I accept that the chickens certified by SANHA and MJC, and the debit cards, etc.

Answer

Firstly, we are sure that you will agree with us that even if there are no alternatives, it is not permissible for us to maintain silence and conceal facts of Allah's Deen when we are aware. Even if there are no alternative halaal chickens and no alternative halaal banks, it does not follow that we should not apprize the Muslim community of what is haraam. Haraam food and haraam trade practices and whatever is haraam are fatal spiritual poisons. Poison kills. Physical poison kills the physical body, and spiritual poison kills the Rooh (Soul). If you save a person from consuming physical poison, he/she will be indebted to you life-long. But in this age of overwhelming spiritual and moral corruption, if you just attempt to save someone from spiritual poison, he/she becomes your life-long enemy.

If a child is about to eat a sweet laced with poison and we are aware thereof, it will be haraam for us to abstain from grabbing the poisoned sweet from the child. The argument that the sweet should not be taken from the child until such time that an alternative sweet is given to it, is absurd. In fact, if the child ate the sweet and died, then Allah Ta'ala and mankind will hold us responsible for the death of the child. But the same standard is not applied by people to issues of the Deen because the Deen no longer has importance in the hearts of most Muslims.

Secondly, we are not saying that banks are not permissible in the Shariah. What we are saying is that the products of these so-called Islamic banks are haraam riba dealings, and the banks are not at all keen to rectify their riba practices because they find it easy and a quick-money making process to operate conventional banks in the style of the kuffaar capitalists. If the banks are sincere and if they wish to obey Allah Ta'ala, then bringing their operations in line with the Shariah is never an insurmountable obstacle. But they simply refuse to submit to the Shariah because they are schooled in the riba culture.

The alternative has to be provided by the banks themselves, and this they can do simply by restructuring their riba wares to conform to the Shariah, and also by giving the fake 'shariah boards' the boot.

Thirdly, when necessity constrains, the Shariah makes concessions. For example, it is almost impossible nowadays to operate businesses without banking facilities. Almost all companies pay the wages of their employees via the banks. In such cases of necessity, the lesser of the two evils should be adopted. As far as the banks are concerned, the lesser of the evils is to operate through a non-Muslim bank. It is not permissible at all to work via a Muslim bank which deals in riba.

Fourthly, as far as chickens and meat are concerned, if no halaal meat is available, then there is no lesser of the evils. In view of the availability of numerous kinds of foods, one will just have to abandon eating haraam meat and diseased carrion chickens, and stay without meat until halaal meat is available.

The commercial entrepreneurs themselves should provide valid alternatives. It is haraam to conceal the Haqq and to refrain from proclaiming haraam as haraam until the issue of alternatives has been sorted out.