ICE CREAM

ICE CREAM!!!

DAMAGES YOUR HEART, LIVER, KIDNEY AND NERVOUS SYSTEM

Beware of commercial ice cream! It is laced with slow poison. In the long term you will suffer from a variety of grave diseases, the causes of which no doctor will know. Read the following article by an expert in the field:

“One thing I try to do on this blog is alert folks to the sneaky, underhanded and frequently toxic chemicals that Big Food processors add to their products. One of these dirty little secrets is the fact that propylene glycol, a cosmetic form of antifreeze, is added to commercial ice cream.

You see, when you make ice cream at home, you immediately notice that it is as hard as a rock very unlike store ice creams (even the organic ones) that seem to scoop out of the container so conveniently. Homemade ice cream has to be taken out of the freezer and softened on the counter for a few minutes before you have any hope of scooping some out into a bowl. I even store mine in a shallow, Pyrex baking dish as this makes it much easier and faster to scoop out when I want some.

Antifreeze, then, is simply ice cream manufacturers’ answer to hard as a rock ice cream and the ice crystals that inevitably form as it is shipped long distances and moved between many different freezers before it finally makes it to your supermarket.

If you’ve ever left homemade ice cream on the counter too long and then put it back in the freezer, you notice how icy it can get. Antifreeze added to store ice cream helps prevent this from happening!

Sometimes when I tell folks this for the first time, they have trouble believing it. Why? Because propylene glycol isn’t listed anywhere on the ice cream label or ingredients list. While it may come as a shock to some of you, there is such a thing as an “Industry Standard“, which means that if everyone does it, you don’t have to label it! For those who need specifics, USDA reg 21 CFR 101.100 deals with labeling exemptions dealing with incidental food additives. Nice, huh? Where I grew up, this was called deceit.

Can you believe it? Just because commercial ice cream manufacturers make a practice of adding a little bit of antifreeze to their ice cream, then it doesn’t have to be labeled! I don’t even trust organic ice cream as it is way too easy to scoop out of the container right out of the freezer for my comfort level. My efforts to confirm this one way or the other were not successful, so at this time, it is only a very strong hunch.

Just to get you a little more hot under the collar, the FDA actually had the gall to grant GRAS status to antifreeze! What is GRAS? It is an acronym for “Generally Recognized As Safe”. Well, isn’t that interesting? Antifreeze safe to eat! You learn something new every day!

Wait a minute! Antifreeze safe to eat, yet a dog would probably die if a car radiator leaks in his owner’s driveway and he laps some of it up? Ok, ok, I know that antifreeze used in radiators is ethylene glycol, but the fact is that propylene glycol is a related chemical that is known to cause heart, kidney, liver, and central nervous system damage if sufficient quantity is absorbed by the body.

Given that Americans eat approximately 5 times the ice cream they did only 50 years ago, it is anyone’s guess what the long term effects of the small amounts of propylene glycol in store ice cream might be (source: WAPF).

So, ethylene glycol will kill you quickly and propylene glycol will kill you slowly and perhaps painfully. That seems to be the gist of it to me.

I used to wonder why whenever I ate store ice cream or got an ice cream cone at the Mall, the next day I seemed to have a very close relationship to the bathroom. Turns out that a side effect of consuming antifreeze is loose bowels, even diarrhea. Propylene glycol is even used to clean out the bowel before surgery and is a primary ingredient in some over the counter constipation meds!

By the way, there are MANY other chemicals added to commercial ice cream that are toxic and unlabeled. Piperonal, for example, is used in place of vanilla and is a chemical used to kill head lice, so you’re not even safe getting a basic flavor like plain vanilla ice cream!

What if the ingredients label lists vanilla? Does this mean there is no piperonal in there? Not necessarily. A mixture of piperonal and vanilla could be used with the vanilla listed (to make the customer happy) and the piperonal not listed (to fool the customer and increase profits). Not surprisingly, piperonal is cheaper to use than vanilla.

Food manufacturers are really good at the cat and mouse games and are complete virtuosos at playing the USDA regulations.”

http://www.thehealthyhomeeconomist.com/antifreeze-in-your-ice-cream-2/

(End of article)

Commercial ice cream is HARAAM. The factors for the hurmat of commercial ice cream are:

(1) Haraam stabilizers and emulsifiers

(2) Haraam gelatine

(3) Haraam colourants

(4) Haraam essence

(5) Other HARAAM ingredients disguised with chemical terms.

(6) Poisonous chemicals

HARAAM INGREDIENTS AND POISONOUS CHEMICALS CAUSING GRAVE DISEASES, CONCLUSIVELY RENDER COMMERCIAL ICE CREAM HARAAM. NEVER TRUST THE FAKE, HARAAM ‘HALAAL’ CERTIFICATES AND LABELS ON COMMERCIAL PRODUCTS. THOSE WHO HALAALIZE THESE HARMFUL AND FILTHY COMMERCIAL PRODUCTS ARE INCORRIGIBLE CARRION HALAALIZERS.

THE SECRET UNDERLYING THE NUMEROUS SERIOUS DISEASES WITH WHICH HUMANITY IS TODAY AFFLICTED, IS DECADES OF CONSUMING CARRION, FILTH, AND POISONOUS COMMERCIAL PRODUCTS. HAVE MERCY ON YOUR BODY AND SOUL BY ABSTAINING FROM ALL PROCESSED FOODS WHICH ARE LACED WITH CHEMICAL POISONS.

13 Ramadhaan 1436 – 30 June 2015

TEA BAGS?

TEA BAGS?

A Sister writes:

I have been wanting to send an email about tea bags.

I thought of trying rooibos as an alternative to coffee. I decided to first read about tea bags. I thought, how are tea bags sealed? I knew some tea bags were bleached, but I wanted to find out if there were other chemicals.

It turns out that many tea companies use plastic in their tea bags. There are a number of articles on this issue.

To summarise what I have read:

  • “…while you might assume that your tea bags are made simply from tea and paper, in actual fact many of them contain polypropylene – a substance used to seal them and ensure they hold their shape.” (www.independent.co.uk)
  • In 2019, researchers at McGill University in Montreal, Canada, found that a single plastic tea bag releases about 11.6 billion micro-sized plastic particles and 3.1 billion nano-sized plastic particles into 95°C water.
  • According to the researchers, the health effects of drinking such particles are unknown.
  • These tea bags are not compostable.
  • “Frequent tea drinkers could be repeatedly dosing themselves with billions of plastic particles, some small enough to potentially infiltrate human cells. In addition to these nylon and PET plastic tea bags, the majority of paper tea bags also contain plastic fibers used in the sealant. And even paper tea bags contain a troubling chemical called epichlorohydrin that’s added to prevent the bag from breaking.” (www.beyondplastics.org)
  • Since the health effects are unknown, many health articles on the issue suggest using loose-leaf tea as an alternative.
  • In one article featured in The Guardian, I read: “[When I contacted] some of the tea companies, they were saying, ‘people don’t really care’ [about plastics in tea bags] and I’m like, ‘no, people do care, they just don’t know.’”

28 Muharram 1443 – 6 September 2021

Scientists convert used plastic bottles into vanilla flavouring

www.theguardian.com/environment/2021/jun/15/scientists-co…

Scientists convert used plastic bottles into vanilla flavouring

Production of chemical could help make recycling more attractive and tackle global plastic pollution

Tue 15 Jun 2021

Plastic bottles have been converted into vanilla flavouring using genetically engineered bacteria, the first time a valuable chemical has been brewed from waste plastic.

Upcycling plastic bottles into more lucrative materials could make the recycling process far more attractive and effective. Currently plastics lose about 95% of their value as a material after a single use. Encouraging better collection and use of such waste is key to tackling the global plastic pollution problem.

Researchers have already developed mutant enzymes to break down the polyethylene terephthalate polymer used for drinks bottles into its basic units, terephthalic acid (TA). Scientists have now used bugs to convert TA into vanillin.

Vanillin is used widely in the food and cosmetics industries and is an important bulk chemical used to make pharmaceuticals, cleaning products and herbicides. Global demand is growing and in 2018 was 37,000 tonnes, far exceeding the supply from natural vanilla beans. About 85% of vanillin is currently synthesised from chemicals derived from fossil fuels.

Joanna Sadler, of the University of Edinburgh, who conducted the new work, said: “This is the first example of using a biological system to upcycle plastic waste into a valuable industrial chemical and it has very exciting implications for the circular economy.”

Stephen Wallace, also of the University of Edinburgh, said: “Our work challenges the perception of plastic being a problematic waste and instead demonstrates its use as a new carbon resource from which high value products can be made.”

About 1m plastic bottles are sold every minute around the world and just 14% are recycled. Currently even those bottles that are recycled can only be turned into opaque fibres for clothing or carpets.

Takeaway food and drink litter dominates ocean plastic, study shows

The research, published in the journal Green Chemistry, used engineered E coli bacteria to transform TA into vanillin. The scientists warmed a microbial broth to 37C for a day, the same conditions as for brewing beer, Wallace said. This converted 79% of the TA into vanillin.

Next the scientists will further tweak the bacteria to increase the conversion rate further, he said: “We think we can do that pretty quickly. We have an amazing roboticised DNA assembly facility here.” They will also work on scaling up the process to convert larger amounts of plastic. Other valuable molecules could also be brewed from TA, such as some used in perfumes.

Ellis Crawford, of the Royal Society of Chemistry, said: “This is a really interesting use of microbial science to improve sustainability. Using microbes to turn waste plastics, which are harmful to the environment, into an important commodity is a beautiful demonstration of green chemistry.”

Recent research showed bottles are the second most common type of plastic pollution in the oceans, after plastic bags. In 2018, scientists accidentally created a mutant enzyme that breaks down plastic bottles, and subsequent work produced a super-enzyme that eats plastic bottles even faster.

SANHA’S FLEECING FEES ARE OPPRESSIVE EXTORTION

Question

SANHA denies the charge of extortion and charging exorbitant fees for the services it renders. Vindicating itself against the charge, SANHA says: “For information purposes SANHA fees are commensurate to the work required in maintaining the Halaal programme. Therefore the amount on the contracts willingly entered into will vary. SANHA’s average current certification fees in the categories stated are:

ButcheriesR550.00 per month
Take Away/RestaurantsR500.00 per month
Beef AbattoirR  5.00 per carcass
Sheep AbattoirR  2.00 per carcass
Poultry Abattoirfrom R1 500 per month
Retail BakeryR500.00 per month

Is there truth in SANHA’s claims? Please comment.

ANSWER

The aforementioned charges are a part of the carrion scheme of fees. SANHA has perpetrated deception in mentioning only a portion of the fees. SANHA is also silent on the massively exorbitant fees it charges Rainbow Chickens. In its carrion fleece-fee chart, is mentioned: “Poultry Abattoir from R1,500 per month”. SANHA dare not mention the limit – from R1500 to what? Besides the several types of haram gangster type taxation, SANHA should inform of the actual amount of carrion tax it extracts from Rainbow Chickens.

Further, SANHA should not attempt to deceive people by saying “R5 per carcass and R2 per carcass”. SANHA should declare the total sum of the protection tax it acquired from these two ‘carcass’ fees. There is no basis in the Shariah to charge even 10 cents per carcass. SANHA does no slaughter the animals. It does not contribute physically to the slaughtering or to any other aspect related to the slaughtering, skinning, packing, etc., etc. These “per carcass” fees are haraam, having absolutely no basis in the Shariah.

It should also be understood that the ‘services’ rendered by SANHA are of its own volition and are imposed in a haraam manner on traders and animal-killing plants. It is haraam to charge fees for unsolicited ‘services’. The fees of SANHA in terms of the Shariah are extortion and haraam.

We have explained the evil system of SANHA’s extortion in a booklet several years ago. The title is: SANHA’S HARAAM FLEECING FEES. The booklet is available on our website. Hard copies are also available.

The following is an extract from the booklet to show the falsehood peddled by the Carrion Purveyor.

…………. We are confronted here with compound extortion – and much of it is ambiguous since the amounts to be extorted will be calculated in future when the mock inspection transpires. (v) The story of the mock inspection and fleecing fees has still not ended. In addition to the aforementioned ‘inspections’, there is another inspection about which the agreement states: “Inspections will be carried out at SANHA’s discretion at least once per calendar month.” The expenses of this inspection is also borne by Rainbow. Since large amounts of money are extorted for each inspection separately, what is the monthly licence fee for? And, what are the carcass fees for? (vi) The Fleecing Fees extortion racket also provides for the company to pay SANHA’s supervisors separately. Although the supervisors are executing services for SANHA, the carrion company pays the salaries of the supervisors.

Now that Rainbow pays separately for SANHA’s inspections, supervision and administration, what are the confounded monthly licence fees for? And what are the carcass fee for? Answering this question, the fatwa states: “The fee which is charged for inspections and supervisions is in actual fact in lieu of the fuel used by them for inspecting the outlet.” Someone must have been perpetrating some type of substance abuse when making this stupid statement. Or the mind is befogged as a consequence of devouring SANHA’s carrion chickens. Does SANHA use R50,000 every month for fuel to inspect one carrion plant twice or thrice a month? This is the approximate amount which SANHA charges for licence fleecing fee and inspection fleecing fee every month.

Furthermore, the fatwa fails to distinguish between ‘inspection’ and ‘supervision’. While the inspectors come to the carrion plant twice a month using about R100 fuel per time, the supervisors are paid a full wage separately by Rainbow. What are the R50,000 monthly confounded fees all about? It is all about extortion and fleecing the company. The fatwa then draws a plainly stupid and baseless analogy between the carrion fleecing fees and the fee a hunter pays to hunt in a game farm. Says the fatwa:

“We can regard this (SANHA’s carrion) transaction taking place between the hunter and the game farm owner as an Ijarah (lease) transaction. In other words, the hunter is paying a fee for utilizing the facilities provided to him by the owner such as using their roads etc. The animal that will be hunted in this case will be a gift from the owner.” In this false analogy, who is the ‘hunter’ and who is the ‘game farm owner’ in relation to SANHA’s haraam agreement with Rainbow? In the game farm scenario, the hunter coughs up the money, hence in the light of the corrupt analogy, Rainbow is the ‘hunter’, and SANHA is the ‘game farm owner’. However, the ‘gift’ element is lacking in the carrion transaction. SANHA presents no gift or bonus to Rainbow in lieu of the huge sums of money it extorts from the company.

Whilst the example of the hunter and the game farm also requires some rebuttal, for the sake of brevity we shall not deal with it in this discussion. The hunter pays the owner of the farm, a simple, flat one-off fee for the utilization of his facilities. But the ‘hunter’ (Rainbow) in the chicken carrion scenario is loaded with a variety of elements of extortion. Rainbow does not pay for any services rendered to it. Rainbow pays exorbitant sums of money for a range of phantom ‘services’. Inspecting the plant by a carrion purveyor is not a ‘service’ ordered by  Rainbow. It is a condition imposed by SANHA for issuing its carrion certificate. All the other hallucinated ‘services’ which we have already discussed and refuted, are not services ordered by the Carrion Company. They are conditions which SANHA imposes on Rainbow to dupe the Muslim community – to make us believe that the carrion is halaal.

SANHA publicizes itself as a non-profit ‘deeni’ organization rendering service to the Muslim community. If the community accepts that SANHA is indeed rendering it a service, then it is the duty of Muslims to bear the expenses of the inspections, supervision, etc., and this will be light years away from the tip of the iceberg, i.e. the R50,000 monthly licence and corruption fees. Far from this miserable carrion outfit being a ‘non-profitable’ and a ‘deeni’ body, it is Islamically corrupt. Its greed for haraam boodle is insatiable. It extorts millions of rands for haraam and luxury expenditure. It misappropriates the Deen and the Halaal logo for monetary objectives, then it flaunts the naked audacity of claiming to be a ‘non-profitable deeni’ organization.

Furthermore, it is incumbent to proffer some advice to the honourable Mufti Sahib who has endorsed the corrupt ‘fatwa’ of his student. The honourable Mufti Sahib should understand that operating a Darul Ifta with student ‘muftis’ under his wing is a sacred responsibility. The students training under him are an Amaanat. It is absolutely imperative for the honourable Mufti Sahib to abandon whatever other activity he may be involved in to enable him to contribute 100% of his time and mind to the shenanigan ‘fatwas’ which his incapable students are fabricating. The ‘fatwa’ which we have just now discussed is not a Fatwa. The student has simply put together a very unprofessional essay, and it appears that the honourable Mufti Sahib had lackadaisically scanned over it and endorsed it without applying his mind. The ‘fatwa’ is scandalous and portrays the incompetency of the student who has compiled it. It will be salubrious for the honourable Mufti Sahib and his Ifta students to re-study Rasmul Mufti, etc. with minds and hearts fully applied. If the honourable Mufti Sahib acquits himself with laxity regarding the fulfilment of his obligation of correctly nurturing his students, both academically and morally, then we can assure him that they – his students – will become haatibul lail characters labouring in the self-deception of them being expert muftis when in reality they will be one-eyed juhala misleading others and themselves.

It is ludicrous to equate the range of complex fleecing fees extorted by SANHA with a simple, reasonable monthly fee to cover necessary expenditure which any how should not be an expense for Rainbow. It should be an expense for the Muslim community IF it is established that the carrion clique is able to distinguish between haraam and halaal.

We trust that the honourable Mufti Sahib will set his Darul Ifta in order and drill real academic ability in his students, and this is not possible without inculcating Taqwa in them.    (End of extract)

The aforementioned  naseehat is from our booklet  published several years ago.  We can now safely say that the mufti implicated in this carrion scandal is a mudhil who has betrayed Allah Ta’ala, Rasulullah (Sallallahu alayhi wasallam), Islam and the Muslim community with his rubbish zigzag  fatwas.

TWO EVILS

There are two evils attendant to the Fleece Fees which SANHA and other Carrion Halaalizers impose on traders:


(1) Extortion       (2) Exorbitant charges.

The fees are in terms of the Shariah Extortion. It is the unjustified imposition and extraction of money in a bloodthirsty, parasitic manner from traders who mistakenly have been led to believe that their business will suffer if they do not cough up the haraam tax imposed on them by SANHA, MJC and the other members of the satanic cartel of carrion halaalizers.

Fees charged by these Carrion shayaateen are just like protection tax charged by gangsters. Carrion fees are a glorified form of gangster ‘protection tax’. There is no Islamic validity for this haraam extortion which is pure zulm. The ‘service’ provided by SANHA & Carrion Co. is a hallucinated, baseless, unsolicited, hated ‘inspection’ required by the smokescreen dubbed ‘supervision’. In reality there is no supervision. Supervision is another fake designed to mislead, deceive and bamboozle ignoramuses. Our booklet on hallucinated supervision is also available on our website.

Regardless of the fee amount, even if just R1, according to the Shariah it is haraam extortion.  There is no concept in the Shariah into which this haraam, gangster tax could be fitted into. The charge per carcass is abhorrent and pure extortion of a vile kind. The silly chart of charges presented buy SANHA for public consumption is a poor red herring which does not secure SANHA’s objective of convincing anyone of the alleged justification for levying such haraam gangster protection tax on traders who fear for their business suffering adversely by the maliciously designed comments of SANHA regarding such traders who refuse to apply for a carrion certificate.

The one and only objective of the halaal certification racket is to line the pockets of the carrion cartel gangsters. It is a satanic profession devoid of even a vestige of Islamic altruism.

Furthermore, the haraam carrion tax is literally exorbitant.  It is an extravasation – sucking parasitically – money from traders to enable the members of the carrion cartel to live in opulence. But they should not bask in the comforts and luxuries the ill-gotten taxes allow them, for Rasulullah (Sallallahu alayhi wasallam) said:

“The Fire has a greater claim over a body nourished with haraam.”

11 Shawwaal 1442 – 24 May 2021

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.