he said: "An older one is better."20
(I) Sharing in a Single 'Aqeeqah
It is not correct to share in a single sacrifice for 'Aqeeqah. This is because the allowance is based upon analogy, and analogy with the sacrificial animals of Adhaa and Hajj is not correct for 'Aqeeqah as has preceded. Ibnul-Qayyim said: "A single head (of sheep) can only count for a single person and this is a matter where the 'Aqeeqah differs with the sacrificial animals of Hajj and Adhaa.... And since the 'Aqeeqah sacrifice is like a ransom for the child then it is prescribed that it should be entirely for him - so that one is a ransom for the other. Also if it were correct to share in it, then the goal of spilling blood for the child will not be attained. This is because spilling the blood will count for one of them, then all that will remain for the others will be the distribution of the meat, whereas the desired goal was to spill blood for the Child.21 This is the saying of the Hanbalees and is what is correct - if Allah wills - due to what has preceded.
(J) The Time of the 'Aqeeqah and the Ruling about delaying it
List of Topics
* Time of Aqeeqah
* A Question
* Who Performs Aqeeqah
* What is to be said
* Aqeeqah for a Grown up
* Performing during Eidul-Adhaa
The birth of the child is the reason for sacrificing the 'Aqeeqah as shown by the hadeeth:
This is the Sunnah with regard to the timing of the 'Aqeeqa sacrifice, however, what is the ruling if the seventh day passes and the sacrifice has not been done?
The scholars have a number of views about this - rahimahumullaah
The first view: That if it has not been done on the seventh day then it should be done sometime thereafter, without any specification as to when.
The second view: That the 'Aqeeqah is specific to the seventh day, so it may not be done before or after. So if it is not done on this day, its time has been missed. This is the view of Imam Maalik - rahimahullaah.
The third view: That the time for the 'Aqeeqah has a limited period of extension after the seventh day. So if one misses the seventh day due to preoccupation, some need or some excuse, then its prescription remains since it is still required in order to free the child held in pledge for it as occurs in the hadeeth:
knowledge amongst them: 'Aisha -radiyallaahu 'anhaa-, and Ahmad, at-Tirmidhee, Ishaaq, al-Raghawee and Aboo 'Abdullah al Booshanjee from the Shaafi'ees, and others.
MY VIEW AND ITS JUSTICATION:
The third saying is the one which the heart feels at peace with and which is witnessed to by the narrations, and is held by most of the scholars. Its being the preferred saying is supported by the following:
(1) From Buraydah radiyallaahu'anhu - that Allah's Messenger said:
(2) From Umm Kurz that a woman vowed to sacrifice camels if the wife of 'Abdur-Rahmaan ibn Abee Bakr gave birth to a child. So 'Aa.ishah said: "No, rather the Sunnah is better. For the boy two equal sheep, and for the girls a single sheep. It is to be cut up with limbs cut only at the joints and no bone broken. So one should eat, feed with it, and give it in charity. Let that be on the seventh day, and if not then on the fourteenth, and if not then on the twenty-first."24
These two hadeeth are what is relied upon in this matter, so those who hold that they are authentic and acceptable has this one as his saying, and those who hold that both the hadeeth are weak will support one of the first two sayings. Ibn Qudaamah said: "The proof in the matter is the saying of 'Aa.ishah - - radiyallaahu 'anhaa - given that she would obviously not have said it except due to a hadeeth."25
I say: and Allah knows best. And a further evidence here is the hadeeth of Buraydah which has preceded.26 This is also what at-Tirmidhee reports from the people of knowledge, saying: "They recommend that the 'Aqeeqah for the child is sacrificed on the seventh day, and if it is not possible on the seventh day, then on the fourteenth day, and if that is not possible, then on the twenty-first day."27
(3) In addition to what has preceded - this saying also provides some degree of ease and facility for those fathers who - for whatever reason - are unable to perform the sacrifice on the seventh day, just as it may remove some of the difficulty of performing all the actions" sharing the head, giving the weight of the hair in silver as charity, the circumcision and distribution of the meat: on the seventh day.
Note: The 'Aqeeqah is an emphasized Sunnah as we have seen. So the question here was concerning the time for the sacrifice which will be in accordance with the Sunnah and will be the recommended time. Ibnul-Qayyim said: "What is apparent is that its limitation to the seventh day is something recommended, however, if he sacrificed on the fourth day, or the eighth day, or the tenth day, or thereafter, then it will count, and what is counted is the day of the sacrifice - not the day of cooking it and eating the meat.28
(k) A Question
If sacrificing the 'Aqeeqah is delayed until the fourteenth or twenty-first day - then should the other actions such as shaving the head and circumcision be delayed as well?
Perhaps what is correct - and Allah knows best - is that the other actions should not be delayed, since it (the delay) was only reported with regard to the 'Aqeeqah.
(l) Who is to Perform the Sacrifice.
The sacrifice for the child is required from the father - since he is the one addressed by the prophetic ahaadeeth. However, it is also correct if done by someone else. So it is permissible for a near and beloved relative - such as the grandfather, uncle and brother to take on the responsibility of the 'Aqeeqa and donate it. Our Prophet Muhammad (peace be upon him) gave the 'Aqeeqah of his two grandsons, al-Hasan and al-Husayn - and their father was present. This matter is also indicated in his saying: < ... which is sacrificed for him ... >. So he mentioned the sacrifice without assigning a particular person to do it.
(M) What is to be said whilst Sacrificing.
Whilst sacrificing the 'Aqeeqah, it is obligatory to mention Allah's name upon it - as is the case with all sacrifices. However, the question arises - is anything else to be said? As is the case with the Adhaa sacrifice?
There occurs in some Prophetic ahaadeeth an addition to be made besides the saying of 'Bismillaah' - i.e. a mention of who the sacrifice is made on behalf of - just like the Adhaa sacrifice. From 'Aa.ishah - - radiyallaahu 'anhaa - who said: "The Prophet said:
And Imam Ahmad - rahimalluaah - was asked about this, so he said: "Say: Haadhihi 'Aqeeqah .... " (This is the 'Aqeeqah of so and so)31 Ibnul-Mundhir said: "This is good, even if he had the intention of 'Aqeeqah but did not say it - then it will suffice - if Allah wills."32
(N) Making Use of the Skin of the Sacrifice and its Offal
List of Topics
* Use of the skin
* Distribution of the Meat
It is permissible to make use of the skin of the animal sacrificed for 'Aqeeqah and its offal - such as its stomach and gut. Its price being given in charity or it may be sold.33 Since there is nothing reported to affirm or deny this. It is also not to be analogized with the Adhaa sacrifice. Ahmad said: "The skin, head and offal may be sold and charity be given with it."34 As for everything that is mentioned in forbiddance of that - then it has no proof except for analogy which is not applicable here - and Allah knows best.
(O) Distribution of the Meat of the 'Aqeeqah
What is meant is to whom is the meat to be distributed after the sacrifice and I have not come across any acceptable hadeeth about this - except what is reported from 'Alee - radiyallaahu 'anhu - that he gave a leg of the 'Aqeeqah - which Allah's Messenger sacrificed for al-Hasan and al Husayn - to the midwife.35 So distributing it in this way is established by this hadeeth.
There also occurs in a mursal hadeeth36 an order to eat from it and to feed with it (in the form of a gift or charity). The wording of the hadeeth is:
So the how the sacrifice is to be distributed is a matter which has been made easy - and all praise and thanks is for Allah, since the goal was the sacrifice. If that is done, then it is permissible for the person and the people of this household to eat the meat, and to give some of it as a gift to his friends and brothers, and to give some in charity to the poor - without any specified amount to be given and without analogy with the Adhaa sacrifice.
(P) Should the Meat be Cooked or Not (Before Distribution)?
List of Topics
* Should the Meat be Cooked?
* Inviting to a Meal
It is permissible to distribute the meat raw or cooked - after being cut up, each limb being divided at the joints, and some of the scholars prefer that it be cooked before being distributed. 'Ataa - rahimhullaah - said: "It should be cooked." And he said: "There is no harm if it is roasted."40
And Imam Ahmad - rahimahullaah - was asked about cooking the 'Aqeeqah meat. He said: "Yes .... it should be cooked with unbroken bones." This also does not mean that it has to be cooked on the seventh day, since what is taken account of is the sacrifice - not the cooking and eating - as has preceded.
From those who like that it should be cooked is Ibnul-Qayyim - who gave as his reason that it is an increase in goodness, thankfulness and a greater blessing - since it will mean that the poor and the neighbors do not have the burden of cooking it and they will be able to make use of it readily. He then mentioned that all food given out of thanks is given cooked - like the wedding 'waleemah', invitations to meals, and food given at the occasion of circumcision.41
This, however, will depend upon circumstances and it may be that sometimes it will be better if it is distributed uncooked.
(Q) Inviting to a Meal for the -'Aqeeqah.
We have spoken about the permissibility of cooking it - but is it allowed to invite those whom one loves, one's brothers and the poor to a meal prepared from the 'Aqeeqah?
Then - inviting to such a meal is permissible, beloved and good and is not disliked by anyone except Imam Maalik - rahimahullaah - 42. As for the Shaafi'ees, then they hold that distributing it in cooked form - as has preceded - is better than inviting to a meal, but that if people were invited to a meal, then that is allowed, and that if some meat were distributed and some given as a meal - then that is also allowed.43
And if the Aqeeqah is made a general invitation - then it should not be restricted to the well-off to the exclusion of the poor, since this was forbidden by our Prophet Muhammad who said:
"May the fasting people break their fast with you, may the righteous eat your food, and may the angels pray for you."45 or make any du'aa reported from the Messenger in this regard.
(R) The Dislike of Breaking its Bones
Their are two views amongst the scholars - rahimahullaah - about breaking the bones of the Aqeeqah sacrifice after it or when preparing it for eating.
The first view: That there is nothing to prevent that. This is the view of Imam Maalik and Ibn Hazm, and is the view preferred by an-Nawawee in 'al-Majmoo'. They mention that there is nothing authentic to prevent it and nothing established in the Sunnah showing it to be hated. They add that it is a common practice that bones of the meat are broken and there is no benefit in preventing it.
The second view: Is that it is something disliked (makrooh). This is the saying of 'Aa.ishah - radiyallaahu -anhaa -,'Ataa, ash-Shaafi'ee and Ahmad, and was the view preferred by Zaynuddeen al-'Iraaqee and a group of the scholars- rahimahumullaah.
* Discussion and Preference.
Despite the suitability and soundness of the first view - the saying that it is disliked to break the bones is stronger and closer to correctness since it is aided by a number of things indicating its preference which are:
(1) What is reported in 'mursal' form from the Messenger that he said about the Aqeeqah which Faatimah gave for al-Hasan and al-Husayn:
(2) The saying of 'Aa.ishah - radiyallaahu 'anhaa - to the one who vowed to sacrifice camels: "Rather the Sunnah is better." until she said: "And do not break its bones."47
And this hadeeth has preceded, so those who declare it authentic it is a proof that the bones should not be broken, since 'Aa.ishah attributed it to the prophetic Sunnah.
(3) 'Ataa used to say about the 'Aqeeqah: "It should be cut up only at the joints and no bone should be broken."48 And Ahmad said: "Its bones are not to be broken, rather each bone should be severed at the joint, so that the bone is not broken."49
This saying is also inclined to by Ibnul-Qayyim in 'at-Tuhfah'. So perhaps the aforementioned narrations support one another and strengthen one another. Then they are further strengthened by the practice of a group of the Salaf, together with the points of wisdom and benefit mentioned by Ibnul-Qayyim.49 and from them are:
(i) Expressing ones hope for the well-being, health and strength of the limbs of the child.
(ii) A manifestation of the excellence of food, each piece being complete in itself and not deficient and this is better than its being cut up into small pieces.
(iii) An expression of the nobility of the newborn child and status - since the excellence of the animal sacrificed is an expression of the excellence of the one for whom it is sacrificed.
(S) What Should be Done for a Grown-up for whom the Aqeeqah was not performed?
If the child (male or female) attains adulthood and then comes to know that the father did not carry out their 'Aqeeqah - then he may in this case perform 'Aqeeqah for himself, since it has preceded that if the 'Aqeeqah is not performed on time it may be done at any time thereafter. So he should do it since its prescription remains and in order to free himself from being in pledge as occurs in the hadeeth. This is the saying of 'Ataa and al-Hasan and it is the view of the Shaafi'ees - rahimahumullaah-.50
Another saying is that is prescription remains but that he should not perform 'Aqeeqah for himself, rather his father should carry it out - and this is the saying of the Hanbalees - rahimahumallaah - 51 and it is said that it is no longer prescribed if the person attains adulthood.
(T) Performing 'Aqeeqah during the Time of 'Eidul-Adhaa
If the 'Aqeeqah coincides with the sacrifice of Adhaa - then can one take the place of the other?
There are two sayings with the scholars, al-Hasan and Ibn Seereen hold that the Adhaa sacrifice when performed will be sufficient to count for the aq. This is also one of the two narrations from Ahmad and the Hanbalees give ruling according to it.52
The view of Qataadah and Ahmad in another narration is that it will not suffice, and this is what is correct - if Allah wills - since each sacrifice has its reasons and separate intention and actions are only according to the intention. Ahmad - rahimahullaah - said when asked about this matter: "It will either be the Aqeeqah of the Adhaa sacrifice, depending upon what he declared."53
Footnote
1. Reported by al-Bukhaaree [E.T. 7/275/No.380] in discontinuous (mu'allaq) form - but stating its ascription with certainty. And it is reported in connected from by Ahmad (4/17) and Aboo Dawood [E.T. 3/798/No. 2833] and at-Tirmidhee (No. 1551) who declared it 'hasan saheeh'
2. There are a number of views about its meaning: (a) That the 'Aqeeqa is binding just like
the pledge. (b) That the child's correct growth and upbringing and his being a source of benefit is tied to the 'Aqeeqa just as an article held in pledge for a debt cannot be utilized until the debt is paid.
(c) That the child is prevented from interceding for its parents when it dies if 'Aqeeqa was not performed for it. This saying is attributed to Ahmad who declared a weak saying by Ibnul Qayyim. (d) that naming and shaving the head are dependent upon the 'Aqeeqa (e) It is a means of rescuing the child from being caught and ensnared by saitaan - and this was the view preferred by Ibnul-Qayyim in 'at-Tuhfah' (p. 49)
3. The hadeeth has preceded
4. Aboo Dawood and others as has preceded
5. See:'Naylul-Awtaar' of ash-Shawkaanee, (6/217)
6. See:'al-Majmoo' of an-Nawawee (8/448)
7. See: 'Tuhfatul-Mawdood (p.39)
8. See:'al-Muhallaa' of Ibn Hazm (7/523)
9. Reported by Muslim [E.T. 3/931/No. 4267]
10. Reported from 'Aa.ishah by Ahmad (6/31) and from Umm Kurz by Ahmad (6/422) and Ibn Maajah (No. 3162) and it is 'saheeh' - see 'al-lrwaa' (4/389)
11. What is referred to here is that by which the Sunnah is completed, however, the 'Aqeeqa is in principle a recommended Sunnah and not an obligation as has preceded.
12. The evidence used by those who say that a single sheep is sufficient is that the Messenger slaughtered a single ram for al-Hasan and al-Husayn which is an authentic report, however, there occurs in another narration that it was two rams - and this is an addition quoted by a reliable narrator and is thus acceptable (al-lrwaa: 4/384)
13. as-Sayhul-Jarraar: 4/91
14. It has preceded under point B. (No. 123)
15. Reported by Ahmad (6/381), Aboo Dawood [E.T. 2/797/No. 2830] and the remaining three Sunan. at Tirmidhee declared it 'saheeh'
16. See 'Nayhul-Awtaar: 6/220
17. Part of a narration that will follow in point (J) {E.T. along with Shaikh al-Albaanee's
declaration of its weakness]
18. 'Fathul-Malikil-Ma'bood ..' of Ibn Khitaab (3/75)
19. 'Rawdatut-Taalibeen' of Imam as-Nawawee (3/230)
20. 'Tuhfatul-Mawdood' p. 54
21. 'Tuhfatul-Mawdood' p. 54
22. And refer to what has preceded in point (D)
23. Reported by at-Tabaraanee in 'as-Sagheer' (1/251) and al-Baihaqee (9/303) and its chain of narration contains Ismaa'eel ibn Muslim who is weak. [E.T. It is declared weak by Shaikh al-Albaanee in 'al-lrwaa.' (No. 1170]
24. Reported by al-Haakim (4/238) who declared it'saheeh' and adh-Dhahabee agreed and likewise Ahmad Shaakir in his footnotes on 'al-Muhallaa' (7/529). However, al-Albaanee declares it weak as it is cut off (munqati') between 'Ataa and Umm Kurz, and due to 'idraaj' (interpolation) in its wording: "it is to be cup up with limbs intact ..." and except for "Let that be ...'. Since al-Baihaqee reports it as being only the words of 'Ataa. See 'al-lrwaa' (4/395-396)
25. 'al-Mughnee' of Ibn Qudaamah (8/646)
26. Again assuming its being authentic - bearing in mind the fact that the scholars differ about this, and what Ibn Qudaamah mentions is perhaps based upon his holding the narration of (buraydah) to be weak
27. 'Sunanut-Tirmidhee' (3/38-39)
28. 'Tuhfatul-Mawdood' p. 43
29. Part of a hadeeth reported by al-Baihaqee (9/303, 304) and is declared 'hasan' by an Nawawi in 'al-Majmoo' (8/428) and al-'lraaqee agreed with him in 'Tarhut-Tathreeb' (5/212)
30. 'Musannaf Ibn Abee Shaybah' (No. 24271)
31. 'Tuhfatul-Mawdood' p. 60
32. (ibid)
33. See: at-Tanqeehul-Mushbi' of al-Mardaawee, p.113, and 'Sharhul-Muntahaa' (2/90)
34. "Tuhfatul-Mawdood' p. 57
35. Reported by al-Baihaqee (9/304) and al-Amawoot declared it hasan'
36. [E.T. i.e. a hadeeth whose weakness is that the links between the taabi'ee and the
Prophet is missing
37. Part of a mursal hadeeth reported in Aboo Fawood's'Maraaseel' (No. 379) and al-
Bayhaqee (9/302) from him and its narrators are reliable
38. It has preceded in point (J):l
39. 'Tuhfatul-Mawdood' p. 55
40. 'Maraaseel Abee Dawood (No. 381) and its chain was declared 'good' by al-Arnaqoot
41. 'Tuhfatul-Mawdood' p. 50
42. 'al-Muntaqaa fee sharhil-Muwatta' of Imam al-Baajee: 3/104
43. 'al-Majmoo' of an-Nawawee (8/43b)
44. Reported by Muslim [E.T. 2/728/No. 3349] and al-Baihaqee
45. Reported by Aboo Dawood [E.T. 3/1082/No. 3845], Ibn Maajah and others and declared 'saheeh' by Shaikh al-Albaanee in 'Aadaabuz-Zafaaf' p.85
46. A mursal' hadeeth reported in Aboo Daawood's 'Maraaseel' (No. 379) and from him alBaihaqee - as has preceded
47. Reported by al-Haakim as has preceded [E.T. and declared weak by Shaikh al-Albaanee since its chain of narration is disconnected and the wording 'And do not break its bones' are the words of 'Ataa the taabi'ee]
48. al-Baihaqee: 9/302
49. See: 'Thufatul-Mawddod' p. 50-51
50. 'Tuhfatul-Mawdood' p. 50-51
51. See:'al-Majmoo' of an-Nawawee 8/431
52. See:'al-lnsaaf' (4/11) and 'Sharh Muntahal-lraadaat' (2/90)
53. 'Masaa.il al-lmaam Ahmad' of his son 'Abdullah. p. 268
Preparing for Motherhood (A Self-Quiz)
by Dr. Aisha Hamdan
To acquaint future mothers with issues they should know as they enter the phase of motherhood it is one of the most joyous times in a woman's life and also one of the most trying: The anticipation and excitement of the first newborn baby in the family.
You have purchased a crib, clothes, baby equipment; you have picked out names for the baby; and you have most definitely discussed the gender,predicting whether it will be a boy or a girl (or you may have already found out!)
But are you really ready for this new trial in life? Are you prepared with the appropriate Islamic, psychological, and medical knowledge? Take this short quiz and find out how much you already know and how much you may need to find out!
Questions ( See under for answers)
1) Which of the following are rights of a newborn child?
A. to be given a righteous and suitable name.
B. to have confirmation of lineage.
C. to be raised in Islam from the time of birth.
D. A & C.
E. all of the above.
2) Which of the following is NOT a Sunnah of the Prophet (SAWS), with regard to newborns?
A. circumcision of both males and females.
B. aqiqah (slaughtering of sheep).
C. tahneek ( rubbing chewed dates inside the newborn's mouth.
D. shaving the baby's head.
E. saying Athan (call of Prayer) in the baby's right ear.
3) From an Islamic perspective, breast-feeding a newborn is considered?
A. Recommended.
B. Obligatory.
C. Important.
D. up to the discretion of the mother.
4) In Islam, circumcision:
A. is a Sunnah act.
B. is an act of Fitrah.
C. permits proper cleanliness for acts of worship.
D. A, B, and D.
E. all of the above.
5) If a woman's post-natal bleeding (nifas) stops before the end of the 40- days period, she should:
A. wait until the 40 days end, perform ghusl, (shower) and then resume her prayers.
B. perform ghusl upon cessation of bleeding and then resume her prayers and other rituals
C. make wudhu and do her prayers; it is not necessary to perform ghusl after nifas.
D. do what she feels is appropriate.
6) The benefits of breast-feeding for the mother include all of the following except:
A. helps the uterus to contract, reducing bleeding.
B. facilitates weight loss.
C. protects against breast cancer and osteoporosis.
D. delays menstruation.
E. protects against heart disease.
7) In general, you should expect that everything will go as planned for the labor, birth and the first few months with the baby?
A. true.
B. false.
8) Research has found that the fetus 'hears' what is going on around her, so it is a good idea to read Qur'an during pregnancy so that the baby can begin to 'learn' early on.
A. true.
B. false.
9) Yasmine's baby seems to cry often. She is concerned that she may spoil the baby by holding her and trying to comfort her. Can a baby be spoiled?
A. True.
B. False.
10) Crying is the baby's way of
A. communicating his or her needs.
B. irritating the mother.
C. clearing his throat and chest.
D. indicating fear of something.
Answers
1) E. All of the above.
2) A. Circumcision is only required for males. The Prophet (saws), neither encouraged nor prohibited it for females. He specified that if it is performed optionally on females only a very small portions should be removed so as to avoid harm to the baby and her natural development.
3) B. Breast-feeding is an obligatory right of the baby as confirmed by the following Qur'anic verse: 'The mothers shall give suck to their children for two whole years, (that is) for those (parents) who desire to complete the term of suckling.? (Qur'an 2: 233). This means that a woman needs to suckle her baby from birth for as long as she can, with a maximum period of two years. When a mother understands the immense benefits of this gift for herself and her child, she will not even question it. Without this understanding, one should still not question Allah?s Wisdom and Mercy.
4) F. All of the above. The Prophet (saws), said: 'Five practices are part of the Fitrah: circumcision, shaving the pubic hair, clipping the nails, shortening the mustache and pulling the underarm hair.(Bukhari and Muslim). There is no fixed time for circumcision, but it should be done before the boy reaches puberty. It is preferable to perform it during the first days after the boy's birth. Circumcision allows for proper cleanliness as required for praying and other rituals.
5) B. Once a woman's postpartum bleeding stops, she should perform ghusl and begin praying. If the bleeding re-appears, she should stop praying and wait until it clears. She would then need to perform ghusl again before resumption of prayers. She should not wait until the 40 days have elapsed. If the 40 days pass and she is still bleeding, she would need to begin praying again, making wudhu before each prayer.
6) E. Breast-feeding has all of these effects and more, but there has been no evidence to show that it reduces the risk of heart disease.
7) B. False. In general, you should not expect anything for these events since they can be unpredictable. Pregnancies, child-births, and babies vary from woman to woman, and even for one woman, from pregnancy to pregnancy. Do not anticipate that they will transpire as stated in the books or that you will have the same experience as your friend. Enjoy the experience that you do have and be prepared for any challenges.
8) A. True. Although this may seem unusual, there is evidence to support the fact that fetuses do 'hear' sounds while in utero! They measure this by the movement of the baby and by changes in the heartbeat. After birth, babies prefer sounds that they were exposed to during the fetal stage. So, read Qur'an for both yourself and the baby!
9) B. A baby cannot be spoiled. They have needs that should be met, such as food and comfort and love. The best thing you can do for your baby is to provide all of these without being concerned about spoiling; enjoy the time that you do have with him or her. The care that you give establishes a strong bond between you and the baby and helps to facilitate healthy psychological and spiritual development.
10) A. Crying is the initial way that babies communicate, letting parents know that they need food, comfort, and stimulation. The nature of the cry can help guide the parents toward its cause, with various cries having different meanin
To acquaint future mothers with issues they should know as they enter the phase of motherhood it is one of the most joyous times in a woman's life and also one of the most trying: The anticipation and excitement of the first newborn baby in the family.
You have purchased a crib, clothes, baby equipment; you have picked out names for the baby; and you have most definitely discussed the gender,predicting whether it will be a boy or a girl (or you may have already found out!)
But are you really ready for this new trial in life? Are you prepared with the appropriate Islamic, psychological, and medical knowledge? Take this short quiz and find out how much you already know and how much you may need to find out!
Questions ( See under for answers)
1) Which of the following are rights of a newborn child?
A. to be given a righteous and suitable name.
B. to have confirmation of lineage.
C. to be raised in Islam from the time of birth.
D. A & C.
E. all of the above.
2) Which of the following is NOT a Sunnah of the Prophet (SAWS), with regard to newborns?
A. circumcision of both males and females.
B. aqiqah (slaughtering of sheep).
C. tahneek ( rubbing chewed dates inside the newborn's mouth.
D. shaving the baby's head.
E. saying Athan (call of Prayer) in the baby's right ear.
3) From an Islamic perspective, breast-feeding a newborn is considered?
A. Recommended.
B. Obligatory.
C. Important.
D. up to the discretion of the mother.
4) In Islam, circumcision:
A. is a Sunnah act.
B. is an act of Fitrah.
C. permits proper cleanliness for acts of worship.
D. A, B, and D.
E. all of the above.
5) If a woman's post-natal bleeding (nifas) stops before the end of the 40- days period, she should:
A. wait until the 40 days end, perform ghusl, (shower) and then resume her prayers.
B. perform ghusl upon cessation of bleeding and then resume her prayers and other rituals
C. make wudhu and do her prayers; it is not necessary to perform ghusl after nifas.
D. do what she feels is appropriate.
6) The benefits of breast-feeding for the mother include all of the following except:
A. helps the uterus to contract, reducing bleeding.
B. facilitates weight loss.
C. protects against breast cancer and osteoporosis.
D. delays menstruation.
E. protects against heart disease.
7) In general, you should expect that everything will go as planned for the labor, birth and the first few months with the baby?
A. true.
B. false.
8) Research has found that the fetus 'hears' what is going on around her, so it is a good idea to read Qur'an during pregnancy so that the baby can begin to 'learn' early on.
A. true.
B. false.
9) Yasmine's baby seems to cry often. She is concerned that she may spoil the baby by holding her and trying to comfort her. Can a baby be spoiled?
A. True.
B. False.
10) Crying is the baby's way of
A. communicating his or her needs.
B. irritating the mother.
C. clearing his throat and chest.
D. indicating fear of something.
Answers
1) E. All of the above.
2) A. Circumcision is only required for males. The Prophet (saws), neither encouraged nor prohibited it for females. He specified that if it is performed optionally on females only a very small portions should be removed so as to avoid harm to the baby and her natural development.
3) B. Breast-feeding is an obligatory right of the baby as confirmed by the following Qur'anic verse: 'The mothers shall give suck to their children for two whole years, (that is) for those (parents) who desire to complete the term of suckling.? (Qur'an 2: 233). This means that a woman needs to suckle her baby from birth for as long as she can, with a maximum period of two years. When a mother understands the immense benefits of this gift for herself and her child, she will not even question it. Without this understanding, one should still not question Allah?s Wisdom and Mercy.
4) F. All of the above. The Prophet (saws), said: 'Five practices are part of the Fitrah: circumcision, shaving the pubic hair, clipping the nails, shortening the mustache and pulling the underarm hair.(Bukhari and Muslim). There is no fixed time for circumcision, but it should be done before the boy reaches puberty. It is preferable to perform it during the first days after the boy's birth. Circumcision allows for proper cleanliness as required for praying and other rituals.
5) B. Once a woman's postpartum bleeding stops, she should perform ghusl and begin praying. If the bleeding re-appears, she should stop praying and wait until it clears. She would then need to perform ghusl again before resumption of prayers. She should not wait until the 40 days have elapsed. If the 40 days pass and she is still bleeding, she would need to begin praying again, making wudhu before each prayer.
6) E. Breast-feeding has all of these effects and more, but there has been no evidence to show that it reduces the risk of heart disease.
7) B. False. In general, you should not expect anything for these events since they can be unpredictable. Pregnancies, child-births, and babies vary from woman to woman, and even for one woman, from pregnancy to pregnancy. Do not anticipate that they will transpire as stated in the books or that you will have the same experience as your friend. Enjoy the experience that you do have and be prepared for any challenges.
8) A. True. Although this may seem unusual, there is evidence to support the fact that fetuses do 'hear' sounds while in utero! They measure this by the movement of the baby and by changes in the heartbeat. After birth, babies prefer sounds that they were exposed to during the fetal stage. So, read Qur'an for both yourself and the baby!
9) B. A baby cannot be spoiled. They have needs that should be met, such as food and comfort and love. The best thing you can do for your baby is to provide all of these without being concerned about spoiling; enjoy the time that you do have with him or her. The care that you give establishes a strong bond between you and the baby and helps to facilitate healthy psychological and spiritual development.
10) A. Crying is the initial way that babies communicate, letting parents know that they need food, comfort, and stimulation. The nature of the cry can help guide the parents toward its cause, with various cries having different meanin
Weddings: A Time to Thank Allah
by Muhammad Ash-Shareef
“And of His signs is that He created for you from yourselves mates that you may find tranquility in them; and He placed between you affection and mercy. Indeed in that are signs for a people who give thought.” - Surah Ar-Rum, 21
In this time of happiness, when gifts are received, hugs are generously donated, and laughter sprinkles the tables, we must remember who gave this all to us.
In this verse, Yamtann Allahu Alayna – Allah reminds of us of His favour upon us. Every husband in this room, it is Allah that created your bride. Every bride in this room, Allah created your husband. Allah created the pairs and then blessed the pair with love and mercy.
Then Allah says: “Indeed in that are signs for a people who give thought”. Let’s take the time now to give a little thought to Allah’s favour upon us.
Sulayman – alayhis salam – sat his son down one day and taught him about Allah and life. Allah mentions what he said
“And We enjoined upon man (care) for his parents. 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.”
Thank Allah:
1. Every thing that you enjoy, everything that you love is from Allah:
“And whatever you have of blessing (indeed) it is from Allah!”
2. Thank Allah, remember Him and He will remember you. Allahu akbar!
“Remember me and I shall remember you, and be thankful to Me and do not be ungrateful.”
3. Allah will give us more when we are thankful:
“And (remember) when your lord proclaimed, ‘if you are grateful, I will surely increase you; but if you deny, indeed, My punishment is severe.”
I’ve heard of Muslims that regularly donate half a million dollars to the Democratic Party to have their picture taken with Clinton and his wife! They place these pictures up in the middle of their homes in all pride and honour.
Yet to every parent, let me draw your attention the most noble picture to put up in your home. Allah ta’ala put His majesty and every parent in this world in a portrait: “Be grateful to Me and to your Parents!”
Scholars have said that being grateful to Allah is to be grateful for the Iman that He has blessed us with. And to be thankful to our parents is to be grateful for the hard work they went through to raise us.
Ibn Abbas raa said, “There are three things that will not be accepted if it’s mate is not fulfilled. (And he mentioned), “Thank Me (Allah) and your Parents...” – Luqmaan 31/14.
Ibn Abbaas continued, “Thus whoever thanks Allah and is not thankful to his parents, Allah will not accept it from him.”
The scholars understood this and set the example for us. Haywah bin Shurayh (ra), one of the Imam’s of our Ummah, used to give classes in front of his home. During the class, his Mother would call him to feed the chickens. He would stand up, leave the Halaqah, and go feed the chickens.
Sufyan ibn Uyaynah – one of the Ummah’s greatest scholars – said, “Whoever prays the 5 salah has been grateful to Allah. And whoever prays for his parents after the Salah has been grateful to them.”
My mother in Law, Ali’s mother once told me about when Ali was young. He would come home from school, run up to her and give her the strongest hug. Then he would top it off with, “Mummy I love you.” She would mention the story and then let a tear drop.
As we get older, words like ‘I love you’ become harder for us to say. Yet as much as it becomes harder for us to say, as much as it becomes more precious to the parents.
I ask Allah ta’ala that we not forget this innocence, when we were without sin, when we used to bring a smile to our parents.
Let’s keep making them smile. And In doing so, we would be thanking Allah.
“And of His signs is that He created for you from yourselves mates that you may find tranquility in them; and He placed between you affection and mercy. Indeed in that are signs for a people who give thought.” - Surah Ar-Rum, 21
In this time of happiness, when gifts are received, hugs are generously donated, and laughter sprinkles the tables, we must remember who gave this all to us.
In this verse, Yamtann Allahu Alayna – Allah reminds of us of His favour upon us. Every husband in this room, it is Allah that created your bride. Every bride in this room, Allah created your husband. Allah created the pairs and then blessed the pair with love and mercy.
Then Allah says: “Indeed in that are signs for a people who give thought”. Let’s take the time now to give a little thought to Allah’s favour upon us.
Sulayman – alayhis salam – sat his son down one day and taught him about Allah and life. Allah mentions what he said
“And We enjoined upon man (care) for his parents. 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.”
Thank Allah:
1. Every thing that you enjoy, everything that you love is from Allah:
“And whatever you have of blessing (indeed) it is from Allah!”
2. Thank Allah, remember Him and He will remember you. Allahu akbar!
“Remember me and I shall remember you, and be thankful to Me and do not be ungrateful.”
3. Allah will give us more when we are thankful:
“And (remember) when your lord proclaimed, ‘if you are grateful, I will surely increase you; but if you deny, indeed, My punishment is severe.”
I’ve heard of Muslims that regularly donate half a million dollars to the Democratic Party to have their picture taken with Clinton and his wife! They place these pictures up in the middle of their homes in all pride and honour.
Yet to every parent, let me draw your attention the most noble picture to put up in your home. Allah ta’ala put His majesty and every parent in this world in a portrait: “Be grateful to Me and to your Parents!”
Scholars have said that being grateful to Allah is to be grateful for the Iman that He has blessed us with. And to be thankful to our parents is to be grateful for the hard work they went through to raise us.
Ibn Abbas raa said, “There are three things that will not be accepted if it’s mate is not fulfilled. (And he mentioned), “Thank Me (Allah) and your Parents...” – Luqmaan 31/14.
Ibn Abbaas continued, “Thus whoever thanks Allah and is not thankful to his parents, Allah will not accept it from him.”
The scholars understood this and set the example for us. Haywah bin Shurayh (ra), one of the Imam’s of our Ummah, used to give classes in front of his home. During the class, his Mother would call him to feed the chickens. He would stand up, leave the Halaqah, and go feed the chickens.
Sufyan ibn Uyaynah – one of the Ummah’s greatest scholars – said, “Whoever prays the 5 salah has been grateful to Allah. And whoever prays for his parents after the Salah has been grateful to them.”
My mother in Law, Ali’s mother once told me about when Ali was young. He would come home from school, run up to her and give her the strongest hug. Then he would top it off with, “Mummy I love you.” She would mention the story and then let a tear drop.
As we get older, words like ‘I love you’ become harder for us to say. Yet as much as it becomes harder for us to say, as much as it becomes more precious to the parents.
I ask Allah ta’ala that we not forget this innocence, when we were without sin, when we used to bring a smile to our parents.
Let’s keep making them smile. And In doing so, we would be thanking Allah.
