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Found 10 results

  1. 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
  2. Bismillah i Rahman i Raheem Assalaam o 'Alaikum Wa Rahmatullah i Wa Barakaatuh I was recently listening to a part of a Majlis and learned that Nafilah, or generally Mustahab prayers may be offered without standing, without facing the Ka'abah. This made me think, that if one would like to offer say, the Nafilah of Maghreb, then will he only pray the prescribed number of Rakats or will he double them if he prays sitting down? I am aware that the 1 Nafilah of Isha is to be prayed as 2 Rakats while sitting down as an obligatory precaution. What about Salat ul Layl, can one perform all of it without facing the Ka'abah and not standing up? If so, will he also need to double the number of it's Rakats? Also, does this also mean that say, a 2 Rakat prayer of Shukrana (thanks) may also be prayed similarly (as in not facing the Ka'abah, not standing up) with/without doubling? JazakAllah Wa 'Alaikum Assalaam Wa Rahmatullah i Wa Barakaatuh
  3. So basically there is undeniably no known source stating taqleed is wajib (Allah says) and we have made the Quran easy for you. so interpreter why?? Allah wants us to read his books the ahadath and other writings not sit there and just do exactly wwhat an aalim says. Plus you say fiqh but fiqh derives from firqa i.e. sects Islam never promotes sects the true laws of jurisprudence have been laid down in quran and interperted by Hadith ok. AND THEN our Marja say taqleed is wajib this makes no sense ok before you mention this letter from (AL Mahdi (AJTFS) consider how we know it's from him??? SO why our marja say this??? ALSO PLEASE EXPLAIN WHY BEARD IS WAJIB I DON'T GET IT LOOK THE VERSE OF ADORNMANTS OF CHILDREN OF ADAM (عليه السلام) COULD MEAN IMAAN. OR SOMETHING ELSE NOT NECCESRILY A BEARD I HAVE SEEN WALIS (FRIENDS OF ALLAH) WITH NO BEARD AND I KNOW THEY SHAVED I.E. I KNOW A MAN WHO WHEN VISITED BY A BLIND GIRL MADE HER SEE AGAIN WITH ISN OF ALLAH OF COURSE HE AND WHEN YOU PUT WATER ON HIS GRANDFATHERS GRAVE IN DRY WHEATHER IT WOULD RAIN IN LIKE 5 MINUITES PLUS HE WAS AASHIQ I KNOW A WALI WHO MET PANJTAN PAAK )ASWS IN DREAM HE DIDN'T KEEP A BEARD TILL 50 AND NEVER SAID TO ANYONE THAT IT'S WAJIB SO MAKES NO SENSE both of these wali are now with Allah Fatiha please.
  4. (salam) Is there any recommended (mustahab) pets in Islam?
  5. Salam Within our school it is mustahab to join the two prayers at noon and afternoon (dhuhr and asr) and the two prayers at dust and night (magrib and isha). However, we also find traditions in our litterateur that the holy prophet (s) and the pure a'immah (a) from time to time would pray each of the five daily prayer at their specific time. Can anybody please elaborate on if both times are mustahab, and if so, which one is the 'most' mustahab or have the most fa'daila. With Salams
  6. Salam, Does any one know why shaving one's head is mustahab in Shia Islam but makrooh/haram in Sunni Islam? Thanks.
  7. I am a Shia revert, and i want to know if there is any calendar of the fasting dates according to the lunar calendar that are recommended and mandatory for the followers of the ahlulbayt. I found this http://www.al-shia.org/html/eng/books/fiqh&usool/islamic-laws/fasting.htm that was written by grand ayatollah Sistani. if there any other?
  8. (salam) I made this for my son who's learning to pray and thought it might be helpful for brothers and sisters here. Kindly point out if you see any errors or mistakes as the text for same has collected from multiple sources. Wasalaam PS: Kindly let me know if you need jpg in specific resolution for printing. Salaat.pdf
  9. (bismillah) ÇáÓáÇã Úáíßã æÑÍãÉÇááå æÈÑßÇÊå As been stated on a few threads here on SC, our classical Shi'i scholars did not permit or did not include the third shahada in the athan/iqama. In the modern era we see the exact opposite with many of our scholars. So, does anyone know when Shi'i scholars began allowing (or saying it's mustahab with niyya of qurba) the third shahada in athan/iqama? I am wondering if it was during the Safavid era (which would easily explain it's origins and motivations) or if it is even more recent, like the Pahlavi era. If anyone has any sources, like citing scholars from the different time periods saying or not saying it in the athan, please post. And if anyone has any other resources to add, please share those as well. I am wanting to look at this historically inshaa Allah. Thank you.
  10. (bismillah) (salam) Since it is mandatory upon us in this holy month to get our wajibat done without any shortcomings, i'd like anyone to answer the following questions regarding how wudhu is conducted :- 1. Is gargling/washing your mouth wajib, mustahab or just an unnecessary bid'a? 2. Does your right arm have to be washed twice or only once like your left arm? 3. Should the water for the right arm first be placed in your right hand then passed over to your left hand or is this unnecessary? Answers based on sahih narrations and the fiqhi views of Sistani will be appreciated.
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