Monday, 6 July 2015

Open letter to Imam Abdul Latif Finch

From the sister Aysha:

In the name of Allah, The Merciful, The Compassionate.

I pen the following letter with intention to share my experience as a way of healing, for myself first and foremost, and for others who might have similar experiences but wish to either remain anonymous or silent, but have experienced hurt and pain nonetheless. I have remained quiet, for a year and a half, one of the reasons for which was my own desire to veil a man, for we are all weak and flawed, and we too wish to be veiled by God. However, I have re-evaluated my stance of late; since I see others continue to be hurt as a result of this man’s actions, and feel that in accountability is also mercy. I understand he remains remorseless for his breach of trust, on so many levels with myself, despite my blunt confrontation with him, over an email exchange, about his conduct. I had hoped that with some time he would mend his ways and we would see his gifts and talent be put to some good use for the community. Rather, he remains cold and calculated.

What follows is an account of my personal experience with this man.

In December 2012, Imam Muhammad Abdul Latif (IMAL) was deported from Heathrow airport for disclosing to border control that he is on tour, but failed to produce a work visa. He was sent back to America on the next available flight. Shortly thereafter, in the month of March I received a message from IMAL asking for help to re-enter the UK. I was asked if I could ‘pull some strings’ since he was aware that I have a sibling who works as an immigration officer at Heathrow. This was not possible under any circumstance due to the sensitivity of the nature of what he was requesting. I suggested an alternative, more legitimate means, one which would require effort, research, and perseverance: I suggested he apply for a work visa. He expressed the barriers and difficulties he faced with this and so I took it upon myself to consult with my family to help him get out of his messy situation, since he was now blacklisted with immigration in the UK. On consulting with my family, my brother-in-law, a man of immense grace offered his full support in order to help this fellow brother in need. He offered him a full time vacancy (a need expressed by the imam himself) as minister of religion and requested that Imam name his salary. My brother in law, due to my reference and good word of the imam was impressed with his credentials (Zaytuna) and his ability to articulate deen to young people, so he offered any possible means of help if it was in his capacity. My family had never met IMAL but due to my track record with community work and dawah in general they trusted my judgement and reference for him. My family paid expenses pertaining to solicitors fees, visa costs, taxes on IMAL’s behalf for his summer visit (in order to alleviate the financial burden from his family), and paid him extortionate rates for a handful of lectures to be delivered at our local mosque. No money was made from him, since the audience was not charged an entry fee for his talks. My brother-in-law invested in this endeavour purely for the sake of dawah and to promote the Imam.

In the painstaking work required for his paperwork, I spent many weeks researching not only the best form of work permit for his circumstances but considered every avenue possible to help his case. In filling out umpteen amounts of forms, consulting with solicitors etc this required a couple of Skype meetings with Imam and his wife, Michelle, in order to discuss the possibilities. Agreements were made about the requirements of the organisation who agreed to sponsor him (later which were all breached once the visa came through, this was very embarrassing, but we will come back to that later). By now, I had commenced tarbiyyah with IMAL. In Tariqa Tijaniyyatarbiyyah is a duration of intensethikr(meditation) undertaken by a student. The premise for this tarbiyyah process set by IMAL was that Musa was discouraged from questioning khidr since he was sent to teach Musa about Reality. This premise proved to be a dangerous one eventually. So, now (month of April/May) I am juggling tarbiyyah, legal advice appointments, and reams of paperwork, I was massively sleep deprived and overworked. IMAL and his wife had finals for their academic studies so he requested that I fill out all his paperwork on his behalf. During this process I endured abuse from his bookings team, namely from Ayaz Ilyas Rehman who repeatedly told me he’d ‘cut my face’ if I had any ideas about making changes to Imam’s preliminary summer itinerary. I raised this concern with both IMAL and his wife over Skype and they merely found his behaviour amusing and expressed that he was possessive over the Imam due to his attachment. IMAL, at first overjoyed at the prospect of being cleared by immigration via the sponsorship, expressed gratitude, but once the paperwork was pending he began to make demands. Initially he expressed desperation to reach UK shores explaining that since California was replete with scholars that he struggled to find work. He began at length to express his desire to open up the dawah in the UK, and explained that he had much to offer. Once the vacancy and sponsorship were offered to him his requests began to come through in drips and drabs, spilling over into viber calls, facebook and skype communication with me. I felt compelled to listen to him speak about his wishes, which I will list shortly, not only because he was my ‘murabbi’ but because I had unwittingly stepped into the realm of business with him, being the middle person between him and the sponsors.
As for his demands, they began light: ‘I must be allowed to give Tariqa to people if I want, I only say this because Zaytuna were not happy about me giving Tariqa to people’ was part of his initial conditions. I told him that it would be fine. He then expressed that he was a polygamist, explaining that his wife was accepting of this, and that he is not allowed to be questioned about his wives by the organisation sponsoring him, also adding that currently he only had the one wife. He cracked some cheesy jokes in order to test my thoughts on the topic. ... ‘a feminist and an imam walk into a bar’ (seriously). Yet, this particular demand and broaching of its topic with me made me very uncomfortable. I responded by saying this was an issue he would have to raise himself with the committee when he arrived, and that I was not prepared to do it. He agreed but expressed his grievances with Zaytuna Institute for having dropped him from their staff list due to their concern over his polygamous marriages. ‘When people ask me about my wives it makes me wanna punch them in the face’ he said. ‘They had a problem with my marriages so they dropped me, Zaytuna is a punk ass institution like that’ is what he had to say. My contention with Imam on this issue remains till this day: marriage ought to be a public affair and not a secret matter. Anyhow, I didn’t challenge him on this since I was in tarbiyyah. But within minutes of the same conversation I was being extolled with praise for the work I had done for him and was told he liked this and that and the conversation was becoming rather inappropriate...I immediately shut this conversation down because GODDAMN I WAS IN TARBIYYAH. I wrote him an email requesting that he not allow the business relationship jeopardise my progress in the tariqa. He was cold from this point on, and my tarbiyyah was wholly neglected, henceforth.

In weeks which ensued, all agreements which had been made over Skype and email were breached. He was due to report to our organisation upon arrival into the UK but refused to do this and traveled elsewhere. I was not permitted any direct contact with IMAL, his bookings team expressed that I deal solely with them. When I contacted him directly via facebook about the urgency of checking in with his sponsors in order to complete his paperwork, he arrived unannounced on a Friday and I was sent the bill from his team for his travel expenses for his visit (to complete HIS OWN PAPERWORK!). It got worse as days went by, and he was an utter nightmare to deal with. He behaved like a Diva, and couldn’t be bothered to find out which of the people welcoming him when he arrived was my brother-in-law, and he never thanked any of my family and was rather rude to all my people. These people had bent over backwards and they had waited a LONG time to meet him since they heard good things about him, from me. He did not give a damn about anyone, and made no effort. He wanted them to make him financial offers on the day he arrived; this is what he spoke to me about when he turned up unannounced and no contact number! Thereafter, the evening before his first public talk his booking team made contact with me and requested an upfront payment on the day of each talk. This was not the agreement which was made over Skype. I had made it clear to him that since we were going to pay taxes etc on his behalf we were going to deposit a large sum in his account towards the end of the month; I explained in detail why this needed to be done this way (he was supposed to be on a salary for the work permit). This was all dismissed, bookings claimed they were not in the loop about this agreement and so it doesn’t stand. After speaking to them at length about this they consulted IMAL, called me back and said: ‘we have just spoken to Imam and he says that he is struggling to pay rent and is facing eviction back in Cali. If you don’t pay him upfront he’s going to have to find alternative bookings in order to make money and send it back home’. Consequently I was making visits to my personal bank account in order to fund him and his personal circumstances and to deal with the cut throat demands of his bookings team. I did this to save face with my own family. Before his visa, over Skype I had requested that he give some of the juma’a khutbas (in the context of promoting his work) he agreed and I had fought tooth and nail at my local mosque to facilitate this for him, yet, after his arrival into the country the booking team got in contact to inform me that back in America he gets paid a minimum of $350 per khutba, otherwise he would have to find alternative bookings. My dilemma was that his name was already on pamphlets, social media and people were anticipating him. There was no way I could tell my family about all these charges I was being billed with left right and centre because I was guilt ridden that I had got them into this hideous mess in the first place. I felt very exploited, stressed, and suffered ill-health as a consequence.

On one occasion, I, being fed-up with the bullying tactics of his team along with the emotional blackmail which stemmed from him, put my foot down by reminding them of the circumstances of his sponsorship and, with subtlety, suggested we had powers to deport him at any time. I only did this because I was backed into a corner and was being bled dry. At this point the whole team including IMAL were extremely apologetic and offered to make amends by offering to take my family out to dinner to greet them and thank them. I accepted their apology, but politely turned down their request for dinner. I was desperate to done with the agreements I had made. A woman of my word, I kept to all my agreements despite being utterly disgusted with the way in which they conducted themselves throughout the whole business. They were altogether unprofessional, ruthless, cut-throat, bereft of basic manners, and overwhelmingly callous.

So a month after his arrival, the bookings team inform me that he cannot meet the date for our final talk (the fourth weekly lecture of a mere 1.5 hours) since IMALs wife is now in the country and they are going on holiday to Paris. You get the general picture. The examples of atrocious and callous behaviour are too numerous to list here. No doubt, I left his circle as soon as I possibly could, I was wounded from the torment of walking out on a pledge I made through him with God and His messenger, and I was done with Islam and anything related to it. I was done. Emptied out.

I did not indulge IMALs whims and challenged him on his conduct from time to time. I was excluded from attending student classes which took place in London and he completely neglected my progress in the tariqa. It seems if you were one who raised questions or challenged in any way (which I did on only a few occasions) you were excluded from the inner click. I confronted him with these issues and it resulted in a full blown argument. He accused me of attempting to control him, emotionally blackmail him, and expressed that he was extremely busy due to his large number of students and that it was my job to ensure that my development was on track since he cannot possibly be expected to keep up with all students. In truth, he didn’t do anything unless someone was paying him to do it (especially if he didn’t like you). This was what I experienced with him. He would deflect all of his own misconduct onto whoever raised issue with him. If he felt criticised in any way he would lash out and behave as if he was a victim of abuse. It was utterly perplexing; I have never in my life encountered an ‘adult’ like him. Worse still, I was horrified at the way in which he befriended other younger unassuming students. An example of this is my nieces friends (all of whom I invited to attend his lectures) indulged in the undue attention he gave them. I am aware of this since some of the giddy young girls would screen dump private messages and sent them to each other as a way of boasting. I am told that one them was invited to meet him for coffee in London. And since these were young impressionable girls, I was not at all impressed with the tone being set. I have felt immense shame and responsibility for exposing my family and young friends to such misconduct. I withdrew from him as a student as soon as I fulfilled the business agreements on my end. We accommodated him as a guest and took care of him. Yet, I hear from mutual friends that speaks ill of my family claiming they mistreated him. This is an outright lie, and his claims are unsubstantiated. They showed him immense kindness and support.

The reality of IMAL is that he airs an incredulously strong sense of entitlement and is dependent upon the goodwill of his students for a living, and deems this to be standard practice. In a blunt conversation over email I expressed my feelings about being exploited financially by him, his response was something along the lines of he has a family to take care of and sometimes it’s just how it is. He also said that everything I did for him was of my own volition. So, these are just examples to illustrate his callous demeanour, as a way of warning to others. He is in dire need of his students rather than the other way round. A class act in playing the victim, spinning narratives in order to gain sympathy from people, he feels justified in his cruelty. He may well be an ‘arif billah, for he often makes subtle claims about this, but I’ll let you all in on a secret: Ma’rifa is the first stage for students in the tarbiyyah in Tariqa Tijaniyya, so almost every Joe Bloggs in Tariqa Tijaniyya, and their cat, is an ‘arif billah. It’s standard. The difference is they don’t talk about it and they don’t mystify it, market it, or capitalise on it. Real Lovers exhibit service, they walk the walk. A true murabbi adheres to shariah and lives a life of transparency and accountability. They don’t have secret wives, secret lives, and their sources of income are known and legitimate. The reality of IMAL is much like that of the wizard from The Wizard of Oz; a mighty and bold persona behind a facebook screen but puny and pathetic in real life, when the smokescreens are not there. If we want to see change in our communities we need to set a higher standard than this, and outright refuse to glorify such ‘leaders’ and request that they step down from their pedestal, and fear God."

From the sister

My short comments:
I sympathise with this sister and adamantly declare that what IMAL did is the trademark of fake Sufism and fake Islam which has been condemned by the real Sufi masters of all times and ages.

Saturday, 13 September 2014

Hadith about satellites

The Prophet Muhammed (peace be upon him) said about one of the signs of the end of times is that " The dishes (atbaq) will communicate continuously and people will sever their family ties. " (Tabarani, in the chapter Kitab al Fitan). This saying is originally in Arabic.

Commentary on the miracle in this hadith is based on shaykh Hamza Yusuf:

In Algeria and North Africa in Africa, in Arabic, the satellite dish is called "Tabaq" (singular), "Atbaq (plural). The tabaq is a concaved dish and so it makes sense that the Arabs used this word for the satellite. The Prophet used the same word Atbaq for predicting satellites. He also used the modern Arabic word for satellite communications, he said "tuwasal al-atbaq. Thus he said "The dishes will communicate continuously and people will sever their family ties." In other words people will stay at home to watch tv and not visit their relatives or neighbours.

1) Shaykh Hamza Yusuf's comments can be found at:

2) The other word for satellites used in the east is "Sahn". This is an incorrect word for the satellite because a Sahn is a flat dish, and so doesn't apply to satellites.

Saturday, 24 May 2014

Challenge to all atheists, Christians, Buddhists and Hindus

This post is a challenge to all who reject Islam.
Muslims claim that Islam has many proofs that show that Islam is from God. I will just bring one proof, and I challenge anyone on it. If the challenge can't be met, then they should realise that Islam is from God.
If you go back 15 centuries and are in a desert, where there's no communication technology, no phones etc. And the Prophet Muhammed (1) claims to be sent from God and says that " “The Hour will not come until the time when a man will leave his home, and his shoes or whip or stick will tell what is happening to his family.” (Ahmad).
Who would've thought that inanimate things like shoes will talk? How can anyone even think of such a thing when there's nothing to compare to? They had already accused him of being mad and crazy. Why would he say such a thing when people would laugh at him more and again accuse him of being mad?
And now, 15 centuries, later, Nike and Google have made talking shoes. Here's the Nike one shown at the end of this clip:
Another business ( made shoes that act as mobiles too.
Show me any other person more than 10 centuries ago who made a prophecy as clear and accurate as this.

1) Sallallahu alaihi wa sallam (means "peace be upon him")

Tuesday, 22 April 2014

What is "True Islam" and does it need to be modernised?

Many people wonder about "what is the true Islam?", "does Islam need modernising?", "has the Islam we have been given and passed down been patriarchal and misogynistic?" and so on.
There have been many discussions and writings on this topic, and my aim is not to summarise them or include them all here but to point to one Sahih (authentic) hadith and then relate it to the questions mentioned above. The hadith of the Holy Prophet (sallallahu alaihi wa sallam) states:
"From every succeeding generation its upright folk shall carry this knowledge in turn. They shall repeal from it the distortions of the extremists (tahrif al-ghalin), the (mis)interpretations of the ignorant (ta'wil al-jahilin), and the pretenses of the liars (intihal al-mubtilin)." (see the discussion on grading and references in Note 1 below).
If a person reflects on the above mentioned hadith, the following will be realised:
a) True Islam will be present in every generation. It will never be absent from even one generation.
b) There will be scholars representing true Islam and they will openly refute misguidance and misguided sects. Thus the true Islam will be open and victorious.
c) If you come across a sect or belief claiming to be the "true Islam" but that belief or sect did not exist in every generation, and the scholars holding its views did not "repeal the distortions etc" and were not prominent,, then it is not the true Islam. For example some "feminists" claim that Islamic scholarship was misogynistic and this led to misogynistic interpretations of Islam dominating for centuries. Thus these feminists claim to reinterpret the Qur'an, hadiths and Islam in "progressive/feminist/women-friendly" ways. Ask the feminists "Did these interpretations that the feminists bring exist in every generation of Islamic history?". If these interpretations did not exist in every generation, then know that it they are false. The same question should be asked of other modernist "Islamic" movements and even of the "Salafi" movement. For example you will never find in every generation of Islamic history a scholar saying "inheritance laws should be divided equally because the context has changed". Nor will you find in every generation a "Salafi" scholar or a "feminist" scholar.
d) Islam does not need to be "changed" or "modernised" or "progressed" or made "gender equal", because the true Islam is the Islam that has been followed for centuries. 
In conclusion one will find that the Ahlus Sunnah  existed in every generation of Islamic history and were always prominent and dominant. 
I hope the above answers the questions above.

1) Sheikh GF Haddad wrote the following:
"This hadith is narrated from the Companion Ibrahim b. `Abd al-Rahman al-`Adhari from the Prophet (upon him blessings and peace).
"From every succeeding generation its upright folk shall carry this knowledge in turn. They shall repeal from it the distortions of the extremists (tahrif al-ghalin), the (mis)interpretations of the ignorant (ta'wil al-jahilin), and the pretenses of the liars (intihal al-mubtilin)."

عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الرَّحْمَنِ الْعَذَرِىِّ قَالَ قَالَ رَسُولُ اللَّهِ -صلى الله عليه وسلم: يَرِثُ هَذَا الْعِلْمَ مِنْ كُلِّ خَلَفٍ عُدُولُهُ يَنْفُونَ عَنْهُ تَأْوِيلَ الْجَاهِلِينَ وَانْتِحَالَ الْمُبْطِلِينَ وَتَحْرِيفَ الْغَالِينَ

It is a fair hadith graded hasan gharib sahih by al-`Ala'i in Bughyat al-Multamis (p. 14=p. 34-35) and sahih according to Imam Ahmad (as narrated by al-Khallal in his `Ilal per al-Khatib in Sharaf As-hab al-Hadith p. 29), Ibn ‘Abd al-Barr in the introduction to his Tamhid -- as cited by Ibn Kathir in al-Bidaya wal-Nihaya (1993 Turath ed. 10:371) and al-San`ani in Thamarat al-Nazar (p. 144) -- and Ibn al-Wazir in al-`Awasim min al-Qawasim (1:312) and al-Rawd al-Basim (1:21-23) but da`if mu`dal cf. al-Daraqutni in Ibn al-Mulaqqin, al-Muqni` (1:246); `Abd al-Haqq al-Ishbili in al-Ahkam al-Wusta (1:121); Ibn Kathir in al-Ba`ith al-Hathith; al-`Iraqi in al-Taqyid (p. 116), al-Bulqini in Mahasin al-Istilah (p. 219), and al-Sakhawi's long discussion in Fath al-Mughith (2:14-17). Ibn al-Qattan discussed it in his Wahm wal-Iham (3:37-41 §691) as did Abu Ghudda in Khams Rasa'il fi `Ulum al-Hadith (p. 133-141 marginalia to Ibn `Abd al-Barr's discussion) and al-Zabidi devoted to it his monograph al-Rawd al-Mu'talif fi Takhrij Hadith Yahmilu Hadha al-`Ilma min Kulli Khalaf.


[1] from Abu Hurayra by al-Tabarani in Musnad al-Shamiyyin (1:344) with two chains, one of which is fair, and by al-Khatib in Sharaf As-hab al-Hadith (p. 28 §52) and al-Jami` (1991 ed. 1:193 §137=1983 ed. 1:128) with a very weak chain because of Maslama ibn `Ali;

[2] from Abu Umama by al-`Uqayli in the introduction to his Du`afa' (1:9) with a weak chain;

[3] from Usama b. Zayd by al-Khatib in Sharaf (p. 28 §53);

[4] from Abu Hurayra and `Abd Allah b. `Umar by al-Bazzar (Mukhtasar 1:122 §86), Tammam al-Razi (Fawa'id 1:350), Ibn `Abd al-Barr in al-Tamhid (1:59), and al-`Uqayli in al-Du`afa' (1:10) -- the latter two stating "ibn `Amr" -- with very weak chains because of `Umar b. Khalid who is discarded as a narrator (matruk) as indicated by al-Haythami (1:140);

[5] from `Abd Allah b. Mas`ud -- the first sentence only, and with "inherit" instead of "carry" -- by al-Khatib, Sharaf (p. 28 §54);

[6] mursal from the Tabi`i Abu `Abd al-Rahman Ibrahim b. `Abd al-Rahman al-`Adhari by al-Bayhaqi in al-Sunan al-Kubra (10:209 §20685-20686) and Shu`ab al-Iman (10:209), Ibn `Abd al-Barr in al-Tamhid (1:59), Ibn Abi Hatim in al-Jarh wal-Ta`dil (2:17), Ibn Hibban in al-Thiqat (4:10), and al-Khatib, Sharaf (p. 28-29 §52-56) where the latter narrates that Imam Ahmad declared it sound (sahih), a grading faulted by Yahya b. Sa`id al-Qattan as cited by Ibn `Adi in al-Kamil (1:153) from al-Khallal's `Ilal. Ibn `Adi then cites a chain of trustworthy narrators for it. Al-Dhahabi in Mizan al-I`tidal (1:45 §137) states that Ma`an ibn Rifa`a -- who reports from al-`Udhri -- is not reliable (Ibn Hajar grades him layyin, Taqrib §6747) but in al-Mughni (2:308 §6309) states that Ibn al-Madini declared him trustworthy, as did Ahmad (cf. al-Khatib, Sharaf p. 29 §56). Al-`Iraqi in al-Taqyid wal-Idah (p. 116) and al-Tabsira (1:298) said: "This narration is missing al least two sub-narrators (mu`dal) or missing the Companion-link (mursal). And this Ibrahim, who related it without naming the Companion, is not known to relate any narration other than this."

[7] From a number of other Companions -- Abu al-Darda', `Alī b. Abi Talib, Jabir b. Samura, and Mu`adh b. Jabal -- all through weak chains as stated by Abu Nu`aym followed by al-`Iraqi and al-Qari in al-Mirqat (1994 ed. 1:509 §248) cf. al-Arna'ut. in Sharh Mushkil al-Aathaar (10:18 §3884).

In view of al-Tabarani's fair chain, Ibn `Adi's chain of reliable transmitters, Ahmad and Ibn `Abd al-Barr's gradings of sahih, al-`Ala'ī's similar grading, the number of Companions related to narrate it, and the widespread use of this narration among the hadith Masters, the correct grading appears to be at the very least that of "fair" (hasan), and Allah knows best."

Monday, 17 June 2013

Raw milk example

Udderly Controversial

NEW BRUNSWICK, N.J., May 3 – Mrs Khan does what many may consider irresponsible parenting.

Every morning, she whips out three glasses from her cupboard and fills them to the top with unpasteurized milk.

One glass is for her, and the other two are for her 3- and 4-year-old daughters.
It is the only milk her youngest daughter, Zahrah, is able to tolerate.
“If she drinks regular, pasteurized milk, she throws up,” said Khan. “She can’t keep any of that stuff down.”

Unpasteurized milk, also known as raw milk, has been a topic of debate for some time now.
Because it is illegal for sale in New Jersey, many New Jersey residents, like Khan, go out
of their way to travel to New York or Pennsylvania where unpasteurized milk is permitted to be sold.

Proponents of raw milk praise it for its nutritional benefits, while adversaries warn it may be infested with harmful bacteria.

The U.S. Food and Drug Administration has declared anything containing unpasteurized milk unsafe to consume.
“Raw milk can harbor dangerous microorganisms that can pose serious health risks to you and your family,” said the FDA.

The FDA cited a study done by the Centers for Disease Control and Prevention (CDC) which founded that between 1993 and 2006, more than 1,500 people in the U.S. became sick from drinking raw milk or eating cheese made from raw milk.

“That kind of makes me unsure about raw milk,” said Rutgers University junior Alyson Escalona. “I don’t think I would want to take the risk.”
            But any food can make you sick, argues a soil scientist at Rutgers University, Dr. Joseph Heckman.
            “There is no food that is perfectly safe,” said Heckman. “The assumption is made that the pasteurization process is done to guarantee safety, but the fact is, well-recorded in scientific record, that people have gotten sick and died from pasteurized milk.”

In 2007, as reported by the Journal of American Medical Association, three men in Massachusetts died from Listeria which came from pasteurized milk.

There was an outbreak in the 1980s, as well, in which over 160,000 became sick with salmonella from pasteurized milk. Since then, there have been at least 40 outbreaks caused by pasteurized milk over the decades , said Heckman.

That is not to say that some individuals do not get sick from raw milk, but it is a fact that
the numbers of individuals getting sick due to raw milk consumption have not been as high as the numbers of individuals getting sick from the consumption of pasteurized milk, said Heckman.
           It might also be noteworthy to add in that no one has ever died of drinking raw milk in the last few decades, either.
“Sometimes people do get sick by raw milk but it has to do with how it is produced,” said
Heckman. “If it is carefully produced, it has a pretty darn good safety record.”

Pasteurization, applauded as one the greatest achievements by the food industry, was
essential in the 18th century when the U.S. did not have the safety procedures and the technology to ensure the production of safe milk

“Pasteurization was developed as a solution for an old problem that we have moved far
beyond,” said Heckman. “At one time there were cows that were sickly, people milking by hand,
sneezing in milk buckets, and there was no refrigeration.”

Mechanical milkers, refrigeration, good sanitary practices, and knowing how to check for
pathogens have been advancements in the public health arena to ensure the production of clean

            If raw milk, intended for human consumption, is just as safe as pasteurized milk, why
then single out raw milk and the risks associated with it?

“Because they want to make money off of your fears,” said Rumana Abbasi.

Abbasi, a N.J. resident, has been purchasing raw milk from New York since December 2012.

“Raw milk is as safe as pasteurized milk if the farmer produces it carefully,” said Abbasi.
“And it’s better for you, too.”

Studies have shown benefits in raw milk, such preventing asthma and allergies, that cannot be found in pasteurized milk.
Khan claims her youngest daughter used to suffer from eczema, but it went away after switching to raw milk.
“Zahrah’s eczema went away with raw milk. That is to say, raw milk caused her eczema to go away,” said Khan. “I firmly believe that.”

            Khan says she won’t be turning back to pasteurized milk anytime soon, and will continue to make those drives out-of-state every week to get raw milk.

But that brings up a larger issue: how long will New Jersey residents continue going to other states to buy raw milk?

Should we not be allowed to choose the foods we wish to consume?

Many nations, and many states within the U.S., give people the choice of buying pasteurized milk or raw milk, but not New Jersey.

Heckman  hopes for Jersey residents to one day be given the choice to buy pasteurized milk or raw milk, without having to go to great lengths such as driving out-of-state every weekend.

“I’m not an advocate for raw milk,” said Heckman. “I’m an advocate for informed choice. I just want people to have the choice and I want them to make a well-informed choice.”

(Written by a friend)

Tuesday, 30 October 2012

Prophet Muhammed in Bible Song of Songs? (sallallahu alaihi wa sallam)

So I asked Ali Ataie about the mentioned of the word Prophet Muhammed (sallallahu alaihi 
wa sallam) in the Bible,  Song of Songs (sometimes called "Song of Solomon") and his rebuttal to the popular Christian arguments, and he said:

"The Song of Songs is a lyrical poem, and prophecy in embedded in poetry is quite often elliptical - in other words, there are strong indications or "echoes," to use Imam Shabbir Aly's word in lyrical poetry or prose. 

The text is not going to explicitly say, "The name of my beloved in Muhammad." Just like Psalm 20:6 - which gives an indication about the name of the Messiah "hoshiy'a Adonai Mashikho" (The Lord saves his Messiah); "hoshiy'a" is related the Yeshu'a (the saved one). 

With this in mind, Roger Alysworth identified
Jesus as the object of Song 5:16 in his book, "He is altogether lovely: Discovering Jesus in the Song of Solomon." Alysworth (Pres. of Illinois Baptist Assoc) - knows how prophecy works. Unfortunately, he has misapplied it. Prophecy according to Origen contains MULTIPLE levels of meaning (exoteric and esoteric). Isaiah 7:14, for example, is claimed by Matthew to be about Jesus - but Immanuel was born in Isaiah 8? - BUT the esoteric meaning is the coming Messiah (as Matthew would say). So it "echoes" the Prophet's name -the rest of the passage describes him quite succinctly (Song 5:10-15). -"v'kollo machamadim" (All of him is praiseworthy). - All of him is Muhammad - b/c that's his name!

By the way, Song of Songs 5:16 is the ONLY
occurrence of MACHAMADIM in the Hebrew Bible - the other passages that contain the word have different forms in Hebrew (pronominal suffixes, etc)."

To see how the word "Machamad" (that's how the letters are spelt in English. its not how its pronounced) is pronounced like "Muhammed", see the Rabbi read it here:

Monday, 29 October 2012

Telecommunications in hadith

Abū Sa'id (RA) related a long hadith, in part of which the Holy Prophet Muhammed (sallallahu alaihi wa sallam) said:
"By Him in Whose hand is my soul, the Hour will not come until wild creatures talk to men, and a man speaks to the end of his whip and the straps of his sandals (shoes), and his thigh will tell him about what happened to his family after he left".[ Aħmad, Musnad (3:84 and 85). Ħākim, Mustadrak (4:467).)

“A man speaks to the end of his whip,” could indicate that people will speak into something with a cord like speaking into a telephone. Students of physics experiment by oscillating a string to see the resultant waveforms. Also, when one shakes a whip it creates a waveform down the length of the whip. The Prophet could be showing through the motion of the whip that people in the Last Days will discover a technology using waveforms by which they will speak. This transmission using wavelengths includes all kinds of communications whether radio, television, or satellite. One’s cellular telephone in his pocket next to “his thigh will tell him about what happened to his family after he left.”