Islamic vs. Western slaughter

Islamic vs. Western slaughter
(Scientific results)

Al Shaddad Bin Aous has quoted this tradition of the Holy Prophet (P.B.U.H.) "God calls for mercy in everything, so be merciful when you kill and when you slaughter, sharpen your blade to relieve its pain".

Many allegations have been made that Islamic slaughter is not humane to animals. However, Professor Schultz and his colleague Dr. Hazim of the Hanover University, Germany, proved through an experiment, using an Electro encephalograph (EEG) and Electro Cardiogram (ECG) that *Islamic slaughter is THE humane method of slaughter* and captive bolt stunning, practiced by the Western method, causes severe pain to the animal. The results surprised many.


Experimental Details:

1. Several electrodes were surgically implanted at various points of the skull of all animals, touching the surface of the brain.

2. The animals were allowed to recover for several weeks.

3. Some animals were slaughtered by making a swift, deep incision with a sharp knife on the neck cutting the jugular Veins and carotid Arteries of both sides; as also the trachea and esophagus-Halal Method.

4. Some animals were stunned using a captive bolt pistol - humane slaughter by the western method.

5. During the experiment, EEG and ECG were recorded on all animals to record the condition of the brain and heart during the course of slaughter and stunning Results and Discussion:


I. Halal Method

1. The first three seconds from the time of Islamic slaughter as recorded on the EEG did not show any change from the graph before slaughter, thus indicating that the animal did not feel any pain during or immediately after the incision.

2. For the following 3 seconds, the EEG recorded a condition of deep sleep - unconsciousness. This is due to a large quantity of blood gushing out from the body.

3. After the above mentioned 6 seconds, the EEG recorded zero level, showing no feeling of pain at all.

4. As the brain message ( EEG ) dropped to zero level, the heart was still pounding and the body convulsing vigorously (a reflex action of the spinal cord) driving maximum blood from the body: resulting in hygienic meat for the consumer.


II Western method by C.B.P. Stunning

1. The animals were apparently unconscious soon after stunning.
2. EEG showed severe pain immediately after stunning.
3. The hearts of the animal stunned by C.B.P. stopped beating earlier as compared to those of the animals slaughtered according to the Halal method resulting in the retention of more blood in the meat. This in turn is unhygienic for the consumer.

Ashraf Dabayeh
Dept. of Civil Eng. (Ext. 3844)
University of Waterloo

"And among His (God's) Signs is the creation of the heavens and the earth, and the difference of your languages and colors. Surely, in that are signs for people of sound knowledge." {The Qur'an 30:22}

Virtues of 10 days of Dhul Hijjah

Virtues of 10 days of Dhul Hijjah


A Muslim has to seize every opportunity that could bring him closer to Allah. Among the special seasons of worship are the first ten days of Dhul-Hijjah, which Allah has preferred over all the other days of the year. Ibn `Abbas (may Allah be pleased with him and his father) reported that the Prophet (peace and blessings be upon him) said: "There are no days in which righteous deeds are more beloved to Allah than these ten days." The people asked, "Not even Jihad for the sake of Allah?" He said, "Not even Jihad for the sake of Allah, except in the case of a man who went out, giving himself and his wealth up for the cause (of Allah), and came back with nothing." (Reported by Al-Bukhari)


The Sunnah indicates that the one who wants to offer a sacrifice must stop cutting his hair and nails and removing anything from his skin, from the beginning of the ten days until after he has offered his sacrifice, because the Prophet (peace and blessings be upon him) said: "When you see the new moon of Dhul-Hijjah, if any one of you wants to offer a sacrifice, then he should stop cutting his hair and nails until he has offered his sacrifice."

However, if a person does any of these things deliberately, he must seek Allah’s forgiveness but is not required to offer (an extra) sacrifice in expiation. Whoever needs to remove some hair, nails, etc., because it harms him, such as having a broken nail or a wound in a site where there is hair, should do so, and there is nothing wrong with that. Though the state of ihram is so important, it is permitted to cut one’s hair if leaving it will cause harm. There is nothing wrong with men or women washing their heads during the first ten days of Dhul-Hijjah, because the Prophet (peace and blessings be upon him) only forbade cutting the hair, not washing it.

If a person, having no previous plan to offer a sacrifice, cuts his hair or nails during the first ten days of Dhul-Hijjah, then decides later, during the ten days, to offer a sacrifice, then he must refrain from cutting his hair and nails from the moment he makes this decision.

Some women are in the habit of delegating their brothers or sons to make the sacrifice on their behalf, thinking that this gives them permission to cut their hair during these ten days. This is not correct, because the ruling applies to the one who is offering the sacrifice, whether or not he (or she) delegates someone else to carry out the actual deed. The prohibition does not apply to the person delegated, only to the person who is making the sacrifice, as is indicated in the hadith. The person who is sacrificing on behalf of someone else, for whatever reason, does not have to adhere to this prohibition.

This prohibition appears to apply only to the one who is offering the sacrifice, not to his wife and children, unless any of them is offering a sacrifice in his or her own right, because the Prophet (peace and blessings be upon him) used to sacrifice "on behalf of the family of Muhammad," but there are no reports that indicate that he forbade them from cutting their hair or nails at that time.

Concerning the types of worship to be performed during these ten days: one must understand that these days are a great blessing from Allah to His servants, which is appreciated properly by the righteous persons. It is the Muslim’s duty to appreciate this blessing and seize the opportunity, by devoting these ten days to paying more attention to striving hard in worship. Among His blessings to His servants, Allah has given us many ways in which to do good and worship Him, so that the Muslim may be constantly active and consistent in his worship of his Lord. Among the good deeds which the Muslim should strive to do during the first ten days of Dhul-Hijjah are:

1- Fasting: It is Sunnah to fast on the ninth day of Dhul-Hijjah, because the Prophet (peace and blessings be upon him) urged us to do good deeds during this time, and fasting is one of the best of deeds. The Prophet (peace and blessings be upon him) used to fast on the ninth of Dhul-Hijjah. Hunaydah ibn Khalid quoted some of the wives of the Prophet (peace and blessings be upon him) as saying: "The Prophet (peace and blessings be upon him) used to fast on the ninth of Dhul-Hijjah, on the day of `Ashurah, on three days of each month, and on the first two Mondays and Thursdays of each month." (Reported by An-Nisa'i, 4/205)

2- Takbir: It is Sunnah to say takbir, tahmid, tahlil, and tasbih during the first ten days of Dhul-Hijjah, and to say it loudly in the mosque, the home, the street and every place where it is permitted to remember Allah and mention His name out loud, as an act of worship and as a proclamation of the greatness of Allah, may He be exalted. Men should recite these phrases out loud, and women should recite them quietly. Allah says: (That they might witness things that are of benefit to them (i.e., reward of Hajj in the Hereafter, and also some worldly gain from trade, etc.), and mention the name of Allah on appointed days, over the beast of cattle that He has provided for them (for sacrifice).. . ) (Al-Hajj 22: 28) The majority of scholars agree that the "appointed days" are the first ten days of Dhul-Hijjah, because of the words of ibn `Abbas (may Allah be pleased with him and his father): "The ‘appointed days’ are the first ten days (of Dhul-Hijjah)."

Takbir at this time is an aspect of the Sunnah that has been forgotten, especially during the early part of this period, so much so that one hardly ever hears takbir, except from a few people. This takbir should be pronounced loudly, in order to revive the Sunnah and as a reminder to the negligent. There is sound evidence that ibn `Umar and Abu Hurayrah (may Allah be pleased with them both) used to go out in the marketplace during the first ten days of Dhul-Hijjah, reciting takbir, and the people would recite it after him. The idea behind reminding the people to recite this is that each one should recite it individually, not in unison, as there is no basis in Shari`ah for doing this.

3- Performing Hajj and `Umrah: One of the best deeds that one can do during these ten days is to perform Hajj to the Sacred House of Allah. The one whom Allah helps to offer Hajj to His House and to perform all the rituals properly is included in the words of the Prophet (peace and blessings be upon him): "An accepted Hajj brings no less a reward than Paradise ."

4- Doing more good deeds in general: This is because good deeds are beloved by Allah and earn one a great reward. Whoever is not able to offer Hajj should occupy himself at this blessed time with acts of worship, offering Prayers, reading the Qur’an, remembering Allah, making supplications, giving in charity, showing dutifulness to parents, maintaining the ties of kinship, enjoining what is good and forbidding what is evil, and other good deeds and acts of worship.

5- Sacrifice: One of the good deeds that will bring a person closer to Allah during these ten days is offering a sacrifice.

6- Sincere repentance: One of the most important things to do during these ten days is to repent sincerely to Allah and to give up all kinds of disobedience and sin.


http://islamqa.com/en/ref/1699

Islamic Finance appeal growing in face of credit crisis

Islamic Finance appeal growing in face of credit crisis


The global credit crisis presents the $1 trillion Islamic finance industry with an opportunity to expand its appeal beyond Muslim investors, as a haven from speculative excess.

The message may have particular resonance in the West after the crumbling of the U.S. mortgage market left banks holding hundreds of billions of dollars of nearly worthless credit instruments tied to home loans by a web of complex structures.

While conventional banks worldwide are nursing losses of more than $400 billion from the credit crisis, Islamic banks are virtually unscathed. And they are playing up the contrast to scalded shareholders, bondholders and borrowers and fearful depositors.

"It's very much a return to old-fashioned conservative lending," said David Testa, chief executive of Gatehouse Bank, which began operations in April as the fifth Islamic bank in Britain .

"The current global market condition has given Islamic finance a great opportunity to show what it can do - help to fill the liquidity gap," he said.

Investors traumatized by the credit crisis could seek comfort from the stricter rules imposed on lending by Islamic law, which bans some of the structures and financing methods that quickly unraveled during the U.S. mortgage crisis.

Testa said that Islamic finance practices were more fiscally conservative, with direct participation by investors in plans that do not involve parking assets in off-balance- sheet vehicles.

Islamic finance is based on Shariah, or Islamic law. It requires that gains be derived from ethical and socially responsible investments and discourages interest-based banking and investments in sectors like pork, gambling and pornography.

The Asian Development Bank estimates that Islamic assets globally have a combined value of about $1 trillion, with annual growth of 10 percent to 15 percent a year. Al-Rajhi Bank of Saudi Arabia and Kuwait Finance House are the two biggest Islamic banks in the Gulf region. In Malaysia , the largest Islamic lender is Maybank Islamic, a subsidiary of Malayan Banking.

The jump in popularity of Islamic finance is drawing the interest of companies outside the Middle East .

City Developments, one of the largest developers in Southeast Asia , said last week that it could issue Islamic debt and sell hotels to enhance its ability to make acquisitions.

The Islamic finance industry, which was nearly nonexistent 30 years ago, has certain distinguishing features that make it less risky, analysts say.

Islamic bonds, or sukuk, replace coupons with payments backed by the performance of tangible assets. Islamic law prohibits the payment of interest and requires transactions to be linked to assets, thus deterring the kind of complexities prevalent in conventional financing operations.

Debashis Dey, the Dubai-based head of capital markets at the law firm Clifford Chance, said that although the Islamic finance industry was adapting conventional products to make them compliant with Shariah, it was a long way from sophisticated products like collateralized debt obligations.

But while Islamic products are coming into favor, analysts say market commentators and intermediaries may be too zealous in promoting the merits of Islamic finance as a safe product.

Mohamed Damak of Standard & Poor's cited the case of the boom in real estate financing in the Gulf mainly by Islamic banks in the past three years, amid soaring property prices.

"A correction of the real estate sector would impact Islamic banks involved in this business line. Islamic finance is not immune from risk," he said.

Even as experts are weighing the degree of insularity that Islamic financing provides, there are differences in the way accounts are prepared and in how Shariah law is interpreted.

Banks in Britain differ in their accounting operations from banks in Bahrain , for example, which in turn differ from banks in Malaysia and Indonesia .

Dey, at Clifford Chance, said the lack of standardization posed a hurdle to growth, but others said that a cookie-cutter approach was not desirable and that regional differences would remain.

"Complete standardization may not happen - there will always be variants," said Raj Maiden, managing director at Five Pillars in Singapore , who added that it was more important to tailor products according to the needs of each market.

While the debate rages on whether Islamic finance provides a safer bet or is merely a potential source of irrational exuberance, most agree the industry should make the most of the attention it is now receiving.

"If Islamic banks step up to the mark, then they will gain traction," said Testa, of Gatehouse.

Source: International Herald Tribune

http://www.islamici ty.com/articles/ Articles. asp?ref=IH0810- 3694

Western Teenage Girl

Western Teenage Girl

By Sultana Yusufali (a 17-year-old high school student)

Published in Toronto Star Young People's Press


An insightful and personal account of why a Western teenage girl would reject the 'wonders' of fashion, and want to cover herself in the hijab (veil).

I probably do not fit into the preconceived notion of a "rebel". I have no visible tattoos and minimal piercing. I do not possess a leather jacket. In fact, when most people look at me, their first thought usually is something along the lines of "oppressed female". The brave individuals who have mustered the courage to ask me about the way I dress usually have questions like: "Do your parents make you wear that?" or "Don't you find that really unfair?"


A while back, a couple of girls in Montreal were kicked out of school for dressing like I do. It seems strange that a little piece of cloth would make for such a controversy. Perhaps the fear is that I am harboring an Uzi machine gun underneath it! Of course, the issue at hand is more than a mere piece of cloth. I am a Muslim woman who, like millions of other Muslim women across the globe, chooses to wear a hijab. And the concept of the hijab, contrary to popular opinion, is actually one of the most fundamental aspects of female empowerment. When I cover myself, I make it virtually impossible for people to judge me according to the way I look. I cannot be categorized because of my attractiveness or lack thereof. Compare this to life in today's society: We are constantly sizing one another up on the basis of our clothing, jewelry, hair and makeup. What kind of depth can there be in a world like this?


Yes, I have a body, a physical manifestation upon this Earth. But it is the vessel of an intelligent mind and a strong spirit. It is not for the beholder to leer at or to use in advertisements to sell everything from beer to cars. Because of the superficiality of the world in which we live, external appearances are so stressed that the value of the individual counts for almost nothing. It is a myth that women in today's society are liberated. What kind of freedom can there be when a woman cannot walk down the street without every aspect of her physical self being "checked out"? When I wear the hijab I feel safe from all of this. I can rest assured that no one is looking at me and making assumptions about my character from the length of my skirt. There is a barrier between me and those who would exploit me.


I am first and foremost a human being, one of the saddest truths of our time is the question of the beauty myth and female self-image. Reading popular teenage magazines, you can instantly find out what kind of body image is "in" or "out" . And if you have the "wrong" body type, well, then, you're just going to change it, aren't you? After all, there is no way you can be overweight and still be beautiful. Look at any advertisement. Is a woman being used to sell the product? How old is she? How attractive is she? What is she wearing? More often than not, that woman will be no older than her early 20s, taller, slimmer, and more attractive than average, and dressed in skimpy clothing. Why do we allow ourselves to be manipulated like this? Whether the 90s woman wishes to believe it or not, she is being forced into a mould. She is being coerced into selling herself, into compromising herself. This is why we have 13-year-old girls sticking their fingers down their throats to vomit and overweight adolescents hanging themselves.


When people ask me if I feel oppressed, I can honestly say no. I made this decision of my own free will. I like the fact that I am taking control of the way other people perceive me. I enjoy the fact that I don't give anyone anything to look at and that I have released myself from the bondage of the swinging pendulum of the fashion industry and other institutions that exploit females. My body is my own business. Nobody can tell me how I should look or whether or not I am beautiful. I know that there is more to me than that. I am also able to say no comfortably when people ask me if I feel as if my sexuality is being repressed. I have taken control of my sexuality. I am thankful I will never have to suffer the fate of trying to lose / gain weight or trying to find the exact lipstick shade that will go with my skin colour. I have made choices about what my priorities are and these are not among them.


So next time you see me, don't look at me sympathetically. I am not under duress or a male-worshiping female captive from those barbarous Arab deserts. I've been liberated!