Jaajef Saiks, Any suggestions? Maybe you could forward it? Do you need authours permission to publish? Yeendu ak jaama Tony >>> saiks samateh <[log in to unmask]> 16/November/1999 01:33am >>> Hi T, Thank you for this one,I wish it could be publish in a Gambian newspaper. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Jaajef wa G-L What seems to be a different Islamic perspective on birth control than that put forward by Imam Fatty Yeenduleen ak jaama Tony ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Fertility Control (Tahdid Al Nasl) Versus Fertility Organization (Tanzim Al Nasl) Muslim religious thinkers in the past quarter of a century have made a distinction between fertility control (Tahdid Al Nasl) and fertility regulation (Tanzim Al Nasl). Tahdid Al Nasl refers to controlling fertility over the entire period of a woman's reproductive years. This comprehensive, generalized fertility control,Tahdid Al Nasl, is forbidden. On the other hand to regulate fertility (Tanzim Al Nasl) to strengthen a woman's health, or to suckle one child, or to care for elderly parents or relatives is desirable and recommended. A famous Egyptian religious leader, Imam Shaltout notes that "individualistic fertility control is not against nature or God, nor counter to national priorities, and is permitted and encouraged by the Shariah (the law)" (1991:297). The religious rules that encourage fertility regulation in Islam are based on the general spirit of the Qur'an and the Prophet's Hadith about Yasir wa la tua'sir: "facilitate and do not complicate". He also said: "What is good for my people is law". Fertility Organization: Encouraged Methods Condoms, Diaphragms and Oral Contraception The use of condoms and diaphragms for organizing fertility in the Islamic texts is clearly encouraged. The Prophet when asked about the use of barriers (Al'Azil), said three times consecutively: "and you shall use them"(3). The encouragement and approval of the use of the barrier is based primarily on the principle of non-interference with God's power of creation. As a result to prevent fertility, humans shall do so prior to the conception of life. Beyond the use of the barrier (Al'azil), Islamic thought varies in its interpretations concerning the use of other fertility control methods. Some religious thinkers (e.g. Sha'rawi) note that the use of the birth control pill and any other pharmacological substance is forbidden. Other thinkers (e.g. Shaltout, and Al Ghazali) note that oral contraception can be an encouraged method of fertility organization, since the contraceptive does not intervene directly with the conception of life. It is important to note that irrespective of which of the interpretations one "believes", it is essential to examine the use of oral contraception from the Islamic view of "facilitating not complicating" women's reproductive health. Oral contraception in most Muslim countries is a major cause of health complications for women over the age of 30. In my own research in a village in the south of Egypt, I found that women's age was never considered when prescribing oral contraception (4). Instead doctors prescribe vitamin pills to assure women that they are taking care of the oral contraception's side effects. The contraceptive pills prescribed for the women of all ages were high in their estrogen content (5). Many women during my stay in the village complained to me about irregular bleeding, pains in the rear of their legs, weight gain, and severe headaches. The issue one needs to underscore is if in the Islamic perspective the basis for encouraging fertility organization is to care for the mother's health and well-being then we need to ensure that Muslim women have access to oral contraception brands similar to those available in Western markets. Abortion In Islam abortions are encouraged only if the pregnancy threatens the well-being of the mother. It is forbidden to sacrifice the mother's life for the fetus. Here again the practice of abortion is prescribed with limitations. The soul in the Islamic tradition develops after the fetus moves in the womb. The distinction between movement and life in Islam is very clear. The fetus moves, during the second trimester (precisely after 120 days of pregnancy). Abortion, as a result, is permitted during the first 120 days, i.e. before the soul develops. Islam like other Abrahamic faiths (Judaism and Christianity) addresses the practice of fertility control. The texts are very clear about encouraging the organization of fertility if it helps strengthen women's health. The major problem, however, among most Muslim women is not the Islamic prescriptions about fertility control, but rather the level of development in their countries. In fact, the social and material conditions of most Islamic countries inhibit access and use of appropriate health and medical services for women. In a recent UNICEF publication, Khattab (1992) notes that women's reproductive health needs to be addressed holistically, inter-linking physical, with social, psychological, economic and political well being. Muslim women, in addition to learning about their religion they need: 1. health professionals that understand and respect their life conditions; 2. sex education; and 3. a re-examining of the external cultural and material systems that inhibit women's access to health services (Khattab 1992:5). By Nawal H. Ammar, Ph.D. Assistant Professor Kent State University/Trumbull http://www.consultation.org/consultation/ammar.htm#text3 For Freedom Saiks What seems to be a different Islamic perspective on birth control than that put forward by Imam Fatty Yeenduleen ak jaama Tony ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Fertility Control (Tahdid Al Nasl) Versus Fertility Organization (Tanzim Al Nasl) Muslim religious thinkers in the past quarter of a century have made a distinction between fertility control (Tahdid Al Nasl) and fertility regulation (Tanzim Al Nasl). Tahdid Al Nasl refers to controlling fertility over the entire period of a woman's reproductive years. This comprehensive, generalized fertility control,Tahdid Al Nasl, is forbidden. On the other hand to regulate fertility (Tanzim Al Nasl) to strengthen a woman's health, or to suckle one child, or to care for elderly parents or relatives is desirable and recommended. A famous Egyptian religious leader, Imam Shaltout notes that "individualistic fertility control is not against nature or God, nor counter to national priorities, and is permitted and encouraged by the Shariah (the law)" (1991:297). The religious rules that encourage fertility regulation in Islam are based on the general spirit of the Qur'an and the Prophet's Hadith about Yasir wa la tua'sir: "facilitate and do not complicate". He also said: "What is good for my people is law". Fertility Organization: Encouraged Methods Condoms, Diaphragms and Oral Contraception The use of condoms and diaphragms for organizing fertility in the Islamic texts is clearly encouraged. The Prophet when asked about the use of barriers (Al'Azil), said three times consecutively: "and you shall use them"(3). The encouragement and approval of the use of the barrier is based primarily on the principle of non-interference with God's power of creation. As a result to prevent fertility, humans shall do so prior to the conception of life. Beyond the use of the barrier (Al'azil), Islamic thought varies in its interpretations concerning the use of other fertility control methods. Some religious thinkers (e.g. Sha'rawi) note that the use of the birth control pill and any other pharmacological substance is forbidden. Other thinkers (e.g. Shaltout, and Al Ghazali) note that oral contraception can be an encouraged method of fertility organization, since the contraceptive does not intervene directly with the conception of life. It is important to note that irrespective of which of the interpretations one "believes", it is essential to examine the use of oral contraception from the Islamic view of "facilitating not complicating" women's reproductive health. Oral contraception in most Muslim countries is a major cause of health complications for women over the age of 30. In my own research in a village in the south of Egypt, I found that women's age was never considered when prescribing oral contraception (4). Instead doctors prescribe vitamin pills to assure women that they are taking care of the oral contraception's side effects. The contraceptive pills prescribed for the women of all ages were high in their estrogen content (5). Many women during my stay in the village complained to me about irregular bleeding, pains in the rear of their legs, weight gain, and severe headaches. The issue one needs to underscore is if in the Islamic perspective the basis for encouraging fertility organization is to care for the mother's health and well-being then we need to ensure that Muslim women have access to oral contraception brands similar to those available in Western markets. Abortion In Islam abortions are encouraged only if the pregnancy threatens the well-being of the mother. It is forbidden to sacrifice the mother's life for the fetus. Here again the practice of abortion is prescribed with limitations. The soul in the Islamic tradition develops after the fetus moves in the womb. The distinction between movement and life in Islam is very clear. The fetus moves, during the second trimester (precisely after 120 days of pregnancy). Abortion, as a result, is permitted during the first 120 days, i.e. before the soul develops. Islam like other Abrahamic faiths (Judaism and Christianity) addresses the practice of fertility control. The texts are very clear about encouraging the organization of fertility if it helps strengthen women's health. The major problem, however, among most Muslim women is not the Islamic prescriptions about fertility control, but rather the level of development in their countries. In fact, the social and material conditions of most Islamic countries inhibit access and use of appropriate health and medical services for women. In a recent UNICEF publication, Khattab (1992) notes that women's reproductive health needs to be addressed holistically, inter-linking physical, with social, psychological, economic and political well being. Muslim women, in addition to learning about their religion they need: 1. health professionals that understand and respect their life conditions; 2. sex education; and 3. a re-examining of the external cultural and material systems that inhibit women's access to health services (Khattab 1992:5). By Nawal H. Ammar, Ph.D. Assistant Professor Kent State University/Trumbull http://www.consultation.org/consultation/ammar.htm#text3 ---------------------------------------------------------------------------- To unsubscribe/subscribe or view archives of postings, go to the Gambia-L Web interface at: http://maelstrom.stjohns.edu/archives/gambia-l.html ---------------------------------------------------------------------------- ____________________________________________________________________ Get your own FREE, personal Netscape WebMail account today at http://webmail.netscape.com. ---------------------------------------------------------------------------- To unsubscribe/subscribe or view archives of postings, go to the Gambia-L Web interface at: http://maelstrom.stjohns.edu/archives/gambia-l.html ---------------------------------------------------------------------------- ---------------------------------------------------------------------------- To unsubscribe/subscribe or view archives of postings, go to the Gambia-L Web interface at: http://maelstrom.stjohns.edu/archives/gambia-l.html ----------------------------------------------------------------------------