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Archive for July, 2009

Soda is haraam adn harmful


Sweetened drinks at root of global obesity, type 2 diabetes epidemic

July 2, 2009

By Neil Osterweil

The world has a major drinking problem, and it is a killer.

The drink of choice is not alcohol, but sodas, fruit drinks, sport drinks, flavored waters, and other beverages loaded with sugar in any of its incarnations, according to investigators who spoke at a symposium sponsored by the International Atherosclerosis Society.

The human body has adapted through evolution to imbibing water, breast milk, and little else–certainly not Coke, Pepsi, Hawaiian Punch, or Gatorade. But our acquired taste for sugar-sweetened beverages and for sweeter food than what our primal ancestors could have imagined is in large measure responsible for expanding waistlines and rising rates of diabetes and cardiovascular disease, said Dr. Barry Popkin of the University of North Carolina at Chapel Hill.

“We’ve had, in the high-income world, two remarkable changes over the last 20-30 years,” Dr. Popkin said. “One is a shift away from water, low-sweetened coffees and teas, and a little bit of alcohol, to a diet dominated by caloric sweeteners in everything we consume, particularly beverages.”

Study findings suggest that when infants are exposed to sweet tastes, they will express a preference for sweet foods even years later. Yet there are virtually no long-term studies showing how such exposure to sweetness and sweet food affects caloric needs and subsequent eating patterns, Dr. Popkin said.

“In the quantities now consumed, fructose is probably harmful to a great many people in our populations,” said Dr. George Bray, who researches the metabolic effects of sugary beverages at Louisiana State University’s Pennington Biomedical Research Center in Baton Rouge.

Exposure to fructose has been shown to have detrimental effect on thermogenesis, lipids and metabolites, and blood pressure, said Dr. Bray, pointing to a 1993 study in which volunteers were monitored for metabolic changes following an oral load of glucose or fructose (Am. J. Clin. Nutr. 1993;58:766s- 770s). Fructose stimulated oxygen consumption more than did glucose, but had a smaller effect on insulin stimulation. Fructose also increased respiratory quotient more than did glucose, and there was a suggestion that fructose may increase de novo lipogenesis.

Short-term dietary studies have shown that compared with water or glucose, fructose is associated with weight gain, and increases in blood pressure, plasma inflammatory markers, lipid metabolism, insulin resistance, and visceral fat stores.

In a 10-week parallel-arm Danish study of 41 overweight men and women, one group received 813 kcal/d of sugar-containing beverages and the other received 240 kcal/d of artificially sweetened beverages. Patients on the sucrose-sweetened beverages gained about 1.5 kg (3.3 lbs) over the 10 weeks, while those who had aspartame-sweetened drinks lost almost the same amount (Am. J. Clin. Nutr. 2002;76:721) .

Patients in the sucrose group also had a mean 3.8/4.1 mm Hg increase in blood pressure. However, in the aspartame group, systolic BP declined by 3.1 mm Hg, and diastolic pressure declined by 1.2 mm Hg.

Volunteers who drank sugar-sweetened beverages have also been shown to have increases in the inflammatory markers haptoglobin, transferrin, and C-reactive protein, whereas aspartame-sweetened beverage drinkers had large declines in the same markers.

“Right now, sugar-sweetened beverages account for almost 10% of total calories in both child and adult diets in the U.S.,” according to Dr. Frank Hu of the Harvard School of Public Health in Boston.

‘If you look at a 12-ounce can of soda, it has about 120-150 calories, and has about 10 teaspoons of sugar … so drinking a can of soda is analogous to doing an oral glucose tolerance test.”

Data from large, decades-long cohort studies, including the Nurses’ Health Study, and the Health Professionals Follow-Up Study, show consistent, dose-related associations between sweetened beverage consumption and type 2 diabetes incidence, Dr. Hu said.

In a yet-to-be-published study, looking at prepregnancy consumption of sweetened beverages and the risk of gestational diabetes in more than 13,000 women in the Nurses’ Health Study cohort, soft-drink consumption was associated with about a 25% increase in risk of gestational diabetes during 8 years of follow-up.

Several countries are beginning to take steps to reduce the health effects from such high sugar consumption.

“Mexico will have the highest rate of diabetes in another 10-20 years,” Dr. Popkin said. He noted that the Mexican government has switched from whole milk to 1.5% milk, and will later shift to skim milk, in programs feeding more than 20 million citizens. In addition, Mexico’s schools are working to ban all sugar-sweetened beverages, provide safe drinking water, and allow the sale of water and low-fat milk.

The Mexican government also is considering taxing added sugars in beverages per gram, as well as fat content in milk, and has launched a national media campaign to alert citizens to the dangers of hidden fats and sugars.

Europe, France, and the United Kingdom are banning vending machines in schools, and are forbidding television advertising of sweetened drinks.

Within the U.S., Maine has instituted a soft-drink tax for the purposes of health promotion, and Massachusetts, New York, and other states are considering similar measures. Many states and metropolitan areas are also requiring calorie labeling on beverages sold in fast-food outlets, according to Dr. Popkin.

Dr. Popkin noted that while he applauds those efforts, there are still major steps that need to be taken. Macroeconomic options include removing food subsidies for substances, such as sugar and corn, used to create sweeteners, and the institution of excise or value-added taxes to cover all sugary beverages, he said.

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BROTHERS IN LAW, SISTERS IN LAW AND COUSINS

SOMEONE ASKED RASULULLAH (sallallahu alayhi wasallam) regarding observance of purdah/hijaab for the brother-in-law. Rasulullah (sallallahu alayhi wasallam) said: “The brother-in-law is Maut(Death).” A woman should observe stricter purdah for her brother-in-law and male cousins than for total strangers. The possibility of fitnah (the mischief of moral turpitude) is greater with regard to such relatives of the ghair mahram category. The free intermingling which is generally practised by relatives of this class lead to great family upheavals which end in breakdown of marriages and lasting animosity between brothers. Shaitaan is ever present to ruin the Imaan and character of Muslims. The mingling of brothers-in-law with their sisters-in-law and male and female cousins provide the ideal opportunities for shaitaani manipulation. There are too many cases of  ruined marriages and lasting animosity between brothers which have been
caused by the evil of free association of men with their sisters-in-law.

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Q. You always condemn girls madrasahs. How then must females be taught Deeni Ta’leem when you know nowadays the parents themselves are ignorant about Shariah laws?

Q. You always condemn girls madrasahs. How then must females be taught Deeni Ta’leem when you know nowadays the parents themselves are ignorant about Shariah laws?
A. The ta’leem envisaged by Islam for females is acquired by them at the Maktab level when by the age of 7 or 8 they acquire adequate knowledge of the Deen to ensure the safe passage to Jannat .

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Female Qaadhi

FEMALE QAADHI

Q. Is it permissible to appoint a female as a qaadhi?
A. According to the Maaliki, Shaaf’i and Hambali Math-habs, a female cannot be a qaadhi. Her verdicts will not be valid. Although according to the Hanafi Math-hab, a woman should not be appointed a qaadhi,  nevertheless, if she is appointed, then her verdicts will be valid except in hudoodand Qisaas, i.e. the prescribed punishments of flogging, stoning and execution. In such matters her verdicts are not valid even according to the Hanafi Math-hab. The validity of a female’s verdicts should not be construed to mean permissibility to appoint her as a qaadhi. This validity is circumscribed by Ahaadith such as: “Never will prosper a people who entrust their affairs to a woman.”  “Relegate them behind as Allah has relegated them.” In the fourteen century history of Islam, right from the time of Rasulullah (sallallahu alayhi wasallam), it was never the practice in the Ummah to appoint females as qaadhis. The place of woman is the holy sanctuary of the home.

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Is it permissible for the daughter to accept a salary for caring for her aged mother?

Q. A lady is 90 years old, infirm, sickly and unable to take care of herself. Her married children want to put her in an old-age home. The lady is wealthy and can afford to hire a nurse to look after her. The husband of her married daughter says that if she pays his wife (the daughter) a salary, then he will allow her to take care of her mother, otherwise not. Is it permissible for the daughter to accept a salary for caring for her aged mother?
A. The Imaan of these wretched children dangles on a thread. Caring for their aged mother is Fardh. The attitude of the daughter and her husband is immoral. If the aged mother is in need of care, her daughter has all the right to leave the marital home even without the consent of her husband to attend to her mother. It is haraam for the husband to prevent his wife from caring for her mother, and it is haraam for the wife to obey her husband’s haraam instruction. While the mother may make gifts to her daughter, an ijaarah (hiring) contract between them for the discharge of a Waajib duty which is in fact an ibaadat , is not valid. The money will be haraam for the daughter. If any of her ungrateful and immoral children refuse to fulfil their Waajib obligation, the old lady should hire a Muslim woman to care for her.
We are living in close proximity to Qiyaamah.

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Use of condoms in Islam

Q. Is it permissible for married persons to use condoms?

Q. Is it permissible for married persons to use condoms?
A. Condoms are devices of zina. These filthy items are manufactured primarily for free indulgence in fornication. It is not permissible for Muslims to use such evil items. People of Imaan should not stoop to such a swine level of immorality and shamelessness. The bestiality of man is adorned with celestial substances. The Mu’min is not expected to behave like a pig, whose lifestyle, the kuffaar are emulating.

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Q. What kind of jewellery may Muslim women wear? Are earrings permissible?

Q. What kind of jewellery may Muslim women wear? Are earrings permissible?

A. Earrings and all kinds of jewellery are permissible for Muslim women. The only exception is rings. Only rings made of silver or gold are permissible for Muslim women. Rings made of any other metal or substance are not permissible. But other types of imitation jewelery is permissible for women.

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WOMEN AND WALIMAS

According to The Majlis women are not supposed to attend Walimahs. I have been informed by some Maulanas that Rasulullah (sallallahu alayhi wasallam) used to allow women to attend Walimahs. Please comment.

  • Answer: The Maulanas are all Muqallideen or are supposed to be Muqallideen of the Math-hab. It is not permissible for a Muqallid to deduct Shar’i masaa-il from the Qur’aan and Ahadith. The limit for the Muqallid is the Rulings of the Fuqaha and the Aimmah-e-Mujtahideen. The Muqallid may not go beyond this limit. There are Ahadith which say that wudhu have to be taken after eating cooked food. There are Ahaadith which allow women to attend the Musjid. But the Ruling of Allah’s Shariah is that it is not permissible for women to attend the Musjid. Just as it was permissible for women to attend the Musjid during the age of Rasulullah (sallallahu alayhi wasallam), so too was it permissible for them to attend Walimahs in that age. Later when Musjid attendance was prohibited for them, it was extended to Walimahs to a greater degree. Do not be misled by the baseless arguments of men with shallow knowledge.

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HAIR STRAIGHTENERS FOR BLACK WOMEN

Q .Is it permissible for our Black Muslim women to use chemical substances to straighten their hair?
A.It is not permissible for Black Muslim women to use substances to stretch their hair. They do so in emulation of the kuffaar. They display dissatisfaction with the natural hair and natural appearance which Allah Ta’ala has created for them. This type of changing one’s natural appearance is described in the Qur’aan as Taghyeer li-khalqil laah or changing the natural creation of Allah Ta’ala. It is haraam for them to do so. Besides this fact, haraam substances are used in these chemical hair-straighteners, etc. Human placenta and after-birth filth are also used in western cosmetics. They should be satisfied, contented and proud of their natural appearances. They ape the western kuffaar because of mental slavery which they had inherited during the colonial era.

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CHILDREN’S DRESS

TASHABBUH BIL KUFFAAR (emulating and imitating the kuffaar) is haraam even for children. The motivation underlying such Tashabbuh is love and preference for kufr. It is a subtle love which lurks in the very inner recesses of the heart. Even the person in who lurks this malady of kufr fails to detect it.  However, the sin of the Tashabbuh of children settles on the parents. Even seemingly pious and Deeni conscious people are extremely careless and even indifferent regarding the prohibition of Tashabbuh in relation to children. While the parents may not emulate the dress styles of the kuffaar, they unhesitatingly adopt all the latest, lewd and immoral dress styles for their children, especially for the girls.

CHILDHOOD

Parents justify kuffaar garments for their children with the argument of childhood. But childhood is not a license for haraam and immodesty.  Since the children are not bound by the laws of the Shariah, the parents believe that they could dress them in just any manner and adopt any kuffaar fashion for them. This is a grave error. Children have to observe the Deen and be taught to conduct themselves as Muslims. Haraam food is haraam for adults as well as for children.  Stealing, swearing, and all acts of evil are haraam for children just as they are haraam for the parents. The only difference is that the sin of children, if committed with the approval of parents devolves on the parents.  Just as kuffaar dress styles are haraam for adults, so too are they haraam for children. This sin settles on the parents who acquire such haraam dress outfits for the children.  Even parents, who profess to be practicing Muslims, dress their little girls with tight-fitting tops and jeans or with any other kind of lewd kuffaar garments. Besides the kabeerah sin they are guilty of, the parents ruin the morals of their children with such evil dress.

When the love for kuffaar dress styles and shameless garments of semi-nudity is instilled in children in the phase of their life which is the occasion for developing their Islamic character and outlook, there will be no true love for the simple and modest garments of the Sunnah. Children, girls in particular, who are addicted to lewd kuffaar dress styles, will later feel awkward and claustrophobic when they have to change into Islamic dress style. It will be a difficult imposition on them. They will complain of stuffiness, etc. They will not view the modest Islamic style as an institution of ibaadat. It will be an imposition from outside. While the face may be concealed with a niqaab, the eyes and the heart will rove lewdly and surreptitiously from behind the mask of deception which the niqaab will be for girls who were accustomed to immodest western dress styles.

KUFR

Apart from the evil effects of immodest kuffaar dress styles, there is a graver dimension which is not discernable to most people. It is the attitude of kufr which lurks in the heart of the parents – parents who believe themselves to be pious and practicing Muslims. Parents who acquire kuffaar immodest dress for their little girls should honestly do some soul searching.

They will then detect the serpent of kufr curled up in some recess of their hearts. What motivates a Muslim mother to adorn and demonize her little girls with immodest kuffaar dress? Why do non-Muslim parents not adorn their kids with Islamic dress? The Muslim mother purchases expensive tight fitting pants/jeans and tops for her little girls. She selects such lewd dress which appears ‘beautiful’ to her. Every mother loves to adorn her little children with beautiful garments.  This leads to the conclusion that the Muslim mother, who selects immodest haraam kuffaar dress fashion for her little daughters, has seen beauty in a style of the kuffaar. Secondly, she gives preference to the immodest haraam style over the simple, modest Islamic style. She casts aside the Islamic style and selects the haraam kuffaar style. Then she dresses her little daughters like prostitutes.  This love for a kaafir style and the preference for it are hidden attitudes of kufr. The justification presented to legitimize the evil dress for children is an explicit act of kufr which negates Imaan.

Many ‘Muslim’ parents while thinking that they are pious Muslims have eliminated their Imaan with attitudes of kufr. Little do they realize that they are no longer Muslim. At the time of Maut, they will be rudely and violently shaken and shocked when they see the manifestation of their hidden kufr sealing their tongues and closing their hearts to the Kalimah Shahaadat. While children’s dress may appear as an insignificant item for most people, it has far reaching consequences. The motive underlying the adoption of immodesty and the desire to adorn little girls as if they are prostitutes is abhorrent kufr. Nothing but kufr constrains a Muslim mother to select a kufr style of dress for her daughters. It can never be the love of Allah and the Rasool that would ever motivate a Muslim mother to dress her daughters in the style of a prostitute – tight-fitting tops and jeans. What resemblance with Islam do the styles of prostitutes have? Yet the mother who performs Salaat and who believes herself to be a pious woman prefers for her little daughters the styles of prostitutes, rather than the simple, modest dress ordered by the Qur’aan and Sunnah.  There is a need for soul searching.  The hidden attitude which constrains preference for the fashions of the kuffaar is a sort of nifaaq (hypocrisy). Hadhrat Abu Darda’ (radhiyallahu anhu) said:

“Beware of the piety of nifaaq.”

Someone asked: “O Aba Darda!  What is the piety of nifaaq?” Hadhrat Abu Darda’ (radhiyallahu anhu) replied:

“It is that you see the (external) body displaying piety while the heart is bereft of piety.”

This is the state of parents who prefer kuffaar immodest dress for their children.

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