Is Coke as Haraam Just as Cider, Beer and Whisky are Haraam?
(Maulana A S Desai)
Gelatine – Haraam or Halaal?
(Maulana A S Desai)
Q. My wife is obsessed with her idea of doubtful food. She refuses to eat at the homes of relatives because she believes their food is doubtful (mushtabah). It appears that she has become an extremist in this regard. Is she justified according to the Shariah in having such an extreme attitude?
Her attitude will be described as ‘extreme’ if she has no justification for her view on this issue. The carelessness, in fact, indifference which most Muslims today show for halaal and haraam matters, does put a conscious Muslim on guard. Almost all Muslims use haraam and doubtful products in their homes. Alcoholic essences and colouring and doubtful chocolate and caramel are used in baking cakes and biscuits. Most Muslim butcheries sell doubtful and haraam meat, even the clear-cut haraam imported meat. All the sausage and polony skins, besides, plastic, are haraam. Puddings and jellies used by Muslims are haraam or at least mushtabah. Minerals are all haraam or at least doubtful. All chickens processed commercially are haraam. The vast majority of Muslim devour only such chickens.
Besides the great range of doubtful commercial food products, there are also the spiritually contaminated items which a careful Muslim has to contend with, e.g. battery-produced eggs laid by doomed fowls condemned to torturturous incarceration in horrid condition for the short span of their life, from their birth to their death. Canned vegetables are served in Muslim homes. These are largely processed by factories which handle both vegetables and haraam meat, even pork, on the same premises and utilizing the same pots and urns for cooking the vegetables and meat products.
Added to the above drawbacks, there may be the income story of some relatives. If their earnings are haraam or doubtful, it will be an aggravating factor to reinforce your wife’s perception of mushtabah food. View your wife’s idea rationally and examine it to see if she has the aforementioned justification for her refusal to eat from relatives. If she has valid reasons for her attitude and refusal to eat the food of relatives, she cannot be labelled an ‘extremist’. In this context, we do not understand this label. Firmness on the Shariah is never extremism. Taqwa is the natural attribute of Imaan, and its cultivation is demanded by the Shariah. The theme of Taqwa runs throughout the Qur’aan and the Sunnah places great emphasis on it. Consumption of mushtabah negates Taqwa.
Q. A relative owns a fishing equipment business. My wife refuses to eat the food of this relative because she claims that the food is mushtabah. She basis her view on the following: Live fishing bait is sold; the relative who owns the shop appeared on television in an advertisement; pictures of animate objects hang in the shop. Is there any substance in her claim according to the Shariah?
Yes, there is substance in her contention. The money earned by selling fishing equipment, even live bait, remains halaal. It is not assigned to the mushtabah category. Nevertheless, the haraam acts perpetrated in the course of the business spiritually contaminates the income derived. The act of piercing a hook through the body of a living creature of Allah Ta’ala, is callous and cruel. A Mu’min cannot tolerate such cruelty. The owner of the shop should reflect on the brutality and unspeakable pain and misery he has been instrumental in inflicting on countless thousands of Allah’s creatures. All living creatures have souls similar to our souls, and the Qur’aan is explicit and emphatic in its averment that every living creature recites the Tasbeeh of Allah Subhaanahu Wa Ta’ala. When a Mu’min who makes Tilaawat of the Qur’aan understands this Qur’aanic fact, how does his Imaan tolerate, and how does his conscience permit him to aid an abet in the cruel torture of Allah’s creatures? For the sake of money, he plays a decisive role in cruelly silencing the creature from its recitation of Tasbeeh.
If your wife abstains from the food of this relative only on the basis of this one count of criminality, then too she is fully justified. If a man cannot show concern for Allah’s creatures and happily perpetrated brutality for the sake of money, then you should not fault your wife for her adherence to the natural demands of Taqwa. On the contrary you should encourage and support her, and you too, should follow her footsteps in the good she accomplishes for life of the Aakhirah. This bandah who is answering this question will eternally suffer pangs of conscience if he mistakenly consumes the food prepared by your relative of the fishing shop. May Allah Ta’ala grant you, your wife and us all hidaayat to understand what is beneficial for our Imaan and for our everlasting life of the Aakhirah.
Q. Are there any worldly benefits in avoiding doubtful food?
A. Most Muslims must have heard the name of the illustrious Saint, Hadhrat Abdullah Ibn Mubaarak (rahmatullah alayh). His father, Mubaarak, was the slave of the Qaadhi of the City of Ray. The piety of his slave had made an indelible impression on the Qaadhi who was a very wealthy and prominent member of the community. Inspite of high-ranking and elite members of the community proposing marriage for his daughter, the Qaadhi married his daughter to his slave, Mubaarak.
The Qaadhi Saheb too was a pious man, hence he made the decision to have his daughter married to his slave. Taqwa was the criterion for his decision. After the bride was delivered to her husband Mubaarak, the now freed slave, he did not consummate the marriage for forty days. Both he and his wife remained in Ibaadat for this period. Meanwhile Mubaarak ensured that he fed his wife with halaal tayyib food for forty days.
After three days had passed without consummation, his wife complained to her husband. Mubaarak replied: “Undoubtedly, your father is a pious man. However, he is a Qaadhi. I have doubts on the absolute purity of his wealth and what he had fed you. I desire that before consummation of the marriage, any mushtabah food which you may have consumed at your father’s home be worked out of your system so that Allah Ta’ala blesses us with pious offspring.” When the pious lady heard this explanation she understood, was overjoyed and she joined her husband in the 40 day I’tikaaf. Thereafter the illustrious Abdullah Ibn Mubaarak, the Imaam of the Ummah of the time was conceived.
This is the effect of halaal tayyib food. It is precisely for this reason that Allah Ta’ala emphasizes to His Ambiya the importance of consuming halaal tayyib food. In such food there is Noor which brightens the Rooh of the Mu’min. on the other hand, in haraam and mushtabah food there is nothing but zulmat (spiritual darkness) which utterly ruins the spiritual fibre of the Mu’min. Taufeeq for A’maal-e-Saalihah is negated despite the realization of the importance of such deeds and despite the intellectual perception of the necessity of righteous deeds. But, the weakened Imaan tarnished and damaged by haraam and mushtabah food cannot generate sufficient energy to fight and thwart the commands of the nafs to be spiritually lethargic and perpetually incline towards evil. Muslims should realize that consumption of haraam and mushtabah is not a trivial issue. It is a fatal poison for Imaan.
Q. Should we eat products that have “E” numbers in their ingredients?
A. The introduction of the E-number designations for chemical additives in processed foods has effectively camouflaged many haraam ingredients. A very convenient cover for concealing haraam ingredients has been discovered by western capitalists who are well aware of Muslim Deeni inhibitions.
The primary purpose for the invention of the E designation, was to conceal the haraam-content of processed foods. Tons and tons of haraam fat, including pork fat, are processed in factories to produce a variety of chemical additives which are designated with E-numbers.
Besides the health hazards which these poisonous substances pose, the spiritual poison on account of the haraam raw materials from which these substances are derived, is worse. It is, therefore, imperative for Muslims to abstain from products which contain these deceptive and misleading E-numbers. The E was specially designed to deceive and mislead.
On the question of soft drinks containing alcohol, some Ulama are of the view that alcohol which is not grape extract is permissible. The Ulama who hold this view contend that:
(1) If the alcohol is neither from dates nor grapes it is permissible.
(2) Imaam Muhammad’s view of prohibition does not apply to soft drinks because the factors found in intoxicants are not in soft drinks.
The claim that non-grape and non-date alcohols are permissible has come as a great surprise to many who have read the fatwa issued by the Ulama who hold that soft drinks are permissible. The categorical fatwa proclaiming non-grape and non-date alcohol permissible has far reaching consequences and repercussions which I as a layman can foresee. Whiskey, vodka, champagne, all beers and most varieties of wines and liquors contain ethanol or non-grape and non-date alcohol. On the basis of the fatwa of permissibility of ethanol, it follows that all forms of wines if taken in small quantities which do not intoxicate will be permissible. Please comment and clarify the confusion caused by this fatwa of permissibility of ethanol.
Rasulullah (sallallahu alayhi wasallam) said that as Qiyaamah draws near, liquor will be made lawful by dubbing it with fancy names. The initial stage for such legalization of liquor has already commenced. And this process, sad to say, has been initiated by the Ulama of this time. Whereas in former times Ulama closed the slightest avenue from which haraam and corruption could enter, in these times in proximity to Qiyaamah, some Ulama have adopted a diametrically opposite stand. Instead of closing avenues of haraam and corruption, they not only open such avenues, but actively foster and defend such processes which constitute the introductory steps to haraam.
Every Muslim with a little intelligence will understand the purport of the following Hadith: “Every intoxicant is haraam.” And, every clear-thinking Muslim who has no vested interest or axe to grind or who has no allegience to an organisation other that the Shariah or who is unbiased will readily understand the meaning of the following Hadith: “Whatever of a great quantity intoxicates, a lesser quantity of that substance is (also) haraam.”
Ethanol (the non-grape and non-date alcohol) is the intoxicating agent in all liquors which contain this substance. Take away the alcohol, and the whiskey, champagne, etc. will cease to be liquor. All contain ethanol. All these drinks have been converted into wine/liquor by ethanol. On the basis of the ‘fatwa’ of permissibility it will follow that a few drops of whisky added to a glass of water or any other lawful drink will not render that drink haraam because the whisky contains ethanol, not grape alcohol and not date alcohol.
Some beers contain the same minute percentage of ethanol alcohol as soft drinks, yet thus far none of those who say ethanol is permissible has ventured to say that beer is halaal although that time is not far off when beer and wines will be openly declared ‘halaal’ based on the ethanol permissibility fatwa. If a few drops of beer or vodka or whisky will render water or any syrup or drink haraam, there is no logical reason for claiming that any drink besides known beers, which contain ethyl alcohol is halaal. By the same token if a soft drink with a small quantity of ethyl alcohol can be halaal then a beer with a small quantity of ethyl alcohol will also be halaal. The issue is not whether soft drinks intoxicate or not. Beer like Barbican and others do not intoxicate and cannot intoxicate on account of the minute quantity of ethanol it contains. Regardless of the quantity, intoxicants are haraam. Whether the intoxicant is in beer or soft drinks (Barbican too is a soft drink) it is haraam and will render the drink haraam.
The claim regarding Imaam Muhammad (rahmatullah alayh) is very misleading. The illustrious Hanafi Fuqahaa of the past 13 centuries were all aware of all the arguments of Imaam Abu Hanifa, Imaam Abu Yusuf and Imaam Muhammad (rahmatullah alayhim). Inspite of their thorough knowledge of the arguments of these Fuqahaa, the fatwa of the Hanafi Math-hab for the past 13 hundred years has been on the ruling of Imaam Muhammad (rahmatullah alayh). Why do these Ulama in this belated age seek to override the Fatwa or the 13 century old Fatwa of the Hanafi Math-hab for the sake of Coke? And, in the process of trying to abrogate this Fatwa they are opening a wide door of fitnah and corruption by providing ‘proofs’ for the permissibility of alcohol ‘ liquor and beer.
The Fatwa of the Hanafi Math-hab remains valid and in full force even today and so it will remain until the end of earthly time. No one has the authority to override this 13 hundred year old Fatwa by attempting to water it down with the assertion that it is Imaam Muhammad’s ruling/view in conflict with the view of Imaam Abu Hanifah. People of Ilm should understand the operation of the principles of the Math-hab. They should not attempt to detract from the gravity and importance of the Fatwa of the hurmat (prohibition) of all types of alcohol by simply attributing the prohibition to Imaam Muhammad (rahmatullah alayh). In so doing they are rendering a great disservice to the Deen and are unconsciously constituting the category of men who come within the scope of the Hadith which predicts the legalization of liquor.
It should be noted that the scope for the permissibility of using non-grape and non-date alcohol applies to medicines and non-edibles. In view of the difference of opinion among the Fuqahaa regarding the types of alcohol, the latitude in its use is restricted to essentials. The permissibility cannot be extended to non-essential consumables which in fact are harmful for the health. There is thus no scope whatever for proclaiming soft drinks permissible on the basis of the ikhtilaaf (difference) of opinion. It is indeed the height of folly, to say the least, to upset the Fatwa of the Hanafi Math-hab, viz. Imaam Muhammand’s view for a physically ruinous substance such as coke. It is extremely irresponsible to reject the 13 century Fatwa of the Hanafi Math-hab and open a wide doorway for future ‘legalization’ of liquor purely for the sake of consuming a drinks which wrecks the physical health. One small bottle of soft drink contains 12 teaspoons of sugar. Wisdom and responsibility demand that in so far as coke and soft drinks in general are concerned, only the view of Imaam Muhammad be entertained.
We are a group proceeding to Saudi Arabia. We intend spending 3 months. We have heard much about the haraam meat and chickens in Middle Eastern countries. Are locally slaughtered chickens in Saudi Arabia halaal?
Even the local chickens in Saudi Arabia, which are slaughtered commercially, i.e. the broiler chickens, should be avoided. The same haraam Sanha methods are used to torture and kill the chickens. The safest is to abstain totally from meat and chicken when in Saudi Arabia. There are numerous varieties of vegetables and grain foods. Fish, eggs, bread, etc. There are many Pakistani restaurants where vegetable diet is available. It will do you good to abstain from meat for a couple of months. After all, Insaan is not a carnivorous animal. He should exercise some restraint on his nafs, and abstain from Haraam and Mushtabah food. Nowadays, people no longer understand the meaning of Haraam and Mushtabah. SANHA and MJC type ‘halaal’ carrion has ruined the Imaan of millions of people. MJCSANHA Haraam carrion has corrupted and darkened the hearts and souls so much that even if Muslims knowingly devour MJC-SANHA approved pork, they will not be able to differentiate between the carrion chickens and halaalized pork. Maulana Yunus Patel Sahib, who is a senior Durban Molvi, has whined and lamented much when SANHA had exposed the MJC’s carrion halaalization industry. The respected Maulana Saheb is not a controversial person like The Majlis. However, despite the fact that he proclaimed MJC carrion products to be haraam according to all Four Math-habs and that even pork and blood had been halaalized, molvis and sheikhs continue relishing and defending MJC carrion products. They are used to devouring carrion, and since they are unable to kick the addiction, they feel compelled to defend the ‘halaal’ status of the diseased, rotten, haraam carrion. The MJC, SANHA and all the supporting molvis and sheikhs with their carrion halaalization industry have transformed Muslims into carnivorous beasts who relish on diseased, rotting carrion. Can anyone then wonder why Hadhrat Maulana Yunus Patel Sahib lamented: “My stomach churned and my heart skipped a beat”? It was SANHA’s Secret 223-Page Document exposing MJC Carrion which constrained the churning of the stomach and the skipping of heart beats.
Which veins of the animal have to be cut in order to render it Halaal?
The Sunnat method is to sever the following four passages: (i) Hulqoom or the windpipe, (ii) Mar’ee or the gullet, (iii) and (iv) Wadjaan or the two jugular veins.
According to the Hanafi Madhab at least three (any three) of the above mentioned four passages have to be cut. If only two are severed the animal will become Haraam. And, according to the Shafi Madh-hab it is essential to cut the Mar’ee and the Hulqoom. If these two passages are not severed the animal will be Haraam according to Shafi Madh-hab.
Is the eating of horse meat — Halaal or Haraam?
Recently a friend of mine opened a can of baked beans and discovered a piece of meat inside as well. What is the Islamic ruling regarding such canned foods?
All canned non animal food products are Halaal. Although a Ruling of Haraam cannot be issued on the basis of accidental contamination. Our advice to Muslims is to abstain from consuming all canned vegetable products prepared by factories canning meat products as well. Many people have been confronted with the same discovery as your friend, viz., meat in cans labelled with only vegetable products.
Is the eating of crayfish permissible?
According to the Hanafi Math-hab, of the sea animals only the consumption of FISH is permissible. If crayfish is classified as FISH (as some say) then it will be permissible. However, our studies have established that crayfish is not FISH, but belong to the order of Crustacea which consists of a large class of arthropods, including crabs and lobsters, and crab in Arabic is known as SARTAAN the eating of which is Haraam according to both Hanafi and Shafi Math-habs. In this regard it is best that you refer this question to other Ulama as well and obtain their views. And Allah knows best.
In the event of one dying with hunger and no other Halaal food is available, the Shariah grants one the permission to consume carrion or swine. Does this concession apply to dead human flesh as well. If one is lost in the desert and on the verge of death because of hunger, can one eat the flesh of a dead companion to save one’s life? I am asking this question because recently we have read in our local newspapers of such happenings.
Man is described as “Ashraful Makhluqaat”, i.e. the noblest of creation. Every part of the human body – flesh, hair, nails, bones is an object of respect. The Shariah does make concession for the consumption of carrion under dire circumstances threatening death. But, the Shariah does not permit its adherents to stoop to such a base and bestial level as cannibalism. Cannabalism has no share in a noble and high civilization like Islam. Hence, the Muslim shall rather die than resort to an act of cannabalism. Death comes at its appointed time, and to die honourably is a treasure to be coveted.
Is it permissible to blow into hot tea, etc., to cool it?
It is contrary to the Sunnah to do so.
Are chips which are fried in oil in which Haraam meat was fried, Halaal or Haraam?
Which parts of a Halaal animal are not permissible to eat?
Blood, the male and female genital organs, pancreas, bladder, testicles and glands.
Many people have the habit of sitting on foodstuff, e.g. on bags of sugar. Cases of canned foods, etc. Is it permissible to sit on such foodstuff?
Food is meant for human consumption and nourishment. It has therefore to be accorded the respect and dignity it deserves Because of its status of Rizq from Allah, it seems to us that it is wrong to sit on it. We have not come across this specific example in our Kitaabs and at this stage cannot issue a definite ruling of permissible or not permissible. Insha`Allah, at a later stage we shall obtain a ruling. You may also seek the guidance of other Ulama on this matter.
Is it permissible to eat a dead fish found floating on the water?
It is not permissible.
What is the ruling with regard to selling non-Halaal tinned meats to non-Muslims?
All non-Halaal meats regardless of form of packing are Haraam. Such meats are termed in the Shariah as “maitah” or carrion. It is not lawful to sell such Haraam meats even to non-Muslims.
We are told that haraam food may not be given to even non-Muslims. What should one do if he has some haraam food?
If by haraam you mean the food itself is haraam, e.g. haraam meat or food in which haraam ingredients have been added, then such food should be left somewhere. An animal passing by will eat it. However, one should not make a niyyat of feeding it to an animal. It should simply be discarded in some place. If by haraam you mean that the food itself is halaal but was purchased with haraam money, then it should be given to the poor.
Is the food served on planes halaal?
Airlines serve even pork, haraam meat and other haraam types of foods. They also serve liquor. All the food is kept in the same place. The food is furthermore served by the same staff who serves haraam food and liquor. It does not behove Muslims who are concious of their Deen to consume such contaminated foods. It is not permissible to eat the airline food. Muslim passengers should take along some light foodstuff for the journey which is usually only a few hours.
If an air hostess pours liquor for a passenger, then pours tea for one, is it permissible to drink the tea?
It is not permissible. Rasulullah (sallallahu alayhi wasallam)forbade that Muslims eat from the same place where liquor is served. The plane situation comes within the scope of this Hadith of prohibition.
There is much controversy regarding animal gelatine. Most of the Ulama in South Africa say that animal gelatine made by even kuffaar is halaal. It is claimed that in the process of making gelatine, the haraam substances undergo a total transformation, hence become halaal. Please comment.
While there is a principle of total transformation in the Shariah, it is utterly baseless to claim that this principle applies to the process of gelatine-manufacture. Gelatine which is made from animal hides used as the raw material, is in fact the product of all the impurities which are extracted from the haraam skins by the kuffaar. But those who have been duped into believing that total transformation (tabdeel maahiyat) occurs, labour under the wrong notion. The claim that most Ulama say that this filthy and impure substance is halaal may be true. But we can state categorically that most Ulama in South Africa are unaware of the process of gelatine-manufacture. A couple of them have done an investigation and have come to grossly erroneous conclusions. They have no Shar’i grounds for proclaiming gelatine halaal. The few who have made their defective investigation, then publicised their findings and their erroneous fatwa.
Nowadays, you follow blindly the organisation to which you have offered allegiance. Regardless of the errors and blunders of the organisation, the members, even if they are Molvis, support the official stand of the organisation. But this should not be the attitude of Ulama. Ulama should speak on the basis of Knowledge. But there is a great dearth of sound Shar’i knowledge among the ranks of even the Molvis of this day. On account of the defective knowledge, they have no option other than to fall in line with what their chief says, whether right or wrong. In fact, these muqallideen of baatil are unable to distinguish between right and left. The majority falls in this category. On the other hand, the Ulama-e-Haqq will always be a small minority right until the Last Day. About this small minority, Rasulullah (sallallahu alayhi wasallam) said:
“There will always be a group of my Ummah who will fight on the Haqq. Those who oppose them and those who refrain from aiding them will not be able to harm them. They (the Group of the Haqq) will remain dominant until the Day of Qiyaamah….”
The criterion of the Haqq is not majority. The Haqq of the Deen is based on Shar’i Dalaa-il. It has nothing to do with numbers and with howling and screaming.
Is it haraam to have fish and milk together?
While it is not haraam, the Sages of the Ummah have warned of contracting the disease known as whiteliver if milk and fish are consumed together. Caution therefore lies in abstaining from this combination. If a doctor advises abstention from a certain food and says that the illness will deteriorate if the food is consumed, then although it will not be haraam, the patient will practically treat such food as haraam and abstain.
The Qur’aan proclaims the meat of the Ahl-e-Kitaab (People of the Book) halaal. In view of this, will it be correct to claim that all kosher meat and products are halaal?
In fact all meat and products certified as `halaal’ by even Muslim organisations today are not necessarily halaal. How can we then say that all products certified `kosher’ or halaal by the Yahood of today are halaal? Even `halaal’ certification is motivated by percuniary concerns. What about the kuffaar’s motives? Numerous `halaal’ certified products were proven to be haraam. In this matter even learned men are careless in this day. It is incumbent to abstain from all meat products sold by non-Muslims regardless of whose and what halaal and kosher certification is displayed.
Are shrimps Haraam or Makrooh Tahrimi?
Whether Haraam or Makrooh Tahrimi, as far as you should be concerned, it means unlawful, and to commit an unlawful act is sinful, and a sinful act warrants the punishment of Allah Ta’ala. Makrooh Tahrimi does not detract from the prohibition.
A Makrooh Tahrimi act is forbidden. Commission of it is sinful.
I work in a factory with numerous non-Muslims. Can I make my lunch hot in the microwave oven which everyone uses?
Since they use the same oven for heating their haraam food, you should not use it. It will adversely affect your Imaan.
Are Niknaks, Cheese Flings and Cadbury Chocolates permissible?
Cheese Niknaks are not permissible. Our stand regarding chocolates and sweets is to abstain from ALL sweets and chocolates regardless of the manufacturers. Some of these products contain haraam gelatine, haraam colourings, haraam flavouring agents, haraam essences, alcohol, etc. It is extremely difficult to investigate the thousands of lines of these products. The manufacturers are also cagey and reluctant to provide accurate information. Haraam ingredients are also concealed under many chemical names. At least we can say that many of these products are haraam, and all are Mushtabah (Doubtful). Abstention is therefore the best course.
I have been told that if halaal meat is not available, then by reciting Bismillaah on meat slaughtered by non-Muslims will make the meat halaal. Is this correct?
It is baseless. Haraam meat does not become halaal by reciting Bismillaah. Meat becomes halaal when an animal has been correctly slaughtered according to the rules of the Shariah.
How can one ensure maximum certitude that the meat we consume is halaal?
Have your own meat slaughtered occasionally. Most people have deep freezes at
home to store the meat.
How reliable is the halaal certification of SANHA (South African National Halaal Association)?
None of these commercial firms trading in the accursed ‘halaal’ certification business is reliable in terms of the Shariah. Whether it be SANHA, MJC, Jamiat, etc., never purchase any meat products on the basis of their certification.
These organizations have destroyed the natural Imaani resistance and aversion which the masses once had for haraam food. These commercialized organizations who vie with one another in the haraam ‘halaal’ certificate trade have made Muslim masses to become accustomed to buy meat from non-Muslims.
They do not have the moral and spiritual interests of the Ummah at heart. They have their own worldly, nafsaani and pecuniary agendas to serve. Their ‘halaal’ certificate trade is mal-oon (accursed). They have constrained thousands of Muslims to eat haraam meat and chickens. They are responsible for much of the deficiencies which exist in the Imaan of Muslims. The flood of haraam ‘halaal’ certificates has opened up the destructive avenue of haraam consumption
which destroys all vestiges of Taqwa.
Is it permissible to buy halaal-certified meat products from a non-Muslim supermarket if there is a permanent Muslim supervisor?
Never be fooled by the myth of ‘permanent Muslim supervision’. There never has been such supervision in this country nor is theresuch supervision. The claim of Muslim supervision is a myth—false—plain lies which the money-hungry haraam ‘halaal authorities’ hawk It is not permissible to buy meat from non-Muslims regardless of ‘halaal’ assurances given by the certifying self-styled ‘halaal authorities’.
Is it permissible to use a cleaned out wine bottle for drinking water?
Although an impure bottle/utensil becomes taahir/paak (clean) by thorough washing, a Muslim’s Imaani disposition repels such items. Only a spiritually corroded heart can tolerate drinking water from such a bottle. If you are aware that a bottle was filled with urine or faeces, will you drink water from it after it is cleansed?
Q. Some sweets contain colouring made from insects, even from cockroaches. Is it permissible to eat such sweets?
It is not permissible to eat such sweets.
Q. What is the position of chickens which are fed with najaasat (impure substances, even dead animals minced and mixed with other things)?
It is Makrooh (reprehensible and not permissible) to consume such impure, diseased flesh even if the chickens have been correctly slaughtered. Such impure ‘food’ is physically and spiritually injurious. It does not behove a Muslim to eat such filth.
Q. Is it permissible to buy and consume any food items which are related to non-Muslim religious customs, e.g. hotcross buns, easter eggs, etc.
It is not permissible to buy, sell or consume such items. These food items are prepared on specific religious occasions and they have religious significance. Allah Ta’ala has provided Muslims with thousands of halaal and non-Mushtabah food items. It is most despicable for the Muslim’s heart to incline to spiritually contaminated foodstuff.
Q. Commenting on the recent alcohol content of Coke, SANHA in a statement says: “Coke bottling plants however, exclusively bottle Coke products and do not bottle any alcoholic beverages. This was confirmed by our personal visit to a Coke-Bottling Plant.” Sanha also assured that “Coke do not add any liquor in the manufacture of Coke products”. What does The Majlis say on this issue?
The Majlis had spoken on this issue about 25 years ago and thereafter, again, on several occasions. We have also published a booklet explaining the alcohol-content of almost all soft drinks, not only Coke. Sanha speaks drivel. These incompetent men are not rendering any service to the Deen with their accursed ‘halaal’ certification. On the contrary, they are a disaster for the Imaan and Akhlaaq of Muslims. The statement of Sanha clearly displays a brief and a bias for Coke. In fact, Sanha is acting as a spokesman for Coke Bottling Plant.
When Coke says that they do not add ‘liquor’ or ‘alcohol’ to their soft drinks during the process of manufacture, they have in mind the meaning of ‘liquor’ in their culture. Thus, to them ‘liquor’ is what is sold in the bottle stores—the wines which people purchase to get drunk—whisky, sherry, vodka, gin and all the other rot which derange the minds of men. But in the Shariah every intoxicating liquid is liquor/alcohol regardless of the small quantity. Rasulullah (sallallahu alayhi wasallam) said:“Every intoxicant is haraam.” “Whatever in great quantity intoxicates, a little quantity too is haraam.”
Sanha’s defence of the Coke Bottling Plant does not negate the alcohol-content of its soft drinks notwithstanding the claim that ‘liquor’ is not added. Coke and most soft drinks do contain alcohol. Only a thoroughly dumb man or a man who has a rabidly prejudiced in favour of these drinks, will try to deny this truth which the non-Muslim laboratories confirm. In fact, the manufacturers of the concentrates/essence used by the soft drink makers, also confirm that these concentrates contain a very high percentage of alcohol even if it is not called ‘liquor’. The alcohol-content of the flavours used to produces the drinks is anything up to 95%.
While Sanha prides itself with its system of ‘inspection’, it is still wet behind the ears. It lacks proper expertise in this field. This is amply born out by its statement: “This was confirmed by our personal visit to a Coke Bottling Plant.” While Sanha’s amateurish inspection can ‘confirm’ that Coke does not bottle conventional liquor, it is utterly baseless for it to say that Coke does “not bottle any alcoholic beverages.” It can only venture this fallacy if it discards Islam’s meaning of ‘alcoholic beverages’. And, this it has done by accepting the western meaning of ‘alcoholic beverages’.
We categorically claim with confidence that Coke does add alcohol as an ingredient to its soft drinks. When we had made this claim and published it in The Majlis more than 20 years ago, a Coke executive director from Johannesburg came to interview us. He was confident that he would be able to disprove our contention, get an apology, and a retraction published. During the discussion when he realised that we had cornered him, he pleaded ignorance of the alcoholic concentrates which were being added to produce the variety of flavours. He promised to investigate. He never came back to us. In fact, we told him that the Coke Co. should sue us if they can prove our claim to be false. He never came back to us because he understood that we were fully apprized of the alcoholic concentrates which are vital constituents of soft drinks. Minus the alcoholic concentrates, you have only a mixture of water and sugar. During our inspection of the P.E. Coke Plant, while everything was shown to us, the ‘dark’ room was kept locked. When we insisted to inspect it, they very reluctantly unlocked the door. All the bottles of ‘liquor’ (liquor in Islamic terminology and meaning) were stacked in the dark room. Imagine them denying awareness of the alcohol-content of the concentrates in the dark room when we pointed this out to them. So, Sanha should desist from speaking nonsense and not think that those who understand can be bamboozled by its defective visiting to the manufacturing plants. We reiterate that Coke, Sparletta and other soft drinks all are made by adding heavily laced alcohol—the concentrates—to syrup-water. Let Sanha now deny this.
Is it permissible to consume processed food manufactured in Islamic countries if the products contain doubtful additives?
There are no Islamic countries existing today. Haraam ingredients are used in all Muslim countries in the same way these are used in non-Muslim countries. It is necessary to abstain from processed food containing these doubtful additives, especially E-numbers even if made in Muslim countries.
Is permissible to smoke hookkah pipe?
Smoking hookkah is evil and haraam. It is just as evil as smoking cigarettes.
If a person’s earnings consist of mixed haraam and halaal money, will it be permissible to eat the food he offers?
Even a little haraam contaminates the whole. Taqwa demands abstention from such food. However, if the greater part of the man’s income is halaal, then it is permissible for people with weak Imaan to consume such contaminated food. If the greater part of the earnings is haraam, then it is haraam for even people of weak Imaan to eat such food. Although the greater halaal quantity transforms the whole into halaal, it should not be understood that this absolves one from the sin of having acquired and mixed the haraam with the halaal.
The amount of haraam money in the admixture has to be compulsorily returned to its owner if this is possible. If not possible, it should be given in charity to the poor.
Is an animal halaal if slaughtered by a Muslim who is not circumcised?
It is a grave sin to remain uncircumcised. Nevertheless the animal slaughtered by such a person is halaal.
Is the meat halaal if the animal was slaughtered by an intoxicated Muslim?
The meat is haraam.
Are all sweets carrying the ‘halaal’ stamp of some Muslim organization halaal?
The ‘halaal’ markings appearing on the wrappers of sweets, chocolates and foodstuff in general should be ignored. These ‘halaal’ stamps and labels are worthless. Halaal certification is a money-making racket. Haraam animal gelatine, haraam chickens, haraam pies etc. are all marketed as ‘halaal’. The safety and health of one’s spiritual fibre are ensured by total abstention from sweets and the like.
What if a person consumes Haraam and does not realise it? Will the effects of Haraam affect him?
Insha-Allah, one will be absolved of the sin of consuming Haraam if one does not know of its being Haraam. However, the spiritual harm as well as physical harm that follow the consumption of Haraam is unavoidable, for example, the soul darkens and one will be lethargic in performing good deeds.
What parts of a Halaal animal are not permissible for consumption?
The sexual organs, bladder, glands, spinal cord, testicles, gall-bladder and blood are not permissible for eating. Besides these all other parts are permissible.
Are pigeons Halaal for Muslim consumption?
Yes, Pigeons are Halaal.
In the prisons here in the USA, the animals are not slaughtered according to the Shariah, will it be permissible for me to eat this meat, if I recite “Bismillah” before eating?
Reciting “Bismillah” before partaking of meals is a Sunnat of Rasulullah (sallallahu alaihi wasallam) and it is a means of barakat upon the food. Meat of animals which are not slaughtered according to the Shariah, that is, by a Muslim who verbally recites the Name of Allah Ta`ala prior to slaughtering, will NEVER be rendered Halaal by the mere recital of “Bismillah”. The Qur`aan Majeed is explicit that the meat upon which the Name of Allah Ta`ala is not recited before slaughtering is Haraam. If the mere recitation of “Bismillah” on haraam food renders the Haraam food Halaal, then there would be no need for the Shar`i stipulation of thabah.
Is it permissible to eat any food item that may have an ingredient of animal extract? There is conflicting information regarding the ingredients.
The Hadith of Rasulullah (sallallahu alaihi wasallam) is explicit with regard to this. Nabi (sallallahu alaihi wasallam) said: “Leave that in which there is a doubt for that in which there is no doubt”. There is another Hadith wherein it is mentioned that Halaal and Haraam are clear. Whatever is in-between them (doubtful things) should be refrained from, because whoever indulges in doubtful things, will ultimately get involved in Haraam. The example given is like that of a sheep which grazes on the border of two fields. It will not be long before the sheep trespasses into the adjoining field to graze. In view of this and in order for Muslims to safeguard their Imaan, it is necessary to abstain from all doubtful (Mushtabah) things. May Allah Ta`ala save us all from indulgence in doubtful and haraam things.
In the Qur’aan Shareef it is mentioned that a huge fish swallowed Hadhrat Yoonus (alayhis salaam). In a Hadith it is mentioned that while the Sahaabah were on a Jihaad expedition, the sea threw out a huge fish. The Sahaabah who had not eaten for days ate of this fish and took some for Rasulullah (sallallahu alayhi wasallam). He too partook of it. It is obvious that such a huge fish can be only a whale. Why then does the Hanafi Math-hab say that eating whale is haraam?
According to the Hanafi Math-hab, of all the sea animals, only fish is halaal. All other sea animals are haraam. You should first produce Shar’i evidence to conclusively prove that the two fish mentioned in your question were whales and not fish. Do you doubt the power of Allah Ta’ala to create fish larger than the largest whales? The very fish which swallowed Nabi Yoonus (alayhis salaam), his three-day stay inside the belly of the fish, the fish gorging him out and depositing him on the shore (he did not swim to the shore), and the huge fish which the sea threw out for the Shaabah were all supernatural acts of Allah’s command. It is baseless to conclude that these fish were whales simply because of their size. Whales are mammals, not fish, hence haraam in terms of the Shar’i principle of the Hanafi Math-hab. And Allah knows best.
Is it permissible for a Muslim traveller on a plane to eat the vegetarian food served on the plane?
All types of haraam food are served on the plane. Pork, liquor, etc. are included in the menu. It is therefore not permissible to eat any of the food served on the plane. Even their vegetarian diet is physically and spiritually contaminated and polluted. Muslims should exercise some patience and a bit of abstinence. They should eat before boarding the plane or take their own light meals with to save them from eating the pollution served on the plane.
Is it permissible to buy and eat non-meat food from Hindu shops. Sweatme ats, chewro, bajias, etc.? I ask because of an episode recently in England. A Hindu sweatmeat shop in England would collect cow urine from a white non-Muslim farmer. According to the farmer, the Hindu would add the urine to the sweatmeats. The farmer reported the matter to the police who arrested the shop-owner and closed down his shop. At Diwali time Hindu neighbours send sweetmeats to us. We are informed that they add cow urine to these sweatmeats. It is embarrassing to ask them and they will feel bad if we refuse to accept. What should we do?
It is only logical for them to add cow urine to their products. The cow is a god to them. Everything of the cow is holy. Like we believe the Zam Zam water to be blessed (mubarak) water and we drink it for barkat, so do those who believe in the holiness and divinity of the cow, drink and use cow urine. The episode in England confirms this fact. It is not permissible to eat any foodstuff which Hindus present or sell because of this real fear. If the food is accepted to avoid offending them, leave it somewhere where animals will eat it. But we are not allowed to consume it.
A Muslim lady who works at the Cape Town airport says that the food prepared in the kitchen is not halaal. She informs that the same utensils in which pork is prepared are used for the so-called halaal food.
Food prepared in any commercial facility of the kuffaar is not halaal. It is compulsory to abstain from the food served on planes. A piece of scrap paper dubbed ‘halaal’ certificate does not render the food halaal.
Is it permissible to purchase fish and chips from a restaurant which sells haraam meat products?
It is not permissible to buy even fish and chips from such a restaurant. Contamination with haraam is almost a certainty.
The Mufti of a radio station arguing that coke and all soft drinks are halaal, said: (1) In over a hundred years no one got drunk drinking soft drinks. (2) 99.9% of the Ulama say that these drinks are halaal. It was encouraging Muslims to consume soft drinks. Please comment on this view of the Mufti.
The Mujlisul Ulama of South Africa has published a booklet explaining in detail the prohibition of consuming drinks, which are harmful both spiritually and physically. While many people, including learned ones, have much to say, they only blurt out drivel, childish and emotional talk devoid of sense. Not one of our detractors and critics has ever answered even one fact or one bit of proof, which appears in our booklet. The reaction is always emotional, never intelligent.
THE NEW ‘PROOFS’
In his answer over the radio, according to the one who has posed the question, two new ‘daleels’ (proof) for the permissibility of soft drinks have been advanced by the honorable Mufti Saheb. These are:
(1) 99% of the Ulama say that soft drinks are halaal.
(2) In a hundred years of the drink’s existence, no one has ever become drunk drinking it.
It is indeed painful when a Mufti presents such emotional talk, which may convince only those who are bereft of intelligence or those who are hooked onto Coke and are desperate to continue the addiction at all costs. In the Shariah a 99% or majority view is not a daleel (proof) for formulating a fatwa or Shari’s verdict. A fatwa is based on Shari dala-il (evidences of the Shariah). Emotionalism and majority opinion do not feature in this sphere whose scope extends very restrictively to only Four dalai (Qur’aan, Sunnah, Ijma’ and Qiyaas-e-Shar’I)-not personal opinion.
A majority opinion, be it of the Ulama, is not a Shari daleel merely because it happens to be the view of the majority. This has greater emphasis in our time when the majority of learned men are Ulama in name or in certificate, but who are unable to distinguish between right and left. Furthermore when the 99% had not even remotely investigated the issue of soft drinks, then their view in opposition to the fatwa of such Ulama who had made a thorough investigation, is of no worth whatsoever. In this instance their view is no better than the emotional desire of a layman addicted to soft drinks.
It is indeed lamentable for the respected Mufti Saheb to have introduced such a frivolous argument which we must say has been calculated to impress the masses. A Mufti should restrict himself to Shari dalaa-il and even if he thinks that the opposite view is merely based on taqwa, he should make this bold and not descend to minimize the value of taqwa. He should not speak in such a manner, which derogates taqwa, or to convey the impression that the well establishes opposite view is entirely baseless and is to be ignored. Such Istikhfaaf with the taqwa dimension is reprehensible and fraught with peril to one’s Imaan.
When 99% of the Ulama had not even investigated this issue, then it is a grievous injustice rendered to the Shariah and the Ummah to lump them into an argument tendered as Shari daleel. The impression, which this statement of the Mufti Saheb conveys to ordinary men unacquainted with the operation of Shari’s daleel, is that 99% of the Ulama had made a thorough investigation and had found soft drinks to be perfectly halaal and tayyib. But, perhaps only one percent of the 99% or perhaps less than 1% had made any investigation whatsoever. And, of the possible 1% who had made any investigation perhaps only 1% (i.e. 1% of the 1%) had made an investigation worthwhile of consideration.
Furthermore, a study or research of a question will be imperfect and defective if the arguments and dalaa-il of the opposite view are not answered. Ulama who have understood what they have pursued at the Madaaris should call to mind that when a Faqeeh negates the view. But, he elaborately and conclusively presents arguments to explain away or refute the dalaa-il of his adversary. If he is unable to do so, then he has no right to challenge his adversary because emotionalism and statements such as “in my opinion” have absolutely no validity in the domain of Shari argument. This is precisely the defect, which exists in the 99% view on the soft drinks issue. Everyone simply relishes drinking coke, so by hook or crook, soft drinks must be made ‘halaal’. While some arguments are one legged and defective, this particular argument of the 99% view is entirely legless. It does not even have one leg to stand on. It has therefore to be dismissed as utterly fallacious.
Not having got drunk or intoxicate in a century is also a legless and an emotional argument. The Shariah has not stipulated intoxicated as a daleel for prohibition. The stipulation is ‘being an intoxicant. Hence Rasulullah (sallallahu alayhi wasallam) said: “Whatever in a big quantity intoxicates, a little quantity of it is also haraam.” Whether one drinks a bottle of whisky, gin, vodka, etc. or one drop of it, the confounded beverage of shaitaan remains haraam. If no one got drunk in a century drinking coke, then by the same token no one will get drunk in a millennium drinking water in which a couple of drops of gin or sherry have been added. But will ‘not getting drunk by drinking this mixture make it halaal? Even laymen unschooled in the intricacies of Shari dalaa-il will understand the fatwa without the need to ponder.
In fact innumerable kuffaar drink tots of liquor with their food like we drink water and they do not get drunk. If anyone adds a couple drops of gin or vodka or ship sherry to a bottle of coke, what will be the fatwa of the honorable Mufti Saheb? It should be remembered that the couple of drops added would not make the consumer drunk. It should also be remembered that the whisky and vodka are not of the khamr category to warrant application of the clear Qur’aanic prohibited to whisky, why should he not do so for the alcohol in soft drinks? Both alcohols are ethanol, not of the khamr classification.
HOW TO ANSWER
A Mufti should have answered the question as follows:
“There are two views on this matter. Some Ulama say that soft drinks are halaal and others sat haraam. Since both groups of Ulama have their respective dalaa-il the drink fall into the mushtabah category. Regarding mushtabah products, Rasulullah (sallallahu alayhi wasallam) strongly advised abstention, saying that those who indulge in mushtabah, will finally fall into haraam. Taqwa therefore, demands abstention while the fatwa in my view is of permissibility.”
If the Mufti Saheb had answered in this way like an Aalim of the Deen; he would have acquitted himself honorably. It then only remained for him to present a rational and a Shari’s refutation of all our dalaa-il for the opposite view. Anyone may read these arguments in our booklets on soft drinks, available from the Y.M.M.A. of Actionville.
Q. Some learned people argue that shellac is permissible just as honey which is the excreta of bees is permissible? Is this argument sound?
A. The laws of the Shariah are the products of Wahi, not the products of man’s reasoning. Tell them to eat the real excreta of the lac bug. They should not eat it after subjecting it to a process to produce what they call ‘shellac’. Tell them we eat the real ‘excreta’ of the honeybee because Allah Ta’ala says in the Qur’aan that the ‘excreta’ of the Bee is a wonderful ni’mat for us, but the same Allah Ta’ala’s Shariah states that insects and any part of insects are Haraam. Tell them to eat the excreta in its original form of all insects and of cockroaches and of flies because we consume the ‘excreta’ of the Bee in its original form, not in any ‘shellac’ form. Tell them to drink the urine of the cow because milk and urine, both come from the stomach of the cow according to the Qur’aan. There is only a difference of colour and odour, but the Qur’aan says that the milk comes from between blood and faeces. So tell them to consume the blood and the faeces too of the cow. All of this najaasat becomes ‘halaal’ in terms of their corrupt logic. We only now need Sanha’s halaal certificate for halaalizing all the excreta, urine, blood, etc.
Q. On the question of Shellac, SANHA has changed its stance. From haraam SANHA has made shellac now halaal. SANHA’s previous statement on Shellac was: “Whilst Shellac is generally defined as a secretion of the lac insect, our investigations have revealed that Shellac does not only comprise of the secretion but also insect residue which cannot be avoided and this forms part of the ingredient. SANHA has researched, and consulted with various Muftis on the issue of Shellac for almost two years and exhausted every possible angle on this issue. The Muftis are unanimous that Shellac is not permitted for consumption.” SANHA has made a most surprising turn-about, and now its new statement reads: “SANHA is pleased to announce that the Shellac ingredient used in confectionary, bakery, and pharmaceutical products amongst others, has been declared HALAAL. Muslim consumers may enjoy Halaal suitable products containing Shellac.” How did the haraam become halaal?
A. The HARAAM became ‘halaal’ by the usual carrion tricks and stunts of SANHA, the carrion halaalizer. These incorrigible carrion halaalizers have an inordinate appetite for haraam riba money which they acquire in their carrionhalaalizing shaitaani trade. Just imagine! ‘Two years exhaustive investigations and the unanimous fatwa of a panel of muftis’ declared this substance haraam. Now suddenly the haraam Shellac has become ‘halaal tayyib’ to be enjoyed. What has happened to the ‘two years of investigations’? On what did the muftis now base their ‘halaal’ fatwa? What constrained them to review all the facts of the two years of study? SANHA and the muftis owe to the Muslim community and to Allah Ta’ala the obligation of publishing all the arguments for the hurmat and the hillat of Shellac. Why conceal the arguments under the mountains of haraam, rotten, diseased, halaalized carrion chickens? Let SANHA produce the detailed fatwas of the muftis for scrutiny. The issue of shellac is straight forward and simple. SANHA’s talk of having researched shellac for two years and that a whole panel of Muftis had to probe the issue as if it dealt with something extraordinary is plain skulduggery. The simple truth is that shellac is derived from insects. In fact it is the excreta of insects. Eating insects is Haraam. How can it then be halaal to consume the excreta of something which is haraam? SANHA should be asked to provide the arguments of the Muftis who had earlier ruled that shellac is haraam, as well as their latest arguments on which they base their fatwa of permissibility. After all, these arguments are not ‘military’ secrets. They must release their full fatwa. After two years of intense probing and studying they had issued the fatwa of haraam. Now they fabricate an opposite fatwa. It will be interesting to see what their new arguments are. Shellac is haraam. All edible products containing this haraam substance are HARAAM. SANHA’s haraam fatwa is the effect of mercenary motives – to gain haraam revenue for further halaalizing a range of haraam products.
Allah Ta’ala says in the Qur’aan Shareef: “O People! Eat from the earth that which is halaal and tayyib, and do not follow in the footsteps of shaitaan. Verily, he is your open enemy. Verily, he instructs you with only evil and immorality, and that you fabricate on Allah what you know not.” Everything haraam is satanic and injurious to Insaan. Whatever Allah Ta’ala has made haraam, is harmful to us both physically and spiritually. The ordinance of Haraam is not related to only the moral and spiritual spheres of life. It has a direct impact on even our physical bodies and life. Disease is the physical consequence of consuming haraam substances. The ingredient Shellac is in this category of injurious substances. Shellac is the excreta of the female lac bug. Islam has made haraam the consumption of insects. By what stretch of wild imagination did ‘muftis’ find a loophole for declaring bugexreta to be halaal boggles the mind. The excreta of this female bug, namely Shellac, is extremely powerful in its effects. Besides its usage in foodstuff, its other uses are as wood finish, and a ‘tough all-natural primer. It is a sanding sealant, tannin-blocker, odour blocker, stain, and high-gloss varnish. It seals out moisture, hence is used in electrical applications. Gramophone records were also made from shellac. In the western world “shellac was the dominant wood finish until it was replaced by nitrocellulose lacquer’. These insects suck the sap of trees and constantly excrete ‘stick-lac’. Delicious excreta for SANHA. Their continuous excreting is remarkable. While excreta is naturally attracted by kufr, it is most surprising and lamentable to observe Muslims consuming with pleasure ‘foodstuff’ containing the SANHA-halaalized excreta. “Shellac is a natural polymer and is chemically similar to synthetic polymers, and thus can be considered a natural form of plastic. It can be turned into a moulding compound when mixed with wood flour and moulded under heat and pressure methods, so it can be classified as thermoplastic. …..Shellac yields a coating of superior durability and hardness. It was used as a oneproduct finish (combination stain and varnish-like topcoat) on decorative wood panelling used on walls and ceilings in homes.” What corruption does it do in your stomach? Other uses of shellac is for knotty pine panelling, on kitchen cupboards and hardwood floors. It is also used as polish for violins and guitars, toilet articles, picture frames, boxes, inkwells, dentures, as protective and decorative coating for cycle handlebars, as a harddrying adhesive for cycle tyres, particularly for track-racing, binder in ink, protective coating on paintings, primer coat on wood. Shellac is an effective sealer and barrier against water vapour penetration. Most certainly it will drastically affect the bodily fluids and adversely tamper with the functioning of the internal organs. It has a variety of other uses as well. This is the substance that is ingested by human beings. What harmful and injurious effects it exercises on the human body and its delicate internal organs can be imagined. Its E number is E904. It contains crushed insects. So beware of this haraam, poisonous excreta of the female lac bug. Despite the smallness of their size, the urine and excreta of insects can be dangerous. The waste matter of insects has powerful effects. The following report appearing in The Herald, 14 April 2011, is an eye-opener as to the power of the haraam excreta-poison which SANHA has halaalized: “Worm wee gives chillis more heat AN Australian farmer claims worm urine is helping him grow a chilli so hot it makes a jalapeno taste as mild as a strawberry. The Trinidad Scorpion Butch T is so fiery that cooking with it requires protective clothing, including a face mask, Marcel de Wit said. He has had his harvest tested and said it scores 1 463 700 Scoville heat units. Jalapenos rate just 2 750 on that scale and Tabasco sauce 30 000. De Wit has put in for a world record, hoping to dislodge the Naga Viper, which is recognised by the Guinness Book of World Records as the hottest chilli variety”.- Sapa-DPA The consumption of halaalized carrion chickens has obliterated the villainy and gravity of eating crushed insects and SANHA-halaalized bug excreta. So dead has become the Imaan of SANHA, that is if they have any Imaan left, that SANHA has taken great pleasure to announce the halaalization of the bug excreta describing it to be wholesome and halaal. What else can to be expected from the experts in the art of halaalizing rotten, diseased, haraam carrion?
Q. The MJC-Orion saga and the MJC’s inability to face the TV journalist have vindicated what The Majlis has proclaimed for so many years about the halaalcertificate trade of MJC and SANHA. The Muslim community is shocked by the exposure. Muslims have been consuming even pork labelled as ‘halaal’ by Orion who was certified by the MJC. Please comment.
A. Allah Ta’ala states in the Qur’aan Majeed: “And Haqq has arrived while baatil has disappeared, for baatil by its very nature must disappear.” Yes, for decades the Muslim community except for a few, ignored and criticized our proclamation of the Haqq. But today, the words of a faahishah, kaafirah, a woman has clobbered the MJC. The word of the woman on TV is regarded as the holy writ. Suddenly everyone believes the faahishah, but they are not prepared to believe what the Ulama-e-Haqq say to them. In the Name of Allah Azza Wa Jal.
Q. Many Muslims here in the U.K. have started to use non-Muslim/Hindu caterers to supply the food on occasions of weddings, walimahs, etc. These caterers claim that the meats they are providing are from halaal sources. Unfortunately in this time of gross negligence no one goes to verify such claims. Many Muslims thinking that the invitation is from a Muslim family, consume the meat provided by the host not knowing that the caterer is a Hindu. Is it permissible to buy cooked meats from non- Muslim caterers? If the host is going to entertain his Muslim guests with meat supplied by non-Muslim caterers, should he let his guests know the source of the meat?
A. It is most certainly not permissible to buy meat products from non-Muslim caterers whether the meat is cooked or uncooked. It is not permissible for Muslims to eat such meat at the function of the host who serves meat obtained from kuffaar caterers. Leave alone informing the people, it is incumbent for the host to abstain from buying such haraam meat. If the miscreant host believes that the haraam meat is permissible, then obviously he will not inform the people of the source of the meat. Those who are aware of the haraam source should publicize it to make Muslims aware of the haraam food they will be consuming at the function. Such a dangerous revolution of the mind and heart has overtaken Muslims that their Imaan has become eroded to the brink of effacement. In former days, one felt free to eat food served by a Muslim. There was no need to doubt. But in our age of degeneration it is no longer permissible to consume the food of people who even have an outward appearance of the Deen. The beard, kurtah, burqah, performing Salaat with Jamaa’t five times a day, fasting, even Nafl fasting, etc., are no longer evidence of Taqwa. Most such persons outward Deeni appearance are also corrupt in their hearts, in their personal dealings, in their pursuit for money and in their social relationships in general. They parade as men and women of piety while their hearts are barren and bereft of Taqwa. The degree of the erosion of their Imaan is such that they relish in eating carrion. If they see a ‘halaal’ sticker of some evil halaal certificate vendor affixed to pork or bottled urine, they will consume it without compunction. Not a twinge of conscience will affect their hearts. They are rotten to the core – just as rotten and diseased as the halaalized carrion they consume. In former times the principle of the Shariah was that things are initially halaal. That is, there is no need to doubt and believe that something is haraam when it is served by a Muslim. But in this age, the principle is the converse. That is, everything will be haraam unless proven to be halaal. It is therefore not permissible to consume the food of even Muslims if you are not aware of the source of the food. The deluge of haraam food, in particular carrion meats such as that halaalized by SANHA, MJC, etc., has dangerously corrupted and eroded Imaan to the degree of nullity. The raging tide of shamelessness, immodesty, immorality, fornication and adultery prevalent among Muslims in this age is the direct consequence of consuming haraam foods like pigs and dogs. This deluge of haraam meats has increased the carnal bestiality in people, hence they are totally unable to understand the major sins of immorality in which they indulge. It is the ruin of Imaan that makes Hindu and kuffaar meat palatable and digestible to ‘Muslims’ of this era. It is compulsory on those who are aware to notify the Muslim community about this haraam state of affairs. It is not permissible to maintain silence on this issue. The Ulama who condone this evil state with their silence and even active promotion are the DUMB DEVILS to whom Rasulullah (sallallahu alayhi wasallam) refers in the following Hadith: “He who maintains silence regarding the Haq, is a Dumb Shaitaan.”
Q. If a Hindu friend/neighbour presents us with food of some pooja occasion, will it be permissible to eat it. Some Muslims say that we should just say Bismillaah and eat the food. Refusing it will create illfeeling.
A. It is not permissible to consume pooja food. In fact, the food which Hindus prepare at home should not be eaten. Cow dung and cow urine are holy substances for them. Specifically the pooja food is haraam. If a Hindu gives you food, especially if it is pooja food, you may accept it so as not to cause offence. Then dispose of the food in whichever way you wish. Never consume it. The argument which has been presented for eating such food is baseless. (Pooja means worship of idols).
Q. A Kentucky Fried Chicken restaurant which sell haraam chickens, sets aside two days a week to sell only halaal chickens. The friers, utensils, etc. are thoroughly washed, and the oil is changed. Only halaal chickens are fried on these two days. Is it permissible to buy and consume on these two days?
A. It will not be proper to eat at the haraam KFC even on the two days when it is claimed that halaal chicken is served. Don’t be duped by this arrangement. It is not permissible for Muslims to patronize a restaurant which deals in haraam chickens even if not on specific days. Furthermore, it is not possible to effectively supervise these evil restaurants. Also, the chickens stocked by KFC are diseased battery chickens which cause even cancer.
Q. Are the following products halaal? Ferrero Rochers Chocolates, It contains calf whey. Nutri-day Yoghurt, Nola Mayonnaise, Rama Margarine, I & J Fish Fingers, Sea Harvest Fish Fingers
A. Besides Fish fingers, all the other products mentioned by you are Haraam, or at least Mushtabah (Doubtful). It is necessary to abstain from all these processed foods. Besides calf whey which is haraam, these products contain emulsifier and stablizer. These could be plant as well as animal ingredients. Furthermore, colourants, concentrates (essences) contain alcohol. Why do you doubt fish fingers? Are these not only fish products? If they contain any doubtful ingredient, do let us know.
Q. Is coffee halaal. I was told that due to the caffeine, coffee is not permissible.
A. Coffee is permissible.
Q. Some cheeses are mouldy and fermented. Is it permissible to consume such cheese?
Mouldy and fermented cheese is rotten cheese. It is not permissible to eat such cheeses. Some of these rotten cheeses even contain worms.
Q. Is it true that excessive consumption of cheese causes forgetfulness?
A. We heard from Hadhrat Maseehullah (rahmatullah alayh) that eating much cheese causes anger. We are not aware if it also causes forgetfulness. Besides this, excess of even very beneficial food items, even honey, is unhealthy. Everything should be in moderation. It will definitely be unhealthy to have cheese on a daily basis.
Q. Is it permissible to chew the leaf called khat which is rampant among Somalis?
A. It is not permissible to chew khat. It is an intoxicant and an addiction.
Q. Some Ulama say that cheese containing animal rennet acquired from even such animals not Islamically slaughtered is halaal because Rasulullah (sallallahu alayhi wasalam) and the Sahaabah had consumed cheese with such rennet. Please comment.
A. The fundamental error of those who proclaim cheese containing the rennet of ghair mathbooh animals to be halaal is that they are confusing rennet with the substance known as infahah. They have failed to understand the difference between infahah and rennet, hence their error. Cheese containing the infahah of halaal ghair mathbooh animals is halaal. We say that cheese with such infahah is halaal, and this hukm is khilaaf-e-qiyaas (in conflict with analogical reasoning). Since Rasulullah (sallallahu alayhi wasallam) and the Sahaabah had consumed such cheese, we say and believe that it is halaal. However, it will be wrong to say that cheese in which haraam fat has been added is halaal. Since the hillat of the ghair mathbooh infihah cheese is khilaaf-e-qiyaas, it (the hukm of hillat) cannot be made ta’diyah (extended) to another haraam substance. The error of the halaalizers of such cheese is that they say that rennet from ghair mathbooh animals is halaal because infahah is halaal. And, this is manifestly erroneous. We too say that cheese containing infahah from ghair mathbooh animals is halaal. But infahah is not rennet as the dictionaries say. We have to look at the haqeeqat (reality) of infahah, not at the erroneous or customary meaning given to it by the present-day dictionaries.
Q. Is the rennet obtained from a calf that has not been slaughtered according to the Shariah halaal? According to Imaam Abu Hanifah (rahmatullah alayh), it is halaal. But according to some of his Students such as Imaam Abu Yusuf and Imaam Muhammad (rahmatullah alayhima), it would not be halaal. Would it be permissible for Hanafis to eat food containing such rennet?
A. The misconception existing today on this issue even among Ulama is the effect of confusion. The difference of opinion among the Hanafi Fuqaha does not relate to rennet. It pertains to the substance called Infahah which is the curdled milk inside the stomach of the calf which is slaughtered soon after it has drunk its mother’s milk. Thus infahah, not rennet, obtained from even a ghair mazbooh calf (i.e. not slaughtered according to the Shariah) is halaal. According to fatwa it is permissible, not according to Taqwa. However, nowadays cheese does not contain calf infahah. It contains rennet which is the enzyme extracted from the linings of animal’s stomach, hence the cheese is haraam. Any food containing such rennet is haraam.
Q. Salafis and modernists claim that it is permissible to eat meat obtained from non-Muslims. One should simply recite Tasmiyah and eat as the Hadith allows. Is this correct?
A. The Salafis are dwelling in a deception regarding the Tasmiyah issue. The Hadith in which Rasulullah (sallallahu alayhi wasallam) said that the meat should be eaten after reciting Tasmiyah refers to meat which Hadhrat Aishah (radhiyallahu anha) had received from a newly converted Muslim tribe. The meat was not meat given to her by the kuffaar. However, in view of the recent acceptance of Islam by the tribe, Hadhrat Aishah (radhiyallahu anha) had doubts: are they reciting Tasmiyah when they slaughter or not? Rasulullah (sallallahu alayhi wasallam) ordered her to eat the meat implying that she should not unnecessarily doubt the hillat because it came from Muslims, and there was no strong reason to believe that they did not recite Tasmiyah. The argument that Tasmiyah renders halaal any haraam meat is an insult to intelligence and in conflict with the teachings and spirit of the Shariah. If a Muslim tells you clearly that he did not recite Tasmiyah intentionally when he slaughtered the animal, then by reciting Tasmiyah on the meat, it will not become halaal. The very fact of Hadhrat Aishah (radhiyallahu anha) making the query adequately confirms that Tasmiyah was regarded as an essential requisite for the meat to be halaal. If this was not the case, she would not have sought a fatwa from Rasulullah (sallallahu alayhi wasallam) on this issue.
Q. According to the article I am sending to you, the meat of the People of the Book is halaal regardless of the country it comes from. As long as the slaughterers are Jews or Christians, the meat is halaal. Please comment.
A. The article pertaining to the meat of the Ahl-e-Kitaab is misleading. You will observe in the penultimate paragraph the following statement: “It should be pointed out that the Dhabeehah of the People of the Book is Halal regardless of whether their country is considered to be part of the Daar-ul-Harb or Daar-us- Salaam.” While this statement is correct, the author endeavours to trade the idea that even the carrion of the People of the Book is halaal. When the carrion of Muslims is not halaal, how can the carrion of the Kuffaar be halaal simply because they are Jews or Christians? The ‘dhabeehah’ of the Ahl-e-Kitaab is halaal, not the carrion they produce in this age. Furthermore, the Fuqaha have ruled that it is Makrooh to consume even the dhabeehah of the Ahl-e-Kitaab when Muslim-slaughtered meat is available. Dhabeehah is an animal which has been slaughtered in the same way as Muslims slaughter, including the mention of Allah’s Name. Nowadays, there is no Christian dhabeehah. Christians no longer slaughter in accordance with the rites of the Shariah of Nabi Musa (alayhis salaam) and Nabi Isaa (alayhis salaam), hence their killed animals are Haraam. In the present time, only the animals slaughtered by some orthodox Yahood would be classified dhabeehah. Just any ‘kosher’ meat is not necessarily ‘dhabeehah’ in the same way as SANHA and MJC certified meat is not halaal despite them being Muslim.
Q. Is vanilla halaal? It contains denatured alcohol.
A. Denatured alcohol is not an intoxicant, hence a substance containing it will be permissible. However, vanilla is now lately also manufactured from cow dung. There is a world-wide shortage of vanilla. The demand far exceeds the supply of natural vanilla. A Hindu scientist in India has recently discovered how to produce vanilla from cow dung. We therefore abstain from products containing vanilla. Furthermore, the cow dung vanilla is much cheaper than the plant vanilla, hence it is more economical for the manufacturers to acquire this impure substance. If it could be ascertained that a product does not contain cow dung vanilla, then such product will be permissible.
Q. If a minute quantity of alcohol in a drink makes it haraam, then what will be the ruling of over-ripe fruit which also contains a minute amount of alcohol? Even vinegar retains a minute amount of alcohol. Where do we draw the line?
A. When alcohol is added as an ingredient, the product becomes haraam regardless of the small quantity. In fruit, alcohol is not added from outside as an ingredient. The fruit is in its natural state. As long as it has not deteriorated to the degree of an intoxicant, it will remain permissible regardless if chemical testing determine a presence of traces of alcohol. It will suffice that it is not an intoxicant, and alcohol was not added to it. If alcohol is added to the vinegar during production, then such vinegar will be haraam. We do not know of the process by which vinegar is made nowadays. If the minute amount of alcohol in vinegar is not due to alcohol added as an ingredient, but is the remnant after the natural process of transformation, then the vinegar will be halaal. However, as far as the Shaafi’ Math-hab is concerned, all vinegar made nowadays and all soap are haraam.
Q. Soya sauce is made by a process if fermentation. The end product contains 3% alcohol. But the sauce does not intoxicate. This kind of alcohol does not intoxicate. Is Soya sauce halaal?
A. Regardless of the sauce not intoxicating, it is haraam. A substance which is not intoxicating will not be alcohol. A fundamental property of all alcohols is the intoxicating attribute. However, due to the small quantity the sauce will not be intoxicating nevertheless, Rasulullah (sallallahu alayhi wasallam) has prohibited even a small quantity of a substances which intoxicates when consumed in a large quantity notwithstanding the non-intoxicating effect of a small quantity.
Q. The under mentioned excerpt was taken from an Islamic site’s definition of what constitutes ‘Halaal’: “With specific reference to ethanol, it would be Haraam (unlawful) if taken as an intoxicant. However, where such alcohols are used as manufacturing aids as solvents, carriers, etc. in miniscule quantities, this would be condoned due to public predicament. There is no fixed ‘permissible trace level’. However, for operational purposes, Halaal certifying organisations have set acceptable trace levels of 0,5%.” Can you please clarify what is meant by this, and what could constitute ‘public predicament’?
Ethanol is used in almost all manufactured items today. There is hardly anything which is free from this substance. The ‘excerpt’ is basically correct. Provided that the alcohol is not derived from grapes or dates, the items contaminated with ethanol could be used externally, not for consumption. Coke, soft drinks and other edibles which contain ethanol are not permissible regardless of the miniscule quantity. There is no Shariah substantiation for the .05% level. Since the items, will be used for external application, the quantity is irrelevant. Those who have fixed this limit are devious and dishonest. The reason why they selected this limit without any Shar’i evidence, is because the quantity of ethanol in soft drinks such as coke, etc. is always less than 0.05%. Since they love to consume these drinks. They are trading the laws of Allah Ta’ala for a miserable price. Also, if no halaal medicine is available, then medicine containing the ethanol may be used. “Public predicament” in this context means extensive and intensive prevalence and utilization by the masses coupled with the provision that no 100% halaal substitute is available. For example, if all the water entering our homes is contaminated, and we have no other water except this contaminated water, then in the circumstances it will constitute ‘public predicament’ which renders the water permissible.
Q. A Mufti says that alcohol which is not derived from grapes is permissible as long as the quantity is small and it does not intoxicate. This is very surprising. Is his fatwa correct?
A. The Fatwa of the Mufti is dangerously baatil and incorrect. This mufti appears to be the materialization of Rasulullah’s prediction that towards the approach of Qiyaamah Muslims will legalize liquor by changing the names of the wine. The mufti is opening the door for halaalization of liquor. His ‘fatwa’ is encouragement for consumption of liquor and drunkenness. All kinds of alcohol are haraam according to all four Math-habs regardless of the small quantity. The permissibility fatwa opens the avenue for the legalization (halaalization) of liquor which will still take place on a big and flagrant scale because Rasulullah (sallallahu alayhi wasallam) had predicted that Muslims will halaalize liquor by giving it different names. On the basis of the permissibility fatwa, whisky, gin, vodka and most kinds of liquor should be ‘halaal’ if taken in small quantities which do not intoxicate. The ethanol in these liquors is not derived from grapes. To issue Fatwa, a mufti requires farsightedness, depth and taqwa. If he lacks these qualities, he will be a mudhil (one who leads people to Jahannum). Textual knowledge is not sufficient. This type of corrupt fatwa destroys the morals of Muslims. The primary obligation of a Mufti is to strengthen the bond of Muslims with Allah Ta’ala. But this mufti with his corrupt concoction based on an obscure technicality is misleading Muslims and taking them far from Allah Ta’ala. As we come closer to Qiyaamah there will be a glut of muftis issuing a glut of corrupt, baatil, haraam ‘fatwas’. They come within the purview of the Hadith: “They are astray and they lead (others) astray.”
Q. There are therapy products that are sourced from the Dead Sea. I have read in The Majlis that such products are not permissible. What if people have unwittingly purchased these products? May they finish them? These products are very expensive. Or is it permissible to sell them to non-Muslims to regain the money spent?
A. Dead Sea products are not permissible. The Dead Sea region is under the constant ghadab of Allah Azza Wa Jal. The vile nation of Hadhrat Nabi Lut (alayhis salaam) was destroyed there with Allah’s Athaab. Anyone who has unwittingly purchased such products should destroy them when they learn of this reality. Jibraeel (alayhis salaam) had ordered Ra s u l u l l a h ( s a l l a l lahu alayhi wasallam) to instruct those Sahaabah who had unwittingly made wudhu with the water at such a place where they had camped, to leave the place with haste and to renew their wudhu. They were not allowed to perform Namaaz there. Regardless of the expense, for the sake of the Deen we are required to sacrifice even our lives when a call is made.
Q. The Maulana who visits us in prison told Muslim prisoners that since they are in prison, it is permissible for them to eat the SANHA and MJC certified chickens and meat. I argued with him and pointed out that all these chickens and meat are carrion, and that nonmeat foods are available in prison. Please comment.
A. You gave the deviate so-called Maulana a befitting response. All meat and chicken served in the prisons are haraam regardless who the certifying body is. All these bodies such as SANHA and MJC are only in pursuit of money. They issue ‘halaal’ certificates for the haraam, diseased, carrion of the kuffaar. The ‘maulana’ who advised you to eat the haraam meat because you are in prison is astray. He does not understand the laws of Islam. There are many socalled ‘maulanas’ who have titles but lack in the Knowledge of Islam. It is for this reason he advised you to eat haraam. As long as other kinds of food are available, it is never permissible to consume the haraam filth which SANHA and MJC certify.
Q. Some Ulama say that those who are already addicted to smoking cigarettes may continue smoking. But for those who are not smokers, cigarettes are not permissible. Is this correct?
A. One of the factors (illats) for hurmat (prohibition) is dharar (harm). This illat has been proven with overwhelming evidence to exist in cigarettes. There is not a single difference of opinion on this issue. According to the Shariah eating sand, despite it being taahir, is haraam on account of the illlat of dharar. Those who claim that such a disastrously harmful substance as tobacco is permissible for addicts are in grave error. They have failed to understand the operation of Shar’i dalaa-il. Addiction is not a sabab-e-jawaaz (factor of permissibility) in terms of the Shariah. Liquor, drugs, etc. do not becoming permissible on account of addiction. Cigarettes are haraam for all – for the young and old – for the addicts and non-addicts. The addicts should gradually reduce their smoking until they are emancipated from this curse.
Q. According to the Hadith, the duas of a person who consumes liquor is not accepted for 40 days. Does this also apply to a person who smokes marijuana and consumes haraam meat? Does it mean that he should abstain from making any dua for 40 days?
A. All intoxicants are haraam. Whilst in the state of intoxication duas are not accepted. However, if one repents, then the duas will be accepted. Even if haraam meat is consumed, duas will be accepted if one regrets and repents. The duas will not be accepted if one does not repent and continues to consume haraam. The 40 days will apply if one does not repent and continues with the ingestion of haraam meat and consumption of liquor, etc. When sober, the person should not abstain from dua. He does not know if he will live for 40 days. His Maut may claim him a day after having consumed the haraam. Hence, he should not abstain from Dua and Istighfaar the moment he has sobered up.
Q. Salafis say that we should not query the nature of meat. We should simply recite Bismillaah and eat the meat. Is this correct?
A. The fourteen century old Shariah of Islam expounded by the Four Math -habs teaches that haraam meat remains forever haraam. Reciting Bismillaaah on haraam meat does not convert the carrion into halaal meat. Simple intelligence is adequate to refute the stupidity of the Salafis.
Q. What is the Shariah status of meat served in the U.S.A. prison system? A Muslim agency certifies the meat ‘halaal’.
A. All meat served in a non-Muslim prison is haraam. It is not permissible for Muslim prisoners to consume such meat as long as alternative non-meat food is available.
Q. My uncle works for an insurance company. He sells insurance policies. He has no other source of income. If he invites me for meals, will it be permissible to partake of his food?
A. If his only source of income is from the insurance company, then you may not answer his invitation. His food is haraam.
Q. Which parts of an animal are haraam? If a haraam part is cooked with the meat, what happens to the meat?
A. There are seven haraam parts of halaal animals: Blood, testicles, male organ, female organ, glands, (e.g. pancreas, adrenal gland, prostate), gall bladder, and the bladder. If any of these haraam items are cooked together with other food, the halaal food then also become haraam. When haraam is mixed with halaal and cooked, the whole lot becomes haraam carrion which no amount of halaalization will ever render halaal.
Q. What is brine? Is tuna in brine halaal?
A. Brine is salt water. Tuna in brine is halaal.
Q. Is horse meat halaal?
A. Horse meat is Halaal, although not preferable.
Q. Is it permissible to eat horse and donkey meat?
A. While horse meat is halaal, donkey meat is haraam.
Q. Is it permissible to eat blue whale meat?
A. Blue whale and all sea animals besides fish are haraam in terms of the Hanafi Math-hab. Whales are mammals. They are not fish, hence are haraam.
Q. There is a new thing in the market called ‘relaxer’. It is sold as incense. Many people buy it for smoking because if smoked it has the same effect as hashish although not as strong. Is it permissible to use this product for incense/smoking?
A. Since it is an intoxicant, it is not permissible. It should not be used for even purposes of incense. There are valid incense products existing since time immemorial. This product will lead to future abuse.
Q. Is the ingredient 472 e halaal?
A. 472 e is an emulsifier. This emulsifier may be derived from plant or animal substances. It is best to abstain from products containing this emulsifier.
Q. In prison some of us have opted for a non-meat diet since all the meat and chickens served in prison are haraam. However, even the non-meat diet contains haraam ingredients. But we have no choice. Now when we eat this haraam non-meat food, should we recite Bismillaah?
A. If it is confirmed that the non-meat food contains haraam ingredients, then when beginning to eat it and after having eaten it, recite Istighfaar. Also make a silent dua imploring Allah Ta’ala to provide halaal and Tayyib rizq.
Q. Is animal gelatine halaal? The MJC and a number of other Ulama are saying that animal gelatine even from un-Islamically slaughtered animals, even pigs, is halaal because in the process of making gelatine, the Shariah’s principle of Tabdeel-e-Maahiyat (metamorphosis – a total change) takes place. They say that Pakistan gelatine is halaal. What is the fatwa?
A. Animal gelatine is haraam. As far as the MJC is concerned, never should their word be accepted. The MJC is a totally mercenary organization. It has no understanding of Shar’i principles nor has it any relationship with halaal and haraam in the Shar’i sense. Its objective in life is only to make money, and in this pursuit the MJC has fed the masses haraam meat, carrion chickens and even pork. The MJC operates a ‘lucrative’ money-making haraam ‘halaal’ certificate industry. Those who consume meat on the strength of the MJC’s certification do so at the peril of destroying their Imaan, for the MJC is a body lacking in entirety in Shar’i scruples. They claw at different Math-habs to eke out a basis for proclaiming haraam maitah ‘foods’ halaal – ‘food’ which Islamically is fit for only the shayaateen and vultures. And SANHA is hot in the heels of the MJC. As far as the other Ulama are concerned – those who say that animal gelatine is halaal because of a metamorphosis – they are extremely short-sighted. They lack depth and they do not understand the meaning of Tabdeel-e-Maahiyat, hence the one Mufti states with ambiguity (in the article you have sent): “However, if it undergoes a complete change of metamorphosis (Tabdeel-e-Maahiyat), the gelatine will be permissible, i.e. if metamorphosis takes place in pork gelatine or gelatine derived from an animal not slaughtered according to the Shariah, it will be halaal.” This answer is unbecoming of a Mufti. Despite his uncertainly and ambiguity, he ventures to proclaim even pork gelatine halaal. Gelatine is an ingredient which is widely and intensively utilized in industrial food products. But the Mufti says: “if metamorphosis takes place”. From this uncertain statement it is clear that the Mufti lacks knowledge regarding gelatine. Either metamorphosis takes place in gelatine manufacture or it does not. If the Mufti is unaware, he should not have given this ambiguous answer thereby opening up the doorway for haraam consumption. If he is 100% convinced that tabdeel-emaahiyat takes place, then he should state so unequivocally and not sit on the fence with the word ‘if’ to enable him to jump out of the window if cornered. If he does not know how gelatine is manufactured, then he should state so with clarity and not conceal his unawareness. There is nothing wrong if a Mufti does not know. There are thousands of things about which we all are ignorant. But he must say so and not conceal his unawareness in ambiguity. It is not incumbent for a Mufti to answer every question, whether he knows or not. He utilized the word “if” to open a doorway for even pork gelatine – Walahoula! Metamorphosis does not take place in gelatine manufacture. Our detailed article in refutation of the metamorphosis view has been published in book form. Just remember that animal gelatine is HARAAM, even the gelatine from Pakistan. In fact, Pakistan or ‘Napakistan (the Impure state) is perhaps one of the worst offenders in matters of halaal and haraam. That is not an Islamic state. The meat in that Impure state is haraam, diseased, rotten carrion. Those who visit Napakistan should never commit the mistake of consuming meat there. Although our booklet on Gelatine answers the arguments of the lhalaalizers of gelatine, we shall, Insha’Allah, publish a further detailed rebuttal of the arguments of the MJC.
Q. Is bovine gelatine halaal? Are the capsules made of this gelatine halaal?
A. Bovine gelatine is haraam. The capsules made from such gelatine are also not halaal.
Q. A halaal authority of Zambia says that not all processed jellies are haraam because not all such jellies contain gelatine. Some jellies contain Agar Agar which is a seeweed extract. Also, gelatine from halaal animals is halaal. Please comment.
A. Agar Agar is a seaweed, and it is halaal. If the jelly contains Agar Agar, not haraam gelatine, then provided it does not contain other haraam ingredients it will be halaal. In processed foods, there are ingredients besides gelatine which are haraam. Emulsifier and stabilizer could be of plant or animal origin. Colourants, essences and concentrates are alcoholic substances. There is no way to establish with certitude whether commercial gelatine has been derived from only halaal animals. The word of organizations which certify kuffaar meat products should never be relied on. They are mercenary organizations who halaalize carrion. They are haraam ‘authorities’ who specialize in halaalizing haraam kuffaar meat products. Their objective is only money. Don’t ruin your Imaan and don’t destroy your akhlaaq (moral character) by ingesting haraam, carrion and mushtabah (doubtful) substances.
Q. I am going for Hajj this year, Insha’Allah. Is there anywhere in Makkah and Madinah where halaal meat is available?
A. Abstain from all meat and chicken when in Makkah and Madinah. Plenty of non-meat food is available. Eat fruit, vegetables, honey, nuts, bread, etc. But beware of the haraam meat and chicken. The eggs too are diseased. Don’t buy chips from a restaurant which fries the chips in the same oil in which the carrion chickens are fried. Even the very liberal Arab Ulama have ruled that 95% of the meat entering Saudi Arabia is haraam. Don’t ruin your ibaadat with carrion consumption. Most of the meat is halaalized haraam carrion which is imported from kuffaar countries. Even pork gets mixed up with the other carrion. Even the locally processed commercial chickens are carrion. They operate in the same way as the haraam killing systems in vogue in South Africa. You will be there for only a few days. Exercise a little restraint and control your carnivorous lust.
Q . It is accepted that the animal to be slaughtered should be faced in the direction of the Qiblah. However, this act is Mustahab. Why give it such importance and declare the chickens haraam if the Qiblah requirement cannot be adhered to?
A . If you had honestly accepted that the Qiblah is a Mustahab requisite for Thabah, then you would not have displayed the nifaaq which your comment betrays. Either you are a hypocrite or stupendously ignorant of the meaning of ‘Mustahab’. If you are interested to cure your jahaalat then you may write to us for a copy of our book, OUR RESPONSE TO THE BAATIL FATWA, wherein the vital Qiblah requisite is explained. After all, Who is the Being who had ordained that animals should be faced towards the Qiblah when they are slaughtered? If you are not aware, then become now aware that it was Allah Azza Wa Jal, the Creator of these animals and of all the billions of universes Who had issued this decree. Stupid people such as you and the ghabi (moron) Qardawi refute these essential requisites ordained by Allah Azza Wa Jal. Are you inebriated with the idea that Allah Ta’ala issues decrees in moments of idle sport and amusement? Nauthubillaah! People afflicted with the mental malady of ghabaawah (density of brains which give rise to ghabis) regard the technical classification of the Fuqaha (Jurists of Islam) to be licences for abandonment and neglect. In the understanding of people of ghabaawah, i.e. morons, Mustahab means ‘insignificant’ and fit to be discarded at whim and fancy. Did Allah Ta’ala then ordain the Qiblah as a jest? Nauthubillaah! He is the Khaaliq of the animals and He knows what is best for them. What do you and Qardawi know about the roohaani (spiritual) aspect and the calming effect which the Tasmiyah and the Qiblah exercise on the animal at the time of Thabah? If you had any such awareness, you would not have blurted out the ghabaawah of your ‘mustahab’ conception. For a Mu’min it suffices that Allah Azza Wa Jal had ordered that the animal be turned towards the Qiblah when it is slaughtered. The emphasis of this decree is such that Sahaabah would refuse to consume the meat of an animal which was slaughtered without the Qiblah requisite. They did not argue like the Qardawi ghabi who makes nonsense of the Ahkaam of the Shariah. In the footnotes of his book, The Lawful and the Prohibited in Islam, Qardawi, the Ghabi writes on page 55: “The slaughtering of animals is known instinctively to all people, and to go into depth and detail concerning it does not accord with Islam, which keeps matters easy and simple. The more details these jurists have attempted to list, the more confusion they have caused; for example, is it necessary to cut all four parts – the windpipe, the gullet and the two jugular veins or only some of them?” In this averment Qardawi has displayed astonishing ghabaawah. He denigrates the ‘jurists’, that is, Imaam Abu Hanifah, Imaam Maalik, Imaam Shaaf’i, Imaam Hambali and the innumerable other Aimmah-e-Mujtahideen and Fuqaha – these illustrious Stars of Taqwa and Ilm who have adorned the firmament of Shar’i Uloom since the age of the Sahaabah. He accuses all these illustrious Salf-e-Saaliheen of having created confusion while the confusion of kufr has afflicted and putrefied his own brains to give effect to his ghabaawah. Even haraam halaalizers such as SANHA and MJC who have no true understanding of halaal and haraam, theoretically in their haraam certificates and other documents emphasise the imperative importance of cutting all four neck vessels. In fact, they issue their haraam certificates on the basis of this imperative requisite, yet the Qardawi ghabi accuses the entire body of the Salf-e-Saaliheen Aimmah and Fuqaha of having created confusion with their exposition of Allah’s Shariah. Brother, the Qiblah dimension in the Shar’i process of Thabah will be emphasised and vigorously proclaimed until the end of time regardless of what the modernist ghabis have to say. Facing the animal towards the Qiblah is an inseparable and an integral constituent of the Islamic system of Thabah.
Q. What should a son do when his parents invite him and his wife for meals? His parents consume SANHA certified chickens, and the son believes that such chickens are haraam.
A. The son should not eat their haraam food. He should inform them of the reason why he is abstaining from their food. He should not disrespect them or speak harshly with them, but at the same time he has to inform them that the chickens are diseased, haraam carrion. It is not permissible to obey the haraam wishes of parents.
Q. Recently an Imam of a Masjid gave a talk on Dua. He cautioned the listeners that Duas will not be accepted if Haraam is consumed. He further stated that it is the onus of every individual to investigate and make sure that Haraam does not enter his tummy. Reliance upon organisations and their certification of products does not absolve one of this responsibility, no matter how pious the people of the organisation may be. He gave an example of a patient being wrongly treated with wrong medication. He said that as much as we will hold the doctor responsible for his mistreatment, the effect of the wrong treatment will still be felt by the patient and he will suffer accordingly. In the same way, if an organisation misleads one to haraam, we will still have the effects of the haraam in our bodies. He said that, even there was no organisation involved, if a person mistakenly consumes Haraam, then too, he will be affected. When I questioned him regarding this, he explained, that if a person made a genuine mistake, then he should make Tawbah for that mistake but the effects of the Haraam will still be in the body. He narrated an incident of Hadhrat Abu Bakr (r.a) who, on finding out that food he had consumed was from a doubtful source, he immediately, forcefully vomited it out. I also asked him what these effects are and he said, that a person will not have the inclination to do good deeds and worship. and if he does do good deeds or worship, then there will be a lack of sincerity, devotion and spirituality. Please comment and explain whether the above is true in all circumstances. I keep thinking about reverts to Islam, whose food before Islam was Haraam. Upon Accepting Islam, does he still have the effects of Haraam in his body?
A. The Maulana had correctly explained the issue of consuming haraam food. If haraam/ doubtful food is consumed by mistake, then while it will not be sinful, nevertheless, the effects of the impure food will become manifest on the physical body as well as on the Rooh (soul). The degree of harmful consequences depends on the type, quantity and period of the consumption of haraam consumed, and the attitude accompanying it. Haraam food creates physical disease as well as bestiality, forgetfulness, spiritual lethargy and disinclines a person from ibaadat even though he may desire to be pious intellectually. But he is just unable to muster the determination for steadfast ibaadat due to the spiritual weakness created by the haraam food. As far as the haraam food which non-Muslims had consumed prior to Imaan, Allah Ta’ala has promised that Imaan obliterates the sins, etc. of the pre-Islam period. Allah Ta’ala has power over all things. It is His mercy that he restores the sincere convert to spiritual health by eliminating the effects of the haraam food he had consumed before Imaan. However, the Muslim is expected to be diligent and not be careless regarding his food intake. Most Muslims consuming haraam do so out of carelessness and the bestial desire to eat just whatever their nafs desires, hence they will eat even meat foods prepared and sold by kuffaar on the basis of a scrap of paper called ‘halaal certificate’. Thus, their consumption of haraam is not accidental or by mistake. It is by design and bestial desire. On the other hand, the sincere and abstemious Muslim who exercises considerable care regarding his food will also receive the mercy of Allah Ta’ala. If such a Muslim accidentally consumes haraam, then while the impure food will adversely affect him, Allah Ta’ala will restore his spiritual health after some time. This has happened to even great Auliya who are extremely meticulous about what they consume. Even a doubtful date produces severe spiritual constipation and lethargy in them. After fervant dua, spiritual exercises and spiritual suffering for some time, Allah Ta’ala enshrouds them with His Rahmat and the evil effects are obliterated. It is just as poison. Accidental ingestion of poison while not sinful, does adversely affect a person. One may even die.
Q. A senior Mufti says that prawns/shrimps can not be labelled haraam because there is no Qat’i Daleel to substantiate the prohibition. At most it will be Makrooh Tahrimi. Please comment.
(1) Makrooh Tahrimi is also called haraam. If the honourable Mufti does not know this fact, then ask him to check the kutub of the Fuqaha and he will find innumerable prohibitions for which there is no Qat’i Daleel, but which the Fuqaha proclaimed Haraam. This is such a simple issue that it will be a waste of time for us to cite examples. The honourable senior Mufti will have access to the kutub. He only needs to expand his mutaa-la -ah (research) a bit. For Hanafis, prawns, shrimps, lobsters, crayfish and all sea animals besides fish are Haraam.
Q. Is it necessary to prohibit Makrooh Tahrimi acts in the same way as Haraam acts are prohibited? The Mufti Sahib says that there is a big difference.
A. By virtue of both categories of misdeeds producing the same consequence, viz., the punishment of the Fire of Jahannum, it is necessary to prohibit Makruh Tahrimi just as one would prohibit Haraam. The Mufti Sahib is way off the track for regarding Makrooh Tahrimi to be insignificant. And, how can one view MakroohTahrimi lighter than Haraam when the consequences of both acts are the Fire of Jahannum?
Q. Is it permissible to buy fish and chips from a restaurant that sells also prawns?
A. Since the restaurant will fry its prawns, fish and chips in the same oil, it is not permissible to buy even fish and chips from a place which also deals in prawns, crabs, lobster, etc.
Q. Some Ulama say that we should not doubt when eating meat and chickens at Muslim homes. For the permissibility of consuming the food, it is sufficient that the host be a Muslim. What is your view?
A. In former days, i.e. perhaps 2 or 3 centuries ago it may have been possible to accept the word of a Muslim regarding halaal meat, but no longer today. Muslim butcheries, almost without exception, all deal in haraam meat and haraam chickens. We have discovered too many malpractices in the meat an poultry industry. This is a carrion industry which has been halaalized by vile, mercenary organizations whose sole concern is money. They sell their Imaan for haraam money, and for achieving their shaitaani objective they destroy the Imaan of the Muslim masses with the halaalized carrion. Since it has become the norm for Muslim butcheries to deal in haraam meat, and since they have become more brazen in this carrion industry as a direct consequence of the evil halaal certificate industry, it is not permissible in this day to buy meat from a Muslim butchery if you do not know the owner and if you, yourself cannot vouch for his Deeni integrity. There was a time when the Shar’i principle of Ibaahah (Permissibility) applied as the first option. No longer in this era.. Hadhrat Maulana Ashraf Ali Thanvi (rahmatullah alayh) said that today, Hurmat (Prohibition) is the order. We are aware of persons with long beards and long kurtahs, etc. selling haraam carrion products, and passing it off for ‘halaal’. Molvis and sheikhs are involved on a massive scale in this haraam carrion fraud. Therefore you have to make enquiries and be positively sure that the butcher-owner is a truly uprighteous person. In this era garments and outward appearances are deceptive. Don’t be deceived by external appearances. A great revolution for the worse has overtaken the Ummah. Never be deceived by the burqah, beard, turban and the kurtah. While burqah is Waajib, the actual seat of Purdah is the heart, and this is lacking in almost 99%% of the females of today. The beard is Waajib. But, most people nowadays do not honourtheir own beards. You will find today many men with saintly attire and appearance, in the first saff of the Musjid, five times a day, dealing on a massive scale in stolen goods. They digest container loads of stolen goods. Brother, all halaal-certifying bodies regardless of who they are and where they are, they are carrion certifiers. Never consume a product on the strength of a ‘halaal’ certificate. It is humanly impossible to correctly supervise thousand of non- Muslim business outlets spread all over the country. Our experience have established that all the products, i.e. meat products, certified by halaalcertifiers are haraam. It is not permissible to buy meat from a non-Muslim regardless of whose confounded halaal certificate he possesses.
Q. Please advise on the importance of keeping the stomach empty.
A. Rasulullah (sallallahu alayhi wasallam) advised that the stomach should be filled with one third food, one third liquids and one third should be left empty for air circulation. The extreme weakness of Imaan and excessive greed and gluttony of people have compelled the Auliya (the spiritual physicians of the Ummah) to advise a simpler method. Those who are unable to adopt the austere method of eating exhorted in the Hadith, should at least not overeat. As soon as the stomach is about to be filled, one should exercise restraint and stop eating. Overcome the crave for stuffing down another couple of morsels. The Mashaaikh say: “The stomach is the headquarters of disease, and affection (love) is the root of cure.” A husband displaying love and affection for his sick wife, especially when she is pregnant, goes a long way in the curing process and in the healthy development of the foetus. Most diseases generate from a corrupt stomach. Overindulgence in even halaal tayyib food is extremely harmful physically and spiritually. And, if the food is ‘halaal’ certified carrion, muck and rot, then the destruction is almost irreparable. The effects are disastrous for physical and spiritual health. A non-Muslim medical expert said: “Your body’s worst enemy is your stomach. Suffering from asthma? It’s your stomach. Are you losing your memory? It’s your stomach. Are your arteries diseased? It’s your stomach.” Hadhrat Zunnun Misri (rahmatullah alayh) said: “Hikmah (divine wisdom) does not reside in a person whose stomach is full of food., for verily, much eating hardens and darkens the heart . Lethargy of the limbs develop in the wake of satiation, disinclining one from ibaadat., and it increases ghaflat (obliviousness). With hunger man attains Hikmat which creates delight in ibaadat” Hadhrat Sahl Bin Abdullah (rahmatullah alayh) said: “When Allah Ta’ala created the world, He instilled sin and ignorance in satiation (a full stomach), and Ilm (Deeni knowledge) and Hikmat (spiritual wisdom) in hunger.”
Q. If in a canteen there is 100% separation between haraam and halaal foods, but the glass plates used are the same, but are washed after the haraam food has been served, will it be permissible to eat the food?
A. If there is 100% separation and the halaal section is under constant –full time- Muslim supervision, then it will be permissible for Muslims to eat the food. But, the plates must also be separate. The plates from which Muslims eat may not be the same plates in which pork and other haraam food are served. It is revolting for a Muslim to eat from the same plate in which porkwas served even if the plate has been washed with the waters of the oceans. In this scenario washing is not sufficient. The plates have to incumbently remain in the Muslim section and be used for only Muslims. Surely, you will not eat from a washed-out chamber pot regardless of the Fiqhi ruling. In fact, you will not eat out from a brand new chamber pot.
Question: I accept that the chickens certified by SANHA and MJC, and the debit cards, etc. of Albaraka Bank certified by their Shariah Board are haraam. But what are the alternatives? There are numerous poor Muslims who cannot afford the highpriced chickens sold by small Muslim chicken plants. Companies pay wages and salaries via banks. So what should people do in these circumstances?
Firstly, we are sure that you will agree with us that even if there are no alternatives, it is not permissible for us to maintain silence and conceal facts of Allah’s Deen when we are aware. Even if there are no alternative halaal chickens and no alternative halaal banks, it does not follow that we should not apprize the Muslim community of what is haraam. Haraam food and haraam trade practices and whatever is haraam are fatal spiritual poisons. Poison kills. Physical poison kills the physical body, and spiritual poison kills the Rooh (Soul). If you save a person from consuming physical poison, he/she will be indebted to you life-long. But in this age of overwhelming spiritual and moral corruption, if you just attempt to save someone from spiritual poison, he/she becomes your life-long enemy. If a child is about to eat a sweet laced with poison and we are aware thereof, it will be haraam for us to abstain from grabbing the poisoned sweet from the child. The argument that the sweet should not be taken from the child until such time that an alternative sweet is given to it, is absurd. In fact, if the child ate the sweet and died, then Allah Ta’ala and mankind will hold us responsible for the death of the child. But the same standard is not applied by people to issues of the Deen because the Deen no longer has importance in the hearts of most Muslims. Secondly, we are not saying that banks are not permissible in the Shariah. What we are saying is that the products of these so-called Islamic banks are haraam riba dealings, and the banks are not at all keen to rectify their riba practices because they find it easy and a quick-money making process to operate conventional banks in the style of the kuffaar capitalists. If the banks are sincere and if they wish to obey Allah Ta’ala, then bringing their operations in line with the Shariah is never an insurmountable obstacle. But they simply refuse to submit to the Shariah because they are schooled in the riba culture. The alternative has to be provided by the banks themselves, and this they can do simply by restructuring their riba wares to conform to the Shariah, and also by giving the fake ‘shariah boards’ the boot. Thirdly, when necessity constrains, the Shariah makes concessions. For example, it is almost impossible nowadays to operate businesses without banking facilities. Almost all companies pay the wages of their employees via the banks. In such cases of necessity, the lesser of the two evils should be adopted. As far as the banks are concerned, the lesser of the evils is to operate through a non-Muslim bank. It is not permissible at all to work via a Muslim bank which deals in riba. Fourthly, as far as chickens and meat are concerned, if no halaal meat is available, then there is no lesser of the evils. In view of the availability of numerous kinds of foods, one will just have to abandon eating haraam meat and diseased carrion chickens, and stay without meat until halaal meat is available. The commercial entrepreneurs themselves should provide valid alternatives. It is haraam to conceal the Haqq and to refrain from proclaiming haraam as haraam until the issue of alternatives has been sorted out.
Q. With reference to the recent interviews by 3rd Degree, with regards to the MJC, it has become apparent to all Muslims that the certifying process is flawed and you (The Majlis) have been vindicated in your claims. What is the alternative solution for those Muslims who don’t have the time or resources to slaughter their own animals? The certifying bodies have been rendered nugatory, but what is the solution for Muslims? Your response in this regard would be most appreciated.
ANSWER: The ‘certifying’ process is not merely flawed. It is absolutely rotten to the core. It is a haraam sham, a satanic deception and a wicked stunt which has extensively and intensively spread the malady of carrion addiction in the Muslim community. The community is so addicted to consuming, rotten, diseased, haraam carrion chickens and meat, even ‘halaalized’ pork, that you find yourself in a quandary when suddenly you are convinced of the carrion villainy which the MJC and SANHA had been perpetrating and concealing for decades. There is no conundrum in this wretched carrion equation. The quotient should be known and comprehensible to every Muslim. That quotient is simply: abstention from consuming filth and poison when it is established that the substances being devoured are filth and poison. Thus, if halaal meat and chicken are not available, the simple solution is to abstain from eating the rotten meat which perhaps vultures too may shun. There are innumerable other halaal products to consume. A man is not allowed to indulge in fornication if circumstances do not permit immediate marriage. He has to restrain his carnal instincts and not descend to the level of dogs and asses to gratify himself by sowing wild oats. Similarly, if halaal meat is not available, Muslims may not prevaricate, dither and incline towards diseased, rotten, haraam carrion, and soothe their conscience with the satanic deception of lack of alternatives. This is a trial from among the numerous trials which Allah Ta’ala imposes on the Mu’mineen. We have been despatched to earth to undergo trials and tribulations. But, abstention from rotten carrion is not a trial. It is a slight inconvenience for those who are addicted to consuming halaalized carrion. Abstention for a few days will, Insha’Allah, cure people of this filthy addiction. Allah Ta’ala vindicates the Haqq in His own mysterious ways. The vast majority of the country’s molvis and sheikhs (they are not Ulama) had joined ranks with the carrion- halaalizing outfits, and had actively condemned the Haqq which we have been proclaiming from the rooftops for the past three decades. Allah Ta’ala has kuffaar ‘servants’ whom He harnesses to punish and humiliate such Muslims who are grossly disobedient and flagrantly rebellious against His Shariah. The Qur’aan emphatically designates even kuffaar as the ‘servants’ of Allah Ta’ala. They are figuratively described in the Qur’aan as Allah’s ‘servants’, when He harnesses them into the mission to punish Muslims who have degenerated into satansim. In the case of the miserable carrion-halaalizing villains, Allah Ta’ala sent one faahishah, kaafirah to clobber and disgrace the conglomerate of molvis and sheikhs who have been devouring haraam money acquired from their halaalization of carrion and pork. It is indeed utterly humiliating when a single woman is able to boot a mob of miscreant molvis and sheikhs into humiliation. All the years of carrion halaalization and carrion consumption have destroyed their intellectual capacity. Carrion has utterly calcified their brains, hence their stultified, flabby and stupid whispering response to the seemingly incisive interrogation of the non- Muslim lady. This is the effect of ‘taking off the gloves’ to fight Allah Azza Wa Jal. When The Majlis initiated its exposure of the MJC, the Ighsaan Hendricks character arrogantly declared over Radio Shaitaam: “The gloves are off!!!” The fellow with his squeak was ‘taking off his gloves’ to fight Allah’s Haqq, that is The Majlis which is the ‘The Voice of Islam’ and the Upholder of Allah’s Shariah. The chap with all his other helpers were hiding behind the skirts of some females for fear of confronting the lady. Suddenly they learnt the virtue of Purdah, and became experts in the art of concealment which is Waajib for the ladies of Islam. When this gang of carrion halaalizers lack the manhood and mettle to effectively respond to one kaafirah, what mettle and guts do they have to confront Allah’s Haqq? It is time for the whole miserable MJC lot to disband and seek employment in some halaal venue for earning halaal rizq. There is still time to regret and repent, and gain Allah’s favour by acknowledging their past villainy and pledging to refrain from all the deception which has ruined an entire community. But Allah Ta’ala is All-Forgiving and Most Merciful. His Mercy requires only a couple of seconds of genuine regret and a pledge. May Allah Ta’ala guide them and grant them the taufeeq of Taubah. With regard to alternatives, there are only two ways available to Muslims: (1) Muslim businessmen should establish abattoirs which will be 100% Muslim controlled. There are numerous Muslim entrepreneurs who are literally multi-multimillionaires, earning millions of rands annually. They don’t know what to do with all their millions. The closer they approach their graves, the more they worry about their millions. They are saddled with two vexatious worries: (a) How to elude SARS?, and (b) What is going to happen to our millions when we die? These Muslims swimming in an ocean of wealth should establish abattoirs. Since they would be catering for only the Muslim community, the need for massive plants such as the carrion-producing kuffaar plants of Rainbow, Early Bird, etc. will be obviated. They will be able to fully introduce the holy Islamic system of Thabah. It will be a neat, orderly, clean and halaal system from the time the chickens are hatched to the time the food reaches the Muslim consumer. However, it is lamentable that Muslim businessmen are not interested in this lucrative industry. In addition to earning millions, they will be rendering a much-needed service to the Muslim community. The establishment of genuine Muslim abattoirs will relegate all the carrion-halaalizing outfits such as MJC and SANHA into annihilation. (2) The second and immediate alternative is for Muslims to arrange their own slaughtering. If these options are not available, there is no other option but to abstain from haraam meat/chickens. In the absence of meat/chicken, Muslims will have to content themselves with vegetarian foods. They will neither suffer nor die. On the contrary, abstention will cleanse them physically and spiritually. Much of their animality will be humanized when they abstain from consuming the halaalized carrion filth. It is humanly impossible to fully and correctly supervise non-Muslim meat and chicken plants. It is a massive industry which cannot be supervised. Presently the full labelling process is 100% in the control of kuffaar. MJC, SANHA, etc. have absolutely no control over this process. The companies prints packets with halaal stickers/emblems by the million. The labelling equipment too is fully in the control of the kuffaar. They pack any haraam meat into any ‘halaal’ stamped/printed packet, and they label and re-label at will and whim. Whilst these carrionhalaalizing organizations have been aware of the relabeling, they concealed this fact because their concern is only the millions they are earning. Now that a non-Muslim woman has exposed the racket, everyone is believing. In the past Ulama, slaughterers and other respectful Muslims have revealed much more than what the TV lady has exposed. But generally, Muslims refused to believe because of their addiction to consuming the carrion. There is no alternative, but to abstain from eating the haraam carrion. Several small Muslim slaughtering plants and homeplants have come into existence since the past few years. Many Muslims are slaughtering in their backyards. Many Muslims are clubbing together and arrange for a sheep of two to be slaughtered. Then they share the meat. The Jamiat of KZN is providing a halaal service. You can order your meat from them. They have a Muslim farmer who slaughters his own animals and delivers to your doorstep. There is a Muslim butchery in Clocoland, Free State, who slaughters his own animals, and delivers all over the country. There may be other Muslim butcheries who are also doing their own slaughtering. In Ladysmith we know of one such butchery, In Port Elizabeth there is only one Muslim butchery which sells halaal meat. Concerned Muslims make their own halaal arrangements. In this manner, more alternative avenues will gradually open up, Insha’Allah. But, to gratify the inordinate craving for eating meat on a massive scale as is the demand currently, there is no 100% Halaal alternative to cater for the millions. Almost 100% of the meat sold by Muslim butcheries in the Gauteng region is haraam. Huge supplies come from Namibia which is certified by the self-same MJC who was caught sleeping in an unholy embrace in Orion’s bed of iniquity. Whilst SANHA is fully aware of MJC’s total recklessness in the ‘halaal’ area, it (SANHA) approves of the Namibian meat solely because of the haraam revenue it receives for certifying the numerous outlets which stock the MJCNamibian meat. The same applies for the Eastern Cape. Almost 100% of the meat sold by Muslim butcheries here is haraam. It is just consuming haraam upon haraam. What can you expect of the Imaan of people whose staple food is haraam carrion?
Q. Why don’t the Ulama do something to ensure proper supervision of the meat industry to eliminate doubt? The present situation is chaotic.
A. Halaal meat products cannot be acquired from non-Muslims. The only way is to abstain from buying meat and chicken products from non- Muslims. The calamity of buying meat from non-Muslims has developed only in recent years since the time the halaal certificate industry was developed. As long as Muslims purchase their meat products from non-Muslims, they will be consuming haraam regardless of any system established to ensure that only halaal is acquired from the certified business place. It is impossible to effectively police the innumerable businesses, processing plants, shops, supermarkets, restaurants, etc. to ensure that only halaal is served. Experience has proven that even a single plant cannot be correctly supervised. Now that Muslims have become accustomed to consuming meat and chicken processed by non-Muslims, almost all inhibition which Muslims used to have for haraam meats and for purchasing from non-Muslims has been eliminated.
Q. In a Jumuah bayaan, an Aalim tried to prove from the Qur’aan that one should not be too conscious of the food one eats. He says you will never find 100% halaal. He says that according to the Qur’aan we should eat the ‘best food’, and this does not mean that it should be 100% halaal. He said that we should be moderate, and that we should trust the organization which supervises the abattoir? Please comment.
A. The molvi sahib spoke drivel. He does not know whether he is going forward or backward, hence the nonsensical disgorgement. It is clear that he is a SANHA lackey hence the stupid and flabby arguments to justify the consumption of carrion. His concept of ‘moderation’ has been fabricated for legalizing the consumption of halaalized carrion – halaalized by the vile ‘haalaal’ certificate bodies who have fed Muslims with even halaalized pork. The Qur’aan in many places emphasises not only halaal, but halaal-tayyib food. The ‘best food’ is halaal-tayyib food which is 100% halaal. The lifestyle of the Akaabireen and former Muslims confirms that they abstained from food which according to us is not even doubtful. Rasulullah (sallallahu alayhi wasallam) commanded abstention from even mushtabah (doubtful) food. Food which is not 100% halaal is haraam. A food cannot be 99% ‘halaal’ and 1% haraam. The 1% haraam renders the whole pot 100% haraam. One drop of urine in a 20 litre bucket of water renders the whole bucket of water haraam. The water is not 99.99% ‘halaal’ and .01%. When a man consumes halaalized carrion then his brains become carrionized and ‘stupidized’, hence the molvi has acquitted himself so stupidly in his Jumuah bayaan. Carrion has deranged his intelligence, hence he disgorged his gutha to make a fool of himself. The Ambiya (alayhimus salaam), everyone is aware, were meticulous in observing the laws of the Shariah. No one can surpass them in any sphere of Taqwa. Despite the exceptional caution they exercised in their food, etc., Allah Ta’ala specifically commanding the Ambiya, says in the Qur’aan Majeed: “O Rusul (Messengers)! Eat Tayyibaat (100% halaal, pure and wholesome food), and practise virtuous deeds.” One of the fundamental basis for the ability (taufeeq) to render A’maal-e-Saalihah, is to consume 100% halaal-tayyib food. A person who is careless regarding his food, is an animal or he conducts himself like a savage who devours any rot gluttonously like an animal. The examples of abstention from even mushtabah, leave alone haraam, food are numerous. We shall cite just one such incident for your benefit. Imaam Ahmad Bin Hambal (rahmatullah alayh) never ate bread which was baked in Baghdad where he used to live. The flour for his bread would come from the city of Mosul. He was extremely meticulous in observing this rule. The reason for his abstention was that Hadhrat Umar (radhiyallahu anhu) had declared the whole of Baghdad to be Waqf for the Mujaahideen. Thus according to the Shariah to this day Baghdad is Waqf land. Hence, Imaam Hambal regarded the flour and whatever grew there to be haraam since these were the products of usurpation. One day when the bread was brought to Imaam Hambal, his firaasat (spiritual insight) indicated that there was something amiss with the bread. He questioned the cook about the ingredients in the bread. The cook said that the flour was from Mosul, but the yeast was from his (Imam Ahmad’s) son, Shaikh Abdullah who was also a Wali. Imaam Hambal abstained from eating the bread because the ‘emulsifier’ (the yeast) according to him was mashkook (doubtful). The bread was afterwards dumped into the river. There are innumerable such examples among the Sahaabah and all the Auliya throughout Islam’s history. A person who does not make sure what he eats, will ultimately follow in the footsteps of shaitaan as mentioned in the Qur’aan. If it is known that a person is feeding others slow poison, will the molvi advise them to eat if they have trust in him? But as far as roohaani (spiritual) poison is concerned, the molvi sahib has no qualms in advising Muslims to consume the rotten, diseased, haraam carrion which the shayaateen halaalize.
Q. In the wake of the MJCOrion debacle, we have resolved never again to consume meat products from kuffaar entities regardless of the certifying organization whether it be MJC, SANHA, NIHT, ICSA, any JAMIAT, etc. We have some freezers filled with these products which The Majlis has branded carrion. What do we do with all these thousands of rands of meat products? Is it permissible to sell or give it to non-Muslims?
A. According to the Shariah, it is not permissible to feed even dogs with haraam food. It is not permissible to give the rotten diseased haraam carrion to even non- Muslims. There is an opinion according to which it is permissible to throw the rotten carrion to vultures in view of carrion being the primary food of these birds/animals. However, we differ with this ‘fatwa’. We believe that the ‘halaalized’ carrion of MJC and SANHA is not halaal for even vultures. Whilst non-Muslims and animals will devour haraam food of their own accord, we are not permitted to intentionally feed them with haraam and with such substances which we believe are harmful and poisonous whether physically or spiritually.
Q. In prisons the haraam carrion chickens certified by SANHA and MJC are served to Muslim prisoners. Some prisoners abstain from consuming these haraam chickens. However, others argue that since proper halaal food is not available in prison, we may eat the chickens. These inmates ask if they should recite Bismillaah when eating the haraam carrion chickens?
A. It is Haraam to say ‘Bismillaah’ (The Name of Allah) on carrion chickens and meat. In prison other foods besides the rotten haraam carrion which the shaitaani organizations certify are available. In the circumstances it is not permissible to devour the rotten haraam chickens. Reciting Bismillaah when devouring SANHA and MJC-approved carrion chickens is an aggravated sin.
Q. A friend of mine had contacted SANHA to verify the Lancewood cheese issue. In their response SANHA states as follows: “1. The question of the SANHA mark is a contractual matter and not one that needs to be defined under an Islamic Sharia one. 2. In respect of the ham flavoured cheese that is free from non-Halaal raw materials, this under the Shariah is not Haraam due to its connotation. ….Whilst it is definitely not encouraged, products with inappropriate and undesirable names cannot be deemed Haraam purely on the name itself when it does not contain Haraam ingredients. Examples of this are the terms ginger beer, wine vinegar, macon, hamburger, monkeygland sauce, etc.” Is wine vinegar permissible?
A. A Shar’i hukm (ruling) cannot be acquired from something which itself is in need of a hukm. Thus, SANHA’s citing the examples of ginger beer, hamburger, white wine vinegar, etc. displays their ignorance of the operation of the principles of Fiqah. Ginger Beer cannot act as a mustadal (basis for deduction) since it itself is in need of a mustadal for a verdict of permissibility or impermissibility. Thus, if we say that ginger beer is permissible, we must produce a valid Shar’i basis for such a claim. It is plain ignorance to aver that cheese with a ‘synthetic’ pork ingredient is halaal because ginger beer is halaal. First it has to be proven that ginger beer is halaal. For this, a Shar’i daleel is necessary. Thereafter we shall study whether the same mustadal on which ginger beer’s permissibility is based could act as a mustadal for the permissibility of SANHA certified synthetic pork cheese. The inability of SANHA to present a Shar’i basis for its ‘halaal’ synthetic pork permissibility, and its scrounging in the beer barrel for justification has constrained the Carrion Halaalizer to cite ginger beer and hamburger as its daleel. This displays the bankruptcy of their knowledge and the total non-existence of any Shar’i basis for their averment. Ginger beer, hamburger and white wine vinegar are not Shar’i daleel. These individual items themselves require Shar’i rulings to confirm permissibility or impermissibility. The word ‘beer’ refers to an alcoholic drink or liquor. It is therefore not permissible for Muslims to name any of their drinks with this term. While this name by itself will not render the contents haraam, ginger beer is in fact haraam because of the alcohol content regardless of how little it may be. It is therefore not valid for Sanha to claim that its haraam ‘halaal’ certified‘ synthetic’ pork is halaal on the basis of ginger beer. Let us assume for a moment that ginger beer contains no alcohol, hence is halaal. While we shall condemn the word ‘beer’, we shall not say that the beverage is haraam for the simple reason that the contents contain no haraam ingredients. But this is not a basis for halaalizing synthetic pork. Pork is pork whether it is pig’s meat or an artificially prepared substance which has the flavour and taste of pork. It is absolutely abhorrent for a Muslim, especially so-called Ulama, to aver that a product which smells like rotten pork and tastes like rotten pork on account of the pork-produced essences, etc., is halaal. SANHA’s molvis no longer have any skin on their face as a direct consequence of halaalizing carrion and consuming riba, hence it is tolerable for them to say synthetic pork is halaal. They should commit ‘suicide’ by jumping into the faeces-blood filled water in the scalding tanks of the carrion plants they certify, to cleanse the earth of their vile presence. How can a Muslim say that a product in which the flavour, taste and stench of pork have been introduced is halaal? Also understand that a stepping stone leading to haraam is also haraam. By saying that the pork item, be it synthetic pork, is halaal, SANHA opens an avenue for neutralizing the resistance of Muslims to pork. When they become addicted to consume SANHA’s halaalized ‘synthetic’ pork, the next step will be the consumption of actual pork. While this filthy substance is ‘synthetic’ to the industry and to the SANHA carrion halaalizer, it is pork in terms of the Shariah. It is khinzeer li ghairihi, hence haraam. Permissibility for this type of pork cannot be argued on the basis of a product which has a haraam name, but no haraam ingredients. If bottled milk is named khamr, the name will be haraam while the milk remains halaal. But, no Muslim who understands the meaning of Imaan will purchase a bottle of milk with the name khamr emblazoned on the bottle despite the hillat of the milk. Since there is no semblance of haraam in the milk, it remains halaal. But SANHA’s synthetic pork stinks like pig meat and tastes like pig meat. SANHA’s claim that the pig cheese is halaal is shocking and disgusting. Ask non-Muslims who consume this filth for their opinion about the taste and odour of the pig cheese. Furthermore, the names ginger beer and wine vinegar are the adoptions of non-Muslims. We have no control over them. But to have a halaal emblem on a product advertised as pork, not even ‘synthetic’ pork, is intolerable. The certification is the perpetration of Muslims, not of non-Muslims. Similarly, it is not permissible for Muslims to buy hamburgers even if there are no haraam ingredients in this product although in reality all hamburgers are haraam. Ham is pig/ pork. Just as a man may not refer to his wife as a prostitute, so too may a Muslim not refer to his halaal food with haraam names. The same applies to monkeygland sauce. This product is haraam, and there is no need to go into details as far as the masses are concerned because they lack knowledge and the understanding of the principles of the Shariah which render such products haraam. It is not permissible for a Muslim organization to issue a halaal certificate for vinegar named ‘white wine vinegar’ even if the vinegar is devoid of wine. The haraam connotation is sufficient to refrain from certifying the product although the product will be halaal if it contains no haraam ingredient. But Lancewood Vark (Pig) cheese does contain haraam ingredients, viz., SANHA’s certified synthetic pork. This ingredient is HARAAM. The labelling error story is not fit to convince even baboons. Whether the present day wine vinegars are halaal or not, we have no sure information. We never investigated vinegar production. However, if the vinegar is manufactured from wine which undergoes a total transformation and becomes vinegar, then it will be halaal. But, if after producing the vinegar, wine is added as an ingredient, then the vinegar will be haraam. We shall have to investigate vinegar production before we are able to speak with certitude on this issue. Vinegar has always been manufactured from wine even during the age of the Sahaabah. The metamorphosis which the wine undergoes totally eliminates the properties of the liquor and an entirely new product, viz., vinegar is produced, hence it is halaal. However, we do not know the process by which vinegar is made nowadays. According to the Shaafi’ Math-hab, all vinegars produced industrially nowadays are haraam. Thus, today’s commercially produced vinegar is HARAAM for followers of the Shaafi’ Mathhab. There is absolutely no merit in the pork argument of SANHA. Pork, regardless of its kind, cannot become halaal by means of SANHA shenanigans. The Haraam pork cheese bearing SANHA’s ‘halaal’ logo, stinks like pigs and tastes like pig flesh according to non-Muslim pork devourers.
Q. In U.K. we also have SANHAtype halaalizing organizations although they are much better. One such organization had assured me that the chickens are facing towards the Qiblah. But when I went to investigate, I saw the chickens hanging upside down. Are such slaughtered chickens halaal?
A. All halaalizing outfits are vermin of the same kind. The one is not better than the other. On the contrary, the one is worse than the other. All of them are scoundrels in terms of the Shariah. Abstain from consuming chickens which are killed in the haraam manner of hanging them upside down. The claim that these chickens are slaughtered facing the Qiblah is baseless. It is a naked lie. When the chicken is hanging upside down, it is facing the ground, not the Qiblah.
Q. Please comment on the use of medicines containing Haraam and abhorrent ingredients?
Rasulullah (sallallahu alayhi wasallam) said: “Allah has not created the shifa’ (cure) of my Ummah in substances which have been made haraam for them.” Najaasat (filth/impurity) is a natural attribute of kufr. Imaan repels najaasat since it is the very antithesis of all Imaani attributes of excellence. It is the natural affinity between najaasat and kufr which draws the western medical establishment irresistibly towards experimentation with filth and impurities. In fact, they savour a coprophilic concept of medical efficacy in impure and filthy substances. It is therefore not at all surprising that despite the existence of millions of varieties of pure and beneficial substances in the plant and stone kingdoms, western medical scientists almost always incline to experiment with filth – blood, urine, faeces, human after-birth substances, diseased cells, and many other items of najaasat. Aggravating this concept, is their concept of brutality to animals. In the name of medicine they inflict the most horrendous acts of torture and brutality on the dumb creatures of Allah Ta’ala. Muslims who are being reared in western culture and indoctrinated with the concepts propounded by the western atheists are increasingly accepting the institutions of najaasat and zulm of their western masters and tutors. This evil trend is overwhelming the brains of even the Ulama who search in the avenues of the Shariah for ways to halaalize the filth and brutality of the western medical establishment. The argument of Dhuroorah (dire need) is invariably presented for halaalizing everything which the Shariah has prohibited. The Qur’aan and the Sunnah unambiguously and emphatically prohibit filth and impurity of all kinds. Rasulullah (sallallahu alayhi wasallam) unequivocally declared the negation of shifa (cure) for his Ummah in all impure and haraam substances. Despite such substances possessing medicinal properties and shifa’, the Shariah has decreed its prohibition in the same way has liquor is banned whilst the Qur’aan acknowledges its ‘many benefits’. Since filth is prohibited, it does not behove people of Imaan to incline towards medicine of filth nor to aid the process of entrenching in the Ummah medical treatment with filth and haraam. The permissibility of Tadaawi bil haraam (medication with haraam substances) is never the norm for Muslims. It is firstly a permissibility which Taqwa rebuffs. Secondly, it applies to exceptional cases, urgencies and emergencies, and if at such times halaal medication is not available. The rule of Tadaawi bil haraam was never intended to be a basis for establishing haraam and filthy medication to be a permanent, acceptable and respectable institution as a valid replacement for halaal and wholesome medication. But the erosion of Imaan has made najaasat and haraam acceptable and respectable to Muslims. Thus, filth banks storing najaasat are regarded to be perfectly halaal, and blood transfusions have become the norm. The original element, viz., Dhuroorah (dire need), has been forgotten, in fact abrogated. Initially, the permissibility was conditioned with dire need. No longer nowadays. A Muslim is a being who has or who is supposed to have yaqeen in the Aqaaid of Islam. Beliefs in Islam are not supposed to be limited to verbal profession. They have to permeate our physical and spiritual beings, and be a living force in our life. We believe that every iota that happens in the universe is with the command and direct intervention of Allah Azza Wa Jal. We are under obligation to act within the parameters and boundaries of the Shariah. We are not supposed to think like the kuffaar and atheist doctors and scientists whose minds first and foremost dwell towards najaasat for cure and benefit. Our Fiqah and Shariah, and our entire life must necessarily be blended and painted with the spirit of the Sunnah and conditioned with the demand of our Aqaaid. There is no need to look at kufr and najaasat for our progress and benefit. When Allah Ta’ala has negated the shifa’ of this Ummah in haraam and najaasat, then it is akin to kufr for Muslims to actively and ardently contrive ways and methods of promoting najis and haraam medicine and medication. The argument of ‘emergency’ has no validity. When an emergency develops, the bridge will be crossed at that time. Muslims are required to have tawakkul, sabr and yaqeen on Allah Ta’ala. He will see us through the emergencies. He is the Creator of the disease and of its cure. Our obligation is to submit to His Commands as we have pledged, while His obligation is to nourish and sustain us as He has promised.
Q. Family and friends send to us on Eid occasions platters of biscuits, etc. Many of the biscuits are coated with chocolate. We abstain from chocolate because at a minimum it is mushtabah (doubtful). Can we give the chocolate-coated biscuits to poor Muslims?
A. If you believe that a substance is poison, you may not give it to even poor Muslims. There are two types of Mushtabah food. Spiritual Ishtibah (Doubt) and physical Ishtibah. Spiritually doubtful food is such food which is 100% halaal physically since it contains no physical haraam ingredients. However, it becomes mushtabah if there is valid reason to believe that it was procured with haraam money, or it is the property of someone else. This kind of mushtabah food may be given to poor Muslims since spiritually haraam wealth and food are Waajibut Tasadduq. Sadqah of such wealth has to be made compulsorily to the poor. Such money and food are halaal for the poor. Food which is physically mushtabah on account of doubtful physical ingredients, e.g. the gelatine or stabilizer or emulsifier, etc. in a food item may be halaal or it may be haraam. When there is no clarity and the doubt is valid, then this type of mushtabah food should not be given to even poor Muslims. Even poor Muslims should abstain from such food for the cultivation of Taqwa. It is Waajib for even poor Muslims to develop Taqwa. Such mushtabah food may be given to non-Muslims because of their voracious capacity and appetite for ingestion of filth, poison and haraam. Such substances do not harm them. On the contrary their kufr and shaitaaniyat are reinvigorated. Filth and Haraam are their nourishment and daily food, although it is not permissible for Muslims to give them anything which is positively haraam. In fact, it is haraam to feed even dogs with SANHA and MJC certified carrion chickens although it is sad to observe Muslims voraciously ingesting this poisonous filth which causes cancer and a host of other destructive diseases – destructive both physically and spiritually. You may therefore give the chocolate coated biscuits to non-Muslims. However, Amr Bil Ma’roof obliges you to offer naseehat to those who present such foods to you. You should politely inform them that you and your family do not consume the mushtabah chocolate, etc., hence they should not send such gifts to you. By adopting this straightforward and honest approach, they too may acquire the necessary taufeeq to abstain from mushtabah. Once they have achieved the ability to abstain from mushtabah, it will become easier for them to abandon SANHA and MJC certified haraam carrion chickens.
Q. A friend of my wife sends prepared food to us. This lady does not observe hijaab, and she recently travelled overseas without a mahram. Should we eat the food she prepares?
A. It is not good to eat the food of a faasiqah woman who does not observe Hijaab and who travels without a mahram for no valid and pressing reason. The threat of punishment for such a woman in the Hadith is severe, and she comes within the purview of Allah’s la’nat. In order not to offend your wife’s friend, accept the food. Then give it away to such poor Muslims who are not concerned about the Deen. In other words they are fussaaq. If such Muslims are not available, give the food to poor non-Muslims without the woman’s knowledge. Make dua for her hidaayat. Although eating this type of ‘halaal’ food is permissible, spiritually speaking it could be very detrimental. It creates roohaani lethargy in a person.
Q. Malaysian sweets containing bovine gelatine are currently being imported by Muslim traders on a large scale. These sweets containing gelatine, bear a Malaysian halaal stamp. These sweets are also approved by SANHA who affixes its halaal sticker to the sweets. Can we consume these sweets on the basis of the country of origin being Muslim?
A. There is no proof that the Malaysian gelatine is halaal. Malaysia imports huge quantities of meat –haraam ‘halaalized’ meat from various countries. There is valid reason to believe that the gelatine is not halaal. Besides gelatine, the sweets contain all the ingredients which sweets usually have such as emulsifiers, stabilizers, colourants, flavourants, etc. All these substances at a minimum are mushtabah. These substances are obtained from both plant and animal sources. It is therefore necessary to abstain from all these imported sweets regardless of the country of origin. In this era Muslim countries are not governed by the Shariah. They all, without a single exception, have embraced kufr law and kufr lifestyle.
Q. I had slaughtered one sheep in the Newcastle Muslim abattoir during the Qur’baani season. This is what I had observed: (1) All sheep were hung upside down by one leg. (2) Some sheep fell down from the hooks into the blood below. (3) The sheep saw other sheep being slaughtered. What is the status of the meat in the Shariah? I asked a senior respected Aalim. His response was that it is halaal.. Please comment.
A. The respected senior Aalim had erred. The obligation of the Ulama is to guard and promote Allah’s Deen, not to condone haraam acts and systems of the kuffaar. An Aalim is supposed to be a guide who guides Muslims towards Siraatul Mustaqeem, not away from it. It was therefore highly improper for the Aalim to have said that ‘it is halaal’. An Aalim should not look at an issue in isolation of the Shariah’s overall objectives — moral, spiritual and legal. The lackadaisical attitude of the Aalim is abhorrent in the extreme. There are two classes of Haraam. (1) Hurmat li ainihi, and (2) Hurmat li ghairihi. Even if all four neck vessels are severed, the meat falls in the second category of Haraam. You will better understand this by the following illustration. Nikah is halaal and commendable. Everyone knows this fact. But, if in a society there is the system of zina prior to Nikah, then the Nikah despite its permissibility will not be permissible. If zina is stipulated as a precondition to Nikah, then it will not be permissible to get married in such circumstances, that is, first commit zina with the woman, then perform Nikah. It will not be valid to argue that the end product, Nikah, is halaal, hence the zina is also halaal. Only brainless Zindeeqs argue in this fashion. Similarly, even if the end product in the haraam slaughtering process is assumed to be halaal since all four vessels are cut, then too it will not be permissible to consume such meat because this type of haraam process is not an occasional one forced by an urgent/emergency situation. The Haraam process is an evil kuffaar system which has displaced the Islamic system., and Muslims, especially the carrion halaalizers, are regarding the haraam brutal kaafir system to be better and superior to the Shar’i system of Thabah. And, besides all these Fiqhi (juridical) arguments, eating such meat which is the product of violation of Allah’s ahkaam, erodes the nooraaniyat of Imaan. It creates zulmat (spiritual darkness) which extinguishes the capacity of cultivating Taqwa. Even pure, halaal Tayyib food prepared by the hands of a zaalim or faasiq has a detrimental affect on our Baatin (spiritual heart).
Q. In a discussion with one of SANHA’s molvies, he made an analogy between slaughtering chickens upside down and making wudhu upside down. He says that if the feet are washed first and the face last, the wudhu is still valid. Similarly, the chickens even if slaughtered upside down will be halaal. He also said that we should do things with hikmah (wisdom). Please comment?
A. All the halaalization of carrion and the consumption of carrion have made the molvi’s brains upside down. If the peristalsis movement in the alimentary canal begins to function upside down, then instead of excreting from the natural hind avenue, the person will excrete from his mouth. In fact, there were such cases. This inverse curse has smitten the brains of the molvi hence his thinking is upside down and corrupt. His argument to justify the haraam slaughtering system with the haraam method of making wudhu is preposterous and truly upside down. He tried to pull wool over your eyes by justifying one haraam act with another haraam act. Two haraam acts do not equate a halaal act. Both haraam acts remain haraam. If a person intentionally inverts the wudhu procedure, e.g. he deliberately without valid reason washes the feet first and the face last, it will be tantamount to kufr because he has made Istikhfaaf of the Sunnah method. Istikhfaaf means to regard an act to be insignificant. A person who makes wudhu in a haraam manner without valid reason, will be ordered to renew his wudhu and perhaps his Imaan notwithstanding the validity of Salaat per formed with a haraam wudhu. Making wudhu in an upside down manner is just as haraam as slaughtering the chickens whilst they are hanging upside down. Regardless of the wudhu not being nullified by the haraam method, the fact remains that it is haraam to make wudhu in an inverted way or in conflict with the Sunnah. The thawaab is utterly nullified; sins are not washed as the Masnoon wudhu washes sins, and Allah’s Wrath is invoked The kaafir system of slaughtering the chickens is haraam,. It is a haraam system which the ‘Muslim’ halaal bodies have accorded acceptability and respectability. They have adopted it on a permanent basis whilst having totally displaced and abrogated the Waajib Islamic system. Despite any claim of the animal being halaal, Sahaabah would refuse to eat of the meat of an animal which was not facing the Qiblah when it was being slaughtered. Does the vile entity Sanha understand the mas’alah better than the Sahaabah? Besides the haraam satanic system described by Rasulullah (sallallahu alayhi wasallam) as shareetatush shaitaan, the chickens are haraam because of the fundamentals of Thabah being abandoned on a grand, wholesale scale. The almost total abandonment of Tasmiyah, improper neck-cutting, slaughtering dead chickens, and the almost total lack of proper supervision, are the factors which render the chickens effectively carrion. The Molvi has in fact not presented an analogy. What he has done was a stupid attempt to justify one haraam act with another haraam act. This is not an analogy. It is the style of an ignoramus to present such stupidities. The ‘hikmah’ about which the Molvi mentioned is nothing but Satanism. With such ‘hikmah’ they have been concealing the Haqq for years. Their ‘hikmah’ entails abstention from proclaiming the Haqq, and to allow Muslims to continue consuming carrion whilst they (the ‘halaal’ cartel) continue to fill their coffers with haraam boodle. Their ‘hikmah’ demands that Ulama become ‘dumb devils’ with their silence.
Q. If the Shaafi’ slaughterer intentionally abstains from reciting Tasmiyah, will it be permissible for Hanafis to consume the meat?
A. If a Shaafi’ intentionally omits Tasmiyah when slaughtering, the animal will be haraam for Hanafis regardless of the Shaafi’ viewpoint. And, if the slaughterer neglects the Tasmiyah because he regards it to be insignificant or he habitually neglects the Tasmiyah, then even in the Shaafi Math-hab it will not be permissible to eat the meat.
Q. While slaughtering a fowl, it flapped its wings and the slaughterer lifted the knife, but quickly returned it to the animal’s throat and slaughtered it. Is the animal halaal according to the Maaliki Mathhab?
A. Since the knife was immediately returned to the animal’s neck, the slaughtered animal is halaal. If there is no lengthy pause after the knife is lifted for whatever reason, the animal will be halaal. But a lengthy pause will render the animal haraam. Not returning the knife quickly will mean that the pause is ‘lengthy’. In the case mentioned by you, the chicken was halaal.
Q. What are the conditions for slaughtering according to the Maaliki Math-hab?
A. The compulsory requisites of Thabah according to the Maaliki Mathhab are as follows: a) The slaughterer must be a sane Muslim or a Kitaabi (Jew or Christian). b) All three neck vessels must be severed. These are the windpipe and the two jugular veins. The gullet should also be cut, but it is not a compulsory condition for Maalikis. This does not mean that severing the gullet should be intentionally omitted. c) The neck vessels must be cut from the front, i.e. the throat-side. d) The slaughtering must be by a sharp instrument, e.g. knife. e) The slaughterer should not lift the knife before completing the slaughter. If the hand is lifted momentarily, but immediately returned, it will be regarded as if the knife was not lifted. But a delay will render the animal haraam. f) Niyyat (intention) and Tasmiyah. g) The act of cutting must be simultaneous with the Niyyat of making the animal halaal. If for example the intention is only to kill the animal, then it will not be halaal even if slaughtered correctly.
Q. Is it permissible to eat the vegetarian food which is served on planes?
A. Never eat even the so-called ‘vegetarian’ meals which they serve on planes. Take your own road-food with. The flight of a day or half a day will not lead to starvation. You only have to exercise a bit of self-restraint. Take your own sandwiches, nuts, honey and other light food with. That is what we do when we suffer the misfortune of having to travel by air. The food served in the plane is physically as well as spiritually polluted and contaminated.
Q. What should a son do when his parents invite him and his wife for meals? His parents consume SANHA certified chickens, and the son believes that such chickens are haraam.
A. The son should not eat their haraam food. He should inform them of the reason why he is abstaining from their food. He should not disrespect them or speak harshly with them, but at the same time he has to inform them that the chickens are diseased, haraam carrion. It is not permissible to obey the haraam wishes of parents.
Q. If the Muslim workers at a non-Muslim restaurant say that the food served is halaal, will it be permissible to eat there?
A. It is not permissible to consume the meat products of the non-Muslim restaurants even if the Muslim employees claim it to be halaal. Their priority is to safeguard their jobs. Over the decades that we have examined the meat industry, we have found massive cover-ups perpetrated by the organizations which certify the carrion.
Q. What are the virtues of hunger?
A. Hadhrat Abdullah Bin Sahl (rahmatullah alayh) said: “When Allah Ta’ala created the world, He instilled in satiation (i.e. a full stomach) ignorance and sin. And in hunger He created knowledge and wisdom.” Rasulullah (sallallahu alayhi wasallam) said to Hadhrat Aishah (radhiyallahu anha): “O Aishah! If you desire to link up with me (in Jannat), then let provisions equal to the provisions of a horse-rider (on a journey) suffice for you; beware of cultivating the companionship of the wealthy, and do not regard a garment to be old (and fit to be discarded) as long as you can patch it.” Although we lack the spiritual stamina to emulate these lofty attributes commanded by Rasulullah (sallallahu alayhi wasallam), the minimum degree of Waajib Zuhd (compulsory renunciation of the world) is to abstain from haraam, mushtabah (doubtful things), excessive luxury and unlawful adornment. Hunger should be practised by means of Sunnat and Nafl fasting and abstention from over-eating and filling the stomach to capacity. These abstentions apply to bounties (ni’maat) which are halaal and tayyib. Moderation in the utilization of even halaal and tayyib food is Waajib. What now says your Imaan regarding carrion and filth; haraam and mushtabah ‘food’ which the Shariah says is unfit for even dogs?