Muslim In Germany: European High Court Legalizes The Banning Of Halal And Kosher Animal Slaughter

Just a few weeks ago, the Highest Court of the European Union ruled that member states can ban halal and kosher animal slaughtering; or allow it only under the condition that the animals have been stunned before their throat is cut (which is the requirement for slaughtering animals for food in both, the Muslim and Jewish religions). The case came up to the highest court of the Union because Belgium (Flanders) had passed a law banning this type of ritual slaughter in spite of protests from both religious communities who say this is a deep infringement of their right to follow their own religious obligations.

This ruling might affect Muslims living in Germany even more than before. It should be known that banning kosher slaughtering had been first put into law at the beginning of the 1930’s, i.e., as a part of persecution of the Jewish minority (there were almost no Muslims living in Germany at the time). It either made Jewish life difficult for those wanting to live kosher, or forced practicing Jews into breaking an official religious obligation. The latter was one of the intentions of the ruling towards starting the legal persecution of Jews.

Of course, this law was among the first to be abolished after the end of the 2nd World War, and until late in the 1990s the topic was more or less no point of discussion despite a growing Muslim community. A community whose members increasingly sought to slaughter their own meat and sell in their own shops – a right that would have otherwise not been possible during the first decades of immigration, as opening shops was not allowed to new immigrants. Animal protection societies were still interested in the topic, but -owing to the fact that any protest in this direction would go against Jewish communities-, not too energetically.

With growing enmity against Islam and Muslims in general — although during the 1980s and beginning of the 1990s it was more a general xenophobia – which expressed itself most loudly in the debate about hijab, the question of halal slaughtering also came up. In 1995, slaughtering without stunning was forbidden, and it was necessary to apply for special permission not to stun animals before slaughtering. It was never questioned when a permit was required for kosher slaughter, but was more often than not refused to Muslims. Long fights at court ensued, and only the German constitutional court (Bundesverfassungsgericht) decided at last in 2002 that of course the Muslim slaughter of animals also had the right to this permission.

In reaction to this in 2006, an amendment was added to the German constitution (Grundgesetz) to declare the protection of animals as a main national objective. As a result, the authorities pretended this would negate the decision of 2002 and that they could again refuse this permission. Following more legal fighting, the current status stands that again the highest German court has decided that a special permission has to be granted if it is proved that the religious law is mandatory not to stun the animals first, and that the meat will only be sold to those members of the religious community who also hold on to this belief. Currently it can be observed that it is nearly impossible to slaughter for the halal market under this condition, with the authorities putting up more and more obstacles when a permission is applied for.

Just a few weeks ago, the Highest Court of the European Union ruled that member states can ban halal and kosher animal slaughtering; or allow it only under the condition that the animals have been stunned before their throat is cut (which is the requirement for slaughtering animals for food in both, the Muslim and Jewish religions). The case came up to the highest court of the Union because Belgium (Flanders) had passed a law banning this type of ritual slaughter in spite of protests from both religious communities who say this is a deep infringement of their right to follow their own religious obligations.

This ruling might affect Muslims living in Germany even more than before. It should be known that banning kosher slaughtering had been first put into law at the beginning of the 1930’s, i.e., as a part of persecution of the Jewish minority (there were almost no Muslims living in Germany at the time). It either made Jewish life difficult for those wanting to live kosher, or forced practicing Jews into breaking an official religious obligation. The latter was one of the intentions of the ruling towards starting the legal persecution of Jews.

Of course, this law was among the first to be abolished after the end of the 2nd World War, and until late in the 1990s the topic was more or less no point of discussion despite a growing Muslim community. A community whose members increasingly sought to slaughter their own meat and sell in their own shops – a right that would have otherwise not been possible during the first decades of immigration, as opening shops was not allowed to new immigrants. Animal protection societies were still interested in the topic, but -owing to the fact that any protest in this direction would go against Jewish communities-, not too energetically.

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With growing enmity against Islam and Muslims in general — although during the 1980s and beginning of the 1990s it was more a general xenophobia – which expressed itself most loudly in the debate about hijab, the question of halal slaughtering also came up. In 1995, slaughtering without stunning was forbidden, and it was necessary to apply for special permission not to stun animals before slaughtering. It was never questioned when a permit was required for kosher slaughter, but was more often than not refused to Muslims. Long fights at court ensued, and only the German constitutional court (Bundesverfassungsgericht) decided at last in 2002 that of course the Muslim slaughter of animals also had the right to this permission.

In reaction to this in 2006, an amendment was added to the German constitution (Grundgesetz) to declare the protection of animals as a main national objective. As a result, the authorities pretended this would negate the decision of 2002 and that they could again refuse this permission. Following more legal fighting, the current status stands that again the highest German court has decided that a special permission has to be granted if it is proved that the religious law is mandatory not to stun the animals first, and that the meat will only be sold to those members of the religious community who also hold on to this belief. Currently it can be observed that it is nearly impossible to slaughter for the halal market under this condition, with the authorities putting up more and more obstacles when a permission is applied for.

Close up shot of the goat with bunch of green lush grass on the summer meadow

Meanwhile, there were two ways to procure halal meat for the market in Germany: either import it from neighboring states where halal slaughter was not a problem, or follow the opinion laid down in some fatwas from different scholars that stated that meat could be considered halal if the animal was only put to sleep in a way that this would not kill it (unlike the shots animals get in German non-halal slaughterhouses) and, if the throat was not cut it would wake up unharmed. The Jewish communities however, declared this as not kosher, which meant that this regulation would restrict them to slaughtering completely.

This is a question of Islamic Law that I cannot decide, but it makes it very difficult for the average Muslim to know what they are buying or eating, even if food items are marked “halal” and/or are sold by Muslims as such. Whoever does not share the opinion that this is halal meat, must inquire doubly and triply when sourcing their meats, and invest in buying more imported goods from countries where you can be guaranteed of a more reliable certificate.

The new decision will not change too much in German law, but it leads to growing suspicions that the highest authorities in Europe consider religious laws and living as less important even than the rights of animals.
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The new decision will not change too much in German law, but it leads to growing suspicions that the highest authorities in Europe consider religious laws and living as less important even than the rights of animals. This might often give the strongly atheist, the right-wing (but not only) eagerness and help when they want to push against other facets of Muslim life. Keep in mind that the ban of niqab is legal according to this court (although not all countries want to get ridiculed for making laws against a two or three figure minority of Muslim women) as is a ban on hijab in schools, and like in France, for teachers and other government employees, etc. Discrimination against visible Muslims -again, mostly muhajjabas- is common, and getting jobs and finding housing are two of the most common problems, besides a rising number of attacks. Praying at a workplace is often as good as impossible, or at least a known reason for mobbing. All of this will be encouraged by decisions of high courts who treat Muslim laws and lifestyle as irrelevant.

Halal or haraam? You are what you eat

Imaam Abu Muhammad Al-Juwayni (رحمه الله) was a great ‘aalim (scholar of the Religion) who possessed an extremely high level of caution and concern regarding the consumption of halaal and haraam. The level of his concern was such that it prompted him to earn by working with his own hands, in order to have the peace of mind that he was earning a pure livelihood that was untainted by haraam.

When the time for Imaam Abu Muhammad Al Juwayni (رحمه الله) to marry arrived, he used the pure money which he had painstakingly earned, to pay for his mahr (dowry) and other marriage expenses. The effect of this pure wealth was clearly manifest in the son he was blessed with from this marriage. This son also grew up to become a great ‘aalim and was later known by the title of “Imaamul Haramain” (Imaam of the Two Harams). Understanding the crucial role consumption of halaal plays in the effort of a Muslim to live a life of piety, he ensured that he fed his child only that which was 100% pure and halaal.

Later in his life, when Imaamul Haramain (رحمه الله) was once engaged in a debate, to the absolute astonishment of all present, he was suddenly overcome by a short bout of stammering and stuttering! Somebody later asked him, “O Imaam! What happened to you? We never once before heard you stammer or stutter!” Imaamul Haramain (رحمه الله) replied, “It can only have been the ill effects of the remaining traces which remained of the sip.” Having given such a vague answer, somebody asked him, “What incident are you referring to by mentioning ‘the sip’?”

Imaamul Haramain (رحمه الله) explained, “My mother was once busy preparing my father’s food when I began to cry. I was, at the time, a suckling infant. As my mother could not immediately attend to me, the neighbour’s slave girl, who happened to be present, clasped me to her chest to feed me. My father walked in at that moment and on seeing what was happening, immediately exclaimed, ‘Neither does this slave girl belong to us nor does she have the right to feed our child her milk as her masters have not permitted it!’ Saying this, he grabbed me from her and turned me upside down; forcing me to vomit until I had emptied my belly of the few sips I had taken. The stammer and stutter you heard from me today is on account of the ill effects of those few sips I had taken.” (Tabaqaatush Shaafi‘iyyah Al Kubraa vol. 5, pg. 168)

Lessons:

1.The effect of haraam is so detrimental that although Imaamul Haramain (رحمه الله) had emptied his stomach of all the milk, the effects of the traces of the milk still remained and were adversely affecting him many years later.

  1. Just as a petrol car cannot reach its destination on diesel, similarly it is very difficult for a Muslim to reach Jannah when fuelled by haraam. The reason for this is that haraam nourishment creates the inclination towards haraam in the body and removes the inclination to worship and obey Allah Ta‘ala. If we are so particular regarding filling our vehicles, which merely take us from A to B, with the correct fuel, we should be even more particular about filling our bodies, which need to carry us to Jannah, with halaal food.
  2. Being in a time wherein eating out has become common, let us exercise caution and restraint and not eat food from any store/restaurant without first verifying that the food is 100% halaal.

By: alhaadi.org.za

maulana desai’s answer to mufti abdullah nana on rennent

Q. A Mufti in the U.S.A. has issued a fatwa on permissibility of cheese containing rennet obtained from non-zabihah animals. This fatwa has caused much confusion. According to the Mufti, many senior Muftis of the Hanafi Math-hab including Mufti Nizaamuddin and Mufti Mahmood have issued fatwa’s stating that rennet of non-zabihah cattle is permissible to consume. He says that the view of permissibility is also substantiated by many classical texts of the Hanafi School of Thought such as Ahkaamul Qur’aan of Jassaas and Al-Mabsut of Imam Sarakhsy. Please elaborate on this issue.
A. The Mufti Saheb erred in his fatwa regarding beef rennet. Rennet derived from non-zabihah animals (i.e. animals not slaughtered according to the Shariah’s rules) are haraam, hence products containing such rennet are likewise haraam. The cheese containing such haraam rennet is likewise haraam.
Mufti Nizaamuddin, Mufti Mahmood and other senior Hanafi Muftis did not issue a fatwa of permissibility of beef rennet. They merely echoed the same difference of opinion between Imaam Abu Hanifah (rahmatullah alayh) and Imaam Abu Yusuf and Imaam Muhammad (rahmatullah alayhim) on a substance called Infahah. Mufti Nizaamuddin and others are of the view that Infahah of non-zabihah calves is halaal, and this is our view as well.
Mufti Abdullah Nana Sahib (of U.S.A.) has understood that rennet is Infahah, hence his error. He has confused rennet with Infahah. Modern dictionaries simply translate Infahah as ‘rennet’ when in reality Infahah is not rennet. Rennet is the enzyme which is extracted from the stomach linings while Infahah is not the rennet enzyme of which the Mufti speaks.
Infafah is the curdled milk – the actual milk – which is obtained from a calf which is slaughtered soon after it drinks its mother’s milk. It is not the enzyme rennet which is obtained from the actual stomach linings. In fact, Infahah of non-zabihah calves according to Qiyaas (i.e. the Shariah’s process of logical reasoning) should also be haraam. However, in view of the fact that Rasulullah (sallallahu alayhi wasallam) and the Sahaabah had consumed cheese containing Infahah, the hillat ruling is given khilaaf-e-qiyaas or in conflict with logical reasoning. When qiyaas clashes with an act or ruling of Rasulullah (sallallahu alayhi wasallam), we put the qiyaas aside and act according to the ruling of Nabi-e-Kareem (sallallahu alayhi wasallam).
According to the principles of Fiqah, a khilaaf-e-qiyaas hukm (ruling) may not be extended to other things and substances. It has to be confined to its original substratum which in this case is Infahah. It does not follow from the permissibility of Infahah that everything in the stomach and the stomach and the whole non-zabihah animal is halaal. If the hukm of permissibility of Infahah has to be extended to even the rennet enzyme extracted from the non-zabihah’s stomach, then tomorrow someone can argue that the stomach lining too is halaal, and the stomach too is halaal, and on this basis everything of the non-zabihah animal is halaal. But this is palpably baseless. This baseless consequence is the effect of extending the hukm of the Infahah of non-zabihah animals to the enzyme rennet obtained from the actual stomach linings of non-zabeehah cattle.
It is impossible to produce true Infahah on a commercial scale. A little rennet enzyme will achieve what a huge amount of real Infahah can accomplish. People posing questions to senior Muftis in India and Pakistan sometimes themselves do not understand the issue correctly. They present an incorrect picture, hence obtain a fatwa to suit their desires. Now if someone writes to a Mufti saying that the cheese contains beef rennet and rennet is Infahah, then obviously he will obtain a fatwa of permissibility. Meanwhile the Mufti is unaware of the difference.
All cheese containing animal rennet from non-zabeehah animals is haraam.
Assalamu Alaykum
My name is Abdullah Nana and I am the one who quoted the fatwa regarding rennet. The role of Muftis in this day and age is to merely transmit and reproduce the fatwas of our elders. If one has an objection to what I said, they can refer directly to the elders who issued the original fatwa. I wish to reproduce below what Mufti Shafi has written in Maariful Quran:

  1. Cheese made from milk contains an ingredient called infaha in
    Arabic and ‘rennet’ in English. It is a mucous membrane lining taken
    out from the stomachs of suckling lambs or kids. It is used to
    coagulate or curdle milk. If rennet is taken out of the stomach of an
    animal slaughtered in the name of Allah, there is no harm in using it.
    The meat, fat etc. of an Islamically slaughtered animal are
    permissible. But, in the event they are taken from the stomach of an
    animal slaughtered un-Islamically, there is difference of views among
    Muslim jurists. Imams Abii ani if ah and Mslik consider it clean while
    Imams AbG YGsuf, Muhammad and ~ h awr ?an d others call it unclean
    and impure. (Jas??is, ~urtub;)
    There is a strong likelihood that rennet from un-Islamically
    slaughtered animals is used in cheese made in non-Islamic countries,
    therefore, relying on the consensus of Muslim jurists, one must avoid
    using it. Under the juristic position taken by Imam Abu ani if ah and
    Imam Malik, leeway exists. Some cheeses made in western countries
    have pork-fat as one of their ingredients which, hopefully, can be seen
    on the wrapper or tin. All these are absolutely hariim and impure. (v. 1, pg. 428)

This English translation has been approved by Mufti Taqi Usmani. Please refer to him if you have any objections.

Abdullah Nana

Further clarification and authentification.
1) In a commentary of the hadith text, Mishqatul Masaabeeh, by the famous Hanafi, scholar, Ali Qaari, Mirqaat, volume 8, page 193, is mentioned in the Kitaabul A’timah, Fasl Thaani.

Ibn Umar, radhiallahu anhu, narrates that our Rasul, sallallahu alayhi wasallam, was given a piece of Jubnah [Cheese] in Tabuk; he called for a knife, praying the tasmiyya he cut it [and ate it] narrated by Abu Dawud.
In the commentary, is mentioned; in this is proof of the purity of anfahah, because if it was impure then the cheese itself would be impure for it cannot be made without it [anfahah].

Again In this commentary in volume 2, page 79/80 is mentioned, in Bab Mash alal Khufayn, Fasl Awwal.
Tabraani narrates with a good sanad, although Ghareeb, that in one of the ghazawah, cheese was brought to Nabi sallallahu alayhi wasallam; He asked where it was made? Someone replied in Persia or in the lands of the Majus. Place the knife on it [cut it] and eat it. Someone said; O Rasulullah, we fear it may be carrion [Maitah]. He replied pray the tasmiyyah and eat it. Tirmidhi has mentioned a hadith wherein the Prophet was given a pair of leather socks and he wore them, without knowing whether they were pure or not. In the hadith of Salmaan, our Rasul was questioned regarding Jubn [cheese], Simn [clarifed butter] and Faraa’e [leather] together with the fact that it was taken from the lands of the Majus. It was mentioned to Umar regarding Jubn [cheese] and said to him that the rennet of dead animals are put in it [cheese]. He replied pray the tasmiyyah and eat it. Imam Ahmad mentions that this is the most sound hadith regarding cheese manufactured by Majus.

From the above commentaries it is evident that if rennet is derived from an animal that is permissible to eat, despite how it is slaughtered, it is Halaal to eat such cheese, despite the method used in the making of cheese.The rennet formed by the milk drunk by a newly born calf, which is then slaughtered and taken from its stomach is somewhat solid and has the effect of solidifying liquid milk and transforming it into cheese. Its permissibility though seemingly irrational because what is within the womb and stomach is under the law of impurity but the permissibility of cheese is established by Nass [Sharii proof] and agreed, therefore rennet is pure and permissible Fatwa Mazahir Ulum Volume 1 page 110.

2) Mufti Taqi’ Uthmaani, mentions that the ruling of Hadhraat Saahibayn is more cautious whilst that of Imaam Abu Hanifah is extensive or accommodating. If a pious person refrains it is better, whilst if a person is consuming cheese do not stop him. However, the rennet derived from the stomach of a pig is Haraam and Impure, provided its original property and chemical makeup does not undergo any drastic change.
Vegetarian or synthetic rennet, if nothing impure has been added to it will be Halaal. The cheese sold in supermarkets and shops, if it is vegetarian or derived from animals slaughtered Islamically is permissible to consume. On the other hand if it is pig rennet used in the cheese, without transformation then this is not permissible. Lastly, the rennet in cheese from animals other than pig is permissible, but abstention is desirable.
Bahr al-Raa’iq Volume 1 page 112/3

The point is that these Muftis have all understood the arabic word ‘anfihah’ to refer to rennet. Almost all the Muftis that have written a fatwa on ‘anfihah’ have translated it as ‘rennet.’ If someone wants to claim otherwise, then they should present their alternative view with references from reliable scholars that the word ‘Anfihah’ is not translated as rennet. The correct people to refer to for issues related to the translation of ‘Anfihah’ are Mufti Taqi, Mufti Sacha, Darul Ifta at Darul Uloom Karachi, and other senior scholars who have understood the word ‘Anfihah’ to refer to rennet and translated it as such into English. I am just a transmitter of their views. This is not my original view. Allah knows best.

ASSALAMU ALAIKUM

22 Rabiul Awwal 1431 (9-03-2010)

Hassaan Sulaiman, Pakistan

Respected Brother,

Your e-mail dated 6-03-2010 refers.

When I had returned from studies in 1970, I too was thinking along the
lines that Maulana Abdullah Nana of U.S.A. is presently thinking. He
appears to be a sincere person and espousing the Haqq. May Allah
Ta’ala increase him in knowledge and wisdom. It is my fervent dua
that he will develop into a shining example of an Aalim-e-Haqq.

Many decades ago I too had misunderstood the issue of rennet and I
had argued against senior South African Ulama who had issued the fatwa
of hurmat of cheese which contained animal rennet derived from ghair
mathbooh animals. In fact I had published an article in an early issue
of The Majlis refuting that view of prohibition. Later when I met the
respected senior Mufti Sanjalvi Sahib (rahmatullah alayh) who had
issued the fatwa of prohibition, he explained the difference between
anfahah and present-day rennet. Rennet as it is known today is not the
anfafah which was in the cheese consumed by the Sahaabah.

The original anfafah is permissible khilaaf-e-qiyaas. Such a hukm
cannot be extended to other haraam substances for declaring them
halaal. The original anfafah was the actual curdled milk which was
extracted from the stomach of the calf soon after it had drunk from
its mother and then slaughtered. On the contrary, commercial rennet
manufactured today is not the curdled milk. It is the enzyme which is
extracted from the actual linings of the stomach.

Now if the extract from the haraam stomach linings is proclaimed
halaal on the basis of the khilaaf-e-qiyaas hukm of anfafah which
according to Qiyaas is haraam, and which according to many Fuqaha is
haraam despite the Hadith, then logically the stomach linings will
also be halaal. Then on the same analogical basis the stomach of the
ghair mathbooh animal will also be halaal, and on the same basis, the
meat of the ghair mathbooh will also be halaal.

The one faasid qiyaas will lead to another corrupt ruling, and then
the entire Ruling of hurmat of carrion will be abrogated.

The faasid conclusion of the Muftis on the issue of cheese is their
inability to understand the simple difference between anfafah and
commercial rennet.

Was-salaam A.S. Desai

BRAAI AND BRABBLE

“THE LIFE OF THIS WORLD IS BUT PLAY AND AMUSEMENT WHILE THE ABODE OF THE
AAKHIRAH IS BEST FOR THOSE WHO HAVE TAQWA. WHAT! DO YOU HAVE NO
INTELLIGENCE?” — Qur’aan

The culture of Islam is the Sunnah of Rasulullah (sallallahu alayhi wasallam) which
covers every aspect in every sphere and department of the Muslim’s life. The greater
part of this Culture of Islam has been displaced from the homes and lives of most
Muslims.
Our ways of life are permeated by western influences. Not only our style of
practical life and appearance have been satanically revolutionised by the alien
culture in whose substratum we live, our thinking too has been colonized. We
consequently cast our leisure and pleasure in the mould we have purchased from the
alien culture of the kuffaar.
While the vice of emulating western ways and pleasures is an incremental process
gripping the Ummah, the most alarming development in this sphere is the fall and
subservience of even Shaikhs of Tasawwuf to the influences of alien cultures.

BRAAIVLEIS
Among the spiritually harmful, sinful an evil practices of the western kuffaar in
which people of overt Tasawwuf are indulging is the custom of ‘braaivleis’—braai
and brabble parties which are organised after Isha. The very name ‘braai’, has evil
connotations. It is a non-Muslim merrymaking party of men and women where zina,
raucous behaviour, drunkenness, music, singing, dancing and gobbling raw meat
around a mini jahannum take place.
Although these Kabaair (major sins) have not yet been incorporated in the braai
and brabble version adopted by Muslims, it remains decidedly a satanic gathering of
merrymaking. It is a purely nafsaani outing even it is in the backyard.
ALIEN CUSTOM
This alien merrymaking custom has already gained widespread acceptance in the
Muslim community. The lamentable development currently is that Ulama and people
who are supposed to be concerned with and involved in the islaah (reformation) of
the nafs, even those who are supposed to be the spiritual guides, have become the
slaves of their nafs. They too now feel that it is also their right to engage in this
nafsaani pleasure.
Bearded Molvis and Shaikhs of Tasawwuf, flaunting topis and amaamahs, striding
in long flowing kurtahs, instead of being engaged in Thikrullaah during the night or in
some constructive Deeni activity or in the bounty of sleep for which the night has
been created, or rather enjoying themselves in the company of their lawful female
consorts, have finally cast aside the outer robe of piety and Tasawwuf to indulge in
braai and brabble parties.
They have undoubtedly managed to soothe their conscience with weird and
utterly baseless interpretations to justify their organisation of and participation in
braai and brabble parties after Isha Salaat. The shocking level of moral degeneration
of the ‘sufis’ of our time has reached such an ebb that braai and brabble parties are
regarded as acts of ibaadat conducive for Islaah (reformation) of the nafs.
VICTORY
In this era this is a great victory shaitaan has achieved over the jamaat of Ulama
and Sufiya. Although true Tasawwuf is dead, there are still those who claim to follow
the Tareeqah of the Aakaabir such as Hadhrat Maulana Ashraf Ali Thaanvi and
Hadhrat Masihullah (rahmatullah alayhima). The complaint we register here in
particular, is against the Sufis of our own Maslak and Tareeqah.
What relationship does braai and brabble parties of which merrymaking to satisfy
the carnal nafs is the ONLY prompting, have with Tasawwuf, with Islaah of the Nafs
and with the Maslak and Tareeqah of the Auliya? The very name, ‘braaivleis’, reeks
of a zina stench. It is a practice with its roots in zina and liquor. Eating raw meat is
merely the front for all the nafsaani filth, sin and evil of the original braaivleis party
still in vogue among non-Muslims.
DESTRUCTION
The community in general is already destroyed and lost. Now even the Mashaaikh
are treading the path of spiritual and moral ruin.
What connection do the sufi hadhraat have with these nafsaani parties and
gatherings? Rasulullah (sallallahu alayhi wasallam) said: “What relationship do I have
with this dunya? Verily, my analogy with the dunya is like a horseman (travelling in
the desert. After a long and arduous journey in the heat and sand) he arrives at a tree
and rests in its shade (only to soon continue the journey).”
The typical braai and brabble party of Molvis and Sufis begin after Asr Salaat. The
fires are stoked and the contraptions set up for preparation of half-cooked or raw
meat for presentation to the participants in the fete. We remind that this naseehat is
primarily for the Molvis and the Sufis.
Only the fires are operating by the time of Maghrib Athaan, but the ‘vleis’ has not
yet been ‘braaied’ (For our foreign readers: vleis = meat, and braaied = barbecued).
During Maghrib Salaat, the minds are polluted with the preponderance of ‘braai’
wasaawis. The entire Salaat is bereft of even the outward semblance of Khushu’ and
Khudhoo’ which the Molvi and Sufi endeavour to display normally. The Salaat is
discharged defectively and even abbreviated by discarding Awwaabeen which
perhaps the Molvi and Sufi perform daily. But today, the braai and brabble function
has greater importance, or at least the nafsaani magnetism is tonight too strong to
repulse. The Deeni men thus allow themselves to remain within the sphere of the
magnetic belt of the nafs.
SHAYAATEEN
After Maghrib the time is squandered in ‘braaing’ the ‘vleis’. It is a time when the
shayaateen are out in droves searching for their prey. Wallaah! On the braai and
brabble occasion, every Molvi and Sufi participant fall prostrate in Sajdah at the feet
of their respective shayaateen appointed by Iblees to oversee their alienation from
Allah’s Thikr on the specific occasion of braai and brabble.
The entire time of Maghrib, right until Isha, is engulfed with the shaitaani and
nafsaani braai and brabble operation. By Isha time, the ‘vleis’ is still too raw for the
members of the braai party. Isha’ Salaat is haphazardly performed. While the body is
in the Musjid, the mind is clogged with braai and brabble wasaawis, and the heart is
outside the Musjid dwelling in the braai arena.
The usual quota of Nafl Salaat and the bit of extra Thikr which some Sufis/Molvis
reserve for after Isha, are curtailed and a rush is made to the braai and brabble
arena. Now commences the ingestion of the raw meat in either drunken boere style
or in animal style. Allah Ta’ala has not ordained for the Mu’min Insaan to devour
burnt raw meat in the manner of drunk people.
HUMILITY
The Mu’mineen are required by Islam and its Sunnah culture to eat with humility,
like slaves—the slaves of Allah. The thought of Mun’im-e-Haqeeqi (The True
Benefactor) and Provider of the Ni’mat of Food, should be uppermost in the mind of
the Mu’min at the time of eating. But this attitude of humility and Thikrullah is
repelled by the very hay’t-e-kathaaiyyah (form and manner) of the braai and brabble
party of the kuffaar.
Irrelevant and futile conversation is a notorious feature of ‘Muslim’ braai and
brabble parties, while wine and women are the vital accompaniments of kuffaar
braaivleis functions.
Rasulullah (sallallahu alayhi wasallam) has prohibited the Ummah from indulgence
in unnecessary worldly conversation after Isha Salaat. The Ni’mat of the Night is for
rest, ibaadat and deriving comfort within the home sanctuary. It is haraam to
squander the Night in frivolity, in idle conversation with friends, in devouring burnt
raw meat around a fire in kuffaar style, and in any acts which are alien to the Sunnah
Culture of Islam.
Can the Molvi and the Sufi saahibaan cite a basis in the Qur’aan or Sunnah for
their adoption of this merrymaking and nafsaani party? Did the Shaikh appoint the
Sufi as his khalifah for conducting braai and brabble parties after Isha for mureedeen
and others? What answer will they give to Allah Ta’ala for this spiritual zulm they
perpetrate under Deeni guise by the presentation of the worst kind of baatil ta’weel
(baseless interpretation).
We remind the Sufi hadhrat and the Molvi sahibaan of the four essentials of
Tasawwuf:
(1) Qillat-e-Kalaam (Less speech)
(2) Qillat-e-Ta’aam (Less eating)
(3) Qillat-e-Manaam (Less sleeping)
(4) Qillat-e-Ikhtilaat ma al Anaam (Less mixing with people).
All four of these primary principles of Tasawwuf are cruelly violated and cast
overboard at braai and brabble parties. Besides the Fiqhi prohibition of kuffaar-style
parties with their accompaniment of factors of hurmat, this type of nafsani
merrymaking is absolutely intolerable in the Math-hab of the Sufiiya-e-Kiraam. It is a
fatal poison for the Rooh. It destroys roohaaniyat. It creates zulmat in the baatin, and
it invites the Wrath of Allah Azza Wa Jal.
There is absolutely no affinity between Tasawwuf and merrymaking. Parties and
functions are the antithesis of Islaah. When the Sahaabah had once allowed
themselves to indulge in some laughter, the following aayat was promptly revealed
to reprimand them:
“What has the time not arrived for the Believers that their hearts become humble
with the thikr of Allah?”
When this aayat was revealed, the Sahaabah abandoned all jocularism, laughter
and the like—anything associated with causing ghaflat (obliviousness). If the happy
go-lucky, albeit of a temporary nature, of the Sahaabah was intolerable to Allah
Ta’ala, what does the Imaani conscience dictate to the Sufis and the Miolvis in the
matter of braai and brabble parties with all their concomitant evils? If the Sufi Saheb
and the Molvi Saheb ruminate with sincerity and do some soul searching, they will
not fail to discern the spiritually noxious and evil cauldron of nafsaaniyat they have
become embroiled in with their braai and brabble parties.
EATING OF THE SLAVE
Rasulullah (sallallahu alayhi wasallam) said that he was a slave, hence he ate with
total humility like a slave. The Ulama hadhraat are aware of the humble stance which
Rasulullah (sallallahu alayhi wasallam) adopted while eating his Rizq. Was their any
type of frivolity, enjoyment, merrymaking, and happiness expressed at any of the
occasions of Rasulullah’s eating? Did the mureedeen and khulafa observe any of our
Akaabir Mashaaikh indulging in frivolity and merrymaking of this type—the braai and
brabble fussaaq type?
It is of utmost importance that those who believe themselves to be men of the
Deen, men of Islaah and even Muslihs who attend to the spiritual ills of mureedeen
and who deliver lectures of naseehat to the masses, should re-examine themselves.
The spiritual rust and corrosion has desensitised their conscience and dulled the
lustre of the baatin. It is for this reason that they have become so insensitive and
spiritually impervious that haraam frivolity of haraam braai and brabble parties
appear to them from behind the haze of nafsaaniyat as ‘deeni’ and islaahi functions.
May Allah Ta’ala save us all from the deceptions of shaitaan (Talbees-e-Iblees) and
from the evil lurking in our own nafs.

BRAAIVLEIS AND STUPIDITY
Patrick Hollard, the British expert on nutrition and mental health is the founder
of the Institute for Optimum Nutrition. He is also the director of the Brain BioCentre in London. Commenting on the South African custom of braaivleis, he
said:
“Too much meat, especially burnt meat, is bad for the brain. Bad fats make
the brain and you get thicker………Bad fats are found in burnt meat, deep
fried foods and hydrogenated vegetable oils….”

braai

Obesity in the Ummah – The Struggle For Wasat

obesity

Let’s talk about overeating.  It’s a touchy subject, so I’ll start.  Over the span of 13 years I gave birth to 5 children and I also gained quite a lot of weight.  I’d like to blame the extra pounds completely on my pregnancies and the stress of motherhood, but that would be disingenuous. The truth is, I became overweight primarily because I turned to food — which is supposed to be healthy fuel for my body — as a source of comfort, happiness, stress relief, and indulgence. I consistently consumed more calories than I burned off, and I ate too many foods that were high in sugar and fat, but low in nutrients.  It wasn’t that I had zero willpower; every Ramadan, I could summon up the necessary self control to fast from dawn until sunset, like billions of other Muslims. Yet somehow, for the rest of the year, I couldn’t stop myself from saying “yes” to every chocolate chip cookie I met.

Why couldn’t I control my eating on a consistent basis? Why did my willpower go out the window as soon as Ramadan was over?  I have always understood that our deen is one of wasat, or balance, and that we should not go to extremes in anything, including how much we consume.  Our Prophet (peace and blessings be upon him) famously said, “The son of Adam does not fill any vessel worse than his stomach. It is sufficient for the son of Adam to eat a few mouthfuls, to keep him going. If he must do that (fill his stomach), then let him fill one third with food, one third with drink and one third with air.” (al-Tirmidhi).

Was I lacking faith? Was there something inherently wrong with me that made me overindulge?  Would I ever reclaim the fit, trim body of my youth and reestablish a healthy relationship with food?

It turns out that Muslims like me who have struggled with overeating and/or obesity are certainly not alone.  According to a 2018 report by the World Health Organization, worldwide obesity has nearly tripled since 1975. Muslim-majority countires have the dubious distinction of leading the pack. Currently nine of the twenty most obese nations on earth are, ironically, countires where the majority of residents spend an entire month of each year fasting!  Kuwait, Jordan, Saudi Arabia, Qatar, Libya, Turkey, Egypt, Lebanon, and the United Arab Emirates all share undesirable positions among the highest ranks of the world’s fattest nations.

One 2013 medical study claims, “Adolescent obesity has reached a critical level in the Arab countries. Therefore there is an urgent need to establish programs to prevent and control obesity among schoolchildren in these countries.” In Pakistan, the outlook is similarly grim, according to a medical review undertaken in 2016 which concludes,  “Pakistan is currently suffering from an emerging epidemic of obesity. Effective interventions are required at population level to prevent and control this emerging public health issue.”

For most Muslims who grew up in the West, unhealthy food has been around for as long as we can remember.  Those of us who are currently middle aged have been surrounded by junk food — or at least images of it — since we were born.  If we watched TV, we grew up seeing thousands of clever, seductive commercials for Coke, McDonalds, Doritos, Oreos, and dozens of other processed and highly addictive foods. We have been exposed to these temptations nearly everywhere we have gone: school cafeterias, supermarket checkout lines, shopping malls, parties, sporting events, movie theaters, and even book stores.

Isra Hashmy sees the ramifications of this lifestyle in her position as a Board Certified Family Nurse Practitioner at Massachusetts General Hospital where she has managed the diabetic patient population in a primary care clinic. Hashmy says, “The Muslims in the West, whether born and raised or immigrated, have adopted the fast food culture. They get food from drive-thrus, donuts before work, and order pizza at night. Due to the busy, fast-paced life of living in the West, they eat out more, which means more fried foods, high fructose, saturated and trans fats.”

obesity

“Their lifestyle,” Hashmy adds, “does not lend itself to burning all the extra calories and fat they are consuming. They sit for eight or more hours and then get into a car, sit in traffic, and go home only to eat, and go to bed soon after. The issue is there is no movement and no nutrient-dense foods.”

The problem of fast food is not limited to people in the West, Hashmy says.  “Having traveled to Morocco, Turkey, Egypt, Saudi Arabia, UAE, there is a common thread among them that I’ve seen which is food delivery services are incredibly popular. Families will order food from restaurants around town to bring the food home, and now there is not even a need to go out. The lifestyle also does not help to burn the extra calories. The weather has made it such that people sleep very late, eat at late hours, and then wake up late.”

And yet, East or West, not all people are obese.  Why is this? Do some people just have stronger willpower?  A higher level of imaan?  Good genes?

Though weight loss programs have been trying to unlock that secret for nearly six decades (one of the first, and most famous, Weight Watchers, was founded in 1963), obesity is still on the rise in most parts of the world.  Every year new trends tap into the weight loss niche and promise results, but few seem to deliver lasting solutions. Some fads are difficult to follow and others have questionable health benefits. For people hoping to lose weight, it can be very hard to know which plan will actually work, and which one will be sustainable in the long run.  There are also stigmas attached with being overweight that make some people afraid to seek help for their problem.

In an article called “Are physicians biased against overweight patients?,” author Rita Rubin, MA, asserts, “A 2015 review of literature on weight bias in healthcare found considerable evidence that negative attitudes and stereotypes about people with obesity influence physicians’ judgment, behavior, patient perceptions and even decision-making. Research has found doctors show less respect for overweight patients, spend less time with them in the exam room and feel justified to address excess weight ‘every chance they get.’”

Hashmy believes that Muslims face some additional challenges: “One stigma I find in Muslims who want to lose weight is they feel they are being vain, and it’s not in the religion to care about looks. A lot of education is needed to let them see, this is basic health. This is not about being vain, it’s about taking care of yourself, which is a requirement of our deen.”

Shabana Haxton, a Registered Nurse, Certified Diabetes Educator, and Certified Cognitive Behavioral Therapist who works with patients with diabetes as well as bariatric surgery candidates, agrees that Muslims might have to overcome some extra obstacles.  In her profession she has worked with numerous Muslim clients who want and need to lose weight. “I believe emotional eating is very common in our community,” Haxton says. “We show love via food. If you go to someone’s house and do not eat a lot, it is an insult to the host. The host keeps putting food on your plate, etc.”

It’s clear that Mulsims tend to love and treasure their native cuisine.  Whether it’s biryani, maqlooba, kebab, bastilla, roti, or shawarma, the traditional food of a Muslim’s heritage is usually cherished, shared, and enjoyed with gusto.  While Allah SWT has forbidden recreational drugs and alcohol, most foods are halal. Therefore at almost every Muslim celebration — from Eid and iftaar parties to weddings to aqeeqas — food is always present, in abundance, taking center stage.  With cultures that celebrate primarily with food, plus a religious tradition that might seem to downplay the importance of physical appearance, plus the other stigmas that overweight people in general face, Muslims are in a particular bind.  What is the first step they should take, if they need to lose weight?

Hashmy suggests, “My first advice is to switch your meals. Generally, most people have their biggest meal at night, at dinner. I tell them to make lunch their biggest meal and dinner something lighter. Due to the fact that they are most likely less active at night, there is a greater chance of burning the calories consumed from lunch than a dinner they had at 9:00 pm or later.”

Haxton asserts that first — and crucially — overweight people must “Admit that they have a problem. Seek help. Over-consumption of food is not just a physical problem. It is a biological, social and emotional problem. Until we all get to the root of the problem we will not be able to succeed.”  She warns, “If we do lose weight by a fad diet, it will come back because the root cause is not fixed.”

My own experience confirms Haxton’s opinion.  Over the years I’ve tried several diets, but none addressed the core issues — my addiction to sugar and my emotional dependence on food. Alhamdullilah, last May, a friend told me about a book that would change my life and my way of thinking about food: Bright Line Eating:  The Science of Living Happy, Thin, and Free by Susan Pierce Thompson, Ph.D.

Bright Line Eating (known as BLE) is based on the science of addiction and was developed by Thompson, a former professor of Brain and Cognitive Sciences who focused her doctoral studies on the elusive topic of weight loss.  In her book, Thompson describes how sugar and flour act like drugs in our brain, causing some people — particularly those who are highly susceptible — to be addicted to them in the same way others are hooked on heroin or cocaine. Thompson lists concrete steps we can take to overcome food addiction and to reclaim our health. Her four “Bright Lines” are clear boundaries we must not cross, and by following them diligently we rewire our brain to help us eat in a healthier way, with less cravings, less stress, and less reliance on fickle willpower.

It is no exaggeration to say that Bright Line Eating has transformed my life.  I now understand why I overindulged for many years, and why the temptation to eat unhealthy foods was so great. “Moderation” is nearly impossible for an addict. One bite of an addictive food makes your brain crave more.  I had gained weight not because I was weak, lazy, or uncommitted to my faith or my health. It was because of the two drug-like substances — sugar and flour that were making my brain beg me for the next “hit.”

Alhamdulillah, as of this writing I have followed Bright Line Eating for nearly eight months. In that time I have lost a substantial amount of weight, healed many weight-related health problems, and improved my relationship with food so that I no longer feel desperate for unhealthy options. I now enthusiastically recommend Thompson’s book to everyone who questions me about my very visible, very positive transformation.

To my overweight brothers and sisters, I send encouragement and hope.  There are solutions to your problems, professionals who are willing to help with compassion and knowledge, and weight loss plans that do work. Do not feel that you are a weak Muslim or an unworthy person if you struggle with overeating.  Scientists and doctors are still discovering what causes unhealthy eating patterns, and they increasingly realize that obesity is not due to laziness or any other character flaw.  If you are struggling with your weight, know that your Creator gave you a body as an amanah and that seeking help to improve your health is a sign of gratitude to Him.

Obesity in the Ummah – The Struggle For Wasat

‘HALAAL’ MELROSE BACON CHEESE

HALAAL MELROSE BACON CHEESE02032020

‘HALAAL’ MELROSE BACON CHEESE

Cheese spread picture

Yet another MJC PORK debacle has surfaced in the form of ‘halaal’ bacon flavoured cheese. Like its illegitimate sister, SANHA, the Zindeeq MJC has been able to offer only a flaccid, monotonous ‘synthetic’ PORK stupid comment to confuse and mislead baboons.

VILE MJC PORK SCANDAL

Vile Mjc Pork Scandal22112019

CLASSIC PROCESSED PRODUCTS

ANOTHER VILE MJC PORK SCANDAL

THE DESPERATE COVER-UP HAS MISERABLY FAILED. MJC ‘HALAAL’ INSPECTOR EXPOSES THE PORK SCANDAL

Anwar Dolley worked for the haraam MJC carrion outfit for 6 years as a ‘halaal’ inspector at CLASSIC PROCESSED PRODUCTS in Markman Township, Port Elizabeth. In total and flagrant violation of the rubbish ‘halaal’ certificate issued by the MJC Carrion cartel, the company persisted with its PORK products despite the repeated warnings of the inspector.

All the complaints and desperate please of the Halaal Inspector yielded no results whatsoever. The company continued with its PORK products, and the haraam MJC Carrion firm swept the swine rot and filth under the carpet whilst Classic continued to ‘enjoy’ the Devil’s ‘halaal’ certificate to market its haraam products.

Hereunder we reproduce all the information provided by Anwar Dolley. The information is reproduced without editing even a dot.

AsalAamu alaikum my name is Anwar Dolley I recently worked at Classic processed products in Markman port Elizabeth, I got fired coz I couldn’t work in a pork environment. I reported to sheikh Moosa Titus and moulaana abdurragmaan Nackerdien from December 2018 until August 2019.

Classic processed products was importing pork spare ribs and various other pork products and cross contamination was happening daily. Both sheikh Moosa and moulaana abdurragmaan knew about it. I have all the emails and pictures that I took regarding this.

Classic processed products is refusing to pay my last salary and even threatened me that I’ll never find work again matter of fact work under mjc the matter is referred to ccma. When I asked sheikh Moosa for some financial assistance he blatantly blocked me on whatsapp, until today classic processed products is still Halaal certified under mjc. I have lost almost all my belongings due to the fact that I thought mjc was behind as I was fighting for the Deen of Islam but clearly that’s not the case.Hope you find this information useful. See attachments for pictures. I was also threatened by moulaana abdurragmaan Nackerdien that if I go public with this there will be consequences mjcht have done nothing for me, I have send sheikh achmat sedick and the president of the mjc this information but they never came back to me. I’m very disappointed in the mjc as my family is suffering I have nothing to lose so please get back to me regarding this. All I want is that mjc must give me another job and replace all my belongings I had to sell to survive.

I worked 6 years at this company as a Halaal monitor wothout any training from the mjc yet I managed to do it all on my own alhamdulilaah.

Shukraan

Anwar Dolley

0677847601

Shahid Esau: Wa alaikumus salaam Anwar. I did receive your message and will address the matter with Sh Achmad Sedick this morning, in-sha-Allah. I will revert to you afterwards. Shukran for raising this matter. Take care and salaam, Sh Shahid Esau

: Slm what have the mjc decided

Shahid Esau: Slm, Sh Moosa is unfortunately on leave this week. I have informed Sh Achmad and await his response. We’ll meet with Sh Moosa next Monday, in-sha-Allah. Your understanding and patience in this regard are appreciated. Shukran. Slm, Sh Shahid

: I’ve lost alot during this whole ordeal even my health deteriorated my family is suffering coz mjc couldn’t suspend that certificate they knew about it for 9 months they did nothing I had to work everyday looking at that pork and I decided enough is enough I’m not threatening mjc but if they don’t come and address this issue I’ll go public I have all the emails and the pictures with this

: Slm Sh shahid due to rumours that abdurragmaan Nackerdien is spreading of me Im sorry to say that I’ll expose the mjc he is making my name very bad with my family I had enough of all this lies that he is spreading

Slm how far have you come with this

Good Day

Attention: David Roets

Sir.

Without Prejudice

We had a meeting at our Offices in Cape Town with our Eastern Cape Inspector Moulana Abdurahmaan Nackerdien who is the MJC Halaal Trust appointed inspector at Classic Foods. He advised us that despite the repeated instructions to remove the Pork nothing was done. area .We are extremely disappointed we the lack of urgency shown to this grave violation of the MJC Halaal Trust Halaal Standards This our Final warning to you on this matter. The MJC Halaal Trust is extremely disappointed that no corrective action had been taken DISPITE our repeated instructions for remedial steps to be taken to remedy the situation

We have given instructions today at our Offices to Moulana Abdurahmaan Nackerdien to do an unannounced inspection visit of Classic Meats and if he find that the PORK is still present and no corrective action had been taken as requested by both him and our offices that must remove and suspend the certificate the Certificate with immediate effect.

We trust that you do understand our position in this matter

Regards

Sheikh Moosa Titus

Chief Operations Officer

[10/21, 17:36] .: This email was sent 27th June 2019

[10/21, 17:36] .: By sheikh Moosa Titus

[10/22, 15:29] .: Slm

[10/22, 15:29] .: You are also just ignoring me

[10/24, 15:07] .: Slm

[10/24, 15:08] .: Have anything been done

[10/24, 15:45] .: All I want is a job that’s all I’ve been dedicated to mjc all along for 6 years

[10/24, 16:25] Shahid Esau: Slm Anwar, I’ve been in contact with Sh Achmad & Sh Moosa. Yesterday I had a meeting with Sh Moosa to discuss your issue. He will forward me an official report today, in-sha-Allah. I’ll let you know of any development. Shukran. Slm, Sh Shahid

[10/24, 16:25] .: Shukraan for your time and effort

[10/26, 14:26] .: AsalAamu alaikum sheikh shahid I would like to know if you or the mjc can’t assist me with my rent this month kanala I have nowhere to go and I have applied for uif but it will only get paid end of next month, my rent is R2500 and water and electricity R400 I am in desperate need as my landlord is threatening to throw me and my family on the street. Let me know if you can assist any contribution would be appreciated.

Shukraan.

[10/29, 09:40] .: Slm any feedback yet

[10/31, 11:33] .: Slm what I clearly don’t understand is why isn’t that company certificate being removed for how many months the pork was on site while I reported it nothing was done ever since I’m gone there I heard that they removed all pork, was this something personal against me or Islam coz clearly this was a urgent matter and yet you are also not doing anything about it. What must I do should I go public with this or should I keep quiet and be a traitor of Islam. Mjc made over quarter million each year just for sending a piece of paper while I was doing the work without any training from mjc. I’m done sending you messages I will only be satisfied if Classic processed products certificate is removed and it is made public that they are no longer Halaal and that sheikh Moosa and Moulaana Abdurragmaan Nackerdien should be fired from their positions coz they are incompetent. Get back to me at the end of this day shukraan.

[11/2, 06:34] .: Slm I need a straight answer what is mjc going to do about it

[11/4, 12:21] .: Anything

[11/4, 17:46] Shahid Esau: Slm Anwar, Sh Moosa has submitted his report which was received by Sh Achmad. The issue at Classic was dealt with and the certificate was reinstated after it was suspended. The issue of your dismissal was a labourer-employee one and not related to the other issue.

Regarding your request for a job, this was referred to Sh Moosa for consideration, subject to availability. Kindly liaise with Sh Moosa and Sh Achmad in this regard. Your understanding is much appreciated. Best wishes and salaam, Sh Shahid

[11/4, 17:48] .: That certificate was never suspended

[20/11, 16:49] : This was the conversation I had with shahid esau of mjc

[20/11, 16:49] : That’s abdurragmaan Nackerdien

[20/11, 16:49] : From Anwar Dolly

(End of Anwar Dolley’s information)

The information provided by the MJC’s own halaal inspector should serve as an eyeopener to the addicts of carrion. Many eyeopeners have been published in the past. This current one serves to highlight the PORK brains, the kufr and the crookedness of the MJC sheikhs whose sole concern is the haraam boodle which they are annually netting in tens of millions of rands. What are they doing with all this ill-gotten boodle?

Any person who devours any meat products certified by the MJC or even SANHA, needs to examine his/her Imaan. The deluge of haraam, even pork, which people have been devouring for years have incorrigibly corroded their Imaan.

24 Rabiul Awwal 1441 – 22 November 2019

Download article with pictures

 

SANHA CONCEDES ITS OWN LACK OF SUPERVISION

SANHA CONCEDES ITS OWN LACK OF SUPERVISION

A Brother writes:

After the recent SANHA ham flavoring saga some concerned brother raised some questions. I prompted the brothers to contact SANHA themselves for clarity on the question which infact is very interesting.

They wanted to know if SANHA approves a product do they only inspect the factory where the final product is made or do they also inspect the factories/ laboratories where other ingredients are manufactured. i.e other ingredients present in the final product

For example SANHA approves Lays chips. But lays do not manufacture every ingredient in the Lays chips themselves. Additives such as flavoring, colorants, MSG, etc are all sourced from suppliers. The question is, does SANHA know what is going on in the factories/Labs of the suppliers of each and every ingredient present in the Lays chips. Is there a chance of contamination, what else is being produced in these factories/Labs, what extraction methods are being used to manufacture these additives, is there ethanol present in the extraction process, etc etc. At times there are up to 20 different ingredients in a single packet of chips. Does SANHA visit the suppliers of all these ingredients.

The answer to all of this was honestly answered by SANHA themselves in one simple question

CALLER: ……. So if Lays source their colorants and flavorings from another factory do you guys go to that factory where they getting their ingredients for inspection aswell

ANSWER GIVEN: There is a check in but obviously it would not be at the same level because ummm, Im just giving you hypothetically, if Lays has a SANHA agreement with us then we would check their stuff but we wouldn’t now just say everyone… for example if the product is halaal certified we would not just be able to get into everyone’s factory unless they have an agreement with SANHA also. But the ingredients is checked properly

It is amazing to see that SANHA so confident to put their stamps on products that have ingredients that they themselves haven’t seen being manufactured, who knows what goes on in the hundred’s of suppliers factories and Labs. A simple internet search will prove that many food additives go through heavy chemical processes involving various types of alcohols and animal derivatives. And even if an ingredient is known not to have alcohol or animal derivatives who can guarantee no contamination in factories without physically visiting these factories.

Jazakallah for always standing up and warning us. Hadhrat has for years warned us about these type of issues but people find it very difficult to believe.

May Allah Ta’ala allow us to continue taking maximum benefit from Hadhrat

The brother who made the call wishes to remain anonymous

(End of letter)
OUR COMMENT

Supervision by SANHA and all other shaitaani carrion halaalizers, is a massive lie, falsehood and hoax to deceive the stupid masses who have become addicted to devour carrion like vultures.

We have explained in several articles that it is humanly impossible to supervise the billions of kuffaar factories and other links in the chain of production. The innumerable ingredients are camouflaged with hieroglyphics, chemical names, many unpronounceable, and with deceptive e-numbers, many representing swine derivatives. All of this is acceptable to SANHA and the cartel of carrion halaalizers.

In the answer which the SANHA shaitaan gave to the Brother, is a clear admission of SANHA’s unawareness of the ingredients which it halaalizes. The whole filthy devilish mess centres around only haraam boodle. Boodle is the only objective for the shaitaani profession of halaalizing carrion.

17 Muharram 1441 – 17 September 2019

A ‘HALAAL’ LICENSE FOR RUM AND BRANDY

A ‘HALAAL’ LICENSE FOR RUM AND BRANDY

ALL LIQUOR IS KHAMR

“When the Prohibition of khamr was revealed, it (khamr) was from five sources: grapes, dates, wheat, barley and honey. Khamr is whatever convolutes the brain.

Restricting it (the prohibition) to grape (liquor) is meaningless. The element in prohibition (tahreem) is the convolution of the brain. Its little leads to much, hence the view of prohibition is Waajib.

It is not permissible today for anyone to opine the permissibility of the (liquor) acquired from sources other than grapes and to use less than the intoxicating limit.

Yes, there were some among the Sahaabah and Taabieen to whom the Hadith did not initially reach, hence they are excused. However, when the Hadith became well known and the matter clear, and the Hadith: “People from my Ummah will certainly consume liquor giving it some other name”, was authenticated, then there remained no excuse (for claiming liquor to be permissible). May Allah Ta’ala protect us and the Muslimeen from it (liquor).”
(Hujjatullaahil Baalighah – Shah Waliyullah Dehlawi)

THE CONVOLUTED FATWA
RUM IS ‘HALAAL’ LIQUOR !!!

BAATIL FATWAS TO HALAALIZE LIQUOR ARE SIGNS OF QIYAAMAH

Please comment on the following fatwa issued by Mufti Ebrahim Desai. The following question was posed to him:

Question

Asslamoalaikum,

On your website, you state that vanilla extract (minimum of 35% alcohol) is permissible for use in flavoring in ice cream or cakes since it’s alcohol is not Khamr (derived from grapes or dates). Vanilla extract can cause intoxication if someone drinks it directly.

My question is, if an ice cream or cake lists rum as ingredient for flavoring would be permissible? Rum is usually 40% alcohol and derived from sugar cane. The amount of rum in such an ice cream or cake is not large enough to cause intoxication.

If this is not permissible, could you please explain how rum as an alcoholic flavoring agent would be different from vanilla extract?

Jazak Allah khair, wasslam

The Mufti gave the following absolutely corrupt fatwa:

Answer

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

You refer to our position on vanilla extract. You then enquire about rum as an ingredient in ice cream and cakes based on the analogy of our ruling on vanilla extract. Your analogy is correct.

In principle, alcohol derived from dates and grapes is prohibited. Therefore, any product containing alcohol derived from any source besides dates and grapes is permissible on condition: (Absolutely baatil – baseless, false and stupid. Rasulullah – sallallahu alayhi wasallam – said that anything which intoxicates in big quantity, its small quantity too is haraam. – Mujlisul Ulama.)
1. It does not intoxicate.

2. It is not generally used by people who drink intoxicants. (In fact, 90% of all liquor is made from non-grape alcohol. It is this type of alcohol that is mostly used. The Mufti’s claim is baatil. –Mujlisul Ulama)
Rum, in drink form, is generally used by people who drink intoxicants, hence not permissible. (He is in contradiction of his condition No.2 – Mujlisul Ulama)

However, ice cream, cakes, chocolates and similar off the shelf products which contain very low amounts of rum are not consumed only by such people. They are used by one and all and are also not regarded as a main feature of the gatherings of sinful people (Faasiqs) as is the case with intoxicants. Such products are similar to soft drinks which are permissible. (Our refutation of this ghutha/rubbish claim will appear later in the ensuing pages, Insha-Allah. – Mujlisul Ulama).

The above answer is based on principle. If one abstains from such products, that is Taqwa. (End of the Mufti’s fatwa) – The answer is not based on any sound Shar’i principle. It is an answer sucked out from the nafs to appease the masses who indulge in devouring haraam. – Mujlisul Ulama)
OUR COMMENT

A ‘Halaal’ License For Rum And Brandy_booklet