DON’T JUDGE ME! NONE IS PERFECT

“Don’t judge me!” has become the cliché for many Muslims. They often use this phrase (Don’t Judge Me!) to run away from advice or justify their wrongful actions. Meanwhile, some are sincere, and if given the Islamic knowledge concerning their actions, they will repent and resolve not to commit the same misdeeds. On the other hand, some will rather pull the “Don’t Judge Me!” card to justify their mistakes and follow their desires. The phrase “don’t judge me” is laced with unspoken subtext, and its utterance carries additional sentiments: “don’t think less of me”; “don’t think I am a bad person”; “don’t think you are better than me.”

Those that rebel against Islamic principles will continue to sin publicly and proudly, even after knowing the Islamic ruling of their actions. They will always display the “Don’t Judge Me!” ticket to get away with their bad deeds.

• Not praying regularly? “Don’t Judge Me!”
• Not fasting in the month of Ramadan? “Don’t Judge Me!”
• Not paying the Zakat? “Don’t Judge Me!”
• Not wearing the Hijab? “Don’t Judge Me! Faith is about the heart, not the appearance.”
• Not going to the Masjid? “Don’t Judge Me!”
• Aligning with Secular Liberal Feminists? “Don’t Judge Me!”
• Engaging in Riba (Interest taking)? “Don’t Judge Me!”

Drinking alcohol and taking drugs? “Don’t Judge Me!”

It is simple; to stop being judged is to stop doing things that are judgmental.

The companions of the Prophet (SAW) would rather thank the person who had advised them to fear Allah and to correct their mistakes. On the contrary, today if a brother or sister questions our behaviour, we feel we are being judged or insulted. So, we would say, “Don’t Judge Me! You aren’t perfect, so you can’t tell me what to do.” Really? If that is the case, then Allah (SwT – Subhaanahu wa ta’aalaa) wouldn’t send down His Prophets and Messengers to come and warn us, give caution against the disobedience to Allah (SwT ) and to give glad tidings like a sincere advisor does. As human beings, by nature, we are forgetful, weak, and careless. So yes, it is true, we all make mistakes. In fact, we cannot live our lives without sins. After all, we are human beings and not Angels.

However, we need to admit the fact that we could have done something wrong; we should also be thankful that we have someone who has come to advise us and bring us closer to Allah (SwT). Remember that, the one who really loves and cares for you is the one who calls you to the course of Allah (AwJ- Azza wa Jalla, AwJ).

Why do we have to advise one another? Or why should we be bothered as to what others do?

In the glorious Qur’an, Allah (SwT) has tasked us (Muslims) to invite one another to all that is good and forbid all that Islam has forbidden. Allah (SwT) tells us to:

And let there be [arising] from you a nation inviting to [all that is] good, enjoining what is right and forbidding what is wrong, and those will be the successful. (Qur’an 03:104, trans. Sahih International, Qt03:110)

Mind you, the group of people mentioned in the above verse does not refer to any specific group of people in the Ummah (Muslimdom). Any Muslim, either male or female, could be part of this group.

We need to also understand that, providing nasiihah (sincere advice) by enjoining the good and forbidding the evil is an integral part of our religion, Islam, as Allah (Subhaanahu wa ta’aalaa) tells us in the Qur’an:

You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong… (Qur’an 03:110, trans. Sahih International, Qt03:110)

Again, the Ummah is like a whole system. If one part of it is infected (with sin), it affects and weakens the whole system. We are also worried that if we as Ummah fail to honour this duty of enjoining what is good and forbidden what is wrong or evil, then it may spread throughout the entire Ummah, and it will now deserve the cursed of Allah (SwT). We have the story of how the people of Musah (AS- alayhi al-Salam) were denied of rain because of the actions of one man (Ibn Qudaamah, Kitaab At-Tawwaabeen). We also have in the Qur’an that Allah (SwT) cursed those among the Children of Israel (the Judhists) who disbelieved because they failed to forbid one another from evil actions. Allah informs us:

Cursed were those who disbelieved among the Children of Israel by the tongue of David and of Jesus, the son of Mary. That was because they disobeyed and [habitually] transgressed. They used not to prevent one another from wrongdoing that they did. How wretched was that which they were doing. (Qur’an 5:78-9, trans. Sahih International, Qt5:78., Qt5:79.)

Abu Bakr Al-Siddiq (RA- radiy Allahu ‘anhu) narrates:

I heard Allah’s Messenger (SAW) say, “When people see something objectionable and do not change it, Allah will soon include them all in His punishment. [Al-Tirmidhi, 5142]

Prophet Muhammad (SAW) also said:

If you see a munkar (un-Islamic act), you change it with your hand; and if you cannot do that, then change it with your mouth (speak out against it); and if you cannot do [even] that, then forbid it in your heart – and that is the least of belief. [Muslim, 40 Hadith Nawawi, 34]

Some Etiquettes of Giving a Sincere Advice

Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best. Indeed, your Lord is most knowing of who has strayed from His way, and He is most knowing of who is [rightly] guided. (Qur’an 16:125, trans. Sahih International, Qt16:125.)

• Purifying Intentions

Before advising a brother or sister, we must purify our intentions to advise sincerely for the sake of Allah (SwT). In our attempt to advise, our intentions must be sincerely pure with the desire to help a brother or sister and not to punish and belittle them by way of exposing their faults or ridiculing them. The Prophet (SAW) said:

Actions are but by intentions and each person will have but that which he intended. [Al-Bukhari Book 1, Hadith 1]

• Knowledge

Having enough knowledge about the advice we intend to impart is very essential. This is because sincere advice intends to enjoin what is good and forbid what is bad. We, therefore, need enough knowledge about what we are advising else we may be actually forbidding the good, thinking we are forbidding the evil.

• Gentleness

We must never sound harsh in our speech and actions in our attempt to advise someone. In fact, there is no better key to unlock the heart than being kind, gentle, soft, and merciful in speech and actions as the Prophet (SAW) said:

Kindness is not to be found in anything but that it adds to its beauty, and it is not withdrawn from anything but it makes it defective. [Muslim, Book 45, Hadith 100]

Allah (SwT) commanded the Prophet (SAW) to be kind, wise, and courteous when calling people to Islam. Allah said:

Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best. Indeed, your Lord is most knowing of who has strayed from His way, and He is most knowing of who is [rightly] guided. (Qur’an 16:125, trans. Sahih International, Qt16:125.)

• Maintain Privacy

Al-Fudayl Ibn lyad used to say “the believer veils (the other’s wrong action) and gives sincere good counsel. The wicked person rends open (the veil concealing a fault or wrong action) and reproaches him.” [The Compendium of Knowledge and Wisdom, p. 126-127]. Imam Ibn Rajab Al-Hanbali commented on Al-Fudayl’s words saying,

It is considered an advice if it is done in private while humiliation if it is broadcasted. As for the one who exhorts him in front of people, it is merely scolding.

We all have weaknesses; therefore, giving advice should not involve exposing the personal weaknesses of people. The Prophet (SAW) said, “[For] whoever pursues the shortcomings of people, Allah will pursue theirs.” [At-Tirmidhi]

• Avoid Being Judgmental

We should advise but not judge. We should be sincere advisors who guide towards goodness without commanding our advisees to act upon it. We should never attack the other person’s character or personality. Advising is a gentle process, which requires love, mercy, tolerance , and compassion. Therefore, if our way of advising appears harsh and judgmental, then we would end up offending the advisee instead of calling the person to goodness.

Ibn Hazm once said,

One should not advise on the condition that it must be accepted. If one goes beyond this, he will be oppressing [others] not advising, thus seeking obedience and control.

• Give Advice as an Act of Worship, Not as a Habit

Give advice as an act of worship where you hope for reward from Allah (SwT), not as a habit where your own mistakes and misdeeds are left unattended to. We should not be part of those who give advice to others just to avoid dealing with their own un-Islamic actions. An important Sufi rule states,

He who is preoccupied with telling others to be good may find no time to be good.

• Lead by Example

We should practice what we preach; else we will only be deceiving ourselves as well as angering Allah (SwT). Allah says in the Qur’an,

Great is hatred in the sight of Allah that you say what you do not do. (Qur’an 61:03, trans. Sahih International, Qt61:03.)

Umar ibn Abdul Aziz also said,

The one who grants advice to his brother in matters of faith and concerns himself with mending affairs of his own life has granted an excellent gift and fulfills an obligation that was due him.

Francis Bacon, one of the famous English philosophers, describes the harm of preaching what one does not practice saying,

He that gives good advice builds with one hand; he that gives good counsel and example builds with both, but he that gives good admonition and bad example builds with one hand and pulls down with the other.

Conclusion

We [as Muslims] need to always remember that Allah (SwT) describes us (Muslims) as helpers, supporters, friends, protectors of one another. Allah says,

The believers, men and women, are Auliya’ (helpers, supporters, friends, protectors) of one another. Allah also says, “So remind, if the reminder should benefit; And as of him who fears Allah, he will be reminded; He who fears [ Allah ] will be reminded. but as for the wretched one, he will turn away. But the wretched one will avoid it…” (Qur’an 87:09-11, trans. Sahih International, Qt87:09, Qt87:10, Qt87:11)

Because of this, we should be sincerely concerned about each other and help ourselves and others to prepare for life in the Hereafter. To fulfill this duty, we need to lead by example in ensuring that Islamic teachings and principles are implemented and followed correctly.

It is very important to note that, advice can only be fruitful and effective when it is backed by love and sincerity. One has to win the heart before winning one’s mind.

Lastly, let us remember that human beings are complex, different and may sometimes appear difficult. Therefore, offering sincere advice requires that we employ different strategies and etiquettes for different people depending on their unique circumstances.

May Allah guides us and forgives our trespasses.

References for further reading.

https://aljumuah.com/only-allah-can-judge-me/

http://inspiredmindsmag.com/dont-judge/

https://www.islam21c.com/islamic-thought/how-to-give-advice-without-causing-offence/

https://aboutislam.net/shariah/refine-your-heart/the-art-of-giving-advice-15-tips/

https://quran.com/

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Article provided by: Mohammed Meesuna

Mohammed Meesuna is a Most Active Contributor (MAC/GhMYC) and a Most Active Board Member (MABM/GhMYC) of GhMYC .

f In email

Article Peer-Reviewed by

Abd Dayan is the proponent, Editor-in-chief; a MAC and a MABM of GhMYC.

Editorial Board, GhMYC

Muslims at Modern-day Work Environment

From the beginning of human existence on earth, Islam has viewed commercial activity not only as divine but also as a necessary aspect of human life, a source of sustenance for social gratification and psychological pleasure. Work is considered necessary to establish equilibrium between one’s individuality and social life. The Holy Qur’an instructs Muslims to continuously work whenever and wherever possible: “Disperse through the land and seek the bounty of Allah” [Quran 62:10], and “Allah has permitted trade and forbidden usury.” [Quran 2:275].

Islam also extends to the individual the right to choose the type of work(s) he/she desires, but at the same time, admonish one to avoid unlawful earnings (per Islamic teachings) at all cost. The earning of living through lawful means is endorsed as a means of attaining Jannah (Paradise) and not an end in itself. Therefore, work becomes not only a right in Islam, but also a duty and obligation, benefits of which come in the form of increased sustenance for the individual and a healthier society on the one hand, and on the other hand, a means and facility to the Muslim spiritual development.

However, since the predominance of the European work culture in Ghana, working outside the home has posed a number of challenges for the Ghanaian Muslim. The challenges exist not only because Muslims are on daily basis required to please Allah through prescription, but also, there are some elements of the European work culture that are in direct conflict with the Islamic way of life such as shaking hand with the opposite sex at the workplace, women wearing miniskirt and trousers or women leaving their hair uncovered.

There are many struggles in modern-day work environment that make it very hard to balance Islamic principles and practices with those of European work culture such as prescribe dress code that does not conform with the Islamic dress code. This article will under see the challenges faced by the working Muslim at the modern-day workplace and what he/she needs to do with regards to the obligations and requirements of the prayer & fasting, Hijab/dressing, as well as mixing of genders, obligations and requirements of Halal (clean) dieting (Islamic dietary code that tells what foods are allowed for consumption).

Salah Prayers

 Prayer is one of the five pillars of Islam with which all Muslims must identify appropriately. There are five obligatory prayers throughout the day (pre-dawn, noon, afternoon, sunset and evening). For jobs in the usual 8 to 5 schedule, usually 2 prayers will fall within the workday, depending on the time of year. Performing one prayer may take about 10 to 30 minutes including performing ablution. So for the Muslim trying to create a balanced atmosphere for his prayers and work at the work environment may-- right on the onset of his new job-- let his employer know that he is a Muslim and that as a Muslim you will have to pray at some prescribed times during the workday. For someone already on the job and now wants to create such atmosphere, the step would be to initiate discussion with Human resource manager (for formal work where available) or all the same, with their employer; and where necessary, other coworkers as well. And inshAllah, one will be successful in his/her negotiation.

Most countries including Spain (3 hours), Greece (3 hours), France (2 hours), China (2 hours), Brazil (2 hours) and Italy (90 minutes) have laws which define breaks and lunch hours. Under the section 40 of the Labour Act No 651 of 2003 of Ghana, workers in continuous workdays are entitled to a rest of at least 30 minutes counted as normal hours of work, but where the normal hours of work are split into two, the break should not be less than one hour duration and is not counted as part of the normal work hours. This time is usually sufficient to perform your prayer as a Muslim and also take your lunch. Some workplaces designate an area or room or even a mosque (in Muslim majority or large minority regions such as Northern Region, Upper West and Upper East Regions of Ghana) for Muslims to perform their prayers, while others, especially in Christian predominant work environments choose not to address the issue. It is common to find Muslims in Ghana forming a cohort of workforce that would designate special spaces, rooms, or even 'satellite mosques' for their Salah needs. This is very common in public establishment that usually have a good representation of Muslims.
However, in cases where there is no designated place to perform the prayer, a situation prevalent among non-Muslim private enterprises, Muslims must find creative ways to safeguard their prayers.

In their strive, they must also remember that Islam is a religion of easiness and that the Prophet Muhammad (peace and blessings be up on him) is reported to have said: “I have been given five things that no one has been given before me… (Among them is that) the earth has been made for me as a Mosque and a source of purification. So if any man from my nation realizes that he has to pray, then he may pray.” (Saheeh Al-Bukhari).
 It is clear from the aforementioned Prophetic Hadith that the whole earth is considered as a mosque for the Muslim and a place to honor his prayer and prostration, while making sure that the surrounding is free of physical dirt (tahir).
Remember as Muslims we must do what brings us closer to Alllah and make us better Muslims in preparation for the Hereafter that is better for us if we do know.

Fasting

Holy month of fasting (Ramadan) is a sacred period for all Muslims who are required to stay pure in body, thoughts, deeds, or relationships with others. During this month all Muslims must fast from dawn to dusk for 29 or 30 days depending on the sighting of the Islamic month of Shawwal. This means that during these 29 or 30 days, Muslim employees will not be able to eat during lunch breaks nor go to the coffee machine, but will need to eat after the sun sets.
As a Muslim employee you need to continue to work during Ramadan and may need to shift your schedule; perhaps, going to work earlier than usual; working through the lunch break and leaving slightly early before the usual closing time (of 5:00PM). This, once again, is something that is negotiable between the Muslim or Muslim caucus (group) at the workplace and the human resource manager or the employer.
 Remember as Muslims we must do what brings us closer to Alllah and make us better Muslims in preparation for the Hereafter that is better for us if we do know.

Hijab/ Dressing

Islam requires that men and women wear modest clothing. Islam prescribes that both Muslim men and women behave and dress modestly and that they should be valued for their skills and character, not their physical attributes. The Quran also teaches that women must dress modestly and maintain a proper Hijab: “And say to the believing women that they should lower their gaze and guard their modesty: and they should not display beauty and ornaments except what (must ordinarily) appear thereof; that they must draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husband’s fathers, their sons, their husband’s sons, or their women, or their slaves whom their right hands possess, or male servants free of physical needs, or small children who are not aware of the private aspects of women.” [Quran 24:31]

In trying to fulfill this requirement you notice female Muslim employees dress in various styles: from wearing the Hijab, to long sleeved clothing and trousers. Some Muslim women at workplace do not also mind following the dressing trends of their non-Muslim colleagues , which are prohibited in Islam. Prophet Muhammad is reported to have said that, “Whoever imitates a people is one of them” (Narrated by Abu Dawood, al-Libaas, 3512. Al-Albaani said in Saheeh Abi Dawood, (it is) Hasan Saheeh. No.3401). The Prophet also informed us that “Among the dwellers of Hellfire are such women as are clothed yet naked, seducing and being seduced. These shall not enter the Garden, nor shall (even) its fragrance reach them” (Saheeh Muslim, No.2128).

As a Muslim woman you should be mindful of the styles in dressing. Wearing shorts or knee length skirts can be an invitation for unwanted attention on the street and bad impressions in the workplace; and this may lead to, you, not being taken seriously for your Islamic values. In general overly form-fitting clothes should be avoided. Many female Muslim employees hesitate to wear the Hijab because they are worried about discrimination in the workplace and on the street. I have known female Muslim employees who wear Hijab in their homes, but fear that doing so would endanger their job and expose them to discrimination in the workplace and on the street. It is truly unfortunate especially in countries where people are given the right to practice their religions without fear or favour.

If your workplace requires a certain uniform that would not easily accommodate a Muslim woman’s dress, then your uniform standards should be clearly communicated (before giving you the job). Otherwise, the Muslim must endear to find out about the dress code (before taking the job). Our Muslim brothers and sisters can shun jobs with dress codes that are affront to Allah's orders, while the Muslim populace strives for a change to any systemic inequity/discrimination against Muslims in the country.

 Muslim men have their own set of clothing restrictions, which are not usually brought to light in the workplace. Islam prescribes for Muslim men to cover their bodies from knee to navel at minimum. Muslim men may wish to practice the Sunnah of growing out their beards. It must be mentioned that Muslim men, sometimes also feel the same worries about growing out their beards, as Muslim women do with regard to wearing the Hijab. These worries(low self image) likely arise from the negative media attention placed on any trait which might be associated to Islam. Muslim men may have more flexibility in the clothes they wear but should lean toward more traditional styles of suits when on business or formal meetings.

Generally, with high self image and self confidence, couple with good knowledge about once Islamic identity, Muslims-- both men and women-- are able to, freely, adhere to the Islamic dressing and appearance code everywhere they go.

 Remember as Muslims we must do what brings us closer to Alllah and make us better Muslims in preparation for the Hereafter that is better for us if we do know.

Mixing of Genders

Women mixing with men is one of the most popular issues when discussing the teachings of Islam. Why is this so important? In easy terms, the wisdom behind this is to keep Muslims from temptation. When men and women are together, the natural sexual attractiveness could lead them to temptation. A quick glance of a woman’s legs, laps or breast or a whiff of a man’s musky cologne has sent all our minds into a moment of double take or prolonged gaze at some point or another (let’s be honest).

 As a good Muslim try not to have this temptation or be the source of it and take all necessary steps to avoid it. So physical gestures which are most common in the Western culture such as greeting with a kiss on the cheek, hugging or handshaking irrespective of sex, is clearly not in tune with Islamic orders of social interactions between opposite sexes. It must be emphasized that being reluctant to shake the hand or hug an unrelated person of the opposite sex should not be taken as an insult, but as a sign of personal modesty. Similarly, avoiding a sustained eye contact or a kiss with someone of the opposite sex should not be taken as a sign of unwillingness to communicate or rudeness, but again as a sign of modesty. Let your boss and coworkers understand this; and the well meaning ones will be content with this.

 
Islamic etiquette provides guidance for situations in which mixing of genders are unavoidable for societal necessity. Islam is a practical religion. It recognizes daroorah (exceptional circumstances), or dire necessity caused by situations that may lead to death. In this case, the ruling is lightened for that particular situation. For example, if you must touch a woman’s body to save her life, perhaps, if she is drowning, burning. accident or similar emergencies. Again, necessity comes in to play in the case of medication where the medical officer and the patient are of opposite sexes.

Generally, if a man and a woman interact, they must be respectful to each other. An atmosphere of dignity with Taqwa (piety) of Allah must be maintained throughout their interaction. The Quran says that, “Help one another in virtue, righteousness, and piety; but do not help one another in sin and transgression.” [Quran 5:2].

 Remember as Muslims we must do what brings us closer to Alllah and make us better Muslims in preparation for the Hereafter that is better for us if we do know.

Halal (clean) Dieting

In the Holy Quran it states that: “Oh mankind! Eat of what is permissible and good on the earth, and do not follow in the footsteps of Satan; truly; he is an open adversary to you.” [Quran 2:168] Allah’s intention is not to deprive Muslims of certain foods or limits their nutrition. On the contrary, Allah’s laws regarding food restrictions is to insure that Muslims consume what is good and not what is harmful. It must also be mentioned that dish served by Jews or Christians is lawful to Muslims [Quran 5:5], provided it does not contain any unlawful ingredients such as alcohol, dog meat or pork or physically deemed unfit (for any man in ones judgment, perhaps due to issues of environmental or personal hygiene or even state of the food-- being unwholesome).

Islamic dietary laws define which foods are halal. Halal foods are lawful and permissible to be eaten by those observing Islamic teachings. Among the lawful foods in the Islamic dietary laws are cereals, fruits, vegetables, meat or milk or their products that do not containing unlawful ingredients (more at http://www.isaiowa.org/Content/Halal-Information/What-is-Haram.aspx).
 According to the Holy Quran, the only foods explicitly forbidden are meat from animals that die of themselves, blood, swine or pork by-products or derivatives, alcohol, any food dedicated to other than Allah (sacrifices to lesser gods/deity) or those foods are physically contaminated. However, a Muslim would not be guilty of sin in a situation where the lack of any alternative creates an undesired necessity to consume that which is otherwise unlawful [Quran 2:173]. This borders on the “law of necessity” in Islamic jurisprudence: When the situation becomes too difficult and over-bearing, a Muslim enters in a state of "adversity" or "necessity" (al-dharoorah) where unlawful things (al-mahdhooraat) become permissible (islamqa.info)".

A variety of substances including intoxicants and alcoholic beverages are considered unlawful (Haraam) for Muslims to consume [Quran 90-91]. The Quran, again states: “Oh you who believe! Eat of the good things that we have provided for you, and be thankful to Allah if it is He alone you worship. Indeed, what He has forbidden to you is the flesh of dead animals and blood and the flesh of swine, and that, which has been sacrificed to anyone other than Allah. But if one is compelled by necessity, neither craving nor transgressing, there is no sin on him; indeed, Allah is Forgiving, Merciful.” [Quran 2:172-173]. Other Quranic verses which have information regarding halal (lawful) foods include: 5:5 and 6:118-119, 121.

Conclusion

Work institutions and employers have a responsibility to make sure that their employees are treated fairly and with utmost respect. This requires flexibility to accommodate employees of different religions and beliefs, especially in a heterogeneous society like Ghana's. As a Muslim employee you should always remember that you will be held accountable for each thought, deed, and word- whether good or bad on the Day of Judgment including reactions to temptations whether in the workplace or at home. Therefore as Muslims we must do what brings us closer to Alllah and make us better Muslims in preparation for the Hereafter that is better for us if we do know.

Editorial Comments:

• Muslim workers can serve as as each others keepers at the workplace: have the habit of explaining or corroborating the Islamic behaviour of your Muslim colleagues to the non-Muslim colleagues at work. This may have to do with issues of dressing code, handshakes, hugs or kisses, sitting postures or contact proximity .
• Such Muslims making these efforts should not be or appear to be defensive, but rather in the spirit of promoting awareness of other socio-cultural/religious values. Meaning your goal is to inform but not necessarily, get approval from them. For the Muslim way of life should be the one Allah, the Almighty, has approved off.
• It is worth noting, that Muslims interactions with co-workers of same sex, must not-- necessarily, portray discrimination on religious grounds. Same sex can handshake, hug, kiss, or sit tight as the prevailing cultural/social or national laws of social etiquette permits. Muslims can feel free and interact as such without bordering on Islamic restrictions. This is especially true for our case in Ghana [Quran, 60:08].
  
  

References

• Reference to Quran can be verified at https://quranindex.info/ or other Quran sources.
• http://www.hrreview.co.uk/analysis/understanding-our-muslim-colleagues/3605
• http://themuslimvibe.com/muslim-lifestyle-matters/women/my-challenges-as-a-working-muslim-woman
• http://www.islamicinsights.com/news/community/work-ethics-in-islam.html
• http://ing.org/working-with-muslim-employess/
• http://www.higginsctc.org/terrorism/TheMuslimdiet.htm
• http://www.gfs.com/en-us/ideas/eating-according-religious-practices-kosher-and-halal
• http://en.m.wikipedia.org/wiki/Islamic_dietary_laws
• https://islamqa.info/en/answers/126/conditions-for-performing-forbidden-act-under-necessity-and-engaging-in-riba-transactions

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Article provided by: Mohammed Meesuna

Mohammed Meesuna is a Most Active Contributor (MAC/GhMYC) and a Most Active Board Member (MABM/GhMYC) of GhMYC. A graduate from the KNUST and currently undertaking his National Service at the Ministry of Environment, Science, Technology and Innovation, Tamale.

f In email

Article Peer-Reviewed by

Abd Dayan is the proponent, Editor-in-chief; a MAC and a MABM

Abdul Wahid Arimiyaw is a graduate from the Kwame Nkrumah University of Science and Technology; and currently living in Abotease, olta Region, Ghana, where he is a teacher. He has a strong passion for research.

Editorial Board, GhMYC

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