The Women's Affairs Crew held a consultative meeting in Ramallah to coordinate the efforts of the women's organizations to respond to the political-awareness campaign that Hizb ut Tahrir - Palestine is undertaking against the fierce cultural onslaught carried out by donors loaded with political agendas of aggression against the women's Islamic values, and the Muslim's social life.

News

According to a new report, the level of sexual violence in gang-afflicted neighbourhoods of the UK is comparable to that seen in war zones.
"In some areas the level of sexual violence and the types of violence inflicted are comparable to how sexual violence is used in war-torn territories," said Professor Jenny Pearce of the University of Bedforshire, lead researcher on the sexual violence report for the Office of the Children's Commissioner.

Called ‘It's Wrong But You Get Used To It', the report found that girls as young as 11 are being systematically exploited, groomed, and raped in the worst gang-affected areas of the UK, with the peer-on-peer violence going unreported and ignored.

Sue Berelowitz, the Deputy Children's Commissioner, said rape was widespread and happened "on a daily basis" in the worst-hit areas. "As soon as a girl has had sex, coerced or otherwise, it is completely open season on her. She has abrogated all right to refuse to have sex with someone for all time. They will and do have sex with her any time, any place and anywhere," she said. She added that the "sheer levels of sadism" uncovered by the inquiry had been shocking.

John Pitts, a researcher for the report and an expert on gangs, said he had been shocked by the "normality" of the violence reported. "There was an acceptance or resignation of the brutality of their lives," he said.

"These young people are very difficult to get to, but when we did we found sexual violence appeared to be routine and regarded as unexceptional. For many of them this was the wallpaper of their lives."

Comment

Living here, you sometimes start to think that few things can shock you but then a report like this comes along. We live in technologically modern cities, where things appear neat, pretty and organised on the surface yet a report like this highlights another side of UK society which is not limited to one part of the country. These are some of the shocking problems confronting liberal and secular societies where values of right and wrong keep evolving. Someone on the radio even argued that women having multiple sexual partners is a good thing - as she saw it as a progress for liberal values and free expression.

So what solutions are offered? Matthew Reed, chief executive of the Children's Society, said: "Schools, health and youth services must get better at teaching children about healthy relationships. They need to teach both boys and girls about what consent means, so children can protect themselves from becoming involved in exploitation."

Who is best placed to teach about ‘healthy relationships' between men and women? Where is the mention of the role of families? As the liberal culture promotes all types of relationships, what exactly is a healthy relationship between men and women? And what about stopping the popular culture that sometimes glorifies sexual violence against women in music videos and films - claiming it is harmless fun? What about the glorification of gangster culture?

Unfortunately, when reports like these highlight the type of problem it has, there is a lot of talk about the problem but little about tackling the values that lead to the problem - because some of those values are ‘beyond question' since they are regarded as the latest manifestation of freedom and liberalism.

Like most families, Muslim families living in areas where such problems are prevalent fear for their children, have to make a lot of dua for their protection and do everything to instill the correct way Islam teaches us to value and protect women and engage in relationships between men and women.

Written for the Central Media Office of Hizb ut Tahrir by
Taji Mustafa
Media Representative of Hizb ut Tahrir in Britain

Question

Assalamu Alaikum wa Rahmatullahi wa Barakatahu

Is it permissible for a Muslim to subscribe to social insurance?

Answer

Wa Alaikum Assalaam wa Rahmatullahi wa Barakatahu

The participation in the social insurance, which obliged by the state on its employees and the workers in the private sector.
This is permissible for a worker or an employee because it is deducted from his salary from the state or the private sector. They take a part and the employer takes another part and the state or the employer is responsible for the administration. So this is permissible, because it is a compensation of the deducted part of the workers salary, even if the employer added another part, all of this is permissible because it is part of the worker's salary.

However if you, instead of workers in the public sector or in the private sector where the employer deducts part of their salary, are referring to private institutions that establish social security, they are different. Private institutions that encourage people who want to participate, to pay monthly dues, and we treat him if he gets sick... This type is not permissible, because engaging in such a contract is unknown, because it is unknown when disease comes or if it is severe or mild, or... and or... so this contract is invalid and is not permitted.

Your brother,
Ata Bin Khalil Abu Al-Rashtah

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Question

Assalamu Alaikum wa Rahamatullahi wa Barakatahu

Our respected Sheikh, it says in the Hadeeth of Anas Bin Malik:

قدم على رسولِ اللهِ صلَّى اللهُ عليه وسلَّمَ قومٌ من عُكْلٍ أو عُرَينةَ. فاجتَوُا المدينةَ. فأمر لهم رسولُ اللهِ صلَّى اللهُ عليه وسلَّمَ بلقاحٍ. وأمرهم أن يشربوا من أبوالِها وألبانِها

"The Messenger of Allah (saw) was approached by a people from ‘Ukl or ‘Uraynah. They were residing in al-Madinah. Hence the Messenger of Allah (saw) ordered them a cure. He ordered them to drink from its urine and milk." [Sahih Muslim].

We have adopted the impurity of urine and the absolute forbearance of utilizing impurity, whether animal urine or dung, and whether it is an animal whose meat is eaten or not.

The evidence of the prohibition of its utilization came in the Hadeeth of the Prophet (saw) on Istinja' (purification after defecation) (it is impure), and is found with Ibn Khuzaymah with an addition (it is impure, it is a donkey's dung). I read in Ash-Shawkaani's Neel Al-Awtar, quoting at-Tamimi, that dung (rawth) is specifically what comes from horses, mules and donkeys.

Through combination of the two Ahadeeth, we find that the dung of animals, whose consumption is permissible, can be utilized, e.g. in fertilizing crops. Please advise us, Barakallahu Feekum!

Answer

Wa Alaikum Assalam wa Rahmatullahi wa Barakatahu.

1. As for the impurity of animal urine and dung:
There is no dispute over their impurity if the animal is prohibited from consumption. As for the animal whose consumption is permissible, there exists a difference of opinion.

The most preponderant is that their utilization is not permissible except for medication. It is permissible although undesirable (Makruh), as shown later. As long as it is impure, than it cannot be utilized. Muslim narrated from Ibn Abbas, who said: "‘Umar was informed that Samarah sold wine, so he said: ‘May Allah destroy Samarah. Does he not know that the Messenger of Allah (saw) said: لَعَنَ اللهُ الْيَهُودَ، حُرِّمَتْ عَلَيْهِمُ الشُّحُومُ، فَجَمَلُوهَا، فَبَاعُوهَا "Allah cursed the Jews. Grease was prohibited to them, so they cooked it and sold it."

Therefore utilization of impurity is Haram.

2. From the evidence on the impurity of urine:

- Al-Bukhaari reported in his Saheeh from Anas Bin Malik, who said: "A Bedouin came and urinated in the corner of the mosque, therefore the people rebuked him. «فَنَهَاهُمُ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَلَمَّا قَضَى بَوْلَهُ أَمَرَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِذَنُوبٍ مِنْ مَاءٍ فَأُهْرِيقَ عَلَيْهِ» "The Prophet (saw) forbade them. So when he finished urinating, the Prophet (saw) ordered vessels of water which were spilled out over it."

- Al-Bukhaari reported in his Saheeh from Ibn Abbas, who said: "The Prophet (saw) passed by two graves, he said: إِنَّهُمَا لَيُعَذَّبَانِ، وَمَا يُعَذَّبَانِ فِي كَبِيرٍ، أَمَّا أَحَدُهُمَا فَكَانَ لاَ يَسْتَتِرُ مِنَ البَوْلِ، وَأَمَّا الآخَرُ فَكَانَ يَمْشِي بِالنَّمِيمَةِ "They are both tortured, but not for a major sins. One of them did not cleanse himself from urine and the other used to practice slander."

- Ad-Daaraqtani reported from Anas, who said: "The Messenger of Allah (saw) said: «تَنَزَّهُوا مِنَ الْبَوْلِ فَإِنَّ عَامَّةَ عَذَابِ الْقَبْرِ مِنْهُ» "Rid yourselves from urine, the majority of torment in the grave comes from it."

Urine, whether from human or animal, has one reality. The evidence on the impurity of urine applies to it. Hence any urine is impure, whether from humans or animals, whose meat is consumed or not consumed. The reality of urine is a single one.

- As for the Hadeeth of Al-Bukhari from Anas Bin Malik, who said: "People came from ‘Ukl or ‘Uraynah and resided in al-Madinah. فَأَمَرَهُمُ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، بِلِقَاحٍ، وَأَنْ يَشْرَبُوا مِنْ أَبْوَالِهَا وَأَلْبَانِهَا "Then the Prophet (saw) ordered them with a cure, to drink from their urine and milk."
This came on the subject of medicine, and combining it with the Hadeeth of Ibn Majah on medication through alcohol, which says:

Ibn Majah reported from Tariq Bin Suwayd al-Hadrmaiy, who said: "I said: ‘Oh Messenger of Allah, on our land we have grapes which we squeeze and then drink from it? He said: "No." So I got back to him and said: "We use it to heal the ill." He said:  «إِنَّ ذَلِكَ لَيْسَ بِشِفَاءٍ، وَلَكِنَّهُ دَاءٌ»

"This is not healing, but disease."

It becomes clear that the prohibition of medication through impure substances is not absolute, therefore it is undesirable (Makruh). Medication through drinking of urine is permissible but undesirable. This does not mean that the substance is not impure, rather it is permissible for medication, though undesirable.

3. From the evidence on the impurity of dung:

- Al-Bukhaari reported in his Saheeh from Abdullah, who said: أَتَى النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الغَائِطَ فَأَمَرَنِي أَنْ آتِيَهُ بِثَلاَثَةِ أَحْجَارٍ، فَوَجَدْتُ حَجَرَيْنِ، وَالتَمَسْتُ الثَّالِثَ فَلَمْ أَجِدْهُ، فَأَخَذْتُ رَوْثَةً فَأَتَيْتُهُ بِهَا، فَأَخَذَ الحَجَرَيْنِ وَأَلْقَى الرَّوْثَةَ» وَقَالَ: هَذَا رِكْسٌ "The Prophet (saw) had to defecate. He ordered me to bring him three stones. Then I found two stones, I sought the third but could not find it. I found dung and brought it to him. He took the two stones and threw the dung away." He said: "This is Raks." Al-Raks is Najasah (impurity).

Concerning your statement that dung (Rawth) is only called what comes out of the animal that is not consumed, and that you found with Ibn Khuzaymah the addition "It is impure, it is a donkey's dung": Al- Bukhari and all other possessors of Sunan such as Ahmad, An-Nasa'i, At-Tirmidhi , At-Tabarani, Ad-Daaraqtani, Al-Bayhaqi, Al-Bazzar and Abu Yu'la, none of them mentions this addition "It is a donkey's dung". I found with Ibn Khuzaymah the following transmission: From Abu Hurayrah from the Prophet (saw), who said: إِنَّمَا أَنَا لَكُمْ مِثْلُ الْوَالِدِ لِوَلَدِهِ، فَلَا يَسْتَقْبِلْ أَحَدُكُمُ الْقِبْلَةَ وَلَا يَسْتَدْبِرْهَا - يَعْنِي فِي الْغَائِطِ - وَلَا يَسْتَنْجِ بِدُونِ ثَلَاثَةِ أَحْجَارٍ لَيْسَ فِيهَا رَوْثٌ وَلَا رِمَّةٌ "I am to you as the father to his son. No one shall take the direction of the Qibla - in defecation - and purify himself without three stones, free from dung or carrion." Its chain of transmission is Hasan.

However, as we have said for urine, the reality of dung is one, whether the animal is for consumption or not. Therefore it is all subject to the same legal provision. Just as the dung of donkeys is impure, the dung of cows is impure. All dung is impure, whether from an animal for consumption or not.

This is what I find to be preponderant. I say "what I find to be most likely to be correct" because there are statements that make an exception of impurity for urine and dung of animals that are consumed.

Your brother,
Ata Bin Khalil Abu Al-Rashtah

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