Child labour

  Article by:  Emma Griffin

  Theme:  Childhood and children's literature- See more at: http://www.bl.uk/romantics-and-victorians/articles/child-labour#sthash.ReygvM1L.dpuf

Child labour was not an invention of the Industrial Revolution. Poor children have always started work as soon as their parents could find employment for them. But in much of pre-industrial Britain, there simply was not very much work available for children. This changed with industrialisation. The new factories and mines were hungry for workers and required the execution of simple tasks that could easily be performed by children. The result was a surge in child labour – presenting a new kind of problem that Victorian society had to tackle.

Research has shown that the average age at which children started work in early 19th-century Britain was 10 years old, but that this varied widely between regions. In industrial areas, children started work on average at eight and a half years old. Most of these young workers entered the factories as piecers, standing at the spinning machines repairing breaks in the thread. A few started as scavengers, crawling beneath the machinery to clear it of dirt, dust or anything else that might disturb the mechanism. In the mines, children usually started by minding the trap doors, picking out coals at the pit mouth, or by carrying picks for the miners. As work was often scarce in the country, rural children tended to start work later – typically at 10 and a half years old. Their work consisted of bird-scaring, sowing crops and driving horses. In towns, most boys were employed as errand boys or chimney sweeps, though once again finding employers who wanted to hire a child could be a difficult task. The average age for starting work was 11 and a half years old. There was, therefore, considerable variety in the age at which children started work, with those in the industrial districts typically starting work the youngest. All children laboured under the same disadvantages, though, working for very low pay, performing work that was dirty and dangerous, and usually working long hours as well. 

Literary responses to child labour

The widespread employment of very young children in factories and mines marked a break with traditional practice, and was something that some contemporaries found distasteful. It triggered a series of Parliamentary enquiries into the working conditions of children in mines and factories. Their reports famously shocked Elizabeth Barrett Browning and Charles Dickens – inspiring ‘The Cry of the Children’ and A Christmas Carol. Child workers appeared in several other Dickens novels, most memorably in the form of Oliver Twist, with his narrow escape as the apprentice of Mr Gamfield the chimney-sweep, and in David Copperfield. David Copperfield was based loosely on Dickens’s own experiences of starting work at Warren’s Blacking factory at the age of 12 following his father’s imprisonment for debt. Charles Kingsley’s Water Babies took up the plight of the nation’s chimney sweeps and a host more ephemeral novels, such as Frances Trollope's The Life and Adventures of Michael Armstrong, the Factory Boy and Charlotte Elizabeth’s, Helen Fleetwood also exposed the suffering of child workers to the middle-class reader. In addition, many of the period’s most vocal and prolific commentators turned their attention to child workers. And of course, the situation of child workers entered the political heart of the nation when reformers such as John Fielden and Lord Ashley, the Seventh Earl of Shaftesbury, took up their cause in Parliament.

Legislation

The campaign against child labour culminated in two important pieces of legislation – the Factory Act (1833) and the Mines Act (1842). The Factory Act prohibited the employment of children younger than nine years of age and limited the hours that children between nine and 13 could work. The Mines Act raised the starting age of colliery workers to 10 years. In effect, these two Acts brought the industrial districts into line with the rest of the country and brought an end to the systematic employment of young children. 

Abuse

Raising the age at which children started work was an important step forward for child welfare, but it did little to improve the working conditions of the many children that remained at work. Children in the workplace still remained largely unprotected from the mistreatment at the hands of employers and co-workers. In the 1850s the future liberal MP, George Edwards, worked as a farmboy under a man who ‘never missed an opportunity to thrash me’. This, he concluded though, was ‘no exception to the rule, all poor boys in those days were badly treated. Even when parents were aware of their children’s abuse, poverty often meant they were unable to take any effective action. Roger Langdon, for example, described how he was nearly killed by the drunken ploughman under whom he worked. He informed his parents, but as ‘every other place in the parish was filled and my parents could not afford to keep me in idleness’ he carried on working for the man. Tackling the systematic abuse of young and vulnerable workers proved a more difficult problem than removing small children from the factories.

Further progress was made towards the end of Victoria's reign. The Factory Act of 1878 prohibited work before the age of 10 and applied to all trades. It was bolstered by the Education Act of 1880, which introduced compulsory schooling up to the age of 10. Subsequent amendments raised the school-leaving age to 12, with dispensations to leave before this age if pupils reached the required standards in reading, writing and arithmetic. By the end of Victoria's reign, almost all children were in school up to the age of 12. This helped to ensure that a marked improvement in child welfare occurred between the beginning and end of Victoria's reign.

Monotheism or Polytheism? (Tawheed or Shirk?)

Monotheism or Polytheism?(Tawheed or Shirk?)GlossaryTawheed: Belief in One God, Monotheism.
Shirk: Associating partners with God, Polytheism.
Aalim: Islamic Scholar, (pl: Ulema, spltv: Allama)
Hadeeth: Prophetic Narrations (pl: Ahadeeth).
Salaah: Prayer
Kufr: Disbelief
Kaafir: Disbeliever (pl:Kuffaar)
Aalam-e-Barzakh: Life in the grave, before Resurrection.
Hazrat: Respected personality.
PREFACEThis book is intended to protect Muslims from all misconceptions and misunderstandings prevalent in the Muslim community, regarding the belief in seeking assistance from great prophets and saints.
Allama Syed Ahmed Sa'eed Kaazmi Shah Saheb (Allah’s mercy be upon him) was a great scholar and a specialist in the field of Prophetic Traditions (Hadeeth) and Quranic exegesis (Tafseer), to which he made voluminous contributions. He earned the title of "Ghazali-e-Zamaan" or "Ghazali of the Era". In this treatise, he clearly distinguishes between "Shirk" and "Tawheed". He does so in a very simple manner, so that all Muslims are able to understand. This strategy of his is based on the principle of education and the acquisition of knowledge which is compulsory in the life of all Muslims, whether males or females.
The aim of the writer is not one of trivial argument and discussion based on hearsay: rather, it is to make the public aware and to educate them on practices followed by the first generation of Muslims - yet these practices are, unfortunately, mocked by a few "enlightened Modern-day" Muslims.
May Allah assist and guide those Muslims who are instrumental in producing this book and all those involved in the protection of the pristine faith of Islam. Aameen.

Allah - beginning with the name of - the Most Gracious, the Most MercifulTHE SINGULARITY (ONE-NESS) OF ALLAH.The Being (Self / Entity) of Almighty Allah is indeed only One. It is only those who are ignorant and persist in being ignorant need an explanation on how Almighty Allah is “One” and is actually present. Those who are Allah-conscious do not desire an explanation on this subject of Tawheed and Shirk. They in fact accept without questioning. There is a famous proverb in Arabic as follows: Al Ashyaa'u tu'rafa bi azdaadihi - "Objects are indeed understood by its opposites."
For example, peace can be understood and appreciated only by a person who has felt and experienced chaos. A person though who has not felt chaos, cannot appreciate peace. In the same manner, day cannot be understood if a person has not experienced night. Likewise, if a person has not comprehended misguidance how is it possible for him to understand guidance? Using this very principle, we may ask, if a person has not understood "Shirk" or Polytheism, how is it possible for him to appreciate or comprehend "Tawheed" or Monotheism? It is, therefore, only logical that after we have understood Shirk can we then understand Tawheed.
The Almighty Allah has in fact very clearly explained the belief of Shirk and Tawheed, thereby completely eradicating the concept of non-religion. It is very surprising that after explaining the differences in the concept of Tawheed and Shirk so clearly, there are still doubts in the minds of those whose sole duty it is to destroy the concept or fundamentals of unity that is found in Islam.
THE MEANING OF TAWHEEDThe meaning of "Tawheed" is to believe that there is no partner to Allah in His “Being” and / or in His “Attributes”. In other words, how great is the Being of Allah - we do not believe that there is another being like Him. If any person believes on the contrary, then his belief would constitute Shirk. We should remember that the attributes of Allah, among others, include the act of “listening”, “seeing” and possessing knowledge. If an individual believes that another possesses these attributes, he will be guilty of Shirk.
THE DIFFERENCE BETWEEN TAWHEED AND SHIRKAfter we have understood the meaning of Tawheed, the natural question that arises is: if knowledge which is one of the attributes of Allah is ascribed for another individual, will this really mean that we are guilty of Shirk? We know that “listening” and “seeing” are also among the attributes of Allah. If we prove these very attributes for another individual, will we be guilty of Shirk? In the very same manner, the attribute of “living” is also among the attributes of Allah. If we ascribe this attribute for another individual will we again be guilty of Shirk?
THE DIFFERENCENo! Dear Muslim brothers and sisters: do not be deceived by those who hope to mislead you. You should remember that indeed Almighty Allah possesses the attribute of “living”, yet He has, also through His Mercy, bestowed upon His creation this very quality. The attribute of “living” which we relate to ourselves is not the same attribute of “living” as we relate to Allah. The difference is that His attribute of “living” is non-bestowed, while the attribute of “living” which we posses, is one which we have been bestowed with by Allah. The attribute of “living” which He has bestowed upon us is temporary and non-eternal, while His attribute of “living” is eternal and non-bestowed.
If this principle is applied to all qualities and attributes, then the question of Shirk will never arise. It is simple, yet, as we have mentioned earlier, those Muslims whose sole aim is to deprive Islam of its unity, peace and harmony, intentionally make it difficult so that the simple-minded Muslims become confused and misguided.
HAS THE ALMIGHTY ALLAH GIVEN MAN POWER AND AUTHORITY?The answer to this is quite simple. If man has not been given power and authority, then what indeed is the difference between him and a stone? We know that Almighty Allah possesses power and authority. We also know that He has created these attributes within man. You may well ask: if both possess power and authority, then what is the difference? The answer to this is quite simple. If one applies the above principle, there is no doubt that Almighty Allah possesses power and authority, yet, although possessing these attributes, He is not subservient to anyone, neither have these attributes been given to Him by anyone. His slave, man, on the other hand, possesses these attributes of power and authority, yet, he is still subservient to Almighty Allah, and these attributes are not his, rather they have been bestowed upon him by Almighty Allah.

THE KNOWLEDGE OF THE ALMIGHTY ALLAH AND HIS SLAVEThis very same principle as explained above can be applied to the question of “knowledge”, “seeing”, “listening”, and other attributes. Almighty Allah possesses these attributes and so does the slave. No one has given these qualities to Allah, whilst the slave, on the other hand, has been given these attributes by Almighty Allah. This is, in fact, one of the clear differences between Almighty Allah and His slave.
We understand that if an attribute which is conferred to any slave has been bestowed upon the slave by Almighty Allah, then this belief cannot be labeled as Shirk. For example, if we relate the quality of "hearing" to a slave, we must therefore believe that this attribute of "hearing" has been bestowed upon the slave by the Grace of Allah - then this belief cannot be termed Shirk.
At this point an important question arises. Applying the above principle, we ask, why is it that we condemn the idol worshippers who also believe that their idols have been given these amazing powers by Allah? Are they not using the very same principle, which we are applying?
The answer to this question is quite clear and simple. When the idolaters believed that their idols were a creation of Allah, they also should have believed that the slave is undoubtedly in bondage to the Creator. Without the Creator, the creation cannot come into being. They also should have believed and accepted that, as in life or in death, the slave is in need of the Creator. But, they refused to believe and accept this principle, that is, Allah's Authority.
They began to believe that although their idols were a creation, Almighty Allah had given the idols “Divinity” and total "God-head". They believed that after creating their idols, there was now no need for submission or duty towards Almighty Allah (Allah forbid!) because their idols could do whatever they wished, even if Almighty Allah had not commanded them to do a certain thing. The idolaters could not understand this very simple principle: that the creation can never to totally independent of Almighty Allah.

DIVINITY CANNOT BE GIVENIndeed, Almighty Allah, through His Mercy, may bestow upon His slave whatever powers He wishes, yet He would not bestow “divinity”, which is permanent and independent - the attributes given to His slave are not permanent or even independent. The idolaters believed that because of the tremendous worship performed by the idols, "Laat" and "Manaat", Almighty Allah set them free to do as they pleased. Based on this belief, the idolaters believed that their idols have been given Divinity and God-head. Any person who believes that Almighty Allah has given any slave “God-head” and “Divinity”, has committed Shirk. There is no doubt in this. This is another difference between the Muslim and the idol worshipper. The Muslim believes that the servant of Allah will always remain a servant and can never become one possessing God-head and Divinity.
DEEDS PERFORMED BY THE SLAVE THROUGH THE PERMISSION OF ALLAH CAN NEVER BE TERMED SHIRK
The Almighty Allah states in the Holy Quran: "Who is he that can intercede with Him, except by His command?" (Surah Baqarah: Verse 255)
From this Quranic injunction, an important fact is becoming apparent to us. Almighty Allah is quite clearly stating to us that not everyone will be given permission to intercede except those to whom He has given permission. It is also a warning to the idol worshippers, in that they should not believe and hold high esteem of their idols considering that their idols have never been given permission to intercede for their worshippers. This clearly proves that their idols are totally useless.
The beloved slaves of Allah, on the other hand, have been given permission to intercede. The first to intercede will be the Holy Prophet Muhammad (Allah’s blessings and peace be upon him) as proven by many authentic sources. After him, other prophets, martyrs (Shuhada), saints, etc. Another important fact we must always bear in mind is that if the belief is that anyone can perform miracles without the permission of Allah, then this belief would be considered Shirk, whereas if a duty has been allocated, as will be discussed shortly, then this cannot be considered Shirk.
The Holy Quran is evidence of Prophet 'Isa (peace be upon him) explaining to his nation some of his amazing miracles. This serves as a reminder to all, of the power and authority bestowed by Allah upon His beloved servants. He states: "I heal him who was born blind and the leper and I revive the dead by Allah's command." (Surah Ale Imraan: Verse 49)
We know that to perform amazing duties as explained by Prophet 'Isa (peace be upon him) is indeed the by the Grace of Almighty Allah, yet this great prophet is actually stating that he can perform them. Is he guilty (Allah forbid!) of committing Shirk? No, for he has clearly proven by one verse the difference between Shirk and Tawheed.
When he has said, "these duties are performed through the permission of Allah", immediately, the issue of Shirk is dismissed and the entire concept becomes one of Tawheed. Keeping this in mind, when Muslims state that great prophets and saints can perform miracles and do so with the permission of Allah, how can any sensible person call this action Shirk? This belief is purely Tawheed.
If one questions this and states that a Muslim cannot perform these amazing duties (of miracles and interceding) then he is contradicting numerous Quranic verses and Ahadeeth wherein amazing qualities and attributes of the special servants of Allah are explained.
THE REASON FOR THE CREATION OF MANEvery creation of Almighty Allah has been created for some specific reason and purpose, for example the sun, the trees, water, the wind. Explaining the purpose for the creation of man, Almighty Allah states: "And I have created Jinns and Men, only for them to worship Me." (Surah Ad Dhaariyat: Verse 56)
Worship can only be performed if there is recognition. In other words, mankind and jinn have been created to recognize Almighty Allah. The question that arises is, what is the outcome of this recognition? It means that the more we recognize Allah, the more we worship Him.
From the above discussion we come to realize that mankind has been created to recognize Allah, and by doing so we become closer. In other words, closeness to Allah is the pinnacle of glory in the life of mankind.
By understanding this, we must examine its implication its results and its meaning in the light of Islamic Law.
There is a Hadeeth-e-Qudsi found in the Saheeh Bukhari explaining this: The Holy Prophet (Allah’s blessings and peace be upon him) has explained that Almighty Allah has stated: "Anyone who has enmity with My Wali (Friend) –so I declare war against such. Among those acts through which My slave achieves My closeness, the most beloved are the Fard (Compulsory) acts. My slave also achieves My closeness through the Nafil (optional - additional) deeds, till I make him My beloved. When he becomes My beloved, I become his ears through which he listens, his eyes through which he sees, his hands by which he holds, his feet by which he walks. When he pleads to Me for anything I definitely bestow it on him. When he seeks refuge in Me from any evil, then I definitely save him from it."
Some individuals state that only after achieving this status does the slave refrain from all bad deeds. This thought is a flagrant misinterpretation of the Hadeeth for any person possessing a little common sense will tell you that after refraining from all bad deeds, does the slave achieve this status. In other words, after he has adopted piety and abstinence, does he stand any chance of being a beloved.
In the following verse, Almighty Allah explains how we can achieve His closeness. He states: "Proclaim, (O dear Prophet Mohammed – blessings and peace be upon him), “O mankind! If you love Allah, follow me - Allah will love you and forgive you your sins " (Surah Ale Imraan: Verse 31)
In other words, only after we have adopted piety & abstinence and in followed the Holy Prophet (Allah’s blessings and peace be upon him), will we stand any chance of becoming a beloved. The slave first refrains from bad deeds and actions. He then performs the Fard and Nafil acts continuously. Then only does he become a beloved. It is not possible for him to continue performing evil deeds and still feel he can become the beloved servant of Allah.
Imam Fakhrudeen Raazi (May Allah be pleased with him) in his "Tafseer Kabeer", explains the above Hadeeth: "In the same manner, if the slave continuously adopts good deeds, then he indeed reaches that stage of which Almighty Allah states that He becomes the slave’s eyes and ears. When the magnificent Noor (Light) of Allah becomes the eye of the slave, then the slave perceives things near and distant. When this Light becomes the hand of the slave, then he, the slave, is then able to dispense with things easy and difficult, near and far."
We also come to realize from this explanation that the beloved slaves of Allah have been given the power to help and assist. Once we have proven this, how can we call it Shirk if we implore them for assistance? It can never be Shirk, for although the slave and the Creator can help and assist, remember that the Creator possesses this attribute without it being given to Him by anyone. The slave, on the other hand, possesses these attributes after it has been given to him by Almighty Allah, and we still believe that the slave is the servant of Allah and is still subservient to Him. This is the belief of all Muslims.
When we have understood and accepted this, the difference between Tawheed and Shirk becomes quite clear, yet, unfortunately, there are certain individuals who state that they believe in Allah, yet consider asking His beloved slaves for assistance as Shirk. If this indeed be their faith, then what, we ask of you, is disbelief (Kufr)?
It also seems to be the habit of these "believers" to relate verses meant for the disbelievers (Kuffaar) and apply them upon Muslims - perhaps they are merely following the habit of their forefathers. It is recorded in Saheeh Bukhari, that Hazrat Abdullah Ibn Omar (May Allah be pleased with them) used to despise the Khaariji sect the most. Why? Let us see. He considered them the worst of creation. He used to say that "these people have made it a practice of theirs, that whatever verse has been revealed against the idol worshippers, they relate these verses towards the Muslims."
IMPORTANT QUESTIONSome individual has asked this question, and we feel that it should be answered. The question is this: we accept that the beloved slave of Allah possesses all these magnificent attributes. We accept that he can assist and help. Yet, are not all these attributes only prevalent in him when he is in this world, for when he dies, will not his body become a heap of sand and rubble? When it does become a heap of sand, will not all the attributes found in him finish immediately?
ANSWERThis doubt, in fact, has only been created, for we have merely considered man to be a combination of flesh and bones. This reasoning is indeed incorrect, for the essence of man is not flesh and bones, rather it is the soul. The soul, unlike the flesh and bones, never dies. If we accept that his soul will die, then how will he experience the punishment and reward within the grave? Describing the condition within the grave, the Holy Prophet (Allah’s blessings and peace be upon him) has stated that the grave is sometimes a “Garden of Paradise” and sometimes a “Pit of Hell”.
We, therefore, logically ask: for whom is the grave a hell-pit or a garden of Paradise? It is, without doubt, for the soul which is still alive. The soul always has a connection with the body even if the body has decayed. For example, a ray of the sun, though it may shine on a heap of sand, on a tree or on the roof of a house, it still has a relationship with the sun.
So we judge from this that the essence of man is the soul, it is this which enables him to assist us in times of need and anxiety.
Another query that seems to confuse people is: how is it that we cannot see the punishment or reward experienced by the body or the soul? The answer to this is simple. The happenings of the grave are being experienced within the Aalam-e-Barzakh - a world in itself - which means, "The Screened World." A logical explanation of this would be that if a person complains about a headache and although the pain he is experiencing is an absolute reality, we cannot perceive it or even comprehend it simply because the pain is screened from our eyes. Similarly, punishment and reward is experienced within the grave.
Another example would be of a person dreaming. Although he is seeing himself burning, we cannot see him burning or receiving a gift, for the simple reason is that his life in that context is screened from our eyes.
THE SQUEEZING OF THE GRAVEIt is reported in the Ahadeeth that when the person is placed within the grave, the grave squeezes him, whether he is a Muslim or a non-Muslim. The earth could be described as "the mother", for man has been created from sand. Therefore, it stands to reason that all will return to her. Some of her children who have adopted piety and abstinence, they will be welcomed and agreeably received. Those, on the other hand, who have adopted disgraceful behavior & evil ways, she will receive them, not to welcome but rather to punish them. This example clearly describes how a Muslim and a non-Muslim will be treated in the grave. It will welcome the Muslim as a mother caressing her child, while she will squeeze the disbeliever till his ribs appear on opposite sides. This illustrates that the soul never dies and that the reward or punishment within the grave is a reality.
Let us return to the discussion describing the magnificent attributes possessed by the beloved slaves of Allah. Having proven that his soul and body still possess these attributes, it means he can still assist us, traverse miles on end, listen and see things far and near. When he can still do these things with the permission of Allah, then how can any sane person term it as being as Shirk if we ask them to assist us?
In Tirmidhi Shareef, Hazrat Abdullah Ibn Abbas (May Allah be pleased with them) narrates that Sahabi (Companion) once pitched his tent on a plot of ground without realizing that he was doing so over a grave. After a while, he realized that his tent was over a grave for he could hear the recital of Surah Mulk. He related the entire episode to the Holy Prophet (Allah’s blessings and peace be upon him), who replied that the recital of Surah Mulk indeed assists the person within the grave and protects him from pain and punishment.
From this episode, we see that the beloved servants of Allah are still alive within their graves, or else the Holy Prophet (Allah’s blessings and peace be upon him) would have merely disregarded the entire incident. But he did not do so. Rather, he commented on the excellences of the Surah Mulk, which means that he also accepted that the beloved servants of Allah are still alive within their graves.
Let us relate another incident from the period of the companions. It is recorded that in the period of Hazrat Mu'awwiya (May Allah be pleased with him) that a canal was dug between Mecca and Medina. Incidentally, the canal passed through that plot of land where the Shuhada (martyrs) of Uhud lay buried. A person while digging accidentally cut the foot of a Shaheed with a spade. As a result of this, blood began to flow from the blessed foot. We learn from this incident that aside from their souls, even the bodies of these great and beloved servants of Allah are alive. This incident is narrated in "Jazbul Quloob" by Shaikh Muhaddith Dehelvi (May Allah be pleased with him) and "Sharah-us Sudoor" by Imam Jalaludeen Suyuti (May Allah be pleased with him).
Let us now quote another example from the period of the Taabe'in (followers of the Companions). Imam Abu Na'eem (May Allah be pleased with him) in his book, "Hilyatul Awliya", narrates from Hazrat Sa'eed (May Allah be pleased with him). The great saint states, "By Allah, Hameed Taweel (May Allah be pleased with him) and I were burying Hazrat Thaabit Nibhaani (May Allah be pleased with him). As we were setting the final rocks, one rock accidentally fell into the grave. As I peeped into the grave, I saw that Hazrat Thaabit Nibhaani (May Allah be pleased with him) was about to perform the Salaah (Prayer) and he was imploring Allah in the following manner, 'O Allah, You have given certain of Your creation the permission to perform their Salaah within the grave, give me also the same permission'. It was indeed beyond the Mercy of Allah to refuse him."
N.B.: Hazrat Thaabit bin Aslam Nibhaani Basri (May Allah be pleased with him) was a Taabei'i. He has narrated Ahadeeth from Hazrat Anas (May Allah be pleased with him) and various other Companions. Shu’ba states that he used to complete the recitation of the Holy Quran in one day and night. He also used to fast during the day. Abu Bakr Al Muzni states that he had not seen a more pious person than Thaabit bin Aslam (May Allah be pleased with him). ("Kashfun Noor", Imam Abdul Gani Naablisi, pg. 9)
Imam Baihaqi (May Allah be pleased with him) narrates from Qazi Nishapuri Ebrahim (May Allah be pleased with him) who states that, "A pious woman passed away. Among those present for her funeral prayers was a shroud thief, who attended only with the intention of noticing where she was being buried. As darkness set in, he dug the grave and was about to steal the shroud when the pious lady exclaimed, “By Allah, how strange it is that a dweller of Paradise is stealing the shroud of another dweller of Paradise!” She explained that whosoever took part in her funeral, Allah would forgive them, and that the shroud thief had taken part in the funeral prayers. The thief immediately covered the grave and repented with a sincere heart."
Indeed this is the greatness of the beloved servants of Allah that one goes to them as a thief and returns as a saint himself.
It is reported in the Hadeeth-e-Qudsi that Almighty Allah has stated:
"When My slave becomes My beloved, then his words and attributes become the mirror of My words and attributes. Whatever he pleads for, I bestow it upon him. If he seeks refuge in Me, I protect him."
As we have seen, all these gifts are still found in the beloved servants of Allah even after they have departed from this world. It is solely due to this that the believing Muslims visit the graves of the saints for they are indeed people who have been promised the mercy and assistance of Allah. We derive from these proofs, that if an individual goes to the tomb of a great saint and implores to him in this manner, "O beloved servant of Allah, you are indeed the beloved slave of Allah. Please ask the Almighty on my behalf," how, we ask of you, can this be termed Shirk, when Almighty Allah Himself has promised them all these gifts?
After considering these facts, if any person feels that he cannot achieve any help and assistance by visiting a tomb of a great saint, then he has not in any way insulted the saint, rather he has doubted the promise of Allah whereas Allah has promised his slaves His assistance.
Till now, we have proved that help and assistance that can be rendered by the beloved slaves of Allah in this world and in the Aalam-e-Barzakh, the question is: will they be able to assist us in the Hereafter?
The Holy Prophet (Allah’s blessings and peace be upon him) has already given this answer. He has stated: "The Ulema, the Hufaaz, and the Shuhada of my followers will indeed intercede on the Day of Judgment. Even the infant whose parents are Muslims will intercede." If, as some misled individuals say, that it is Shirk to ask the creation for assistance, then how will these above mentioned beloved slaves help us on the Day of Judgment? This again is proof that it is not Shirk to ask them in this world either!
The events that will take place on the Day of Judgment are clear to all. We know that mankind will go to each prophet (Allah’s blessings and peace be upon them all) seeking assistance, and when finally they reach the Holy Prophet (Allah’s blessings and peace be upon him), he will say, "I am for it (that is, I am that person who will intercede for you)."
He will then go into prostration and praise Almighty Allah, after which Almighty Allah will say, "O Muhammad! Raise your head. Speak you shall be listened to. Ask, it shall be granted to you. Intercede, your intercession will be accepted."
The Holy Prophet (Allah’s blessings and peace be upon him) will then intercede. After him, the great prophets and saints will also intercede. If it is Shirk to ask the beloved servants of Allah for assistance, how will it be permissible on the Day of Judgment? We suggest to those who consider this action as Shirk to voice their opinion on the Day of Judgment - perhaps they will be amply "rewarded" for their folly.
May Almighty Allah bestow upon people the strong faith to correctly differentiate between Shirk and Tawheed. Aameen!

OOD INGREDIENTS NUMBERS WITH E-PREFIX

OOD INGREDIENTS NUMBERS WITH E-PREFIX
E-NOS	NAME	DESCRIPTION	HALAL STATUS
E100	CURCUMIN	COLOR	HALAL IF PURE GRIND TURMERIC
E101	RIBOFLAVIN	COLOR	MUSHBOOH (HARAM IF FROM PORK LIVER & KIDNEY, HALAL IF 100% PLANT MATERIAL
E102	TARTRAZINE	COLOR	MUSHBOOH
E103	QUINOLINE YELLOW	COLOR	MUSHBOOH
E110	SUNSET YELLOW FCF/ ORANGE YELLOW S	COLOR	MUSHBOOH
E120	COCHINEAL/CARMINIC ACID	COLOR	HARAM ACCORDING TO ULAMA FROM UK & SOUTH AFRICA
E122	CARMOISINE/AZORUBINE	COLOR	MUSHBOOH
E123	AMARANTH	COLOR	HALAL IF 100% PLANT MATERIAL W/O ALCOHOL
E124	PONCEAU 4R/COCHINEAL RED A	COLOR	MUSHBOOH (SYNTHETIC)
E127	ERYTHROSINE BS	COLOR	MUSHBOOH
E131	PATENT BLUE V	COLOR	MUSHBOOH
E132	INDIGO CARMINE/IDIGOTINE	COLOR	HARAM ACCORDING TO ULAMA FROM UK & SOUTH AFRICA
E140	CHLOROPHYLL	COLOR	HALAL IF NOT EXTRACTED WITH ALCOHOL
E141	COPPER COMPLEX OF CHOROPHYLL	COLOR	HALAL IF NOT EXTRACTED WITH ALCOHOL
E142	GREEN S/ACID BRILLIANT GREEN BS	COLOR	HALAL IF SYNTHETIC MATERIAL ARE HALAL
E150	CARAMEL COLOR/WITH CHEMICALS (E-150 A-D)	COLOR	HALAL
E151	BLACK PN/BRILLIANT BLACK BN	COLOR	HALAL IF SYNTHETIC MATERIAL ARE HALAL
E153	CARBON BLACK/VEGETABLE CARBON (CHARCOAL)	COLOR	MUSHBOOH, HALAL IF 100% VEGETABLE DERIVED
E160A	ALPHA, BETA, GAMMA	COLOR - CAROTENE	MUSHBOOH
E160B	ANNATTO, BIXIN, NORBIXIN	COLOR - CAROTENE	MUSHBOOH, MAY BE MIXED WITH GELATIN
E160C	CAPSANTHIN/CAPSORBIN	COLOR - CAROTENE	MUSHBOOH, MAY BE MIXED WITH GELATIN
E160D	LYCOPENE	COLOR - CAROTENE	MUSHBOOH, MAY BE MIXED WITH GELATIN
E160E	BETA-APO-8-CAROTENAL	COLOR - CAROTENE	MUSHBOOH, MAY BE MIXED WITH GELATIN
E160F	ETHYLESTER OF BETA-APO-8-CARTONOIC ACID	COLOR - CAROTENE	MUSHBOOH, MAY BE EXTRACTED WITH ALCOHOL
E161A	FLAVOXANTHIN	COLOR	MUSHBOOH, MAY BE EXTRACTED WITH ALCOHOL
E161B	LUTEIN	COLOR	MUSHBOOH, MAY BE EXTRACTED WITH ALCOHOL
E161C	CRYPTOXANTHIN	COLOR	MUSHBOOH, MAY BE EXTRACTED WITH ALCOHOL
E161D	RUBIXANTHIN	COLOR	MUSHBOOH, MAY BE EXTRACTED WITH ALCOHOL
E161E	VIOLAXANTHIN	COLOR	MUSHBOOH, MAY BE EXTRACTED WITH ALCOHOL
E161F	RHODOXANTHIN	COLOR	MUSHBOOH, MAY BE EXTRACTED WITH ALCOHOL
E161G	CANTHAXANTHIN	COLOR	MUSHBOOH, HARAM IF FROM ANIMAL SOURCE (RETINAL)
E162	BEETROOT RED/BETANIN	COLOR	HALAL IF NOT EXTRACTED WITH ALCOHOL
E163	ANTHOCYANINS	COLOR	HALAL IF NOT EXTRACTED WITH ALCOHOL
E170	CALCIUM CARBONATE (CHALK)	COLOR - INORGANIC	MUSHBOOH, HARAM IF FROM ANIMAL BONES, HALAL IF FROM ROCK MINERAL
E171	TITANIUM DIOXIDE	COLOR - INORGANIC	HALAL
E172	IRON OXIDES AND HYDROXIDES	COLOR - INORGANIC	HALAL
E173	ALUMINIUM	COLOR - INORGANIC	HALAL
E174	SILVER	COLOR - INORGANIC	HALAL
E175	GOLD	COLOR - INORGANIC	HALAL
E180	PIGMENT RUBINE/LITHOL RUBINE BK	COLOR - INORGANIC	MUSHBOOH
E200	SORBIC ACID	PRESERVATIVE	HALAL
E201	SODUIM SORBATE	PRESERVATIVE	HALAL
E202	POTASSIUM SORBATE	PRESERVATIVE	HALAL
E203	CALCIUM SORBATE	PRESERVATIVE	HALAL
E210	BENZOIC ACID	PRESERVATIVE	HALAL
E211	SODUIM BENZOATE	PRESERVATIVE	HALAL
E212	POTASSIUM BENZOATE	PRESERVATIVE	HALAL
E213	CALCIUM BENZOATE	PRESERVATIVE	HALAL
E214	ETHYL 4-HYDROXYBENZOATE	PRESERVATIVE	HALAL, IF NO ALCOHOL IS USED
E215	ETHYL 4-HYDROXYBENZOATE, SODIUM SALT	PRESERVATIVE	HALAL, IF NO ALCOHOL IS USED
E216	PROPYL 4-HYDROXYBENZOATE	PRESERVATIVE	HALAL, IF NO ALCOHOL IS USED
E217	PROPYL 4-HYDROXYBENZOATE, SODIUM SALT	PRESERVATIVE	HALAL, IF NO ALCOHOL IS USED
E218	METHYL 4-HYDROXYBENZOATE	PRESERVATIVE	HALAL, IF NO ALCOHOL IS USED
E219	METHYL 4-HYDROXYBENZOATE, SODIUM SALT	PRESERVATIVE	HALAL, IF NO ALCOHOL IS USED
E220	SULPHUR DIOXIDE	PRESERVATIVE	HALAL
E221	SODIUM SULPHITE	PRESERVATIVE	HALAL
E222	SODIUM HYDROGEN SULPHITE	PRESERVATIVE	HALAL
E223	SODIUM METABISULPHITE	PRESERVATIVE	HALAL
E224	POTASSIUM METABISULPHITE	PRESERVATIVE	HALAL
E226	CALCIUM SULPHITE	PRESERVATIVE	HALAL
E227	CALCIUM HYDROGEN SULPHITE	PRESERVATIVE	HALAL
E230	BIPHENYL/DIPHENYL	PRESERVATIVE	HALAL, IF NO ALCOHOL IS USED
E231	2-HYDROXYBIPHENYL	PRESERVATIVE	HALAL, IF NO ALCOHOL IS USED
E232	SODIUM BIPHENYL-2-YL OXIDE	PRESERVATIVE	HALAL, IF NO ALCOHOL IS USED
E233	2-(THIAZOL-4-YL) BENZIMIDAZOLE	PRESERVATIVE	HALAL, IF NO ALCOHOL IS USED
E239	HEXAMINE	PRESERVATIVE - OTHER	HALAL
E249	POTASSIUM NITRATE	PRESERVATIVE	HALAL
E250	SODIUM NITRATE	PRESERVATIVE	HALAL
E251	SODIUM NITRATE	PRESERVATIVE	HALAL
E252	POTASSIUM NITRATE (SALTPETRE)	PRESERVATIVE	HALAL
E260	ACETIC ACID	MISCELLANEOUS - ACIDS	HALAL
E261	POTASSIUM ACETATE	MISCELLANEOUS - ACIDS	HALAL
E262	POTASSIUM HYDROGEN DIACETATE	MISCELLANEOUS - ACIDS	HALAL
E263	CALCIUM ACETATE	MISCELLANEOUS - ACIDS	HALAL
E270	LACTIC ACID	MISCELLANEOUS - ACIDS	HALAL
E280	PROPIONIC ACID	PRESERVATIVE - ACIDS	HALAL
E281	SODIUM PROPIONATE	PRESERVATIVE - ACIDS	HALAL
E282	CALCIUM PROPIONATE	PRESERVATIVE - ACIDS	HALAL
E283	POTASSIUM PROPIONATE	PRESERVATIVE - ACIDS	HALAL
E290	CARBON DIOXIDE	MISCELLANEOUS	HALAL
E300	L-ASCORBIC ACID (VITAMIN C)	ANTIOXIDANTS - VITAMIN C	HALAL
E301	SODIUM-L-ASCORBATE	ANTIOXIDANTS - VITAMIN C AND DERIVATIVES	HALAL
E302	CALCIUM-L-ASCORBATE	ANTIOXIDANTS - VITAMIN C AND DERIVATIVES	HALAL
E304	ASCORBYL PALMITATE	ANTIOXIDANTS - VITAMIN C AND DERIVATIVES	MUSHBOOH
E306	NATURAL EXTRACTS RICH IN TOCOPHEROLS	ANTIOXIDANTS - VITAMIN E	MUSHBOOH
E307	SYNTHETIC ALPHA-TOCOPHEROL	ANTIOXIDANTS - VITAMIN E	HALAL ONLY IF IT IS MADE WITH ALL HALAL SYNTHETIC MATERIALS
E308	SYNTHETIC GAMMA-TOCOPHEROL	ANTIOXIDANTS - VITAMIN E	HALAL ONLY IF IT IS MADE WITH ALL HALAL SYNTHETIC MATERIALS
E309	SYNTHETIC DELTA-TOCOPHEROL	ANTIOXIDANTS - VITAMIN E	HALAL ONLY IF IT IS MADE WITH ALL HALAL SYNTHETIC MATERIALS
E310	PROPYL GALLATE	ANTIOXIDANTS - OTHER	HALAL
E311	OCTYL GALLATE	ANTIOXIDANTS - OTHER	MUSHBOOH
E312	DODECYL GALLATE	ANTIOXIDANTS - OTHER	MUSHBOOH
E320	BUTYLATED HYDROXYANISOLE (BHA)	ANTIOXIDANTS - OTHER	MUSHBOOH, HALAL IF VEGETABLE OIL IS USED AS A CARRIER, HARAM IF ANIMAL FAT IS USED AS CARRIER. THEY ARE NOT 100% BHA WHICH IS A CHEMICAL
E321	BUTYLATED HYDROXYTOLUENE (BHT)	ANTIOXIDANTS - OTHER	MUSHBOOH, HALAL IF VEGETABLE OIL IS USED AS A CARRIER, HARAM IF ANIMAL FAT IS USED AS CARRIER. THEY ARE NOT 100% BHA WHICH IS A CHEMICAL
E322	LECITHIN	EMULSIFIERS AND STABILIZERS	MUSHBOOH, HALAL IF IT IS FROM SOY FAT OR EGG YOLK, HARAM IF IT IS FROM ANIMAL FAT
E325	SODIUM LACTATE	MISCELLANEOUS - SALTS OF LACTIC ACID	HALAL
E326	POTASSIUM LACTATE	MISCELLANEOUS - SALTS OF LACTIC ACID	HALAL
E327	CALCIUM LACTATE	MISCELLANEOUS - SALTS OF LACTIC ACID	HALAL
E330	CITRIC ACID	MISCELLANEOUS - CITRIC ACID AND ITS SALTS	HALAL
E331	SODIUM CITRATES	MISCELLANEOUS - CITRIC ACID AND ITS SALTS	HALAL
E332	POTASSIUM CITRATES	MISCELLANEOUS - CITRIC ACID AND ITS SALTS	HALAL
E333	CALCIUM CITRATES	MISCELLANEOUS - CITRIC ACID AND ITS SALTS	HALAL
E334	TARTARIC ACID	MISCELLANEOUS - TARTARIC ACID AND ITS SALTS	HALAL, IF NOT FROM WINE BY-PRODUCT, IN USA IT IS HALAL
E335	SODIUM TARTRATE	MISCELLANEOUS - TARTARIC ACID AND ITS SALTS	HALAL, IF NOT FROM WINE BY-PRODUCT, IN USA IT IS HALAL
E336	POTASSIUM TARTRATE (CREAM OF TARTAR)	MISCELLANEOUS - TARTARIC ACID AND ITS SALTS	HALAL, IF NOT FROM WINE BY-PRODUCT
E337	POTASSIUM SODIUM TARTRATE	MISCELLANEOUS - TARTARIC ACID AND ITS SALTS	HALAL, IF NOT FROM WINE BY-PRODUCT
E338	ORTHOPHOSPHORIC ACID	MISCELLANEOUS - PHOSPHORIC ACID AND ITS SALTS	HALAL
E339	SODIUM PHOSPHATES	MISCELLANEOUS - PHOSPHORIC ACID AND ITS SALTS	HALAL
E340	POTASSIUM PHOSPHATES	MISCELLANEOUS - PHOSPHORIC ACID AND ITS SALTS	HALAL
E341	CALCIUM PHOSPHATES	MISCELLANEOUS - PHOSPHORIC ACID AND ITS SALTS	HALAL
E400	ALGINIC ACID	EMULSIFIERS AND STABILIZERS - ALGINATES	HALAL
E401	SODIUM ALGINATE	EMULSIFIERS AND STABILIZERS - ALGINATES	HALAL
E402	POTASSIUM ALGINATE	EMULSIFIERS AND STABILIZERS - ALGINATES	HALAL
E403	AMMONIUM ALGINATE	EMULSIFIERS AND STABILIZERS - ALGINATES	HALAL
E404	CALCIUM ALGINATE	EMULSIFIERS AND STABILIZERS - ALGINATES	HALAL
E405	PROPANE-1, 2-DIOL ALGINATE	EMULSIFIERS AND STABILIZERS - ALGINATES	HALAL
E406	AGAR	EMULSIFIERS AND STABILIZERS - OTHER PLANT GUMS	HALAL
E407	CARRAGEENAN	EMULSIFIERS AND STABILIZERS - OTHER PLANT GUMS	HALAL
E410	LOCUST BEAN GUM (CAROB GUM)	EMULSIFIERS AND STABILIZERS - OTHER PLANT GUMS	HALAL
E412	GUAR GUM	EMULSIFIERS AND STABILIZERS - OTHER PLANT GUMS	HALAL
E413	TRAGACANTH	EMULSIFIERS AND STABILIZERS - OTHER PLANT GUMS	HALAL
E414	GUM ACACIA (GUM ARABIC)	EMULSIFIERS AND STABILIZERS - OTHER PLANT GUMS	HALAL
E415	XANTHAN GUM	EMULSIFIERS AND STABILIZERS - OTHER PLANT GUMS	HALAL
E420	SORBITOL	SUGAR ALCOHOLS	HALAL
E421	MANNITOL	SUGAR ALCOHOLS	HALAL
E422	GLYCEROL	SUGAR ALCOHOLS	MUSHBOOH, CALLED GLYCERIN IN USA, HALAL IF IT IS FROM PLANT, HARAM IF IT IS FROM ANIMAL
E440A	PECTIN	EMULSIFIERS AND STABILISERS - PECTIN AND DERIVATIVES	HALAL
E440B	AMIDATED PECTIN	EMULSIFIERS AND STABILISERS - PECTIN AND DERIVATIVES	HALAL
E450 A,B,C	SODIUM AND POTASSIUM PHOSHATES AND POLYPHOSPHATES	MISCELLANEOUS	HALAL
E460	MICROCRYSTALLINE / POWDERED CELLULOSE	EMULSIFIERS AND STABILISERS - CELLULOSE AND DERIVATIVES	HALAL
E461	METHYLCELLULOSE	EMULSIFIERS AND STABILISERS - CELLULOSE AND DERIVATIVES	HALAL
E463	HYDROXYPROPYLCELLULOSE	EMULSIFIERS AND STABILISERS - CELLULOSE AND DERIVATIVES	HALAL
E464	HYDROXYPROPYL-METHYLCELLULOSE	EMULSIFIERS AND STABILISERS - CELLULOSE AND DERIVATIVES	HALAL
E465	ETHYLMETHYCELLULOSE	EMULSIFIERS AND STABILISERS - CELLULOSE AND DERIVATIVES	HALAL
E466	CARBOXYMETHYLCELLULOSE, SODIUM SALT	EMULSIFIERS AND STABILISERS - CELLULOSE AND DERIVATIVES	HALAL
E470	SODIUM, POTASSIUM AND CALCIUM SALTS OF FATTY ACIDS	EMULSIFIERS AND STABILISERS - SALTS OR ESTERS OF FATTY ACIDS	MUSHBOOH, HALAL IF IT IS FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
E471	MONO-AND DIGLYCERIDES OF FATTY ACIDS	EMULSIFIERS AND STABILISERS - SALTS OR ESTERS OF FATTY ACIDS	MUSHBOOH, HALAL IF IT IS FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
E472	VARIOUS ESTERS OF MONO-AND DIGLYCERIDES OF FATTY ACIDS	EMULSIFIERS AND STABILISERS - SALTS OR ESTERS OF FATTY ACIDS	MUSHBOOH, HALAL IF IT IS FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
E473	SUCROSE ESTERS OF FATTY ACIDS	EMULSIFIERS AND STABILISERS - SALTS OR ESTERS OF FATTY ACIDS	MUSHBOOH, HALAL IF IT IS FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
E474	SUCROGLYCERIDES	EMULSIFIERS AND STABILISERS - SALTS OR ESTERS OF FATTY ACIDS	MUSHBOOH, HALAL IF IT IS FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
E475	POLYGLYCEROL ESTERS OF FATTY ACIDS	EMULSIFIERS AND STABILISERS - SALTS OR ESTERS OF FATTY ACIDS	MUSHBOOH, HALAL IF IT IS FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
E477	PROPANE-1, 2-DIOL ESTERS OF FATTY ACIDS	EMULSIFIERS AND STABILISERS - SALTS OR ESTERS OF FATTY ACIDS	MUSHBOOH, HALAL IF IT IS FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
E481	SODIUM STEAROYL-2-LACTYLATE	EMULSIFIERS AND STABILISERS - SALTS OR ESTERS OF FATTY ACIDS	MUSHBOOH, HALAL IF IT IS FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
E482	CALCIUM STEAROYL-2-LACTYLATE	EMULSIFIERS AND STABILISERS - SALTS OR ESTERS OF FATTY ACIDS	MUSHBOOH, HALAL IF IT IS FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
E483	STEARYL TARTRATE	EMULSIFIERS AND STABILISERS - SALTS OR ESTERS OF FATTY ACIDS	MUSHBOOH, HALAL IF IT IS FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
FOOD INGREDIENTS NUMBERS WITH NO E-PRE
107	YELLOW 2G	COLORS	MUSHBOOH
128	RED 2G	COLORS	MUSHBOOH
133	BRILLIANT BLUE FCF	COLORS	MUSHBOOH
154	BROWN FK	COLORS	MUSHBOOH
155	BROWN HT	COLORS	MUSHBOOH
234	NISIN	PRESERVATIVE - OTHER	MUSHBOOH
262	SODIUM ACETATE	MISCELLANEOUS - ACIDS AND THEIR SALTS	HALAL
296	MALIC ACID	MISCELLANEOUS - ACIDS AND THEIR SALTS	HALAL
297	FUMARIC ACID	MISCELLANEOUS - ACIDS AND THEIR SALTS	HALAL
350	SODIUM MALATE	MISCELLANEOUS - SALTS OF MALIC ACID	HALAL
351	POTASSIUM MALATE	MISCELLANEOUS - SALTS OF MALIC ACID	HALAL
352	CALCIUM MALATE	MISCELLANEOUS - SALTS OF MALIC ACID	HALAL
353	METATARIC ACID	MISCELLANEOUS - SALTS OF MALIC ACID	HALAL
355	ADIPIC ACID	MISCELLANEOUS - SALTS OF MALIC ACID	HALAL
363	SUCCINIC ACID	MISCELLANEOUS - SALTS OF MALIC ACID	HALAL
370	1, 4 - HEPTONO LACTANE	MISCELLANEOUS - SALTS OF MALIC ACID	HALAL
375	NICOTINIC ACID	MISCELLANEOUS - SALTS OF MALIC ACID	HALAL
380	TRIAMMONIUM CITRATE	MISCELLANEOUS - SALTS OF MALIC ACID	HALAL
381	AMMONIUM FERRIC CITRATE	MISCELLANEOUS - SALTS OF MALIC ACID	HALAL
385	CALCIUM DISODIUM EDTA	MISCELLANEOUS - SALTS OF MALIC ACID	HALAL
416	KARAYA GUM	EMULSIFIERS AND STABILISERS	HALAL
430	POLYOXYETHANE (8) STEARATE	EMULSIFIERS AND STABILISERS - FATTY ACID DERIVATIVES	MUSHBOOH, HALAL IF IT IS 100% FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
431	POLYOXYETHANE (40) STEARATE	EMULSIFIERS AND STABILISERS - FATTY ACID DERIVATIVES	MUSHBOOH, HALAL IF IT IS 100% FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
432	POLYOXYETHANE (20) SORBITAN / POLYSORBATE 20	EMULSIFIERS AND STABILISERS - FATTY ACID DERIVATIVES	MUSHBOOH, HALAL IF IT IS 100% FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
433	POLYOXYETHANE (20) SORBITAN MONO-OLEATE / POLYSORBATE 80	EMULSIFIERS AND STABILISERS - FATTY ACID DERIVATIVES	MUSHBOOH, HALAL IF IT IS 100% FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
434	POLYOXYETHANE (20) SORBITAN MONOPALMITATE / POLYSORBATE 40	EMULSIFIERS AND STABILISERS - FATTY ACID DERIVATIVES	MUSHBOOH, HALAL IF IT IS 100% FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
435	POLYOXYETHANE (20) SORBITAN MONOSTEARATE / POLYSORBATE 60	EMULSIFIERS AND STABILISERS - FATTY ACID DERIVATIVES	MUSHBOOH, HALAL IF IT IS 100% FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
436	POLYOXYETHANE (20) SORBITAN TRISTEARATE / POLYSORBATE 65	EMULSIFIERS AND STABILISERS - FATTY ACID DERIVATIVES	MUSHBOOH, HALAL IF IT IS 100% FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
476	POLYGLYCEROL ESTERS OF POLYCONDENSED ESTERS OF CASTER OIL	EMULSIFIERS AND STABILISERS - SALTS OR ESTERS OF FATTY ACIDS	MUSHBOOH, HALAL IF IT IS 100% FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
478	LACTYLATED FATTY ACID ESTERS OF GLYCEROL AND PROPANE-1, 2-DIOL	EMULSIFIERS AND STABILISERS - SALTS OR ESTERS OF FATTY ACIDS	MUSHBOOH, HALAL IF IT IS 100% FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
491	SORBITAN MONOSTEARATE	EMULSIFIERS AND STABILISERS - SALTS OR ESTERS OF FATTY ACIDS	MUSHBOOH, HALAL IF IT IS 100% FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
492	SORBITAN TRISTEARATE	EMULSIFIERS AND STABILISERS - SALTS OR ESTERS OF FATTY ACIDS	MUSHBOOH, HALAL IF IT IS 100% FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
493	SORBITAN MONOLAURATE	EMULSIFIERS AND STABILISERS - SALTS OR ESTERS OF FATTY ACIDS	MUSHBOOH, HALAL IF IT IS 100% FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
494	SORBITAN MONO-OLEATE	EMULSIFIERS AND STABILISERS - SALTS OR ESTERS OF FATTY ACIDS	MUSHBOOH, HALAL IF IT IS 100% FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
495	SORBITAN MONOPALMITATE	EMULSIFIERS AND STABILISERS - SALTS OR ESTERS OF FATTY ACIDS	MUSHBOOH, HALAL IF IT IS 100% FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
500	SODIUM CARBONATE / SODIUM BICARBONATE	MISCELLANEOUS - ACIDS AND SALTS: CARBONATES	HALAL
501	POTASSIUM CARBONATE / POTASSIUM BICARBONATE	MISCELLANEOUS - ACIDS AND SALTS: CARBONATES	HALAL
503	AMMONIUM CARBONATE	MISCELLANEOUS - ACIDS AND SALTS: CARBONATES	HALAL
504	MAGNESIUM CARBONATE	MISCELLANEOUS - ACIDS AND SALTS: CARBONATES	HALAL
507	HYDROCHLORIC ACID	MISCELLANEOUS - ACIDS AND SALTS: HYDROCHLORIC ACID AND ITS SALTS	HALAL
508	POTASSIUM CHLORIDE	MISCELLANEOUS - ACIDS AND SALTS: HYDROCHLORIC ACID AND ITS SALTS	HALAL
509	CALCIUM CHLORIDE	MISCELLANEOUS - ACIDS AND SALTS: HYDROCHLORIC ACID AND ITS SALTS	HALAL
510	AMMONIUM CHLORIDE	MISCELLANEOUS - ACIDS AND SALTS: HYDROCHLORIC ACID AND ITS SALTS	HALAL
513	SULPHURIC ACID	MISCELLANEOUS - ACIDS AND SALTS: SULPHURIC ACID AND ITS SALTS	HALAL
514	SODIUM SULPHATE	MISCELLANEOUS - ACIDS AND SALTS: SULPHURIC ACID AND ITS SALTS	HALAL
515	POTASSIUM SULPHATE	MISCELLANEOUS - ACIDS AND SALTS: SULPHURIC ACID AND ITS SALTS	HALAL
516	CALCIUM SULPHATE	MISCELLANEOUS - ACIDS AND SALTS: SULPHURIC ACID AND ITS SALTS	HALAL
518	MAGNESIUM SULPHATE	MISCELLANEOUS - ACIDS AND SALTS: SULPHURIC ACID AND ITS SALTS	HALAL
524	SODIUM HYDROXIDE	MISCELLANEOUS - ALKALIS	HALAL
525	POTASSIUM HYDROXIDE	MISCELLANEOUS - ALKALIS	HALAL
526	CALCIUM HYDROXIDE	MISCELLANEOUS - ALKALIS	HALAL
527	AMMONIUM HYDROXIDE	MISCELLANEOUS - ALKALIS	HALAL
528	MAGNESIUM HYDROXIDE	MISCELLANEOUS - ALKALIS	HALAL
529	CALCIUM OXIDE	MISCELLANEOUS - ALKALIS	HALAL
530	MAGNESIUM OXIDE	MISCELLANEOUS - ALKALIS	HALAL
535	SODIUM FERROCYANIDE	MISCELLANEOUS - OTHER SALTS	HALAL
536	POTASSIUM FERROCYANIDE	MISCELLANEOUS - OTHER SALTS	HALAL
540	DICALCIUM FERROCYANIDE	MISCELLANEOUS - OTHER SALTS	HALAL
541	SODIUM ALUMINIUM PHOSPHATE	MISCELLANEOUS - OTHER SALTS	HALAL
542	EDIBLE BONE PHOSPHATE (BONE-MEAL)	MISCELLANEOUS - ANTI-CAKING AGENTS	HARAM
544	CALCIUM POLYPHOSPHATES	MISCELLANEOUS - ANTI-CAKING AGENTS	MUSHBOOH, HALAL IF IT IS FROM MINERALS, HARAM IF IT IS FROM ANIMAL BONES
545	AMMONIUM POLYPHOSPHATES	MISCELLANEOUS - ANTI-CAKING AGENTS	HALAL
551	SILICON DIOXIDE (SILICA SALT)	MSCELLANEOUS - SILICON SALTS	HALAL
552	CALCIUM SILICATE	MISCELLANEOUS - SILICON SALTS	HALAL
553	MAGNESIUM SILICATE / MAGNESIUM TRISILICATE (TALC)	MISCELLANEOUS - SILICON SALTS	HALAL
554	ALUMINIUM CALCIUM SILICATE	MISCELLANEOUS - SILICON SALTS	HALAL
556	ALUMINIUM CALCIUM SILICATE	MISCELLANEOUS - SILICON SALTS	MUSHBOOH, HALAL IF IT IS FROM MINERALS, HARAM IF IT IS FROM ANIMAL BONES
558	BENTONITE	MISCELLANEOUS - SILICON SALTS	HALAL
559	KAOLIN (ALUMINIUM SILICATE)	MISCELLANEOUS - SILICON SALTS	HALAL
570	STEARIC ACID	MISCELLANEOUS - OTHER COMPOUNDS	MUSHBOOH, HALAL IF THE SOURCE IS FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
572	MAGNESIUM STEARATE	MISCELLANEOUS - OTHER COMPOUNDS	MUSHBOOH, HALAL IF THE SOURCE IS FROM PLANT FAT, HARAM IF IT IS FROM ANIMAL FAT
575	GLUCONO DELTA-LACTONE	MISCELLANEOUS - OTHER COMOUNDS	HALAL
576	SODIUM GLUCONATE	MISCELLANEOUS - OTHER COMPOUNDS	HALAL
577	POTASSIUM GLUCONATE	MISCELLANEOUS - OTHER COMPOUNDS	HALAL
578	CALCIUM GLUCONATE	MISCELLANEOUS - OTHER COMPOUNDS	HALAL
620	L-GLUTAMIC ACID	MISCELLANEOUS - FLAVOUR ENHANCERS	MUSHBOOH, HALAL IF IT IS FROM PLANT PROTEIN, HARAM IF IT IS FROM ANIMAL PROTEIN
621	MONOSODIUM GLUTAMATE (MSG)	MISCELLANEOUS - FLAVOUR ENHANCERS	MUSHBOOH, HALAL IF ALL INGREDIENTS INCLUDING CULTURE MEDIA TO GROW CULTURE FROM HALAL SOURCE, HARAM IF MEDIA IS FROM PORK FAT
622	MONOPOTASSIUM GLUTAMATE	MISCELLANEOUS - FLAVOUR ENHANCERS	MUSHBOOH, HALAL IF ALL INGREDIENTS INCLUDING CULTURE MEDIA TO GROW CULTURE FROM HALAL SOURCE, HARAM IF MEDIA IS FROM PORK FAT
623	CALCIUM GLUTAMATE	MISCELLANEOUS - FLAVOUR ENHANCERS	MUSHBOOH, HALAL IF ALL INGREDIENTS INCLUDING CULTURE MEDIA TO GROW CULTURE FROM HALAL SOURCE, HARAM IF MEDIA IS FROM PORK FAT
627	SODIUM GUANYLATE	MISCELLANEOUS - FLAVOUR ENHANCERS	HALAL
631	SODIUM INOSINATE	MISCELLANEOUS - FLAVOUR ENHANCERS	MUSHBOOH
635	SODIUM5 - RIBONUCLEOTIDE	MISCELLANEOUS - FLAVOUR ENHANCERS	MUSHBOOH
636	MALTOL	MISCELLANEOUS - FLAVOUR ENHANCERS	MUSHBOOH, HALAL IF NO ALCOHOL IS USED IN THE PROCESS
637	ETHYL MALTOL	MISCELLANEOUS - FLAVOUR ENHANCERS	MUSHBOOH, HALAL IF NO ALCOHOL IS USED IN THE PROCESS
900	DIMETHYLPOLYSILOXANE	MISCELLANEOUS - FLAVOUR ENHANCERS	MUSHBOOH, HALAL IF NO ALCOHOL IS USED IN THE PROCESS
901	BEESWAX	MISCELLANEOUS - GLAZING AGENTS	HALAL
903	CARNAUBA WAX	MISCELLANEOUS - GLAZING AGENTS	HALAL
904	SHELLAC	MISCELLANEOUS - GLAZING AGENTS	MUSHBOOH, UNDER CONSULTATION WITH ISLAMIC SCHOLARS, A GUMMY SECRETION MATERIAL FROM THE PORES OF AN INSECT COCCUS LACCA THAT FEED ON PALAS TREES IN INDIA AND SOUTH ASIA. THIS GUMMY MATERIAL IS CALLED LAC.
905	MINERAL HYDROCARBONS	MISCELLANEOUS - GLAZING AGENTS	HALAL IF NO ALCOHOL IS USED
907	REFINED MICROCRYSTALLINE WAX	MISCELLANEOUS - GLAZING AGENTS	MUSHBOOH, HALAL IF OBTAINED FROM HALAL SOURCE
920	L-CYSTEINE HYDROCHLORIDE	MISCELLANEOUS - COMPOUNDS USED TO TREAT FLOUR	MUSHBOOH, HARAM IF IT IS OBTAINED FROM HUMAN HAIR, HALAL IF IT IS MADE FROM HALAL SYNTHETIC MATERIAL. NO OPINION IF IT IS MADE FROM CHICKEN FEATHERS
924	POTASSIUM BROMATE	MISCELLANEOUS - COMPOUNDS USED TO TREAT FLOUR	HALAL
925	CHLORINE	MISCELLANEOUS - COMPOUNDS USED TO TREAT FLOUR	HALAL
926	CHLORINE DIOXIDE	MISCELLANEOUS - COMPOUNDS USED TO TREAT FLOUR	HALAL
927	AZODICARBONAMIDE	MISCELLANEOUS - COMPOUNDS USED TO TREAT FLOUR	HALAL