Tuesday 28 February 2012

what food provoke desire?

Being a single young student living in london. I would like to know which foods increase the sexual desire in the human body, and what element in food is responsible for this.

Praise be to Allaah.
We urge you to follow the advice of the Prophet (peace and blessings of Allaah be upon him) with regard to food. It was narrated that al-Miqdaam ibn Ma’diYakrab said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘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 give him enough strength. If his desire for food overwhelms him, then let him fill one-third with food, one-third with drink and leave one-third for air.” (Narrated by Ibn Maajah, al-At’imah, 3340; classed as saheeh by al-Albaani in Saheeh Sunan Ibn Maajah, no. 2704). Hence some of the scholars included this hadeeth under the heading of controlling desires. You should also fast a lot, heeding the words of the Prophet (peace and blessings of Allaah be upon him): “O young men! Whoever among you can afford to get married, let him do so, and whoever is not able to do that then let him fast, for it will be a shield for him.” (Narrated by al-Bukhaari, al-Nikaah, 4677). The Prophet (peace and blessings of Allaah be upon him) enjoined fasting . So you must also pay attention to the commands of the Allaah, such as lowering the gaze and keeping away from places where men mix with women. If you have the means to get married then hasten to do so, following the command of the Prophet (peace and blessings of Allaah be upon him) mentioned above. With regard to the effects that different foods have, we suggest you refer to the books of nutritional experts. And Allaah is the Source of strength.
Important note to learn and Read Quran online
The Holy Quran is the word of Allah; it has been sent down to guide us and the guidance can online be gained through reading quran online. No other book can be like holy quran. As you come to the learn tajweed quran, Allah speaks to you and reading Arabic Quran is to hear Him, even to converse with Him, and to walk in His ways. So it is must for us as a Muslim to learn and do quran memorization by heart and the Quran tutor should teach the kids from quran qaida and then teaching quran online along with the quran tafseer and let the kids memorize quran so that we as Muslim could learn quran tajweed rules and then understand the quran tafseer  It is the encounter of life with the Life-giver. 'God - there is no god but He, the Ever-living, the Self-subsisting (by whom all subsist)  He has sent down upon you the Book with the Truth ... as a guidance unto mankind ...' (Al 'Imran 3: 2-3 learn quran recitation). So we should always remember the guidance of Allah and we should be listening to quran online along with obeying the commandments of Allah so let us join hands to lean the Koran and let our kids do quran memorization and learn the teaching of quran education online and apply them in there life there is kids quran lesson available online as well

Foods with pork enzymes are haraam

What food supplements ar haraam? In Netherland last week at the radio news was a report of an chinese taste enhancer called ve-tsin which consisted of an pork-enzym/proteïn thus making it haraam for muslims. When one goes to the markets a lot of products are prepared with E/C-numbers to name taste and colour makers. Most people don´t know there origin is and buy them blindly which is in sjaitan´s favour. I want to protect my family and friends from this ignorance. Can somebody help me with some kind of list?

Praise be to Allaah.
If something haraam such as pork is added to permissible foods, they become haraam, even if it is only a little or it is called by a different name. The Muslim has to be careful concerning his food and if there is some food ingredient that he does not know about he has to ask about it or not eat it so as to be on the safe side. 

Ruling on not eating meat or dairy products (veganism)

I'm vegain, I mean I do not eat any meat product or dairy from milk , eggs, cheese , or honey , any think that have to do with animal I just I don't eat it, and the thing that I like the religion of the Islam I would like to be a part of it , so my question can I be a Muslim and still don't eat meat and animal product ? Thank you so much

Praise be to Allaah.
Yes, you can be a Muslim without eating these animal products, but you need to be aware of the following:
You should not think that these things are haraam (forbidden), because Allaah says (interpretation of the meanings):
“O you who believe! Make not unlawful the tayyibaat (all that is good as regards foods, things, deeds, beliefs, persons, etc.) which Allaah has made lawful to you, and transgress not. Verily, Allaah does not like the transgressors.” [al-Maa’idah 5:87]
“Say: who has forbidden the adornment with clothes given by Allaah, which He has produced for His slaves, and al-tayyibaat [all kinds of lawful things] of food? Say: they are, in the life of this world, for those who believe, (and) exclusively for them (believers) on the Day of Resurrection (the disbelievers will not share them). Thus We explain the aayat (Islamic laws) in detail for people who have knowledge.” [al-A’raaf 7:32]
“Say: Tell me, what provision has Allaah sent down to you! And you have made of it lawful and unlawful. Say: Has Allaah permitted you (to do so), or do you invent a lie against Allaah?” [Yoonus 10:59]
You should not think that it is better to abstain from these foods, or that doing so will be rewarded, or that a vegetarian is closer to Allaah than others, and so on. It is not permitted to draw closer to Allaah in this way. The Prophet (peace and blessings of Allaah be upon him), who is the best of mankind and the closest to Allaah, used to eat meat and drink milk and honey. When one of his Companions wanted to give up meat, he told him that this was wrong. Anas reported that there was a group of the Companions of the Prophet (peace and blessings of Allaah be upon him), one of whom said, “I will never marry women”; another said, “I will not eat meat”; another said, “I will not sleep on a bed”; and another said, “I will fast and never break my fast.” News of this reached the Messenger of Allaah (peace and blessings of Allaah be upon him). He praised and thanked Allaah, then said: “ What is wrong with the people who are saying such and such? I pray and I sleep; I fast and I break my fast; and I marry women. Whoever deviates from my Sunnah (way) does not belong to me.” (Reported by al-Nisaa’i; the story is also to be found in the two Saheehs of al-Bukhaari and Muslim).
There is a great difference between not eating a certain kind of food because one does not like it, or it does not agree with one, or one has been put off – for example by seeing an animal slaughtered when one was a child, which may leave one with a distaste for meat – and other similar reasons, and thinking that meat is haraam and that abstaining from it is an act of worship, as is done by Brahmins, monks and others who are misguided.
Once this matter is clear in your mind, there is nothing wrong with not eating foods that you do not like. We will be happy to welcome you soon as our sister in Islam. We ask Allaah to give you the strength to do good and to protect you from every evil. Allaah is the One Who guides to the Straight Path.

Are there any types of seafood that Muslims are not permitted to eat?

Please forgive me for my ignorance in this matter. I am very interested in learning the ways of Islam. My question concerns dietary rulings. What types of fish and seafood are permissible?
Thank you for your help.

Praise be to Allaah.
Among the blessings that Allaah has bestowed upon us is the fact that He has made our religion easy for us, and has not made it too difficult or unbearable. He has allowed us many things that were forbidden according to previously-revealed laws. Allaah says (interpretation of the meaning): “… Allaah intends for you ease, and He does not want to make things difficult for you…” [al-Baqarah 2:185].
Hence all kinds of food from the sea are permissible, whether they are plants or animals, alive or dead. Allaah says (interpretation of the meaning): “Lawful to you is (the pursuit of) water-game and its use for food – for the benefit of yourselves and those who travel…” [al-Maa’idah 5:96]. Ibn ‘Abbaas said: “ Sayduhu (lit. hunting, pursuit) refers to whatever is taken from it alive, and ta’aamuhu (lit. its food) means whatever is taken dead.”
There are a few things – certain types of water animals – which some scholars exclude from the permission outlined above. These are:
Crocodiles. The correct view is that eating these is not allowed, because they have fangs and live on land – even though they may spend a lot of time in the water – so precedence should be given to the reason for forbidding it (it is a land animal that has fangs).
Frogs. It is not permitted to eat them because the Prophet (peace and blessings of Allaah be upon him) forbade killing them, as is reported in the hadeeth of ‘Abd al-Rahmaan ibn ‘Uthmaan, who said that the Messenger of Allaah (peace and blessings of Allaah be upon him) forbade the killing of frogs. (Narrated by Imaam Ahmad and Ibn Maajah; see also Saheeh al-Jaami, 6970). The rule is that everything which we are forbidden to kill, we are not allowed to eat; if we are allowed to eat it we are allowed to kill it.
Some scholars exclude sea snakes, but the correct view is that as they live nowhere except in the water, we are permitted to eat them, because of the general nature of the aayah (interpretation of the meaning): “Lawful to you is (the pursuit of) water-game and its use for food – for the benefit of yourselves …” [al-Maa’idah 5:96].
Otters and turtles. The correct view is that to be on the safe side, it is permissible to eat them after slaughtering them properly, because they live both on land and in the sea. Here the rule is that in the case of animals that live both on land and in the sea, the rules concerning land animals should be given precedence, to be on the safe side, so they must be slaughtered properly, except for crabs which do not need to be slaughtered, even though they live both on land and in the sea, because they do not have blood.
Everything that can cause harm is forbidden as food, even if it comes from the sea, because Allaah says (interpretation of the meaning): “… And do not kill yourselves (nor kill one another). Surely, Allaah is Most Merciful to you.” [al-Nisa’ 4:29] and: “… and do not throw yourselves into destruction…” [al-Baqarah 2:195].
(See al-Mughni, 11/83; Haashiyah al-Rawd, 7/430; Tafseer Ibn Katheer, 3/197; and Ahkaam al-At’imah by al-Fawzaan).
And Allaah knows best.

Ruling on the najaasah (impurity) of pork

I read: Plates, spoons and knifes that have been in contact with pork must be washed 7 times with water and 1 time with sand. Is that right or not?Witch hadith this rule is based on? Is it not sufficient to wash the plates one time with soup?

Praise be to Allaah.
Pork is haraam and it is not permissible to eat it, whether it is the meat, fat or any other part, because Allaah says (interpretation of the meaning): 
“Forbidden to you (for food) are: Al-Maitah (the dead animals — cattle — beast not slaughtered), blood, the flesh of swine[al-Maa’idah 5:3] 
The Muslims are agreed that all parts of the pig are haraam. Allaah has forbidden it because of the harmful things it contains and because it is impure, as Allaah says (interpretation of the meaning): 
“Say (O Muhammad): ‘I find not in that which has been revealed to me anything forbidden to be eaten by one who wishes to eat it, unless it be Maitah (a dead animal) or blood poured forth (by slaughtering or the like), or the flesh of swine (pork); for that surely, is impure…”[al-An’aam 6:145] 
Its meat is a disease, and the more people advance in knowledge, the more new diseases they discover, because of pork consumption.  
Muslims should keep away from places where this filthy meat is eaten so that they will not eat anything of it without realizing. 
With regard to washing plates, it is sufficient to wash them well with whatever will get rid of the filth of this meat. 
Because the correct view is that the impurity caused by pork is like any other impurity; there is no need to wash it seven times, one of which should be with earth.
See al-Sharh al-Mumti’ by Ibn ‘Uthaymeen, 1/356. And Allaah knows best. 

Circumcision of infant boys

Is it permissible to circumcise a baby boy before the age of seven days, especially when this is the practice in some hospitals? Someone told me that it is haraam (forbidden) to do this before seven days and makrooh (disliked) after that time.

Praise be to Allaah.
It is sunnah to circumcise baby boys, and it is neither haraam nor makrooh to bring it forward before the seventh day or to delay it. The ruling is not strict, and the interests of the child are to be taken into account. The Prophet (peace and blessings of Allaah be upon him) said: “Five things are part of the fitrah (natural disposition of man): circumcision, shaving the pubic hair, cutting the moustache, cutting the nails and plucking the armpit hair.” (Saheeh: agreed upon).

Ruling on using sanitary waste flow to irrigate date palms

We have date palms which are growing near the sanitary waste flow.  Is it permissible to eat of their dates?

Praise be to Allaah.
Yes, it is permissible to eat of the dates of the trees which are irrigated with water from the sanitary waste flow because if there is no taste or smell, that means that the najaasah (impurity) has disappeared. 

Ruling on using materials to which “animal glycerine” has been added

What is the ruling on using materials to which “animal glycerine” has been added, such as toothpaste, shampoo and body moisturizers. What is the ruling on mono-glyceride and di-glyceride, which are added to some kinds of bread? Is the basic principle that one should check or ask about the source of these materials, and find out whether they are animal or vegetable? Is checking on these things regarded as a kind of going to extremes? How should we respond to those who say that the basic principle is that a thing is permissible so long as it is not mixed with anything haraam? Or those who say that religion is easy and we should not go to extremes or ask too much?.

Praise be to Allaah.
Firstly: 
The materials which are used to manufacture creams, shampoos, toothpaste and soap are either: 
1.     Animal fats
2.     or other substances, of vegetable origin or artificial. 
If the substance comes from animal fats, then it is of two types:  
(a)   Either it comes from animals that are permissible to eat, and it has been slaughtered according to sharee’ah, or it comes from sea creatures that do not need to be slaughtered. The ruling in this case is that it is permissible, with no doubt.
(b)  Or it comes from animals whose meat and fat are forbidden to eat, such as pigs, or it comes from a permissible animal but it has not been slaughtered in the proper shar’i manner, so it is “dead meat”. The ruling in both cases is that it is haraam, with no doubt. 
The scholars of the Standing Committee said:  
If a Muslim is certain or thinks it most likely that meat, fat or ground bones of a pig have got into any food, medicine or toothpaste etc, then it is not permissible for him to eat it, drink it or use it. In the case of doubt, then he should not use it, because the Prophet (peace and blessings of Allaah be upon him) said: “Leave that which makes you doubt for that which does not make you doubt.” 
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Qa’ood. 
Fataawa al-Lajnah al-Daa’imah (22/281). 
In a statement issued by the Islamic Medical Sciences Organization in Kuwait – which discussed the issue of haraam and impure substances in food and medicine, from 22-24 Dhu’l-Hijjah 1415 AH/ 22-24 May 1995 – it says: 
[6.] Food substances which include pork fat in their ingredients which has not undergone any process to change it to something different, like some kinds of cheese, oils, fats, ghee, butter and some kinds of biscuits, chocolate and ice cream, are haraam, and it is not permissible to eat them at all, based on the consensus of the scholars that pork fat is impure (naajis) and it is not permissible to eat it, and because there is no need to consume this substance. End quote. 
Secondly: 
It may become halaal if the fat has turned (via some process) into something else, so that it is no longer called fat and does not have the characteristics of fat. If that is the case then it does not come under the same ruling. This is what the scholars call istihaalah (process to change a substance to something else) and it may be looked at from two angles. That which was good and permissible but has become bad and impure, is now haraam, and that which was bad and impure but has become permissible and good is now halaal.  
Ibn al-Qayyim said:  
Based on this principle, alcohol is impure, even though its origin is pure. If the reason for its being regarded as impure is no longer present, then it is to be regarded as pure. This is the basis of sharee’ah and the basis of reward and punishment.  
Based on this, the correct analogy is that this principle may be applicable to all other impurities if they have gone through a process of change. The Prophet (peace and blessings of Allaah be upon him) removed the remains of the mushrikeen from the site of his mosque, but he did not remove the soil. And Allaah says of milk that it comes “from between excretions and blood” [al-Nahl 16:66]. The Muslims are unanimously agreed that if an animal eats impure things, but it is then detained and fed with pure things, its milk and meat become permissible. The same applies to crops and fruits: if they are watered with impure water, but are then watered with pure water, they become permissible, because of the change (istihaalah) in the impure thing, which becomes pure. The converse also applies: if the pure thing changes into something impure, then it becomes impure (naajis), like water, and food when it changes into urine and faeces. So how can the change affect it when good turns into bad, but not affect it when bad turns into good, and Allaah brings forth pure things from impure things and impure things from pure things?   
It is not the origin of a thing that matters, but what it is now. It is impossible for the ruling on impurity to remain when the name and character of the thing have changed. The ruling is connected to the name and character, and is present or absent depending on whether they are present or absent. The texts which deal with the prohibition on dead meat, blood, pork and alcohol do not deal with crops, fruits, sand, salt, soil or vinegar, whether in wording or meaning or text or analogy. Those who distinguished between the change (istihaalah) of alcohol and other things said that alcohol becomes naajis because of the process of change, then it may become pure because of a further process of change. It was said to them that blood, urine and faeces  became impure because of a process of change so they may become pure because of a further process of change. Thus analogy is in accordance with the text. 
I’laam al-Muwaqqi’een (2/p. 14, 15) 
In a statement issued by the Islamic Medical Sciences Organization in Kuwait – which discussed the issue of Haraam and impure substances in food and medicine, from 22-24 Dhu’l-Hijjah 1415 AH/ 22-24 May 1995 – it says: 
[8.] Istihaalah (process of change) means that a substance changes into another substance with different characteristics, so an impure substance may change into a pure substance, and a haraam substance may change into one that is permissible according to sharee’ah.
Based on that: 
Gelatin which is produced by the change of the bones, skin and tendons of impure animals is taahir and it is permissible to eat it. 
Soap that is produced by the change of fat from pigs or dead meat becomes pure by means of this process and it is permissible to use it. 
Cheese which is made by using rennet from dead meat of animals whose meat is permissible is taahir and it is permissible to eat it. 
Ointments, creams and cosmetics that contain pork fat are not permissible to use unless there is certainty that the fat has undergone a process of change (istihaalah) and turned into a different substance. But if there is no certainty, then they are naajis (impure). 
End quote. 
For more information please see: 
[in Arabic]. 
Thirdly: 
If it is not known whether the animals whose meat is permissible but need to be slaughtered properly in order to become halaal were slaughtered according to sharee’ah or not, then the basic principle is that they should not be used, because the basic principle with regard to slaughtered meat is that it is haraam unless it is known that it is halaal. The Prophet (peace and blessings of Allaah be upon him) forbade eating game meat that had drowned in water because it was not known whether it died as the result of being hunted or from drowning. And he (peace and blessings of Allaah be upon him) forbade eating game caught by a dog whose owner had released it and mentioned the name of Allaah when releasing it, but he found other dogs with him. The reason for that is that it is not known whether it was his dog that caught it or the other dogs. 
It was narrated from ‘Adiyy ibn Haatim (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “If you release your dog and mention the name of Allaah, if he catches something for you and you find it alive, then slaughter it; if you find he has killed it but has not eaten any of it, then eat it. If you find another dog with your dog and it has been killed, then do not eat, for you do not know which of them killed it. If you shoot your arrow and mention the name of Allaah, then (the game) vanishes from your sight for a day, and you only find the mark of your arrow on it, then eat if you wish, but if you find it drowned in water, then do not eat it.” 
Narrated by al-Bukhaari (5167) and Muslim (1929). 
Ibn al-Qayyim (may Allaah have mercy on him) said: 
… The ruling remains in effect unless there is evidence to the contrary, such as the ruling on tahaarah (purity), the rulings on breaking wudoo’, the ruling on remaining married, the ruling on possession and the ruling on commitments, all of which remain in effect unless there is evidence to the contrary. This principle is indicated in the hadeeth in which it is said concerning hunting: “If you find it drowned, do not eat it, for you do not know whether the water killed it or your arrow,” and “But if there are other dogs with him, then do not eat it, for you mentioned the name of Allaah over your dog, not any other.” 
Because the basic principle concerning meat is that it is haraam, and there is some doubt as to whether the condition that makes it permissible was fulfilled or not, the game remains haraam as it originally was. 
I’laam al-Muqawwi’een (1/339, 340). 
Fourthly: 
If the substance is artificial or of vegetable origin, it is permissible to use it in these products unless it is harmful or poisonous either in and of itself or when added to other substances. 
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said: 
There is nothing wrong with lipstick, because the basic principle is that it is permissible unless it becomes apparent that it is haraam. … But if it becomes clear that it is harmful to the lips, because it dries them out, then in this case it is not allowed. I have been told that it may dry out the lips. If that is proven then one is not allowed to so something that will harm one. 
Fataawa Manaar al-Islam (3/831). 
Fifthly: 
The Muslim should be careful with regard to his food, drink, clothing and all matters in his life. He should be careful to ensure that his wealth is halaal and he should be careful to ensure that what he eats and drinks are things that the Lord has permitted to him. And he should be careful in all areas of his life to ensure that nothing of them goes against the Qur’aan and Sunnah. 
It is essential to distinguish between products that are used in daily life and meat. The basic principle in the former case is that they are permissible unless there is proof to the contrary, and the basic principle with regard to meat is that it is haraam – as stated above by Ibn al-Qayyim – unless there is evidence to the contrary. 
The scholars of the Standing Committee, when asked about pork fat in some kinds of soap and toothpaste, said:  
We have not heard through any trustworthy channels that some cleaning materials contain pork fat, such as Camay and Palmolive soaps and Colgate toothpaste. Rather we have only heard of that through rumours. 
Secondly: the basic principle with regard to such things is that they are taahir (pure) and it is permissible to use them, until it is proven from a trustworthy source that they are mixed with pork fat or some similar impure substance which it is haraam to use. In that case it is haraam to use them. But if the news is no more than a rumour and is not proven, then it is not obligatory to avoid using it. 
Thirdly: The one who has proof that the cleaning material is mixed with pork fat must avoid using it, and he must wash off whatever of it is on him. But the prayers that he offered during the time when he was using it do not have to be repeated, according to the correct scholarly opinion. 
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Qa’ood. 
Fataawa al-Lajnah al-Daa’imah (5/385, 386). 
And they said: 
With regard to the manufactured cheese which many people say contains pork fat, we have no proof that it contains pork fat. The basic principle is that things are permissible, but if a person is certain that it contains pork fat or he thinks this is most likely to be the case, it is not permissible for him to use it. 
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Qa’ood. 
Fataawa al-Lajnah al-Daa’imah (22/111)
 Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked: 
We have found some publications which say that some soap is made from pork fat. What is your opinion? 
They replied: 
I think that the basic principle is that everything that Allaah has created for us on earth is permissible, because Allaah says (interpretation of the meaning): 
“He it is Who created for you all that is on earth”
[al-Baqarah 2:29] 
If someone claims that something is haraam because it is impure etc, then he must bring evidence, but believing all kinds of illusions and everything that is said makes no sense. If he says that this soap is made of pork fat, we say to him, “Bring proof.” If it is proven that most of it is made of pork fat, then we must avoid it. 
Liqaa’aat al-Baab il-Maftoohah (31/question no. 10). 
And Allaah knows best.

Eating food prepared for a Christian festival

What is the ruling on eating food prepared for a Christian festival? What is the ruling on accepting their invitation to their celebrations of the birth of the Messiah (peace be upon him) [i.e., Christmas celebrations]?

Praise be to Allaah.
It is not permissible to celebrate innovated festivals such as the Christmas of the Christians, or Nowrooz (Persian New Year) or Mahrajaan (Persian festival), or festivals that have been innovated by Muslims such as the Prophet’s birthday in Rabee’ al-Awwal or the Israa’ in Rajab and so on. It is not permissible to eat from that food which the Christians or Mushrikeen prepare on the occasion of their festivals. It is also not permissible to accept their invitations to join them in their celebrations of those festivals, because this encourages them and is tantamount to approving of their bid’ah, which gives the wrong idea to ignorant people and makes them think that there is nothing wrong with that. And Allaah knows best.

Stunning animals with electric shocks before slaughter

What is the ruling on eating the flesh of animals that are slaughtered in a Muslim country by means of electric shocks, knowing that the animal is stunned with the electric shock until it falls to the ground, then the butcher slaughters it as soon as it has fallen to the ground.

Praise be to Allaah.
If the matter is as described, that the butcher slaughters the an’aam animal (camel, cow, sheep or goat) as soon as it falls to the ground after receiving an electric shock, if that is done when it is still alive, then it is permissible to eat it. But if he slaughters it after it has died then it is not permissible to eat it. This comes under the ruling on animals killed by a violent blow, which Allaah has forbidden unless they are properly slaughtered before they die. The slaughter does not count unless it is proven that the animal showed signs of life such as moving a leg or if blood flowed (at the time of slaughter) and so on, which indicates that it was still alive until the slaughtering was over. Allaah says (interpretation of the meaning): 
“Forbidden to you (for food) are: Al‑Maitah (the dead animals — cattle — beast not slaughtered), blood, the flesh of swine, and that on which Allaah’s Name has not been mentioned while slaughtering (that which has been slaughtered as a sacrifice for others than Allaah, or has been slaughtered for idols) and that which has been killed by strangling, or by a violent blow, or by a headlong fall, or by the goring of horns — and that which has been (partly) eaten by a wild animal — unless you are able to slaughter it (before its death)”
[al-Maa'idah 5:3]  
An’aam animals that have been exposed to a fatal blow are permissible so long as they are slaughtered properly before they die, otherwise it is not permissible to eat them. 

Meat from dubious restaurants

I know that this question has been addressed, but I am still confused as to all the circumstances in which it is permissible. Basically, is it permissible to eat meat from restaurants if it is not known whether the name of God has been pronounced at the time of slaughtering of the animal.

Praise be to Allaah.
If these restaurants are in a country where the slaughter of meat is taken care of by Muslims or People of the Book (i.e., Jews and Christians), or the restaurant owners take care of the slaughter themselves and they are Muslims or people of the Book, then it is permissible to eat there, even if we do not know whether they mentioned the name of Allaah over the slaughter or not, because the basic principle is that their meat is allowed. Al-Bukhaari (2057) narrated from ‘Aa’ishah (may Allaah be pleased with her) that some people said, “O Messenger of Allaah, some people bring meat to us and we do not know whether they mentioned the name of Allaah over it or not.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Say the name of Allaah over it and eat it.” 
But if the slaughter of meat is taken care of by people other than Muslims or people of the Book, such as atheists and Hindus, then it is not permissible to eat it. 
It should be noted that meat slaughtered by a Muslim or a Jew or Christian is permissible if it was slaughtered in the manner prescribed in sharee’ah or if we do not know how it was slaughtered. But if we know that it was slaughtered in a way other than that prescribed in sharee’ah, such as by strangling, electric shock, etc, then it is maytah or dead meat and it is haraam to eat it regardless of whether the one who killed it was a Muslim or a kaafir, because Allaah says (interpretation of the meaning): 
“Forbidden to you (for food) are: Al‑Maitah (the dead animals — cattle — beast not slaughtered), blood, the flesh of swine, and that on which Allaah’s Name has not been mentioned while slaughtering (that which has been slaughtered as a sacrifice for others than Allaah, or has been slaughtered for idols) and that which has been killed by strangling, or by a violent blow, or by a headlong fall, or by the goring of horns — and that which has been (partly) eaten by a wild animal — unless you are able to slaughter it (before its death)”
[al-Maa'idah 5:3] 
Shaykh Ibn Baaz in Fataawa Islamiyyah, 3/414
Shaykh Ibn ‘Uthaymeen said: 
One of the following three scenarios must apply to this meat: 
1 – We know that it has been slaughtered in the proper manner. This meat is halaal. 
2 – We know that it has not been slaughtered in the proper manner. This meat is haraam. 
3 – We are not sure; we do not know whether it has been slaughtered in the proper manner or not. The ruling in this case is that the meat is halaal, and we do not have to ask about how it was killed, or whether the name of Allaah was mentioned over it or not. Rather it seems from the Sunnah that it is better not to ask or try to find out. Hence when they said to the Prophet (peace and blessings of Allaah be upon him), “we do not know whether they mentioned the name of Allaah over it or not,” he did not say to them, Ask them whether they mentioned the name of Allaah over them or not, rather he said: “Say the name of Allaah over it yourselves, and eat it.” This tasmiyah or saying of the name of Allaah which the Prophet (peace and blessings of Allaah be upon him) told them to do is not the tasmiyah of slaughter, because the slaughter is over and done with. Rather it is the tasmiyah of eating, because what is prescribed is for the person who is eating to say the name of Allaah when he eats. The correct view regarding saying the name of Allaah when eating is that it is obligatory, because the Messenger of Allaah (peace and blessings of Allaah be upon him) enjoined it, and because if a person does not say the name of Allaah, the Shaytaan shares his food and drink. 
If a person wants to be cautious and forego eating this meat, there is nothing wrong with that, but there is also nothing wrong with eating it. 
From Fataawa Islamiyyah, 3/415 
And Allaah knows best.

Ruling on eating mermaids

Is there any such thing as a mermaid?.

Praise be to Allaah.
A mermaid is a creature that lives in water and looks like a human. As to whether it really exists or it is a mythical being, that is subject to further discussion. 
It says in a footnote in al-Mawsoo’ah al-Fiqhiyyah (5/129): From the modern academic resources that are available to us, it may be understood that the mermaid, which is called Sirène in French, is a mythical creature that is described in fairy tales as having an upper body like a woman and a lower half like a fish. 
See the French Larousse encyclopédique on the word Sirène. 
The encyclopaedia goes on to say: The widespread notion in ancient times was that the wonders and animals of the sea were more and greater than the wonders of dry land, and that there was no kind of animal in the sea that did not have a counterpart on land. This was confirmed by Prof. Muhammad Fareed Wajdi in his encyclopaedia, quoting from modern academic sources. See: Daa’irah Ma’aarif al-Qarn al-‘Ishreen: Bahr – Hayawiyan. End quote. 
Al-Dumayri said in Hayaat al-Haywaan al-Kubra: Mermaid: it resembles a human but it has a tail. Al-Qazweeni said: Someone brought one of them in our time. End quote. 
Many of the fuqaha’ mentioned mermaids and differed on the ruling concerning them. Some of them said that they are permissible (to eat) because of the general meaning of the evidence which says that whatever is in the sea is permissible. This is the view of the Shaafa’is and Hanbalis, and is the view of most of the Maalikis and of Ibn Hazm and others. And some of them regarded it as haraam because it is not a kind of fish. This is the view of the Hanafis and of al-Layth ibn Sa’d. 
Ibn Hazm (may Allaah have mercy on him) said in al-Muhalla (6/50): As for that which lives in the water and cannot live anywhere else, it is all halaal no matter what state it is in, whether it is caught alive and then dies, or it dies in the water and then floats or does not float, whether it was killed by a sea creature or a land animal. It is all halaal to eat, whether it is the pig of the sea (i.e., a dolphin), a mermaid, or a dog of the sea (i.e., shark) and so on. It is halaal to eat, whether it was killed by an idol-worshipper, a Muslim, a kitaabi (Jew or Christian) or it was not killed by anyone.  The proof of that is the verses in which Allaah says (interpretation of the meaning):  “And the two seas (kinds of water) are not alike: this is palatable, sweet and pleasant to drink, and that is salt and bitter. And from them both you eat fresh tender meat (fish)” [Faatir 35:12] and “Lawful to you is (the pursuit of) water game and its use for food — for the benefit of yourselves and those who travel” [al-Maa’idah 5:64]. Allaah spoke in general terms and did not exclude anything, “and your Lord is never forgetful” [Maryam 19:64]. End quote. 
Al-Durayr – a Maaliki scholar – said in al-Sharh al-Sagheer (2/182): Sea animals in general are permissible, whether it is dead meat or a ‘dog’ (shark) or a ‘pig’ (dolphin), and they do not need to be slaughtered properly. End quote.  
Al-Saawi said in his commentary on that: The words “or a ‘dog’ or a ‘pig’ also include a ‘human’, referring thereby to mermaids. End quote. 
Al-Nawawi – who was a Shaafa’i scholar – said in al-Majmoo’ (9/33): As for that which does not appear in the well known form of a fish, the correct view according to our companions is that everything (from the sea) is permissible, because the correct view is that the name fish may be applied to all of it, and Allaah says (interpretation of the meaning): “Lawful to you is (the pursuit of) water game and its use for food” [al-Maa’idah 5:64]. Ibn ‘Abbaas and others said: Its game is that which is hunted and its food is that which the sea throws out. And the Prophet (peace and blessings of Allaah be upon him) said in the saheeh hadeeth: “Its water is a means of purification and its dead meat is halaal.” End quote. 
Al-Mardaawi – who was a Hanafi scholar – said in al-Insaaf (10/364): All sea animals are permissible, except frogs, snakes and crocodiles. End quote. 
Al-Kaasaani – who was a Hanafi scholar – said in Badaa’i’ al-Sanaa’i’ (5/35): As for that which lives in the sea, there is no animal in the sea that is haraam to eat except in the case of fish, it is permissible to eat it except that which floats. This is the view of our companions (may Allaah be pleased with them). End quote. 
Ibn ‘Aabideen – who was a Hanafi scholar – said in Radd al-Muhtaar (6/307): Anything other than fish and the like, such as mermaids and dolphins, is impure and remains prohibited. 
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said, after stating that it is more likely that it is permissible to eat crocodiles and sea snakes: The correct view is that nothing is excluded from that, and that all the sea creatures which can only live in water are halaal, alive or dead, because of the general meaning of the verse – i.e., “Lawful to you is (the pursuit of) water game and its use for food” [al-Maa’idah 5:64]. End quote from al-Sharh al-Mumti’ (6/327). Fajr edition. 
And Allaah knows best.

Ruling on Vitamin D3 derived from animal sources

Can we drink milk and other dairy products fortified with Vitamin D3 in the USA? They say Vitamin D3 is derived from animal sources like pig skin, pig brain, fish liver and sheep skin. They add it after processing.

Praise be to Allaah.
You have to make sure about any food or drink that enters your body, for every body that is nourished on haraam things, the Fire has more right to it. So you have to be sure. If anything that Allaah has forbidden has been added to milk or anything else, then in that case it is not permissible for you to drink it. Fish liver, however, is halaal even if it was “dead meat”, and sheep skin is permissible if the animal was slaughtered properly according to sharee’ah or if it was tanned properly. 

What is meant by al-mujaththamah (the animal that is used as a target)?

It is narrated that the Prophet (blessings and peace of Allaah be upon him) forbade al-mujaththamah (the animal that is used as a target). What is meant by that?.

Praise be to Allaah.
It is narrated that the Prophet (blessings and peace of Allaah be upon him) forbade al-mujaththamah (the animal that is used as a target). That is in the hadeeth which was narrated by al-Tirmidhi (1393) from Abu’l-Darda’ (may Allaah be pleased with him) who said: The Messenger of Allaah (blessings and peace of Allaah be upon him) forbade eating al-mujaththamah, which is the animal that has been shot to death with arrows. It was classed as saheeh by al-Albaani in Saheeh al-Jaami’ (6857). 
What is meant by al-mujaththamah has been explained by the narrator of the hadeeth who said: it is the animal that has been shot to death with arrows. 
In other words, it is the animal that has been held or tied and shot with arrows until it died. The Prophet (blessings and peace of Allaah be upon him) forbade eating it because it is maytah (dead meat), and has not been slaughtered in accordance with sharee’ah.

Croissants are halaal

Is it permissible to eat croissant, which is a type of bread that looks like a crescent? The story of croissant is that a Christian baker shaped it like a crescent, celebrating the defeat of the Ottoman Empire in some battle. I looked it up in the free encyclopaedia on the Internet and found similar stories, but some people say the said story is false. I think, and Allah knows best, that it is mentioned in some educational books.

Praise be to Allaah.
Firstly: 
The croissant is a well known type of bread, the name of which comes from French. Its shape is similar to that of a crescent. 
Secondly: 
Some Arabic and non-Arabic sources state that this bread was made in the shape of a crescent – the symbol of the Ottoman state – to celebrate the defeat of the Ottoman army at the battle of Vienna at the hands of the Polish army. One of the bakers was the cause of this defeat, as he heard the sound of the Muslims digging to reach the fortified city, so he told the emperor who hastened to prepare a trap for the Muslims, which led to their defeat. That was in 1683 CE. 
Some sources say that this bread was made to celebrate the defeat of the Muslims, under the leadership of ‘Abd al-Rahmaan al-Ghaafiqi, in the battle of Balaat al-Shuhaha’ in 732 CE at the hands of the French. 
Some researchers stated that the story of the croissant is part of some curricula for the teaching of children in western countries, and perhaps this is the reason why so many people are concerned about this story nowadays.  
Thirdly: 
With regard to the shar’i ruling on eating this bread, we do not think there is anything wrong with it, in sha Allaah. It is basically halaal in terms of its substance and components, but if alcohol is used in the dough then it is haraam. 
With regard to it being haraam because of the story that is told about the reason why it was first made, we do not think that this is of any significance, for the following reasons: 
1-    It is an assumed story and there is no way of proving it. The fact that sources are mentioned for it does not mean that it definitely happened.
2-    There is no way to confirm whether the shape of the croissant that is made today is the same as the shape that was made by the Polish baker in 1683 CE. It is most likely that there is a great difference in the ingredients of the dough and the way the bread is made and shaped. Nowadays it does not even remotely resemble a crescent.
3-    The fact that the story is very old means that it has no significance in the minds of people who eat this bread; sharee’ah, on the other hand, is realistic and is based on real evidence, not on what is imagined or is not remembered.
4-    Moreover, the crescent is not a symbol of Islam, rather it is a symbol of the Ottoman state. There is a great difference between attributing a symbol to Islam, which needs a valid text, and attributing a symbol to a Muslim state, such as the symbol of the Umayyad state or the ‘Abbasid state and so on. It is not right give this symbol sanctity and a religious significance. This has been previously discussed on our site in the answer to question no. 1528 and 79141
And Allaah knows best.

Ruling on drinking Coca Cola

I have been told by one of my friend that drinking coke is haram because if we see it in mirror the way its been written it becomes "LA ALLAH LA MUHAMMED" witch means no ALLAH no Muhammad, and she says who ever drinks it is not a Muslim, please kindly let me know how true it is, and is it really haram or not, thanks.

Praise be to Allaah.
What has been said about Coca Cola, that there is written on it the words “La Allaah la Muhammad” or “La Muhammad la Makkah” and that this can be seen by looking at the writing in a mirror, is not true, so there is no shar’i ruling that follows from that. 
You should keep away from over exaggerations and illusions that have no basis. 
Any food or drink that is proven to be harmful is haraam, but if there is no such proof then the basic ruling is that they are halaal, and they cannot be deemed haraam on the basis of mere conjecture and speculation. 
But if the company that produces it is hostile to Islam and supports its enemies, then it should be boycotted for that reason. 
And Allaah knows best.
Islam Q&A

Eating produce that contains hormones

Recently it has been heard that fruit and vegetables are being injected with male and female hormones. This may not be healthy for people to consume and may develop an addition of extra hormones in males and females. if this is haram please could you let me know and explain fully.

Praise be to Allaah.
Eating anything that is harmful to one's health is haraam, even if it is something that in principle is good and permissible. If it is proven that these hormones are harmful, then it is not permissible to eat these foods. But it has to be proven that they are harmful, and this should not be the matter of mere doubt, because the basic principle is that they are permissible.

Is it permissible to eat mynah birds?

Is it permissible to eat a type of bird that exist in Medina; that has several names ‘Myna’ is its most famous name. It is a brown bird that has a yellow beak, and has a yellow spot around its eyes.

Praise be to Allaah.
Mynah is the name of several types of birds of the zarzoor (starling) type which are native to India, Burma and other parts of Asia. These birds feed on plants, insects and worms. Al-Mawsoo’ah al-Arabiyyah al-‘Aalamiyyah. 
It is permissible to eat this kind of bird because there is nothing to indicate that it is haraam. That is because the basic principle is that all birds are halaal, because Allaah says (interpretation of the meaning):
“Say (O Muhammad صلى الله عليه وسلم): I find not in that which has been revealed to me anything forbidden to be eaten by one who wishes to eat it, unless it be Maytah (a dead animal) or blood poured forth (by slaughtering or the like), or the flesh of swine (pork); for that surely, is impure or impious (unlawful) meat (of an animal) which is slaughtered as a sacrifice for others than Allaah (or has been slaughtered for idols, or on which Allaah’s Name has not been mentioned while slaughtering). But whosoever is forced by necessity without wilful disobedience, nor transgressing due limits; (for him) certainly, your Lord is Oft‑Forgiving, Most Merciful”
[al-An’aam 6:145]. 
Excluded from that is that for which there is evidence that it is haraam; and based on the evidence there are four such types:
(i)
Birds which have talons with which they catch prey, because of the report narrated by Muslim (1934) from Ibn ‘Abbaas (may Allaah be pleased with him), who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) forbade every wild animal with fangs and every bird with talons. 
It says in Zaad al-Mustaqni’: That which has talons with which it catches prey. 
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: What is meant by talons here is not the thing [spur] that protrudes from the leg of the rooster; that is a talon but it does not catch prey with it. End quote from al-Sharh al-Mumti’ (15/20). 
(ii)
That which eats carrion, such as vultures and speckled crows.  
It says in al-Mawsoo’ah al-Fiqhiyyah al-Kuwaitiyyah (5/135): The Hanafis, Shaafa’is and Hanbalis are agreed that it is haraam to eat large black crows and speckled crows, which are both types that usually eat only carrion, so they are abhorrent to those of a sound nature. This type also include vultures, because they only eat carrion, even though they do not have talons with which they catch prey. End quote. 
(iii)
That which is off-putting, such as bats. There is a difference of opinion among the scholars as to what constitutes off-putting, which there is no room to discuss here. 
(iv)
That which it is forbidden to kill, such as hoopoes, because of the report narrated by Abu Dawood (5267) and Ibn Majaah (3224) from Ibn ‘Abbaas (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) forbade killing four kinds of animals: ants, bees, hoopoes and sparrow-hawks. Classed as saheeh by al-Albaani in Saheeh Abi Dawood. 
Everything apart from that is permissible in principle. 
The fact that this bird is sometimes called a crow does not matter. Many of the fuqaha’ regarded farm crows as permissible, and gave as the reason for that the fact that they do not eat carrion. 
It says in al-Majmoo’ (9/26): We have mentioned our view concerning farm crows and ravens. Maalik, Abu Haneefah and Ahmad (may Allaah have mercy on them) stated that they are permissible. End quote. 
Al-Mardaawi said in al-Insaaf (9/364): His words “and farm crows” mean that they are permissible. This is our view and the view of our companions. 
Note; farm crows have red beaks and feet. Or it was said that farm crows are large and black. End quote. 
Ibn Qudaamah (may Allaah be pleased with him) indicated the guideline on this issue by saying: Everything that does not catch prey with its talons and does not eat carrion and is not off-putting, is halaal. End quote from al-Mughni (9/329). 
Thus it is clear that Mynah birds are among those that it is permissible to eat. 
And Allaah knows best.

It is not permissible to eat foods that are prepared by the kuffaar for their festivals

Is it permissible for a Muslim to eat the foods that the people of the Book or the mushrikoon prepare for their festivals or accept such foods if they are given on the occasion of their festivals?.

Praise be to Allaah.
It is not permissible for the Muslim to eat foods that the Jews, Christians and mushrikoon make for their festivals. It is not permissible either for a Muslim to accept such things that are given to them on the occasion of their festivals, because that implies honouring them and cooperating with them in manifesting their symbols and propagating their innovations and sharing their happiness on the days of their festivals. That may also lead to taking their festivals as festivals for us too, or to exchanging invitations to meals or to give gifts on one another’s festivals at the very least. This is a kind of deviation and innovation in religion. It was proven that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever introduces anything into this matter of ours that is not part of it, will have it rejected.” And it is not permissible to give them anything on the occasion of their festivals. 
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Ruling on using foods which contain pork-derived substances and how to deal with them

I would like to ask you bout the products that we buy not knowing what it contains, which may contain something haram. I have read on the Internet that the products that contain one of the following substances are haram:
  E100 , E110 , E120 , E140 , E141 , E153 , E210 , E213 , E214 , E216 , E234 , E252 , E270 , E280 , E325 , E326 , E327 , E334 , E335 , E336 , E337 , E422 , E430 , E431 , E432 , E433 , E434 , E435 , E436 , E440 , E470 , E471 , E472 , E473 , E474 , E475 , E476 , E477 , E478 , E481 , E482 , E483 , E492 , E493 , E494 , E495 , E542 , E570 , E570 , E572 , E631 , E635 , E904 (risque de le contenir E104-E122-E141-E150-E153-E171-E173-E180-E240-E214-E477-E151 .
The fatwa is on the following websites 
 -www.islamweb.com
- www.islamonline.net 
“The mentioned above numbers according to Muslim scientists are substances that have been transformed into totally different substances. They cannot have their original attributes and thus they cannot be named according to the original substance they are made of.
This chemical or natural transformation made the substance into another one. It is permissible then to eat products containing those substances after it loses its original attributes. The Muslim scholars know that transformation cancels prohibition. An example of this was given by the known scholar imam ibn taymiyah :” if a pig or a dog falls into a saltcellar and transformed under the effect of salt until it loses its original attributes, it is permissible to use this salt” this is a known rule to the early Muslim scholars. They used transformation as a way to make some impermissible things permissible. What is haram is to use products that contain pork fat or meat, as fat does not normally change by heating or boiling. So if it is written on the cover of the product that it contains pork fat or animals fat, this makes the particular product impermissible to eat, and it is haram to eat it for the mentioned reason” 
Do I have to search on the covers of all products I buy? And how can we know the haram substances? If these numbers are not prohibited, then what is their purpose? A common person does not understand some of these numbers, and some products may contain these substances but they will not be written on the cover. 
Is it correct that if the mentioned substances exist in a product but in small proportion, it becomes halal? And what if we do not know the exact proportion? 
What is your opinion regarding who says that some firms feed turkeys with pork products? 
Will I be sinful if I eat a product that I found it contains one of a substance that maybe extracted from pork? Will I be sinful if I eat a product and after eating it discover that it contains one of the mentioned numbers referring that it maybe extracted from pork?  
I apologise for this long question. May Allah reward you greatly!.

Praise be to Allaah.
Firstly: 
One of the things that distinguishes the Muslim from others is that he pays attention to the shar’i rulings that have to do with his life. That includes his earnings, his food, his drink. The Prophet (peace and blessings of Allaah be upon him) stated the importance of halaal food to the Muslim in this world and the Hereafter. He stated that eating haraam food is a cause of du’aa’s not being answered and with regard to the Hereafter, there is a stern warning to the one who nourishes his body with haraam things. 
The Prophet (peace and blessings of Allaah be upon him) said: “Every body that is nourished with haraam things, the Fire is more befitting for it.” Narrated by al-Tabaraani; classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami’ (4519).  
The Muslim should beware of eating that which is it not permissible for him to eat, and he should seek out halaal food, even if it is more expensive than other food, and even if obtaining it involves more effort. 
Secondly: 
The pig is haraam and najis (impure); it is haraam to eat its meat or fat, and it is not permissible to eat a little of it or part of it. If some parts of its meat or fat is found in bread, food or medicine, it is haraam to consume it at all. 
The scholars of the Standing Committee for Issuing Fatwas said:  
If the Muslim is certain or thinks it most like that any pork, lard (pig fat), or ground up pig bones has gotten into his food, medicine, toothpaste and so on, then it is not permissible for him to eat it or drink it, or apply it to his skin. Whatever he is uncertain about, he should abstain from it, because the Prophet (peace and blessings of Allaah be upon him) said: “Leave that which makes you doubt for that which does not make you doubt.” End quote. 
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd0Allaah ibn Qa’ood. 
Fataawa al-Lajnah al-Daa’imah (22/281). 
Thirdly: 
Does the Muslim have to ask and find out before eating any ingredients if he is uncertain about whether there is anything haraam in them? 
The scholars of the Standing Committee said: If he is uncertain about something, he should leave it. Elsewhere (22/285) they said: He should ask for details because it is obligatory to beware of eating haraam things. 
This is what must be done if the country where those foods and drinks were manufactured is one where factories are not banned from using pork derivatives. Those people use a lot of pork by-products such as lard (pig fat) which they use in many kinds of food, drink, medicines, pastes and so on. 
If the country of manufacture is a Muslim country which bans the use of pork and its by-products, then the Muslim does not have to research and enquire and ask about product that is permissible in and of itself, as it is unlikely that there will be any of these haraam things in it. 
Depending on the country where the food is produced or manufactured, the scholars will say whether one should enquire or not. Part of enquiring is asking scientists and experts about the chemical composition and organic materials. It also includes reading the lists of ingredients on foods. This is sufficient to make sure, even if it comes from a kaafir country, because such lists are paid proper attention to for fear of the laws and penalties. They are slaves to money and do not indulge in lying – in most cases. What is written on them of symbols and names of ingredients that are not understood should also be asked about by the one who is able to do that. Knowledge is available nowadays via many means. The one who trusts them regarding this matter and trusts what they write can read the list of ingredients, otherwise he has to enquire further, or avoid it altogether, which is safer for him. 
The scholars of the Standing Committee for Issuing Fatwas were asked: 
Is it essential to read the list of ingredients written on food, to make sure that there are no pork or alcohol related products? 
They relied: 
Yes, that is essential. End quote. 
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi. 
Fataawa al-Lajnah al-Daa’imah (22/285) 
Fourthly: 
Everything mentioned above applies whether there is a little pork or lard or there is a lot in food, drink or medicine. If that meat or fat is manufactured in a manner that changes its form, is the prohibition lifted or does it remain haraam and must be avoided? 
The scholars differed concerning that. The scholars of the Standing Committee for Issuing Fatwas are of the view that the prohibition is not lifted, and the ruling does not change at all. Others – such as the Islamic Organization for Medical Sciences – disagreed and said that najis, haraam substances become permissible if they are turned into something else, and the quality of impurity and the name no longer apply to them. This is in accordance with what Ibn al-Qayyim (may Allaah have mercy on him) thought most likely to be correct and what we think is most likely to be correct. We have quoted both opinions in the answer to question no. 97541
We should add here that this is also the view regarded as more correct by the Council of Senior Scholars in the Kingdom of Saudi Arabia. In their book al-Buhooth al-‘Ilmiyyah (3/467), they said: 
Similar to that is the purity of that which has been fertilized of trees and crops with impure things; their fruits are permissible because of the transformation of the impure substance. Another similar case is the purity of alcohol which turns into vinegar; it is permissible to consume it, sell it, drink it and use it in other ways, after it had been alcohol which it is haraam to drink, sell or buy, and that is because of this transformation. End quote. 
Fifthly: 
If a person eats some haraam food and does not know anything about it, he should avoid the rest (as soon as he finds out that it is haraam); he does not have to do anything about what happened in the past, but he should be careful in the future. 
The scholars of the Standing Committee for Issuing Fatwas were asked: 
A man ate pork without realizing, then another man came to him after he had finished eating and told him that it was pork, and as we know, pork is haraam for Muslims. What should he do? 
They replied: 
He does not have to do anything about that, and there is no sin on him, because he did not know that it was pork. But he has to be careful and be cautious in the future. End quote. 
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Qa’ood. 
Fataawa al-Lajnah al-Daa’imah (22/282, 283) 
And Allaah knows best.

Wednesday 22 February 2012

The difference between maniy, madhiy and moisture

I do not know when that which comes out of a woman is maniy which requires ghusl or it is regular discharge which requires wudoo’. I have tried to find out more than once, but no one gave me a precise answer. Now I am dealing with all discharges as if they are regular and do not require ghusl, and I only do ghusl after intercourse. 
I hope that you can explain the difference between them.

Praise be to Allaah.
What comes out of a woman may be maniy, madhiy or regular discharge, which is called “moisture”. Each of these has its own characteristics and rulings that apply to it. 
1 – With regard to maniy: 
1.     It is thin and yellow. This is the description that is narrated from the Prophet (peace and blessings of Allaah be upon him): “The water of the man is thick and white, and the water of the woman is thin and yellow.” Narrated by Muslim (311).
It may be white for some women. 
2.     It smells like pollen, and the smell of pollen is similar to the smell of dough. 
3.     There is pleasure when it is emitted, and desire ceases immediately after it is emitted. 
It is not stipulated that all three characteristics appear at once, rather one is sufficient for the ruling on maniy to apply. This was stated by al-Nawawi in al-Majmoo’ (2/141). 
With regard to madhiy: 
It is white and thin, and is emitted when feeling desire either when thinking or otherwise, but no pleasure is felt when it is emitted, and desire does not cease when it is emitted.  
With regard to moisture: 
This is the discharge that comes from the uterus; it is clear and a woman may not notice it. Women vary in the amount they emit. 
With regard to the differences with regard to rulings between these three things (maniy, madhiy and moisture): 
Maniy is taahir (pure) and it is not essential to wash it from one’s clothes, but one must do ghusl after it is emitted, whether that happened when one was asleep or awake, whether it was due to intercourse, an erotic dream or anything else. 
Madhiy is najis (impure) and must be washed off if it gets onto the body. As for clothes, if madhiy gets onto them it is sufficient to purify them by sprinkling them with water. The emission of madhiy invalidates wudoo’ but it is not essential to do ghusl after it is emitted. 
As for moisture, it is taahir and it need not be washed off, and clothes need not be washed if it gets onto them. But it invalidates wudoo’, unless it is continuous, in which case a woman should do wudoo’ for every prayer after the time for it begins, after which it will not matter if there is any moisture. 
For more information, please see the answers to questions no. 245881774,50404
And Allaah knows best.