Muslims world Needs Female Surgeons

The Muslim community needs many of its girls and daughters to be experts in medicine, especially in surgery. Many female patients undergo surgery when needed by male surgeons, although women may outdo men in surgery.

Over the past fifty years, the proportion of female surgeons is steadily increasing in most developed countries, which is good in terms of quality. According to a large-scale study conducted by the University of Toronto, the mortality rate of patients who underwent surgeries by female surgeons was about 12% lower during post-surgery recovery (30 days). The study was conducted on 104630 patients who underwent surgery between 2007 and 2015 and were then categorized to exclude variables that may affect the results such as age, sex, and financial income. As for surgeons, they were classified according to age, experience, the number of operations conducted, as well as the hospitals in which they have worked.

Having taken these variables into account, researchers found that female surgeons were better at preserving their patients' lives during the next months of recovery. "The difference between them may be the way medical attention is provided, although there is little research on differences in learning patterns and skills acquisition," said Dr. Rajwi Stkensfam. According to the researchers: males and females practice medicine differently, although they are research on differences in learning patterns, skills acquisition, or results of male and female surgeons.

They added: "We do not know the mechanism that leads to better outcomes regarding patients treated by female surgeons, although this may be related to the way they provide care, which is more consistent with guidelines, or because of treatment based on the patient's condition including transmission of large information.

In addition, the research published in the British Medical Journal found that the number of patients who had been re-admitted to hospital after undergoing surgery by a female surgeon was lower, as well as the number of patients who suffered postoperative complications during the previous period although this was not a major statistical difference. The specialty of surgery still suffers from subconscious bias between patients and health professionals. This study helps to combat the existing bias in proving the safety, skill, and experience of female surgeons compared to male surgeons.

About Qibla Travels Ltd:

Qibla Travel offers a wide range of exciting Umrah Packages for Muslim brothers and sisters residing in London, Birmingham, Manchester, and all over the UK. The comfort of our clients is our top priority. If you are planning for Hajj and Umrah this year, then contact us at for further details ***020 8558 4848***

source: islamicstudies.islammessage.com

Guidelines for Visitors Who Perform Hajj & Umrah

Perform Hajj or Umrah or simply making a place through Makkah is the holy, religious and historical place for Muslim.

Here is a list of the place around the holy city of Makkah.

1. The holy place for many visitors the grand mosque Al-Masjid-al-Haram is located in the soul of city Makkah.

2. The Ka’aba in Arabic is known as the Cube is a historical stone structure that was built and re-structured by prophets as a homeland of monotheistic worship.

3. Many Muslim pilgrims visit the hills in memory of the plight of Hajar, wife of the Prophet Abraham.

4. Zamzam is the name of a holy well in Mecca which provides pure water to the thousands of Muslim pilgrims who visit every year. Prophet Abraham, the well located a few meters distance in the east of the Ka, aba.

5. Sign marks indicate the location of Mina, which is near to Makkah in Saudi Arabia.

6. Sign marks indicate the location of Muzdalifah, which is near to Makkah in Saudi Arabia.

7. Hillside of Mount Arafat and is situated at outside of Makkah. Hajj pilgrimages rituals, well known as the Day of Arafat.

About Qibla Travels Ltd:

Qibla Travel offers a wide range of exciting Umrah Packages for Muslim brothers and sisters residing in London, Birmingham, Manchester, and all over the UK. The comfort of our clients is our top priority. If you are planning for Hajj and Umrah this year, then contact us at for further details ***020 8558 4848***

source: mzahidtravel.com

2 Weeks Economy Hajj Package 2019

Flight: London to Jeddah - Return form Madinah

Departure Date: 05/06-Aug-2019

Arrival Date: 19/20-Aug-2019

Package Price:

Cost per person based on 4/5 people sharing:	£4,995
Cost per person based on 3 people sharing:	£5,395

No Azizyah - Direct Makkah

Services

• Makkah Hotel - TBC Full Board, 4+ Sharing. 
• Madinah Hotel -TBC Full Board, 4+ Sharing. 
• Complimentary Full Board in MINA, AC Tents in Arafat. 
• Direct to Makkah NO AZIZIA. 
• Qurbani 
• Draft included 
• Transport included as per provision by Hajj Ministry/Private coach transfers. 
• Ziyarat in Makkah & Madinah 
• Hajj Visa included 
• The guidance included by fully qualified Sheikh 
• Pre Hajj Seminar included-a must attend, for your knowledge. (Date to be confirmed.

Itinerary details:

Day 1

(06 AUG)- Meet at Heathrow Airport, Flight to Jeddah)
Meet and assist at London Heathrow to Depart for Jeddah Airport throughout the journey for your benefit there will be ground staff to help and guide you with any queries you have from the UK till you return back to home.

- Arrivals at Jeddah Airport Transfer to Makkah
On the arrival at Hajj terminal (waiting to time anything over 6 hours) and then group makes way to Makkah, Check in to Makkah hotel near Haram and leave to perform Umrah.

Day 02 to 03

- Ibadah at Makkah
Till the 7th Dhul Hijjah Ibadah and rest days at the Makkah

Day 03

- Leave for Mina
On the 7th/8th Dhul Hijjah will prepare to leave for Mina.

Enjoy the atmosphere of Mina with full board
On the 8th Dhul Hijjah, this will be our first day in Mina. On this day you will be able to enjoy the atmosphere of Mina and also be given advice and lectures on the days to come.

Day 04

- Day of Arafat
On the 9th Dhul Hijjah after Fajr approx 8:00 am group will leave for Arafat and will spend all day till Maghrib time or after to leave Arafat for Muzdalifah.

Day 05

- Leave Muzdalifah for Jamarat for the first day of stoning
On the morning of 10 Dhul Hijjah after Fajr group will leave Muzdalifah and return to Mina, from Mina we will leave as a group for Jamarat stoning. Then we will leave for Makkah to complete Tawaf Al Ziyarah and await news for the compilation of Qurbani. We will then return to Mina Tents after completion of Tawaf Al Ziyarah.

Day 06

- The second day of stoning
On the 11 Dhul Hijjah, we will be into the second day of stoning, we will leave as a group for Jamarat stoning.

Day 07

- The third day of stoning
On the 12 Dhul Hijjah it will be the third day of stoning, after the stoning of Jamarat we will head to Makkah hotel or stay in Mina to do stoning for another day.

Day 07 and 09

- Rest day at Makkah Hotel
On the 13th to 15th Dhul Hijjah rest day at Makkah.

Day 10

- Leave for Madinah
On the 15th Dhul Hijjah, the group will leave for Madinah (n.b journey time to Madinah by coach is more or less 10 hours including stops at service stations) and will check into the hotel in Madinah.

Day 10 to 14

- Rest day at the hotel
From 15th throughout to the 20th Dhul Hijjah stay at the hotel and perform Ibadah. The group over the next 5 days will be involved in prayers. During these days, there will be a day for Ziyarat and a qualified scholar will be on hand to help and support you throughout this whole time.

Day 14

-Checkout Madinah Hotel / get ready for departure.
The group will depart from Madinah Airport to return to the UK.

Justice in Islam | Perspective from Quran and Sunnah

Justice refers to equality in giving rights and in enduring by obligations without discriminations for any reason, either for religion, race or color. As we know Islam comes from the word “Salaam” meaning “Peace” and, since the religion, Islam is based on total submission to the will of Lord. We Muslims believe that we can get real peace only when we submit to our Lord the Creator of this world and everything in it.

Justice in Islam also means giving equal rights and treatment to others. Justice is a moral virtue and an attribute of human personality. Justice is close to equality in the sense that it creates a state of equilibrium in the distribution of rights and duties, but they are not identical. The Prophet (SAW) declared about Justice in Islam in a way: “There are seven categories of people whom God will shelter under His shade on the Day when there will be no shade except His. (One is) the just leader.”(Sahih Muslim)

Justice according to Quran

In Islam Justice is considered to be the supreme virtue. In Holy Quran Allah Almighty mentioned about Justice in many times that we are going to discuss below:

Allah Almighty said in the Quran: “God commands justice and fair dealing…” (Quran 16:90). From this verse, we can conclude that Allah commanded us to do justice and fair dealings in all aspects of life whether it’s small or big matter. In another verse of Quran related to Justice, Allah Almighty says: “O you, who believe, be upright for God, and (be) bearers of witness with justice!” (Quran 5:8). Therefore, we can conclude justice is an obligation of Islam and injustice is forbidden. The place or importance of justice to the Quranic value system is displayed by the following verse: “We sent Our Messengers with clear signs and sent down with them the Book and the Measure in order to establish justice among the people…” (Quran 57:25)

The one and only purpose of sending the prophets was to establish Justice in the world and end injustice. By doing justice means giving everyone his right. But this simple statement covers all the complexities of life in their endless and ever-changing relations; all the allurement; all the conflicts and problems. To guide the people, Allah sent down the Prophets with clear signs, the Book, and the Balance. The Book contains the revelations that spell out what’s fair and unfair or right and wrong. From the Holy Book, we can understand what is right or wrong and what Allah has commanded us.

In another verse of the Holy Quran Allah says: “… Indeed, Allah loves those who act justly.” (Quran 60:8). From this verse, we can conclude that Quran spells out the distinction between good and bad through vivid commandants regarding justice. Allah has asked His worshippers to maintain the system of justice even if the conditions and circumstances are against family and kinship. Quran narrated it as: “O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allah is more worthy of both….” (Quran 4:135).

While dealing with one’s enemy one is not strong enough to do justice because the hatred surpasses the sublime feelings of justice. Despite, the Quran has asked to fear Allah and establish justice with an enemy as well. Allah is All-Watchful, observe everything, and will hold a person accountable for an inch of injustice if happened. In other words, you cannot do injustice even when you are dealing with the enemy.

The Quran also refers to particular instances and contexts of justice. One such instance is the requirement of just treatment of orphans. In Holy Quran, Allah Almighty stated that: “And approach not the property of the orphan except in the fairest way, until he [or she] attains the age of full strength, and give measurement and weight with justice…” (Quran 6:152)

Justice according to Sunnah of Prophet (SAW)

The Prophet (SAW) asked to be just and kind. He (SAW) always had to deal with people and their affairs as a supreme judge, reformer, apostle, and leader of Muslims. In conducting Justice our beloved Prophet (SAW) made no distinction between believers and non-believers, friends and foes, high and low.

There are so many examples of Justice from the life of Prophet (SAW) from which we can get inspiration and can do justice in our all aspects of life. Here we will discuss some of them:

A woman of the Makhzoom family with good connections was found guilty of theft. For the prestige of the Quraish, some prominent people including Usaamah Ibn Zayd, may Allah be pleased with him, interceded to save her from punishment. The Prophet (SAW) refused to forgive the crime and expressed displeasure saying: “Many a community ruined itself in the past as they only punished the poor and ignored the offenses of the exalted. By Allah, if Muhammad’s (My) daughter Fatimah would have committed theft, her hand would have been severed.” (Bukhari)

Allah has commanded his messengers to establish justice and spoke to them in an affirmative tone as quoted in Hadith: “O My slaves, I have forbidden injustice for Myself and forbade it also for you. So avoid being unjust to one another.” (Sahih Muslim)

Allah detests a ruler who has bestowed with supremacy yet is ignorant of justice. Allah will deprive him of His shade in His territory at the Day of estimation as Hadith narrates: “There are seven categories of people whom God will shelter under the shade of His throne on the Day when there will be no shade except this. [One is] the just leader.” (Sahih Muslim)

In another hadith, the Holy Prophet (SAW) stated that: “People, beware of injustice, for injustice shall be darkness on the Day of Judgment.”(Musnad Ahmed). So we can say we have to know about justice and injustice, if we know about it then we can act according to that. Justice has broad meanings that include unfair dealings, uttering words that can hurt the sentiments and biased feelings towards fellow being.

Justice is an essential part of Islamic teachings and should be part of every faith messenger. The foundation of a territory is justice that Allah has loved for His worshipper and commanded His messenger too. Those who will neglect justice will in the lowest steep of hell and the oppressed get their due rights.

About Qibla Travels Ltd:

Qibla Travel offers a wide range of exciting Umrah Packages for Muslim brothers and sisters residing in London, Birmingham, Manchester, and all over the UK. The comfort of our clients is our top priority. If you are planning for Hajj and Umrah this year, then contact us at for further details ***020 8558 4848***

source: quranreading.com

Rewards and Benefits of Reciting Surah Ikhlas

While every single word of Quran is poetic and a miracle in itself, yet, there are different parts of the Quran that are more reverend and more respected across the Muslim world. This preference and greater respect are not to be mistaken for the personal liking of the Muslims, rather there is evidence from hadith and Sunnah of Prophet Muhammad (SAW) that make a particular part of Quran gain more respect than the other. Surah Ikhlas is one of the prominence surahs of the Holy Quran which holds the highest importance in Islamic contest. One can bring the biggest happiness in life while reciting Surah Ikhlas and benefits of reciting this great Surah is discussed below.

Surah Ikhlas was revealed in Makah and it has 4 verses. Recitation of this surah brings a reward equivalent to reciting one-third of the Quran. It is one of the most recited Surahs of Quran and Muslim all across the world memorize it as one of the first Surahs when memorizing passages from Noble Quran. The person who recites Surah Ikhlas regularly is considered as clean. Reciting this surah enhances ones wisdom and whatever they do, they will get success in their life. Many people who had been facing tough times were asked to recite Surah Ikhlas by spiritual personalities and most of them showed satisfaction and happiness after reciting Surah Ikhlas regularly. Another most interesting thing about this surah is that whoever recites it regularly is being protected from all kinds of diseases and viral infections.

Rewards and Benefits of Reciting Surah Ikhlas

There are many benefits of reciting Surah Ikhlas some of them are given below that we all should know about:

• Reciting Surah Ikhlas will give protection against every kind of affliction and calamity.

• If surah Ikhlas is recited on regular basis it will break magic and completely destroys witchcraft, psychic attacks, and malicious magic spells.

• Surah al Ikhlas is a means of forgiveness of sins.

• Make all Halal wishes come true while reciting Surah Ikhlas.

• House in Jannah. ProphetMohammed (SAW) said: “Whoever recites Qul Huwa Allaahu Ahad ten times; Allah will build for him a house in Paradise.” (Saheeh al-Jaami).

• Success in business.

• Increase in the recitation of Surah Ikhlas is a means of attaining the love of Allah.

• Surah Ikhlas is a means of eliminating poverty.

• The recitation of Surah Ikhlas in combination with Surah Fatiha before going to bed is a source of protection from all kinds of harms. Prophet Muhammad (SAW) said: “When you recite Surah Fatiha and Surah Ikhlas upon lying on your bed, you will be safeguarded and should become fearless of everything except death.”

• Recitation of Surah Ikhlas brings the benefit of reward equal to the recitation of one-third of Quran. Our beloved Prophet Muhammad (SAW) said: “Say: He is Allah, Absolute Oneness…, By Him in Whose hand my soul is, it is equal to one-third of the Quran!” (Bukhari).

• The constant recitation of Surah Ikhlas increases the presence of the angels at the time of death.

• Whoever recites Surah Ikhlas in his obligatory prayers Allah grants him good in this world as well as in the next life and forgives him, his parents and children.

In short, it is essential that every Muslim realizes the importance of Surah Ikhlas, memorize it and recite it on daily basis to receive numerous rewards and benefits. May Allah (SWT) make us read this Surah in excess so that we can earn blessings from our Lord! Ameen.

About Qibla Travels Ltd:

Qibla Travel offers a wide range of exciting Umrah Packages for Muslim brothers and sisters residing in London, Birmingham, Manchester, and all over the UK. The comfort of our clients is our top priority. If you are planning for Hajj and Umrah this year, then contact us at for further details ***020 8558 4848***

source: quranreading.com/blog

Drinking Alcohol is the Greatest Sin in Islam

Khamr is the word used for Alcoholic drinks in the Holy Quran. In religion Islam, anything that is harmful to human beings and society is forbidden. Alcohol is indeed harmful and negatively affects the mind and the body. Therefore, Islam takes the determined stand towards alcohol and forbids its consumption in either small or large quantities. Alcohol is the thirteenth among the Greater Sins in religion Islam. In Holy Quran, Allah Almighty says: “They ask you about intoxicants and the games of chance Say: in both of them there is a great sin and means of profit for men, and their sin is greater than their profit.” (Quran, 2:219)

Drinking alcohol can, in fact, cause permanent damage to memory and learning ability. It darkens the mind, causes disease, wastes money, and destroys individuals, families, and communities. In another verse of the Holy Quran, Allah Almighty said: “…The devil wants only to cast among you enmity and hatred by means of strong drink and games of chance and to turn you from remembering Allah and from prayer. Will you then desist” (Quran, 5:90-91). Above mentioned verses are the ones that declared total prohibition of alcohol to the Muslims. After the revelation of the verse (5:90-91), the Muslim citizens of Medina immediately began to discharge their stocks of wine into the sand and streets; so that the wine ran through the streets of Medina. They rushed to make ablutions in order to purify themselves and started to act just like Allah Almighty commanded.

Drinking alcohol leads many people to do things that they regret afterward. These can include violence, drink-driving, sex before marriage or with other than one’s wife and many other things that not only break Islamic law but damage the moral fabric of societies leading to the breakup of families and hatred between people. Drinking can also lead to loss of self-esteem, dignity and terrible arguments. Not drinking helps people to avoid these sins. Our beloved Prophet Muhammad (SAW) said: “Allah has cursed alcoholic drinks and: the one who drinks it, the one who serves it, the one who sells it, the one who purchases it, the one who squeezes [the fruit to produce it], the one for whom it is squeezed (the brewer), the one who carries it and the one to whom it is carried.” (Abu Dawud)

Drinking alcohol and other intoxicants cause hundreds and thousands of people die every year from illnesses brought about by alcohol and drug abuse. Drinking Alcohol drives people to do acts that they would never consider otherwise. It causes them to forget their duty to Allah Almighty and also leads to mental illnesses and sometimes suicides. Whilst addicted to drinks a person does not take seriously his responsibilities, He neglects his wife, children, parents, and even his Lord. Allah Almighty may punish him, or may forgive him; Allah says: “Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills.”(Quran 4:48)

Among the evidence of punishment due to Alcohol in the Hereafter is the hadith in which the Prophet (SAW) said, “Every intoxicant is forbidden. Verily, Allah vowed that those who drank intoxicants will drink from the river of Khabaal.” The Prophet (SAW) was asked, “And what is the river of khabaal?” He replied, “The pus or sweat of the people of the Hellfire.” (Muslim)

Abdullah ibn ‘Amr (RA) narrated in hadith that, “Whoever drinks wine in this worldly life and does not repent from it will be forbidden from drinking it in the Hereafter.” (Al-Bukhari and Muslim)

The one who drinks wine, Allah Almighty shall not accept his salah for 40 days. If he makes repents, Allah will accept his repentance. If he drinks wine again, Allah shall not accept his salah for 40 days. If he repents again, Allah will accept his repentance. If he drinks alcohol again, Allah shall not accept his salah for another 40 days. If he repents again, Allah will accept his repentance. If he drinks alcohol the fourth time, then Allah will not accept his repentance. If he dies, he will enter Hell, In Hell, he will be made to drink from the pus of the people of Jahannum.

May Almighty Allah keep us all away from this greatest sin and give us the strength to follow the straight path. Ameen!

About Qibla Travels Ltd:

Qibla Travel offers a wide range of exciting Umrah Packages for Muslim brothers and sisters residing in London, Birmingham, Manchester, and all over the UK. The comfort of our clients is our top priority. If you are planning for Hajj and Umrah this year, then contact us at for further details ***020 8558 4848***

source: quranreading.com

Tips to make your Umrah trip memorable

Umrah is the holy journey that every Muslim longs all his life to perform. It is the utmost desire of every Muslim and finally, when the invitation to the home of Almighty comes, there are some things that must be done by a pilgrim to be before going to perform Umrah. Here we give some such tips that will make your trip a Non- forgettable one. Choose the cheap Umrah packages offered by “Qibla Travels Ltd: for a soothing and worry less trip.

Knowledge is helpful; anything that you want to do requires keen sight and knowledge. Umrah is one of the most dreamt trips of Muslims requires planning beforehand so that you will have knowledge about everything you do and every place you visit. So read a lot before coming to the holy land because knowledge is something that does not get wasted ever in your life.

Knowledge about Umrah Rituals; not the information about the sites, routes and other things but also it is necessary to have a complete information about the rituals of Umrah beforehand. For example, if you do not know what Ihram is or how you have to put it on, then obviously you will not be able to wear it at all or wear it correctly. Performing the rituals improperly or in a wrong manner just because of the lack of knowledge about them will not bring virtue but actually sin for whatever you did.

Backcheck; education about the history and antiquity of Islam is essential before going to Umrah. It will give your trip a real meaning to perform. If you do not know about the background of what you are up to then the real meaning of visiting the holy land will be forged. Als,o visit religious sites in Makkah and Madinah and if you have kids along with you then your Umrah trip will not be just a religious journey but will become an enjoyment for the kids. In this way, they will be able to learn Islam better.

Personal matter handling; it is very necessary to handle your personal issue and arrangements before coming to the holy land. If your brain gets stuck over something materialistic, then there is a high chance that you will not be able to deliver the Umrah’s ritual in a proper manner. A pilgrim should wrap up his personal plans and settle the responsibilities of him at home as well as he should make advance settlements for provision at Makkah and Madinah.

Bill payment; make it sure to pay all of the bills that are due to pay so that after returning you can attend your guests who will visit you to congratulate you on this holy journey. if you do not make your payments clear and leaving your children behind then they will suffer from the issue and so that you. If nobody is left home behind then on your return the very first thing you may receive is the notice about the bill which is not a good receiving at all.

Educate your children; if you have to make your Umrah trip memorable or without worries, it is very important to educate your children at home. Many of the pilgrims whose children are younger or infants and cannot be left alone at home, bring them to the holy land but all of the pilgrims cannot do that. Many of the pilgrims cannot afford or many of them want to perform their Umrah without being worried. If you bring your children along with you then obviously you have to look after them and cannot pay proper attention to your Ibadah. Leaving children (if possible) will be a much better idea. So, educate your children about what to do and what to not because most probably it is their first time to be at home without parents. It is also a good idea to leave them with some relatives who you can trust. Also, preach you, children, how to live at someone else home. If you educate your child enough, then you can perform your Umrah easily and make it a memorable journey.

Bringing of Documents; pilgrims should bring their all documents pertaining to their trip and the documents that can prove their identity. It is for one’s own safety and to make your trip a secure one without any problem pilgrims should bring complete documents related to their trip from departure to arrival back to your own land.

Currency; A pilgrim should have the currency of both his country that he uses and Saudi currency in a sufficient amount so you can avoid any inconvenience in the case and can focus fully on your Ibadah.

About Qibla Travels Ltd:

Qibla Travel offers a wide range of exciting Umrah Packages for Muslim brothers and sisters residing in London, Birmingham, Manchester, and all over the UK. The comfort of our clients is our top priority. If you are planning for Hajj and Umrah this year, then contact us at for further details ***020 8558 4848***

Importance of Marriage according to Islam

Allah Almighty created men and women as company for one another, and so that they can become parents and live in peace and calmness according to the commandments of Allah Almighty. Allah says in Holy Quran: “And among His signs is this that He created for you mates from among yourselves, that you may dwell in tranquility with them, and He has put love and mercy between your hearts. Undoubtedly in these are signs for those who reflect.”(Quran, 30:21). Islam emphasizes on marriage as it has great importance in Islam with many benefits that one could get from it.

Importance of Marriage in Islam

In Islam marriage being an obligatory act is so important that it is declared to be one half of single Muslim’s faith. We can also say that Marriage Half Deen of Muslims. It is narrated by Anas that the Messenger of Allah (PBUH) said, “When a man marries, he has fulfilled half of his religion, so let him fear Allah regarding the remaining half.” Our Holy Prophet Hazrat Muhammad (PBUH) also married and encouraged others to get married by saying: “A person who he is able to support a wife and children and does not marry then he is not from us.” Marriage has great importance in Islam, it emphasizes on not to delay in marriage as there is another Hadith of Prophet (SAW) related to marriage is: “Do not delay in three things; i) The offering of the compulsory prayer. ii) The offering of the funeral prayer when the dead body is present. iii) The marriage of a woman when her match is found”

There are some reasons due to which Islam so much emphasized on Marriage which we have listed below:

• Marriage makes an incomplete human being a complete one, our Prophet Muhammad (SAW)says, “No house has been built in Islam more beloved in the sight of Allah than through marriage”
• It is necessary for making the family (for children)
• Marriage is one of the most liked Sunnah in Islam as our beloved Prophet (SAW) married and also encouraged others
• It provides tranquility, peace, and security
• It is a bond of love not just only between two persons but between two families
• It is a source to experience love and happiness

Besides this, we have so many verses in Quran related to the importance of Marriage in Islam and in the sight of Almighty Allah. In one place Allah says in Quran: “O Humans revere your Guardian-Lord, Who created you from a single person created of like nature its mate, and from this scattered (like seeds) countless men and women. Reverence Allah through Whom you claim your mutual rights” (Quran 4:1). In this verse by stressing on the equality of all humans men or women and making it the basis of marriage, Allah in His infinite wisdom has laid the ground rules for establishing peace, as well as the assigning of different roles to husband and wife as the functional strategy rather than a question of competence as humans. Allah has made partners of all human beings on this earth for making a family. We should trust on Almighty Allah and have to act according to His teachings and Sunnah of Prophet (SAW).

Prophet Mohammad (SAW) stated that: “Men and women are twin halves of each other” (Bukhari). This Hadith also emphasize the fact that men and women are created from a single source. Furthermore, by using the analogy of twin half the Prophet has underlined the reciprocal nature and the interdependent nature of men and women’s relationship. Since the family is the foundation of Islamic society, and marriage is the only way to bring families into existence in Islam.

Marriage is an act pleasing Allah Almighty because it is in accordance with his commandments that husband and wife love each other and help each other to make efforts to continue the human race and raise their children to become true servants of Allah.

Conditions of Marriage

Thoughtful consideration of the Quranic instructions and the traditions of the Prophet (SAW) clearly show that marriage is compulsory for a man who has the means to easily pay the Mahr (dowry) and to support a wife and children. Both sides must be free of obstacles to marry and have legal capacity. Their guardians (woman’s father, grandfather, son, brother, uncle, etc. respectively.) must be present at the same time during the proposal and acceptance. The prohibitions of marriage include the prohibitions about blood and milk kinship must be observed. There must be no other conditions demanded by any of the sides which may prevent the Nikah. The bride and the groom must have reached the age of maturity both the bride and the groom must be chaste.

Benefits of Marriage

Islam defined matters that contain good benefits both in this world and in the Hereafter and among the greatest benefits of marriage are listed below:

• By getting married you are obeying the Prophet (SAW) and his Sunnah because our beloved Prophet (PBUH) said: “O young people! Whoever among you is able to marry, should marry.” (Al Bukhari)
• Marriage guarantees physical and spiritual chastity and peace of a person and keeps the couple away from the downfall and trap of the Satan. Allah SWT mentioned in verse about chastity: “And those who guard their chastity (i.e. private parts, from illegal sexual acts)” (Quran, 23:5).
• Through marriage, the couples achieve mutual affection, mercy, and love. Allah (SWT) says: “And He has put between you affection and mercy” (Quran, 30:21)
• With marriage, the couple will have righteous offspring. It is the survival of generation and it results in obtaining great and good rewards by having righteous children
• The couples will also gain good rewards while having children, upbringing them in accordance with the Islamic teachings
• By marrying and fulfilling the rights of the husband, the believing woman will enter into Paradise
• A righteous wife is the better provision of this world. The Prophet (PBUH) said: “This world is but the provision, and there is no provision in this world better than a righteous wife.”(Muslim)
• Marriage increases sustenance, love, respect, caring, selflessness and forgiving factors between husband and wife

These were some of the benefits of Marriage that we discussed. Islam promotes love, care, and respect in the Muslim society where wife and husband live happily with their children and families. Marriage in Islam teaches both men and women to stay ready to sacrifice and endure for his/her life partner. The main purpose of marriage is protection against a sinful life and living a life according to the teachings of Islam.

Qibla Travels Ltd offers:

Qibla Travel offers a wide range of exciting Umrah Packages for Muslim brothers and sisters residing in London, Birmingham, Manchester, and all over the UK. The comfort of our clients is our top priority. If you are planning for Hajj and Umrah this year, then contact us at for further details ***020 8558 4848***

source: quranreading.com

Women’s Empowerment and Islam

Men have always assumed some superiority over women and have sought to dominate the world and relegate women to the background. Cultures and civilization have sought to confer legitimacy to this male superiority and have accordingly developed myths and conventions that tend to perpetuate them. Through time women have consistently if grudgingly, borne the brunt of this male domination. Such inequities have been a feature of all human societies, from antiquity to our contemporary times. Religions, especially revealed ones, often intervene to redress such an intrinsic imbalance in human relations. Christianity, at least in the form we know it today, rather, unfortunately, did not help matters, for by blaming a woman (Eve) as the source of the downfall of man, it in fact compounded this inequity, and unwittingly gave men a new impetus to relegate women to the background. It accordingly denied women even their independent identity, having to dissolve into that of their husbands on marriage. 

Islam, however, dealt with the issue decisively, but ignorance and enduring male arrogance have always connived to deny women what Islam has given them. This was further compounded by the incorporation of the Muslim world into the contemporary world, shaped as it had been by Western liberalism which is rooted in a rebellion against a Christian God. With both Christianity and Islam marginalized in our contemporary world, the job of intervention and the restoration of equity in this gender relationship have now been taken over by the United Nation and chains of NGO’s. The idea of women empowerment is a concept created by the UN, championed by UNIFEM and supported by the various NGO’s. Is Empowerment of women the answer to the problem? Can the UN, supported by the host of, admittedly good intentioned agencies, redress the imbalance and restore equity in gender relations? Does Islam offer a better hope and if it does, will our contemporary Muslims allow it? These are some of the questions that this paper seeks to address.

But first some caution. Foremost, the relation between men and women, which this paper is obliged to touch, is too often clouded by emotion. This may have to do with the nature of the relationship between men and women which is essentially emotive. For it is difficult to explain rationally why we love the people we love or why we marry the spouses we marry. Emotions, we hardly need to say, cloud vision, obstruct rationality and make it difficult to fathom issues. Second, Muslims scholars have remained decades (some would say centuries) behind the very societies they are supposed to guide. 

Many of them appear to be oblivious of the age in which they live and seem unwilling to exert themselves as their predecessors had done in developing rulings (fatawi) which takes into account the dynamics of society and address their immediate context. This not only stultifies the Sharia, especially in the eyes of the uninformed, but, it also holds the Muslim community hostage to the imbecility and ineptitude of those who are supposed to lead it. Many followers are consequently left to wallow in increasing confusion as to the position of the Shari’a on many issues, especially the issue of women. Third, the prevailing intellectual decadence of the Muslim community has over several decades forged a timid mind which had been keen on conformity and weary of creativity. Thus the average Muslim mind has lost its analytical capacity and has become mechanical in its thinking, content with whatever is passed to it as knowledge. 

The mind has been particularly intimidated into conformity by a clergy who have masked their incompetence by curtailing the kind of questions that can be raised and by raising the qualification of the jurist who could answer these questions to such humanly unattainable heights, that we are left to helplessly and endlessly wait for some imaginary mujtahid to emerge from only God knows where. Thus the average Muslim mind fears to raise questions and finds it easier to evade rather than face issues, leaving many topical questions unanswered. Far from deterring us, these problems ought to, in fact, motivate us the more, they are raised here mainly to help explain some of the questions to be raised and put in context some of the liberties the author may wish to take. But it seems necessary to first appreciate the features and contours of our contemporary world, the terrain within which we shall be applying whatever ideas we may come up with.

Our Contemporary World

Our contemporary world is nothing but the extension and perfection of a culture which took its roots from the European Renaissance which itself started in 15th century Europe. This is a culture which rebelled against God as symbolized by the Christian Churches and sought to create a civilization which is man-centered and where the pursuit of pleasure becomes the overriding objective in life. The Renaissance Movement thought that man’s craving for pleasure and material progress has been blocked or at least delayed by the idea of a god and sought, therefore, to wean off man from God and release him from all inhibitions so that man can, for once, be free to explore his full potentials uninhibited. This new man, also called the ‘renaissance man’ or the ‘universal man’, limitless in his capabilities to acquire knowledge and in his capabilities for development, was deemed to be the center, nay the master of the universe. The vision of the new man was to be found in the motto of the renaissance, captured in the famous remark of one of its chief prophets, Leon Battista Alberti (d. 1472) that "a man can do all things if he will". This was to form the foundations of Renaissance humanism and the modern world it gave birth to.

By the 19th century, renaissance had acquired sufficient momentum and its new man, enough audacity to declare God dead. Soon books were being written about the history of God and Karl Marx was reported to have said that God never created man, but it was the man who created God, in other words, God was nothing but a figment of man’s imagination. By the middle of this century, however, some of the promises of the Renaissance were still to be realized. The elusive search for happiness has only produced sadness and misery as evidenced by the dramatic rise in suicide cases, mental illnesses, and violent crimes. The El Dorado promised by communism remained a mirage until the whole edifice collapsed like the proverbial house of cards. The glitter of science and technology had by the second half of this century began to fade in the face of the destruction it had wrought not only on the physical environment but also on man’s social environment. Social and economic inequality, weakening of the family unit and the crisis of values, were to unleash series of unprecedented consequences that continue to suffocate the life of the modern man. In the words of a prominent Western scholar, "the modern era had put its enthusiastic hopes in the mastery of nature and society. For more than two centuries man believed that the continued perfecting of rationality would have as a result the unceasing growth of his power and, consequently, an increase in well-being and happiness, freedom and equality among people. Now, not only has he experienced the limits of his power, but he has discovered that the rational and technological civilization creates new problems and that it endangers the balance between man and nature, individual and society. The deception", he added, "is all the more painful because the progressivist had exalted people’s desires and confidence."

Such was the tragic end of modernism. In the eloquent words of Erich Fromm, "in the nineteen century, the problem was that God is dead, in the twentieth century the problem is that man is dead."Our contemporary world is a postmodern world in which the variety of the problems created by modernism are being addressed. Admittedly many of these problems have not been sufficiently diagnosed or sufficiently comprehended. Even in the physical environment, which lends itself to the easy inquiry, when we thought we have learned enough about the global warming and ozone layer, the problems of EL-NINO is surfacing out of the blue. The emergence of a new brand of tuberculosis that defies all known remedies, may well be the tip of an iceberg. The Social environment which is certainly more complex is even more difficult to fathom. The crisis of values triggered by renaissance and championed by modernism, the confusion of roles and the consequent identity crisis and the rising domestic violence and the breakdown of the family, are only aspects of a complex situation in a constant state of flux. Though Europe and the rest of the Western world provided the main theatre for this drama, the Muslims world in particular and the non-western world in general, have increasingly been drawn and incorporated in to this contemporary world, initially through imperialism, subsequently through education and recently, but, perhaps more effectively, through satellite communication. The relationship between men and women, which is the concern of this paper, has been dramatically changed and shaped by the social crisis which has become the trade-mark of our contemporary world. This is what makes it necessary to first appreciate the features and contours of this contemporary world before delving into this issue.

The Problem

The plight of women in the middle ages, when Europe was in the full grips of Christianity, is fairly explicable, for the Bible seem to have placed the entire blame for the descent of man at the door of the woman. In the popular literature of the middle ages, the woman was likened to the Satan who worked day and night for the destruction of the man. The Church in Europe remained stuck with its misogyny up through the 18th century when it presided over the famous debate in France on whether a woman had a soul or not. What appeared inexplicable was the continuation of these prejudices well after the Renaissance and the weakening of the grip of the Church and the liberalization of thoughts and ideas. It was even more surprising that a whole century after the French revolution of 1789, with its promise for people’s rights and democracy, women in the West remain suppressed. Writing in 1866, George Eliot observed, "A woman can hardly ever choose ... she is dependent on what happens to her. She must take meaner things because only meaner things are within her reach." One can feel the sense of frustration in this remark. What is news, however, is not the remark , but the fact that George Eliot is a pseudonym of an English woman novelist Mary Ann Evans (1819-80), who apparently dared not use her proper feminine name in a society so dominated by men that works like hers could only be taken seriously if they were to come from men. She had six years earlier written that "the happiest women, like the happiest nations, have no history", in her book, ‘The Mill on the Floss’, where she "portrayed rural Victorian society, particularly its intellectual hypocrisy".

This situation seemed to have continued unabated well into the second half of this century and seem to have given impetus to what is commonly referred to as feminism. The lives and works of three prominent Western feminists summarise the situation. Virginia Woolf, (1882-1941) a British novelist, philosopher, and critic took the themes of the tensions for combining marriage and career in her book The Voyage Out and pursued the issue of economic independence for women in her book The Years 1928. That she tragically ended her life through suicide by drowning herself may not be unconnected with the tensions of her times. Gloria Steinem, (1943- ) an American journalist and liberal feminist emerged as a leading figure in American new women’s movement in the late 1960’s, co-founded the women’s action alliance in 1970 and also co-founded the Ms. Magazine. She was one of those who gave feminism a concrete shape, betraying the cumulative oppression and frustration of women behind the thin veneer, or as we may prefer in Nigeria, behind the smokescreen of freedom and equality. Her perception of feminism is captured in her oft-quoted statement "We are becoming the men we wanted to marry" and another attributed to her, "a woman without a man is like a fish without a bicycle". Yet another woman in this class is Juliet Mitchell, a British psychoanalyst, and writer. She took feminism further first in her article titled The Longest Revolution, in 1966 and later her books titled, Women’s Estate (1971) and Psychoanalysis and Feminism (1974). She seemed to have been the first to combine socialism and feminism and to use Marxist theory to explain some of the reasons behind women oppression in the West. Juliet Mitchell has had a tremendous influence on feminist thinking and one could see her hands in a lot of the women struggles against oppression in the West.

The influences of these and other feminists writers can easily be detected in the current debate on gender equity. We must not make the mistake that many pious Muslims make of dismissing feminism. One does not have to like feminism to appreciate the situational problems that brought it about. Dismissing it, as many Muslims are apt to do, is ignoring the circumstances, which is neither fair nor the panacea. If nothing else, in feminism we have a lesson to learn and that is: if we are not prepared to allow equity, then we should be prepared to live in anarchy. And one should quickly add, single-parent family, which had been a phenomenon restricted to non-Muslim communities is slowly creeping into the Muslim community. This is only one form of anarchy. Lesbianism is another. And one could go on.

In the Muslim world the literature on this subject, especially authored by women, may not be as rich, but that is not to say the oppression was any less. Here in pre-Jihad Hausaland, presently the Northern States of Nigeria, reading the works of Shehu Usman Dan Fodio, particularly his Nurul-al-Bab one can see a lot parallel with the misogyny of the Victorian days in Europe, in spite of the equitable and humane provisions made by the Sharia. The presence of the Sharia, undoubtedly, made the difference. Even as the provisions of the Sharia did not stop the oppression, they made Shehu Usman’s case easier, for all he needed do was to enlighten the society and draw attention to these provisions. Of course, even then it was far from easy, not only because of the opposition he faced from nor other than scholars themselves but also because no sooner had the tempo of the jihad began to wane and ignorance started to creep, the situation reverted, gradually, back to the pre-Jihad periods. Today the situation of Muslim women, in terms of rights and equity is very much close to the pre-Sokoto Jihad period. It may at first sound like an exaggeration until we visit the Area Courts in the North and perhaps the customary courts in the South. Or better still until we allow the women to tell their tales.

Many Muslim women will today find the offer of the UN and the host of NGO’s quite attractive, not so much because Islam has not given her something better, but rather because they are either not sufficiently aware of the men, better still, Muslim scholars, are not quite ready to concede to them what Islam has given them. But coming from the West, such offers of emancipation are, rather naturally, rooted in the rebellion of the renaissance, imbued with a consuming hedonism and embellished in a rhetoric that is designed, like a bait, to capture a prey. The social context of the offer itself presents some problems for Muslims, for our contemporary modern world, has made the search for pleasure a major, some would say, the major, objective in life, has predicated gender relationship on sheer lust. Modeling, fashion, and advertising agencies are up and about exciting our base desires and making lust a major consideration in our decisions in life including the important institution of marriage. The institution of marriage itself has lost its sacredness in the West, it is, in fact, fast losing its meaning, so such offers tend not only to ignore Muslim sensibility, invert Muslim scale of priority but may actually find no place to accommodate religion, having completely dispensed with it a long time ago.

It is worth recalling that the globalization of gender equity started quite recently, with the United Nation declaring 1975 as the International Women’s Year. Sequel to this the decade 1976-1985, was declared the Decade for Women, during which international agencies, as well as some governments, focused attention on what came to be popularly referred to as ‘women issues’. This decade was crowned by the Nairobi conference on women in 1985 in which forward-looking strategies for women to be implemented by the year 2000, were adopted. Then came the Cairo International Conference on Population and Development in 1994 which seemed to focus on the independence and autonomy of women even within a family context. Indeed several conferences, conventions, and activities of a host of international agencies took place during the 1985-1994 period to prepare the grounds and minds for the famous Beijing Conference in 1995. It was in Beijing more than anywhere the issue of empowerment was focused and made such an indispensable condition for world progress and development. These two decades, during which the UN championed the globalization of the women issues, happened to be the two decades during which the UN became increasingly a tool in the hands of a few Western nations who were using it to achieve their selfish political goals. The role of the UN in the Palestinian Crisis, its role in the Gulf War and its performance, or lack of it, in Bosnia, left many in no doubt that someone was using the UN to subvert Islam and Muslim body politic. This left many Muslims unsure about the role of the UN in respect of the women issues.

Is Empowerment the Solution?

The word ‘empowerment’, seems to be of very recent etymology, it became widely used and popularised by the ‘Draft Platform of Action’ of the Beijing conference of 1995. Though the etymology appears recent, the morphology of the word betrays a deep root in the psyche of a civilization which had been born out of conflict and remains ridden with conflict. For empowerment suggests the giving of power to someone who has been deprived of it, someone who will remain vulnerable without that power, someone whose hope for justice and fairness seem to hinge on the possession of that power. This power, which is held to be the solution to all the problems, has to be wrested from some despot, presumably, in this case, man. This power also holds a promise for a panacea. All these features underscore the origin of this word in the Western conflict embedded psyche. This conflict which began with renaissance and continues to date appears to be one thread which runs through Western social and intellectual development. First, it was a conflict between man and God, then between the state and Church, then science and nature, then the Proletariat and the bourgeoisie, then women and man and young and old.

There is, therefore, the fear that empowerment conceived in this context may only aggravate this perceived conflict rather than solve it. In the same way that the empowerment of the proletariat over the bourgeoisie led to the crumbling of the communist edifice leaving hardly any pieces to pick. The difference is that while we can happily do without communism, one is not sure if the same can be said of the institution of the family. Empowerment, at least in the way it has been conceived in Beijing, may only aggravate the war of the sexes which had been triggered earlier. Empowerment, if and when it succeeds, maybe the cost of complementarity of the sexes which again is essential for the health and function of the human family. One is not sure from where empowerment will drive its power of implementation. So far it looks like it will be the UN and its Member states, which undoubtedly have immense coercive powers, but can coercive power alone impose a code of behavior between such intimate partners as husband and wives, brothers and daughters, ect.? Granted the UN and its member's states will be wise enough to appreciate the folly, will they then appeal to the minds and hearts of their citizens? But does the UN and its member states and even the NGO’s have a real place in people’s heart? To put it bluntly, does UN and others in the business of empowerment believe that people will abandon what their religions stipulate in favor of some resolution from Beijing? The UN has immense power, they can send troops anywhere in the world and these troops can wreck all manners of havoc, but unfortunately for the UN or any of its members state, it has no heavens or hell to reward or punish people after death.

source: islamicstudies.islammessage.com

Status of Neighbor in Islam

Islam came to refine and raise feelings to maintain harmony and love among the members of society. Doing this, Islam pointed out a package of rights some of which are general and others are specific. The Status of Neighbor in Islam is very strong.

The general rights involve all categories whether Muslims or the Dhimmis who are the non-Muslims who had the privilege to be under the protection of Islamic rule and who live among us or the states with which we had covenants and agreements. Some of these rights are illustrated in the Hadeeth of the Messenger of Allah (peace and blessing of Allah be upon him) which was narrated by Abu Huraira “Five are the rights of a Muslim over his brother: responding to salutation, visiting the sick, following the bier, accepting his invitation to a feast and saying, Yarhamuk Allah, when anybody sneezes and says alhamdulillah”

Some of these rights are also displayed in what was narrated by Al Barra Ibn Azib, may Allah be pleased with him, when he said: “the Prophet (peace and blessing of Allah be upon him) ordered us to observe seven things and to avoid seven things. He ordered us to follow the funeral procession, to visit the sick, to accept invitations, to support the oppressed, to help others to fulfill their oaths, to respond to salutation and saying, Yarhamuk Allah, when anybody sneezes and says alhamdulillah”. In addition to some other rights aimed at being kind to people and avoid harming them.

Specific rights are those involving a particular category of people. The rights of the neighbor come within this concept. A neighbor is everyone whose house is adjacent to you up to forty houses far away from your house in all directions. Narrated Ibn Shihab that the Prophet (peace and blessing of Allah be upon him) said: a neighbor is up to forty houses away from one's house. It was said to Ibn Shihab, and how is that? He said “forty on the right, forty on the left, forty on the back and forty in front of him.

All Ulama stated that is the word (Neighbor) covers both Muslims and Kafirs, the religious and irreligious, friends and enemies, foreigners and fellow-countrymen, those who treat you well and those who would do you harm, relatives and strangers, those whose house is nearer to yours and those who are further away.

Shari ‘ah ordered to do good to neighbors, and observe the rights of Non- Muslims who live near Muslims. Thus, it represents an ideal approach in dealing tolerantly with other religions. It also acts as a vehicle to entice Kaffirs to embrace this tolerant religion...

Those deserving such an attention are those who do not harm Muslims nor harbor enmity against them. The Messenger of Allah (peace and blessing of Allah be upon him) set a good example in good treatment with his non-Muslim neighbors. Al Bukhari in his Sahih narrated on the authority of Anas Ibn Malik, may Allah be pleased with him, that he said: A Jewish boy, who used to serve the Prophet of Allah (peace and blessing of Allah be upon him) once fell ill. The Messenger of Allah visited him and sat near his head and said to him: Embrace Islam. The boy looked at his father who was there. The father said to his son: obey the father of Al Qassim (who is the Messenger of Allah peace and blessing of Allah be upon him). The Prophet went out saying: praise be to Allah Who saved him from the Hell Fire.

To know what is obligatory regarding the rights of neighbor to gain Allah’s pleasure, it becomes mandatory to mention a number of noble qualities with which neighbor need to be treated. The Messenger of Allah pointed them out singularly at times and attached them to others at other times. Some of them are as follows:

• A person should allow his neighbor to stick his wooden posts on his wall.
• A person should give his neighbors form his food if they saw or smell it. And should satisfy their hunger if he knows that and could afford it so that they do not get harmed by seeing their neighbor live better than them.
• Has to accept his invitation. If his two neighbors invite him, he should accept the invitation of the closest to him, and if one of them invites him before the other, he has to accept the invitation offered by the first one.
• The Giving gift to the closest neighbor, in conformity with the saying of the Messenger of Allah to ‘Ayisha when she asked him: O Messenger of Allah, I have two neighbors, to whom I have to give a gift? He answered: to the one who is closer to you.
• Offering help to him when he seeks his help.
• Lending him when he asks him for a loan.
• helping him if he becomes in need.
• Visiting him if he fells ill.
• congratulating him on good occasions.
• Offering condolences to him if he is afflicted by a calamity.
• Following his funeral procession when he demises.
• Avoid constructing tall buildings near hid neighbor so as not to obstruct air from him unless his consent is obtained.
• Avoid hurting him with the smell of his food without giving him of it.
• If he buys fruits, let him give his neighbor out of it, otherwise, he should do that secretly and his son should not take it outside to irritate his son.

There are many other rights which may be learned from the general texts of the Quran and Sunnah.

Qibla Travels Ltd offers:

Qibla Travel offers a wide range of exciting Umrah Packages for Muslim brothers and sisters residing in London, Birmingham, Manchester, and all over the UK. The comfort of our clients is our top priority. If you are planning for Hajj and Umrah this year, then contact us at for further details ***020 8558 4848***

source: islamicstudies.islammessage.com

The concept of Adoption in Islam

Our beloved Prophet Muhammad (SAW) himself was raised by His grandfather and his paternal uncle after He was orphaned as a young child. Later, Prophet (PBUH) also became an adoptive father Himself. The concept of Adoption exists in religion Islam but remember one thing that according to Shariah there is no legal concept of adoption in Islam. If we study it in details then it is prohibited for a person to legally adopt a son or a daughter of whom he is not the biological father. According to the Holy Quran, one cannot become a person’s real son or daughter simply by virtue of a declaration. Allah Almighty says in the Noble Quran: “…And He [i.e., Allah] has not made your claimed [i.e., adopted] sons your [true] sons. That is [merely] your saying by your mouths, but Allah says the truth, and He guides to the [right] way. Call them [i.e., the adopted children] by [the names of] their fathers; it is more just in the sight of Allah. But if you do not know their fathers, they are your brothers in religion…” (Quran, 33: 4-5)

The Islamic form of “adoption” is called kafala comes from the root word meaning “to feed”, its literal meaning is sponsorship. Kafala is also known as legal fostering is the promise to undertake without payment the sustenance, education, and protection of a petty, in the same way as a father would do for his son or daughter.

Nature of Adoption in Islam

The guardian and child relationship has specific rules under Islamic laws, which provides the relationship somehow different than adoption in other cultures. In other cultures, adoptive children become virtually identical to birth children in the eyes of the law. In Islamic culture, it describes more of a foster-parent relationship. Some of the rules in Islam related to this relationship are discussed below:

• An adopted child retains his or her own biological family name and does not change his or her name to match that of the adoptive family.
• An adopted child inherits from his or her biological parents, not from the adoptive parents.
• Members of the adoptive family are not the blood relatives of the adopted child so they are “not Mehram” to him or her.
• So, members of the adoptive family would be permissible as possible marriage partners, and rules of modesty exist between the grown child and adoptive family members as they are “not Mehram” for them.
• Adoptive parents serve merely as trustees for property given to the child by his/her biological family.

Adoption is not helpful to family solidarity and overall harmony and peace, which are necessary for social stability. A completely different form of adoption, which is not prohibited by Islam, is when a man brings home an orphan and wants to raise, educate, and treat him as his own child. A kind of adoption in which he protects, feeds, clothes, teaches, and loves the child as his own without associating the child to himself, nor does he give him or her the rights which the Shariah reserves for his biological children.

It should be made clear as to who the child’s real parents are so that people may call the child by his/her original name, ensuring that the child is well aware of his/her true background or family. Allah Almighty mentions in the Quran “…and Allah has not made your adopted sons your real sons. That is your saying with your mouth. But Allah says the truth. And he guides to the (right) way. Call them (adopted sons) by (the names of) their fathers, that is more just with Allah. But if you know not their father’s (names, call them) your brothers in faith Islam and freed slaves.”(Quran, 33: 4-5)

In nutshell, adopting a child is a huge responsibility. Adopted children deserve more attention than your real children. If a person adhered to all the above-mentioned conditions, then he/she is worthy of great reward and if conditions are not fulfilled, then the adoptee will be deserving of great punishment in Hereafter. As far as the legal aspects of adoption are concerned in Islam, adoption has no negative consequence in the life of a Muslim.

Qibla Travels Ltd offers:

Qibla Travel Ltd offers a wide range of exciting Umrah Packages for Muslim brothers and sisters residing in London, Birmingham, Manchester, and all over the UK. The comfort of our clients is our top priority. If you are planning for Hajj and Umrah this year, then contact us at for further details ***020 8558 4848***

source: quranreading.com/blog