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  • Walkers Crisps

    Response from Walkers direct 

    Hi, Thank you for getting in touch.
    I would like to apologise for any confusion caused by the recent message you have seen regarding Walkers Max Paprika flavour crisps.
    I can confirm that, as stated on the back of packs, Walkers Max Paprika flavour is suitable for a vegetarian diet. I would, however, like to make you aware that our new Walkers Stax Paprika flavour are not suitable for a vegetarian diet.
    I hope this helps, please feel free to call our team on 0800 274777 if you have any further questions at all. Have a lovely day!




  • Regarding Qurbani/sacrificial slaughter at Eid Ul Adha/hajj, please note the following important points:

    Qurbani is wajib upon a person who possesses wealth to the value of 613g of silver.

    Qurbani must be done to fulfil ones own obligation before you can offer to fulfil this obligation for another (eg wife, parents etc).

    It is wajib upon a baaligh, Muslim person of sound mind who possesses at least the value of 613g of silver in wealth.

    It is therefore not obligatory upon children or the poor or people not of sound mind and so on.

    Please be careful in ensuring your Qurbani is fulfilled correctly. It is the responsibility of the individual in ensuring all conditions of Qurbani are met. For example, niyya is a necessary component of slaughter. Before the zibah, the person doing the slaughter must make intention that this slaughter is for such a person. Not necessarily by name (this is good if possible) but General niyya is sufficient. Eg intention: this Qurbani is being filled for the man in London who called me asking to make slaughter on his behalf.

    If a person is doing zibah of his own animal then his niyya will be for himself and if he is doing on behalf of someone else then it should be as above.

    The issue arises when organisations are instructed to the Qurbani on your behalf. For large organisations, they may be required to fulfil hundreds, may be thousands of qurbani’s. So the question now is do they have enough information about each instruction to ensure a valid niyya? If they do, Do they pass this on to the person doing zibah? This is a very crucial issue as many organisations do not make record of the identity of the person instructing them for Qurbani!
    If niyya is not valid, the animal will be halal but it will not fulfil the obligation of Qurbani which remains outstanding and the person instructing will be sinful for failing a wajib Amal.

    After niyya, another important point is the tasmiyya read at time of zibah. The person doing zibah (zaabih) must say bismillahi allahuakbar. This must be said at least loud enough so that it can be heard by the person himself. If it is not pronounced or pronounced ‘in the heart’ or so quiet that it can not be heard by the person himself then the animal will not be halal to eat.

    In collective Qurbani of a large animal, if the niyya of any individual is not correct or it transpires any of the individuals is a gustakh (person who disrespects) the Prophet ﷺ or of the sihaba or the Beloved wives of the prophet ﷺ, or is a non Muslim (eg ahmedi/qaidiyani) then the Qurbani of the whole animal is made void rendering the Qurbani of the correct individuals wasted also. Again with large organisations, they do not differentiate on any of this issues. If someone pays their share for Qurbani, the sacrifice is done on their behalf thereby wasting the efforts of the others in that collective Qurbani.

    When the animal is sacrificed (zibah done), at least three out of the four main veins/arteries in the neck must be cut through, or the animal will not be halal! The zaabih (person doing sacrifice) must be aware of the anatomy of the animal and conditions of zibah, in order to fulfil the obligations. How can someone fulfil the obligations if he doesn’t know what they are himself?!

    The health conditions of the animal must also be met for Qurbani to be valid. I.e conditions like the animal must be of a certain age, it must not be blind in any eye, it must not be injured.. Etc etc.

    This gives the reader an overall idea of the conditions and requirements of Qurbani and we must understand that if any of the conditions or wajibat of the process of Qurbani and sacrificial slaughter are not met, then Qurbani is not valid and we are accountable.

    Please take care in ensuring that your Qurbani is conducted in the correct manner, fulfilling all conditions, requirements and wajibat.

    We can see the problems we are faced with when instructing large organisations.

    The question then arises where people ask me, where should we give our Qurbani then? We want to help the poor?

    My personal response to that is, give to a madrassa in the Middle East or Asia. These madrasas have very poor children who are often orphans or abandoned by their families. They are also students of deen. If you assist them not only will your wajibat be fulfilled, not only will you be assisting the poor but in addition you will receive reward when the child sits in class reciting Allah’s kalaam, Rasoolallah ﷺ ‘s kalaam, learns about the sciences of deen … These children will be scholars, hafiz and so on, you will be assisting those who assist the deen of Allah ﷻ and His Rasoolallah ﷺ. By very nature of the establishment they are, madrasas are likely to take care when fulfilling such actions.

    Again be careful to give to a reliable madrassa.  How do you know if it is reliable? Well, if you have witnessed yourself or accept the testimony of another. You have to at least have taken all reasonable measures to ensure your wajib Amal is completed correctly. Madrasas are easier to organise and manage then thousands or even tens of thousands of qurbani’s that large charity organisations are required to complete. If, after taking all reasonable precautions and measures, the organisation or individuals instructed, do not fulfil all the necessary requirements, then they will be responsible not the individual. Again the condition first is that you did everything possible to settle your mind that the organisation is reliable in its methodologies of Qurbani.

    With regards to the meat of the Qurbani animal. What is recommended in that respect? The recommendation is that you keep 1/3 of the meat for yourself, 1/3 for your relatives and friends and 1/3 for the poor and needy. I always recommend including the family of the prophet ﷺ since they cannot be recipients of zakat or sadqa but they can receive Qurbani meat.

    If an individual wishes to keep most or all of the meat for himself, if he is poor then there is no issue whatsoever, in fact that is preferable but even if he is rich, although it is against recommendation, he can still keep most or all the meat for himself or his family without being accountable.

    The above is a summary. I have not delivered the detail on each of the conditions and requirements, there are also additional conditions and requirements which I have not mentioned. I have covered the main areas as relevant to is in the west. Eg the masa’il of buying animals and slaughtering yourself etc have not been touched upon. May be on another occasion, if Allah ﷻ gives me the tauwfeeq,
    انشآء الله تعالى

    Allah ﷻ & His Rasool ﷺ know best.

    (Please also note that my reference to large organisations and charities is general. I am not in anyway casting doubt on any individual organisation but simply educating the necessity to exercise caution in these matters)

     

    By Shaykh Abu Yusha Yasin




  • Question

    How would it work if you give Qurbani through a charity. How would you know when the Qurbani is given and when can you cut nails and hair etc.

    Sorry probz a silly question 🙈 Thank you

     

    Answer

    Charities are a big problem… Please take the time to read my upcoming post….

    However in answer to your question, you would have to contact the organisation to find out which day of Eid (1,2 or 3) your qurbani will be done and you can cut your hair and nails on that day.

    The trouble is that firstly you probably won’t get a response because many of these organisation don’t fulfil the requirements of qurbani. They should have a record of all the people who have instructed qurbani so they can include this identity in their niyya at time of slaughter, those organisations that don’t do this or don’t even record the relevant details will therefore not be able to give you that information of which day your particular sacrifice will be done. Secondly if you do get response, how legitimate and reliable will that response be in light of the lack of information they have in recording who’s qurbani is being done when!

     

    A very big problem overall because if the conditions of qurbani are not met, your wajib is not fulfilled and it is the responsibility of the individual to ensure his or her qurbani is done correctly like making sure your Salah is read properly, or your hajj done properly or your zakat paid properly or any other wajibat of deen.

     

    Please read upcoming article/post.

     

    Allah ﷻ & His Rasool ﷺ know best.

     

    Answered By: Shaykh Abu Yusha Yasin

  • Question: If someone has given Qurbani in their name  to Pakistan or Saudi are they now not allowed to cut their nails , head hair……

    Or is this just for the person on hajj or is this for just the person actually doing the slaughter?

     

    Answer: This is for everyone. It is recommended and rewarding if you don’t cut hair or nails or remove any hair from the body until the sacrifice has been done. However if an individual does cut/remove hair or cut nails then it is not a sin.

     

    Answered by Shaykh Abu Yusha Yasin

  • I am asked about how can something be allowed in Islam where the natural way someone looks is being altered, ie altering Allah’s given features.

    I’d like to state at the outset, the sources of the opinion below are listed at the end.
    It is often said that an act is not permitted in Islam because it changes the natural features that Allah gave you or that you were born with etc.  This is not necessarily the basis given in the framework of the Quran and sunnah for forbidding an act, or I should say, we need to understand what is meant in Shariah by this.
    On this point tattoos are quoted by people that: tattoos are forbidden because they change your natural appearance, interfere or tarnish the features Allah created etc.
    The Hadith often quoted in this respect is the narration of sayyedena ibn Masud who said May Allah’s curse be upon the one who has tattoos, removes facial hair, or files her teeth (a practice at that time).
    So a person with no knowledge will take this Hadith at face value. However we now must consider an apparently conflicting Hadith where a lady came to the mother of the Ummah Sayyeda Ayesha Radiallahu anh, asking about removing facial hair for her husband.  Ummul mu’mineen replied: remove the unsightly hair and leave the rest in seeking to adorn yourself for the pleasure of your husband.
    What do we do now when we have apparently contradicting ahadith? The scholars reconcile them. So in this situation the hanafi akaabireen, when extracting law have used the jawaz for permissibility in the second narration to define the prohibition in the first.
    So now they, through their knowledge and expertise, rule that the removal of facial hair or other acts in the first Hadith are prohibited if they ‘change Allah’s creation’ and to change Allah’s creation means if a woman changes her features through hair removal or cosmetic procedures to the point where she:
    1) mutilates and disrespects her body,
    2) changes the way she looks so she no longer looks like a human and
    3) changes the way she looks so that she resembles men/looks masculine.
    Then in these situations she has in fact ‘changed Allah’s creation’ and this is prohibited.
    If a woman on the other hand changes her looks to enhance her beauty where her femininity is further evoked for her husband, that does not class as ‘changing Allah’s creation’.
    Likewise if she has any cosmetic procedure done, the same rule will apply. So Botox, dermal fillers, teeth whitening, make up, contouring etc!
    One proviso here in modern times would also be that you are not totally misleading your husband in the way you look!
    Therefore having cosmetic procedures done is permissible within the framework of Islamic law. The classical scholars have used the second Hadith to define the first and reconcile them.
    The question simply remains how you will define ‘changing Allah’s creation’ and who’s definition you will follow.
    On this note, piercing of nose and ears and wearing nose studs/rings and ear rings falls in the same category. This is actually physically changing a feature Allah has given you by making a hole in it and then using that hole to adorn yourself with jewellery. This was began by  Sayyeda Sara, the wife of Prophet Sayyedena Ibrahim Alayhisalaam. It has been done for thousands of years by Muslim women without concern and was continued through the time of the sihaba, tabi’een and taba tabi’een up until now, and is still considered as permissible within shariah. Surely if we apply the argument of ‘changing Allah’s creation’ then this act must be prohibited?
    Then why is it not? Why is it permissible in Islam to pierce ears and nose for women? Because this change in yourself causes you to facilitate enhancing your beauty as a woman and adorning yourself for your husband. This therefore does not fall in the three categories of actual change stated above, ie piercing does not make you look masculine, does not make you look ‘inhuman’ and is not classed as disrespect or multilation of the body. For this reason it is permitted.
    There are many other acts which fall in this category.
    Now modern procedures were not present hundreds of years ago and in the future there will be procedures that are not around today. You have to apply the rationale and understanding of the examples of the past on to the situations of the present and future. This is the job of the fuqaha, not your next door neighbour, your doctor or your school teacher.
    If such adornment, removal of facial hair, dying, etc do not cause ‘change in Allah’s creation’ and are therefore permissible, then apply this ruling to Botox, dermal fillers, teeth whitening, laser hair removal, laser dermal treatments and even make up which was not around at the time of the Prophet ﷺ. (And any other procuedure).
    Remember the rule of Islam is anything is permissible unless proven otherwise. Evidence is required to make something haram, not to consider it halal!
    Therefore Changing your natural features to beautify yourself for your husband is not haram. This does not fall under the actual definition of ‘changing Allah’s creation’. This is key.
    Undergoing cosmetic procedures is permitted on three conditions.
    Firstly, that there are no adverse consequences of the action which would affect health long term.
    Second, that the change does not make you look masculine, does not mutilate or disrespect your body and does not take you away from looking human.
    Third, that it is done to beautify and adorn, to enhance beauty not to tarnish oneself, for your husband.
    Rasoolallah ﷺ forbid the cutting of hair for women. The reason for forbidding hair cut for women was to ensure they don’t look like men, ie get their hair cuts so short as to resemble men (which we see today). If a woman has her hair cut and it does not interfere with her femininity but in fact enhances it and enhances her beauty, then that is perfectly permissible. The reason for this prohibition is clear and the rule is when the reason is not found, the prohibition or order does not apply. Women can have their hair styled and cut as long as it does not make them look masculine, and in fact enhances their femininity.
    The prohibition on plucking or shaping of eye brows, again this is not permissible if it makes a woman look masculine but if it enhances her beauty and femininity for her husband, then there is nothing forbidding this act which is permissible. It is not classed as ‘changing Allah’s creation’ (as above).

    The great authority in the Hanafi School Imam Ibn Abideen (Alayhi rahma) states concerning the prohibition of plucking facial hair, “It is possible that the prohibition mentioned [in the hadith] is when it is done for the sake of beautifying herself for strangers; otherwise, if she has facial hair which causes her husband to dislike her appearance, then the prohibition of removing such hair seems far-fetched. This is because [self-] beautification for women is recommended in order to look good [for the husband], unless the hadith is interpreted to mean when it is done without a need, since there is harm in ‘plucking’ hair…

    It is related in Al-Tatarkhaniyya from Al-Mudmarat that there is no objection in removing hairs from the eyebrows and face provided it does not cause one to resemble an effeminate (mukhannas). (Radd al-Muhtar ala ‘l-Durr al-Mukhtar 5:239)

    Extrapolating this ruling to Botox, face lifts, dermal fillers etc, there is nothing which forbids these being disallowed in Islam except unfortunate cultural misconceptions and where people have been going ‘direct’ to Hadith to understand without any knowledge of how to understand the meaning.
     A woman should beautify herself for her husband. This is actually an Islamic concept much to people’s surprise!
    It was a concept promoted by the beloved mothers of the Ummah, the wives of Rasoolallah ﷺ  and by the prophet ﷺ himself.
    There may be instances where men do not feel that piercings and the wearing of ear rings or nose studs/rings is enhancing beauty and in such cases women should refrain from doing these things since their husbands dislike it.
    Henna was advocated by the prophet ﷺ for women since it enhances the beauty of a woman. We could argue this changes the way you look. You might respond, it’s temporary? Then so is make up and many cosmetic procedures. Again if a man dislikes this, his wife should refrain! It is however in actual fact sunnah (henna that is!).
    The same principle applies to make-up. It’s shocking to actually see how much make up and contouring (so I’m educated!!) can change the appearance of someone totally. Are these things haram? Is wearing make up haram? The answer is no.
    As long as the intention is to beautify yourself for your husband, these acts are permissible.
    Whether something is permanent or temporary is not the measure of whether the act is permissible. Whether temporary or permanent, enhancing your beauty as a woman, for your husband through the use of external substances, chemicals, procedures etc is permissible as long as the substance itself is halal and as long as the three conditions above are met.
    The trouble we have is that there can be allergic reactions to many of the substances and chemicals. A woman may even react to make up. In fact this can apply to anything, you can have an allergic reaction to body spray or even washing up powder. Does this now mean these things are forbidden?
    No… What it means is that these procedures should be done professionally and responsibly where the relevant testing and safety procedures and precautions have been followed. If an unfortunate reaction occurs after that then you have followed due process and are not liable in Islamic law. This can happen anytime to anyone.
    Giving my personal example, I’ve always eaten kiwi fruit, one day I ate and my oesophagus and trachea constricted and I stopped breathing.. It was a long few minutes and I sincerely thought my time was up… Alhamdulillah after taking some antihistamines the matter resolved itself. Does this mean it’s haram for the Ummah to eat kiwi fruit now?!
    Of course not, what it means is that I need to be careful as an individual and if this is the reaction I have then Islam forbids me as an individual to eat it.
    If a procedure or substance has proven risks, side effects then it’s important for you to consult the appropriate professionals and healthcare personnel to ascertain the medical risks and if it is documented by a professional that a procedure or substance is harmful and should not be used by anyone then using that procedure or substance would be haram.
    Now some people say that cosmetic procedures are only permissible to cover defects or if you have had an unfortunate accident etc or for medical reasons. But the same argument could apply there, that well Allah willed it that way, why are you interfering?
    We can apply the argument to people who are naturally obese.. Why go I a diet and exercise program? Your interfering with your natural features. We must therefore conclude that ‘changing Allah’s creation’ does not mean improving and beautifying yourself for your husband and self esteem.
    To beautify yourself for your husband and pleasing him for the sake of Allah ﷻ & His Rasool ﷺ is in itself rewarding in the domain of the Almighty.
    Conclusion:
    To conduct cosmetic procedures to beautify yourself as a woman or to enhance your beauty for the pleasure of your husband is perfectly acceptable in Islam.
    The conditions are three fold :
    1) No proven medical issues
    2) Does not make you look masculine/nonhuman
    3) Done for your husband’s sake.
    Hadith literature is littered with ahadith promoting the adorning and beautifying of women for their husbands. Likewise there are ahadith cursing certain cosmetic procedures at the time. How do we reconcile these apparent contradictions? In the way the ulema have done for centuries, as discussed above.
    Remember this is a reliable opinion in the hanafi madhab, shafi, Maliki and hanbali (I can speak with certainty only for the ahnaaf) but followers if the other Madhabs should seek clarification from their scholars and fuqaha.  This opinion is endorsed by the  modern fuqaha of the Hanafi school such as Allama Mufti Azam Rafiq Al Hasni.
    For the record, if a procedure requires operating the the permissibility would depend on the particular process involved and medical implications. This discussion has assumed non operative procedures.
    There are of course other opinions and remember whichever opinion you follow, you will be rightly guided انشآء الله تعالى as long as your niyya is sincere and the opinion is evidence based, and of those qualified to give opinion.
    These days everyone has an opinion. There is a distinct difference between the opinion of a lay person and one who has spent his/her entire life studying a subject.
    IMPORTANT: please take care that this beautification is for husbands only and not for non mahram men. Attracting the attention of non-mahram men is tabarruj and is haram. 
    Allah ﷻ & His Rasool ﷺ know best.
    By Shaykh Abu Yusha Yasin
    Sources:
     
    Sahih Bukhari: fath Al Bari (ibn Hajar Asqalani), Ummda tul Qari
     
    Sahih Muslim: Al minhaj sharh sahih Muslim
    Sunan Abu Dawood
     
    Al Musanaf Abdal Razzaq
     
    Durr al Mukhtar
     
    Hashiyat at Tahtawi ala Durr Al mukhtar. 
     
    Radd al Muhtar (ibn Abideen)
    Mufti Rafiq Al Hasni.
  • I’ve had several people asking.. Can we use inhalers whilst fasting? Some ulema have said its okay?

    In my video and written post on the permissibility of eye drops, I have stated an age old principle that: anything which passes the throat or enters the stomach directly or through large orifices (ie mouth or back passage) deliberately (ie taken on purpose- whatever the purpose may be) breaks the fast.

    Based on this principle inhalers contain several hundred micrograms of drug matter which even though seem to be ‘air’, they are not, when actuated, inhalers produce a cloud of suspended solid state particles, either in aerosol form or dry powder form. These particles pass the throat to enter the trachea to make their way into the lungs where they do their job!

    Now according to the rule above.. A person using an inhaler has deliberately inserted these particles in the mouth where they then pass the throat!

    Now the misunderstandings are as follows which have led some scholars to render use valid:

    1. The particles from the inhaler enter the lungs.

    A: indeed they do but they pass the throat thereby break the fast according to the principle stated. In addition some particles do enter the oesophagus also by default.

    2. There is a rule that if anything is accidentally swallowed to the size of a sesame seed or smaller, that does not invalidate the fast. The particles of one puff of an inhaler are still only a fraction of a sesame seed so this can’t break the fast.

    A: this rule just stated is for ‘accidentally’ swallowing… An inhaler is taken deliberately, a purposeful action. Therefore anything taken deliberately (as per original principle above), breaks the fast and so in this case does the use of an inhaler.

    3. An inhaler is like breathing in air?

    A: no it’s not, the inhaler produces a cloud of minute drug particles.

    Also particles of the medication dissolve in the saliva which is subsequently swallowed.

    All in all, the conclusion is, the use of an inhaler will render the fast void.

    May I add here that if your medical condition necessitates the use of an inhaler, you may use it, your fast will break but you will not be sinful for this, you have a valid shar’i uzr/reason. There is no kaffara, simply kadha. Keep kadha fast on another day, maybe a shorter winter day where you may be able to get through the day easier without the use of an inhaler. And if you can’t even do this then you can give fidya.

    Allah ﷻ & His Rasool ﷺ know best.

    By Shaykh Abu Yusha Yasin

  • A burning question for many… Can I use nicotine replacement therapy (NRT) patches whilst fasting?

    Answer: YES!!!

    According to the ahnaaf, the usool is that anything which enters the mouth and crosses the throat and anything which enters the stomach directly or via a large hole or orifice during fasting hours, will render the fast fasid/invalidated.

    It is undisputed that rubbing oil on your skin during fasting is permitted, yet some of this oil enters the body and possibly even the blood stream through the vascular system in the skin. Why is rubbing oil still permitted? Because of the rule I’ve just stated above. The oil that penetrates through the skin and potentially enters the body will be through the pores in the skin and according to this rule, they are not large holes or orifices to the throat or stomach, hence it is permitted to massage oil anywhere on the body!
    Similarly it is permissible to use creams, lotions, gels, skin medication for the same reason.

    Now NRT patches.. What are they and how do they work? They are a matrix patch containing nicotine which when applied to the skin, this nicotine is released regularly over a period of time ranging from 15 to 24 hours. This nicotine is absorbed via the pores in the skin, into the vascular system and blood stream and is transported around the body where the nicotine then undergoes its pharmacological and pharmacokinetics processes and saturates the nicotine receptors in the body, thereby reducing the cravings to smoke cigarettes.

    The crux? Nicotine being absorbed through pores in the skin does not invalidate the fast based on the principle above!

    Therefore use of NRT patches do not break the fast!

    Similarly, pain relief patches such as fentanyl etc are also permitted. Basically, anything applied to the skin does not break the fast.

    This rule is stated by all the classical scholars and books including Bahrur Ra’ik, Allama Ibn Abideen’s Radd Ul Muhtar, Durr al Mukhtar et al!

    Ps: same principle upon which eye drops is permitted during fasting without breaking the fast!

    Allah ﷻ & His Rasool ﷺ know best.

    By Shaykh Abu Yusha Yasin

  • It is permissible to take injections (any kind: i.e intramuscular, intravenous, joint cavities etc etc) whilst fasting. This does not break your fast. Likewise intravenous drips of medication, glucose or anything else do not break your fast!

    Why?

    We come back to the same rule I’ve stated over and over again:

    Only if the ‘ayn/original matter (I.e the actual food, medicine, etc) enters the stomach (not its effects) via large holes/orifices (not pores or pore like structures), only then will the fast be rendered invalid and broken. Stated by all classical fuqaha.

    Based on this, an injection delivers medication to the blood stream, or muscle or joint etc where it then perform its function either at the injection site or around the body through distribution via the bloodstream and vascular system. It DOES NOT ENTER THE STOMACH itself. If anything does enter the stomach it is not the ‘ayn (original matter) but the effects (if at all).

    Therefore according to the principle above stated by all classical scholars and texts, the use of injections does not break the fast. The original matter does not enter the stomach!

    Some modern scholars have ruled that injections, drips, etc do break the fast and they use the reason that the injection, drop etc provides sustenance/energy/strength to immune system etc etc which is what the effects of food are also (sustaining and energising the body etc) and on this basis they have said injections break the fast.

    It must be noted that this reason does not conform to the rulings of the classical scholars and texts who all state the principle above. As long as this principle is adopted then injections cannot break the fast. In order to accept the ruling of the modern scholars who state injections do break the fast, it would be necessary to reject the principle stated by the classical fuqaha or to make it mansookh (abrogate it). Alternatively the principle would need amending. Is there any one in the modern world who can do this? If there is, let them bring their evidence forward.

    Answer adapted from bahrur ra’iq, durr e mukhtar, radd Ul muhtar et al and summarised from ‘Rafiq u sa’imeen’ by Mufti Azam Pakistan, Mufti Rafiq Al Hasni.

    Allah ﷻ & His Rasool ﷺ know best.

    By Shaykh Abu Yusha Yasin

  • Celebrating Christmas for Muslims – Halal or Haram?

    Right I think it’s about time I answered this issue, it seems to have been escalated beyond the remit of a respectful debate. A humble request for everyone (including myself) to check the content of any messages and comments posted publicly…

    Now regarding the celebration of Christmas by Muslims. In a nutshell this is not permitted in the remit of Islam.

    Now I’m not going to give a scholarly discussion, there seems to be plenty of ‘Muftis’ to give you the scholarly rulings and I’m sure they have far more knowledge than I do!

    Read more

  • Tom’s Shoes Haram?

    Its come to my attention that the shoe make toms use pig suede in their sole lining. You will be surprised how many people wear these to the masjid. Its not just toms its also other brands and the way you know its pigs skin is that its has spots on the surface where cow leather is ripply. It also states on toms website that they use pig suede.

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