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wagwan aight basically, i read about istihalah and im bare confuddled innit. Like what even on earth is happening. SO AS WE KNOW ISTIHALAH MAKES ANY NON HALAL CONSUMPTION PRODUCT, SUCH AS GELATIN, WINE, ETC HALAL 100% SINCE IT IS NOT CONSIDRED THE ORIGINAL PRODUCT ANYMORE VIA CHEMICAL CHANGE OR PRODUCTION. IM NOT CONFUSED ABOUT THIS I ALREADY KNOW THIS BIT READ BELOW PLS: iM CONFUSED ABOUT HOW AM I MEANT TO DETERMINE IF something has gone thru istihalah, for example a gelatin is used in marshmellows, but that gelatin is heated, boiled, baked and blah blah, and a marshmellow clearly looks nothing like gelatin (nor tastes looks or feels like it ) many i have heard sheikhs say that any product saying "gelatin" on the back is halal bcuz its gone thru istihalah I DONT DOUBT THEM NOT SAYING I DO BTW !! SO DONT COME @. ME. WHAT IM SAYING IS... HOW DO I KNOW THAT THING HAS GONE THRU ISTIHALAH IS IT COMMEN SENSE OR MORE INTRICATE MY OPNION CURRENTLY IS THIS ALL products labelled to have gelatin in them are perbissible to eat due to the process of chemical change it undergoes THIS IS ALSO THE OPINION OF LATE AYATOLLAH KHUI (رضي الله عنه) alaamun alaykum, The following question on gelatine and beef fat was kindly answered by Moulana Rizvi. He has provided an extensive discussion on the question of gelatine, and Agha Khui's fatwa on this matter. Wasalaam, Mustafa Rawji Moderator, ABDG-A ___________________________________________________________________ INITIAL QUESTIONS & ANSWERS: Question 1: What is the ruling on Gelatin? Can gelatin derived from cows and pigs be used? Answer RE: Gelatin On the queston of gelatine, I am quoting what I have written in January 1989 in the Shama newsletter produced in Vancouver, BC. I have just added few comments to further clarify the issue. A. What is Gelatine? Gelatine is an animal protein substance having gel-forming properties, and is used primarily in food products. It is derived from collagen, a protein found in animal skin and bone. This means that gelatine can be derived from animal skin or animal bone. B. The Basic Rule of the Shari`ah: The shari`ah rule about animal skin differs from that of animal bone: SKIN: Animal skin or anything made from it can be considered tahir (pak) only if the animal had been slaughtered Islamically. Consequently, the gelatine derived from animal skin would be considered najis unless we know that the animal had been slaughtered Islamically. [Those present-day mujtahids who consider the animal slaughtered unIslamically as tahir but haram -- their opinion does not affect this answer that much because in their opinion, even if that animal skin is tahir, it is still haram for consumption by human beings.] BONE: Animal bone is considered tahir even if the animal had not been slaughtered Islamically. Bones have been exempted from the rule of maytah [i.e., an animal slaughtered unIslamically or died by itself]. However, this does not include the bones of pigs and dogs. (See Minhaju 's-Salihiyn [vol. 1, p. 109 and vol. 2, p. 336] of the late Sayyid al-Khu`i and al-`Urwatu 'l-Wuthqa, p. 20-21) Consequently, the gelatine derived from animal bones (other than pigs and dogs) is tahir even if the animal was not slaughtered Islamically. C. The Practical Problem: Having stated the above, we are faced with a practical problem: The labels on food products do not specify whether the gelatine was derived from animal skin or animal bones. So what should we do? Can we assume that it has been derived from animal bones and consider it tahir or not? When I sent this question to the late Ayatullah al-Khu`i in December 1989, he replied: "Yes, it can be considered tahir." This answer is based on the shari`ah principle that if an item can originate from two sources: one pak and other najis -- in cases of ambiguity, you can assume that it is pak. D. Accepted that it is tahir; but is it also halal? There are some people who would not be satisfied with the answer of Ayatullah al-Khu`i and pose the following question: "Accepted that it is tahir (pak); but is it halal for consumption as food item?" In my question to Ayatullah al-Khu`i, I gave the example of cheese and sweets with gelatine. It is quite obvious that I was asking the late marja` about eating those items, and not just touching and feeling them!!! However, to satisfy those who would like to see the words "halal and religously eatable," I will quote a detailed answer of the Ayatullah al-Khu`i to three questions sent to him from London. Q. Is gelatine derived from dog or pig tahir? Is gelatine derived from halal animals (like cows, goats, etc) but not slaughtered according to shari`a tahir? Is gelatine derived from non-halal animals other than dog or pig, tahir? A. "If a najis or haram matter from any category whatsoever changes into another than its original category, then it is considered tahir as long as it did not come into contact with another source of najasat. And the rule for gelatine in all the three cases is same as what we have mentioned above. "But in case the gelatine does not change, then: "If it is derived from parts of dogs and pigs or an animal which feeds on human excrement and has not been quarantined, then it is haram and najis. "Similarly, [it is haram and najis] if it is derived from those parts of the maytah which are other than its bones. "But if the gelatine is derived from the bones of other than dogs and pigs, and has not become najis because of a secondary najasat, then it is permissible to eat it and eat whatever has been mixed and submerged into it." The last paragraph of Ayatullah al-Khu`i's answer fully supports what I had written in Shama in Janaury 1989. E. Issue of Istihalah in Gelatine: In the first part of Ayatullah Khu'i's answer, he says: "If a najis or haram matter from ANY CATEGORY whatsoever changes into another than its original category, then it is considered tahir as long as it did not come into contact with another source of najasat." This is based on the rule of istihalah -- chemical change which makes a najis item tahir (mutahhirat). To know if such a change occures in the final product known as gelatine, we have to refer to the experts of food industry. After my article was published, a brother from Minnesota, USA, was kind enough to send for me a copy of an hand-out distributed by General Foods (the manufacturer of Jell-o, the gelatin dessert). A paragraph in that hand-out, in my opinion, clearly gives the expert's view about the chemical change (istihalah) which takes place in manufacturing of gelatine. While reading the below quotation, keep in mind that these people do not have the slightest clue about the issue of istihalah in our shari`ah! It says: "It is interesting to note that during manufacture of gelatin, chemical changes take place so that, in the final gelatin product, the composition and identity of the original material is completely eliminated. Because of this, gelatin is not considered a meat food product by the United States government. The plant is under supervision of the Federal Food and Drug Admininstration. If the government considered gelatin a meat food product, the plant would operate under the Meat Inspection Branch of the Department of Agriculture." (From General Foods Corp. New York.) If this is not istihalah, then what is it? In final conclusion, all types of gelatine is tahir and halal. For those interesting in reading my 1989 article on 'RENNET, PEPSIN & GELATINE' may contact my office at: Islamic Education & Information Centre, 135 Sheppard Avenue East, North York, Ontario, Canada M2N 3A6 Tel: (416) 223-2162 Fax: (416) 223-2528 Question 2: A change in the state of a najis substance is deemed to make it halal. Can you elaborate on this? What level of change is required? Is beef fat or other animal fat used in cookies/dougnuts/cakes/fries deemed to have been transformed so as to make it halal? Answer: You are talking about istihalah which we have mentioned above in answer to question no. 1. Istihalah means change or more precisely, a chemical change which places the item under a list which is different from its original grouping. The examples you have mentioned do not qualify for istihalah; and are, therefore, still najis and haram. On details on the issue to taharat and najasat, see my "RITUAL & SPIRITUAL PURITY" available from IEIC whose address and tel. # have been given under answer no. 1. Yours in Islam, Sayyid M. Rizvi ----------------------------------------------------------------------------- FOLLOW-UP QUESTION: Just for clarification, you stated in the last posting regarding gelatine that "all types of gelatine is tahir and halal." Does this mean that when we see gelatine in a list of ingredients where nothing else is questionable, ethn we are to assume that the gelatine comes from an animal other than a pig or a dog i.e. an animal that is tahir but has not been slaughtered according to Shari`ah. Please answer this question as per Ayatullah Khui and Seestani. ANSWER: As mentioned under "C" in the original answer, you can assume that it is tahir and halal. And if you read the last part about istihala "E", then all kinds of gelatine becomes tahir and halal. Yours in Islam, Sayyid Muhammad Rizvi

A little advice for Sunni & Shia

Dear Reader..this article may contain some mistakes, please help us to correct them.. many thanks Facts and figures about Imam Hussains’ revolutions The folder will state events connected with the Holy Revolution of Imam Hussain AS chronologically, whether these events and figures happened in Medina, before the exodus of Imam Hussain AS, in Mecca, on the way to Holy Karbala, in Karbala, or in Kufa after the martyrdom of Imam Hussain AS, his sons, householders, and companions AS. 1. In the 15th of Rajab, 60H: Moaweiah has died in Damascus, and his son the lecher Yazid may Allah curse him inherited his father caliphate throne . 2. In the 28th of Rajab 60H: a letter from Yazid arrived to the governor of Medina, ordering him to take the pledges of allegiance from Imam Hussain AS. 3. In the 29th of Rajab, 60H: Alwaleed, the governor of Medina sent a man to Imam Hussain AS. The man invited Imam Hussain to come and give pledges. In the same day, Imam Hussain AS went to visit the grave of Messenger of Allah SAWA to the last time and farewell him. After that Imam Hussain AS left Medina with his family, and a number of his companions. 4. In the 3rd of Sha’ban, 60H: Imam Hussain has arrived Mecca, and met people. 5. In the 10th of Ramadan, 60H: a letter has arrived from people of Kufa, which was handed by two men from Kufa. 6. In the 15th of Ramadan, 60H: thousands of letters have arrived to Imam Hussain AS from people of Kufa, then he sent them Muslim b. ‘Aqeel AS to check the situation there. 7. In the 5th of Shawal, 60H: Muslim b. ‘Aqeel has arrived to Kufa, Kufans welcomed him and pledged their allegiance to him. 8. In the 1st of Thi Alqu’da, 60H: a letter from Muslim b. ‘Aqeel AS, has arrived to Imam Hussain AS inviting him to come to Kufa. 9. In the 8th of Thu Alhujja, 60H: the day of the revolution of Muslim b. ‘Aqeel leading 4000 man, then they were spread and left him alone. After that he was disappeared in the house of Taw’a. In the same day, Imam Hussain in Mecca has switched hajj with Umra. Then he declaimed people, and left Mecca with 82 man of His family, and supporters, heading towards Kufa. Also, in the same day in Kufa, Hane’a b. Urwa was arrested. 10. In the 9th of Thu Alhujja, 60H: Muslim b. ‘Aqeel fought against people of Kufa, then he was captured, killed, then was thrown from the roof of Castle of Emarah. In the same day, outside Mecca, Imam Hussain met with Alfarazdaq (famous Shiite poet) . 11. In the month of Thu Alhujja, 60h: Imam Hussain AS met AlHur and his army, in Manzel Shraf, or Altha’labia, or Alrohaimeia, depends on varied narrations. 12. In the month of Thu Alhujja, 60H: the news of killing Muslim b. ‘Aqeel and Qais b. Mosher has arrived Imam Hussain AS in Manzel ‘Othaib Alhajanat. 13. In the 2nd of Muharram, 61H: the arrival of Imam Hussain AS to Karbala, and erected the tents there. 14. In the 3rd of Muharram, 61H: the arrival of ‘Omar b, Sa’d to Karbala on the head of 400 man of the army of Kufa. Then he began parleys with Imam Hussain AS to force him to Surrender and pledges his allegiance. 15. In the 5th of of Muharram, 61H: the arrival of Shibth b. Reb’i to Karbala on the head of 4000 man. 16. In the 7th of Muharram, 61H: orders from Kufa have arrived to prevent water from arriving the encampment of Imam Hussain AS. Therefore he delegated 500 knight from the army of enemies, led by Amro b. Alhajjaj who controlled the water banks. 17. In the 9th of Muharram, 61H: the arrival of Shimr to Karbala on the head of 5000 man, accompanied with a letter from ‘Amr b. Sa’d ordering him to fight and kill Imam Hussain AS. In that Night Sa’d came to the camp of the Imam AS, and Imam AS asked him to ceasefire that night to allow them to supplicate and pray. 18. In the 10th of Muharram, 61 H: the battle took place between the supporters of the Imam and the army of Yazid. Later, Imam Hussain AS and his companions were martyred, the camps were looted, the holy head of the imam AS was sent to Kufa with Kholi. 19. In the 19th of Muharram, 61H: the trajectory of the army of ‘Omar b. Sa’d with the captives of AhlulBayt AS, from Karbala to Kufa, after Omar, b. Sa’d has prayed on the dead of his army and buried them, then he putted AhlulBayt AS on camels. Figures about the revolution of Karbala The importance of figures is obvious when it comes to state clearer facts about topic or event. However because of variety of historic narrators and sources about Karbala, and the events which happened before and after, we cannot depend to accurate and unanimous figures. Sometimes significant variation can be found about what being narrated about it. Despite that, showing some of the figures makes the revolution of Karbala more embodiment and clearer. Therefore the folder will present some forms and figures. 1. The raising of Imam Hussain AS lasted for 175 days, from the day he refused to pledge allegiance until the day of Ashora: - 12 days in Medina - 4 months and 10 days in Mecca - 23 days on the way from Mecca to Karbala - 8 days in Karbala from the 2nd to the 10th of Muharram 2. The areas between Mecca and Kufa which he passed by until he arrived Karbala were 18 area. 3. The distances between one area to another one was 3 leagues, and sometimes it was 5 leagues. 4. The number of area from Kufa to Damascus which AhlulBayt AS passed by as captives of war was 14 areas. 5. The number of letter which arrived from Kufa to Imam Hussain AS in Mecca, which were inviting him to come was 12000 letter. 6. The number of people who pledged their allegiance to Muslim b. ‘Aqeel in Kufa was 18000 man, or 2500, some said 40000. 7. The number of the martyrs of Abu Taleb progeny, whose names were stated in Ziyarat Alnaheia, was 17 men. Also, the number of the martyrs of Abu Taleb progeny in Karbala whose were not stated in Ziyarat Alnaheia was 13 men. As there were 3 children of Bani Hashim (Imam’s clan), therefore the total number will be 32 person. They are as following: A. Imam Hussain AS: 1 B. The sons of Imam Hussain: 2 person C. The sons of Imam Ali AS: 9 persons D. The sons of Imam Hassan AS: 4 persons E. The sons of ‘Aqeel b. Abu Taelb: 12 persons F. The sons of Ja’far b. Abu Taleb: 4 persons 8. The number of martyrs whose names were stated in Ziyarat Alnaheia Almoqadasa and other references-except Imam Hussain AS and the martyrs of Bani Hashim- was 82 person. The names of other 29 persons were narrated in the late references. 9. There were 14 slave among those martyrs. 10. The number of the heads which were divided between tribes and token from Karbala to Kufa, 78 heads divided as following: A. Qais b. Alash’ath May Allah curse him, the leader of bani Kendah: 13 heads B. Shimr b. Thi-Aljawshan, the leader of Hawazen: 12 heads C. The Clan of Bani Tameem: 17 heads D. The Clan of bani Asad: 17 heads E. The Clan of Methhej: 6 heads F. Persons from other clans: 13 heads 11. The age of Chief of Martyrs when he was martyred was 57 years. 12. The number of the wounds of Imam Hussain AS after his martyrdom: 33 stab of shafts, 34 stab of swords, and other wounds of arrows. 13. The number of participants who bruised Imam Hussains’ body with horses: 10 men 14. The number of the army of Yazid who went to fight Imam Hussain AS: 33000 man, the number was at start 22000 men as following: A. ‘Omar b. Sa’d may Allah curse him, with 6000 fighter B. Senan May Allah curse him, with 400 fighter C. ‘Orwa b. Qais May Allah, curse him with 4000 fighter D. Shimr bin Thi-Aljawshan May Allah curse him, with 4000 fighter E. Shibth b. Reb’I May Allah curse hi, with 4000 fighter F. then yazid b. Rekab May Allah curse him followed them, with 2000 fighter G. Alhusaien b. Numair May Allah curse him, with 4000 fighter H. Almazeni May Allah curse him, with 300 fighter I. Nasr Almazeni May Allah curse him, with 2000 fighter 15. In the 10th of Muharram, the Chief of Martyrs mourned 10 of his companions, declaimed in their martyrdoms, supplicated to them, and cursed their enemies. Those martyrs were: Ali Al-Akbar, Al’Abbas, AlQasim, Abdullah b. AlHassan, Abdullah the infant, Muslim b. ‘Awsajah, Habib b. Mothaher, AlHur b. yazid Alreiahi, Zohair b. Alqain, and John. Also he supplicated for Allah’s mercy up on Muslim and Hani May Allah be pleased with them. 16. Imam Hussain AS went and set next to the bodies of 7 martyers, they were: Muslim b. ‘Awsaja, Alhur, watheh Alromi, John, Al’Abbas, Ali AlAkbar, and AlQasim AS. 17. On the 10th of Muharram 3 heads of the martyrs were thrown next to Ima Hussai9n AS, they were: Abdullah b. Omair Alkalbi, ‘Amro b. Jonadah, and ‘Abis b. Abu shabib Alshakeri. 18. The bodies of 3 martyrs has been shredded to pieces, they were: Ali AlAkbar, Al’Abbas, and Abdul-Rahman b. ‘Omair. 19. The mothers of 9 martyrs were present in Karbala, and witnessed their Sons martyrdom, they were: Abdullah b. AlHussain AS -his mother Rabab, ‘Awn b. Abdullah b. Abdullah b. Ja’far- his mother Zainab AS, AlQasim b. AlHassan AS-his mother Ramlah, Abdullah b. AlHassan AS-his mother the daughter of Shalil Aljaleleiah, Abdullah b. Muslim- His mother Roqaia the daughter of Imam Ali AS, Mohamed b. Abu Sa’eed b. ‘Aqeel, ‘Amro b. Jonadah, Abdullah b. Wahab Alkalbi-his mother Om Wahab, and ‘Ali Al Akbar- his mother Lila as narrated in some narrations. 20. In Karbala 5 boys were martyred who were not adults yet, they were: Abdullah the infant, Abdullah b. Alhassan, Mohamed b. Abu Sa’eed b. ‘Aqeel, AlQasim b. AlHassan, and ‘Amro b. Junadah Alansari. 21. There were 5 of the companions of Messenger of Allah were martyred in Karbala among the companions of Imam Hussain AS, they were: Anas b. Harth AlKaheli, Habib b. Mothaher, Muslim b. ‘Awsajah, Hane’ b. ‘Orwa, and Abdullah b. Baqtar (Yaqtor) Al’omairi. 22. The number of slaves (servants) who were martyred for the sake of Imam Hussain was 15, and they are: Nasr and Sa’d the slaves of Imam Ali AS, Monjeh the slave of Imam Hussain AS, Aslam and Qareb once of the slaves of Imam Hussain too, Alharth the slave of Hamza, John the slave of Abu-thar, Rafe’ the slave of Muslim AlAzdi, Sa’d the slave of ‘Omar Alsedawi, Salim the slave of Bani Almadenah, Salim the slave of Al’abdi, Shothab the slave of Shaker, Shaib the slave of Alharth Aljaberi, and Watheh the slave of Alharth Alsalmani. Those fourteen were martyred in Karbala, except Salman the slave of Imam Hussain AS, he was sent to Basra where he was martyred. 23. Two of the companions of Imam Hussain AS were captured then were killed-martyred- they were: Sewar b. Mon’em, and Mon’em b. Thomamah Alsedawi. 24. Four companions were martyred after the martyredom of Imam Hussain AS, they were: Sa’d b. Alharth, and his brother Abu alhotof, Sowaid b. Abu Motawe’ who was injured, and Mohamed b. Abu Sa’ed b. ‘Aqeel. 25. The fathers of seven men witnessed their martyrdoms, they were: Ali AlAkbar, Abdullah b. Alhussain the infant, ‘Amro b. Junadah, Abdullah b. Yazeed , Majma’ b. ‘Aeth, and abdul rahman b. Mas’od. 26. Five women went out the camps to fight enemies or to protest against them, they were: the bondmaid of Musli b. ‘Awsajah, the mother of Wahab -the wife of Abdullah Alkalbi, the mother of Abdullah Alkalbi, the mother of ‘Amro b. Junadah, and the greatest Zainab AS. 27. The women who was martyred in Karbala was, om Wahab- the mother of wahab, the wife of Abdullah Alkalbi. 28. The women who were in Karbala are, Zainab AS, Um-Kulthom AS, Fatima AS, safeiah AS, Roqaiah AS, Um-Hane’ AS; Those six were the daughter of the commander of the faithful Imam Ali AS. Also, Fatima and Sokaina; the daughters of Imam Hussain AS. Rabab, ‘Atah, the mother of Mohsen b. Alhassan, the daughter of Muslim b. ‘Aqeel, Feza Alnobeia, the bondmaid of Imam Hussain AS, and the mother of Wahab b. Abdullah.

Same tactics were used in Pakistan and Afghanistan, and possibly Libya.