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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. Sel

    Leather

    Al salam alycom, I live in a western country, in which there are many products that is made of real leather, and many of the products states that is "made in Italy" or "made in France" for instance. However most of the leather that is used in for instance car seats and bags have been gone through machines and have been "treated" by for instance colors and other products. As the leather is treated it will be coated and treated. In this case, due to the procedures that the leather has undergone such as coloring and other chemical procedures will this not prevent the leather from getting wet, as it is only the surface that is getting wet and thus for instance rain/water and sweat will not reach the leather itself? And for instance will this not make the leather as istihala? (As There are also many leather products that does not smell nor looks like leather because of the color used). I hope my question was clear. Wa salam.
  3. Salam, if a person’s body become najis because of urine. So how he can pak it under the shower? Is it neccessary to wash one’s body under the shower twice? Or standing under the shower will make our body pak. im not sure whether my shower is qalil or kurr. Thanks
  4. Salam, I was hoping to get some advice from the men out there who are attending university or work for long durations in the day. I am currently at university, for majority of the day (maybe 8 to 10 hours), which requires me to use the toilet (allot). However, they are public toilets and are usually quite dirty, so I usually urinate while standing up for convenience and cleanliness. Obviously, that is not permitted, and it's preventing me from performing prayer during the day, so I usually have to combine them when I reach home. Is there a solution to this? Keep in mind that cleaning the seat with water and toilet paper takes about 5 to 10 minutes which is largely impractical when you go to the toilet more than 6 to 8 times a day. Also, the closest most is a 5 minute walk so it is also a huge inconvenience to walk there every time. Please let me know if you've overcome this issue. Jazakum Allah Khear
  5. As salamu aleikoum, I have a really big, I would say unbearable problem. I was born in a muslim family. However, for a little less than three years, I had doubts about Islam. I can confidently say that I wasn't a muslim during that time. Then, al hamdoulilah, I reverted to Islam. I practiced Islam better than ever for a long time. For a few months however, I realised that I had a serious problem. Since I do taqlid of Ayatollah Sistani, kuffar are considered najis. Therefore, everything I touched with wetness in my house during those two-three years was rendered najis. If I was the only one living there, it wouldn't be hard to clean the whole house. However, we are 6. Therefore, even if I wash myself then clean the whole house, it would be najis again very quickly since other members of my family have touched the same objects that I did when I wasn't a muslim. It means that they themselves became najis and will render najis anything they touch with wetness... The only solution would be for everyone to clean themselves completly and then wash the whole house ! Please, what should I do ? Does anyone have an idea ? My prayers and everything will be void because of that.
  6. As salamu aleikoum, I know it seem funny to ask a question about something as "silly" as washing urine but I really wonder if urine has to be washed once or twice when using kurr water. That is because of two reasons : 1) I believe that there are contradictions in Ay. Sistani's website about this matter (see the references below). At the very least, I believe it is not very clear ; 2) Most of people don't even wash urine twice after urinating (they just wash it once and use their hand) or after being splashed with urine (they put the najis part under the tap once). Therefore, would it mean that they are all najis ? Here is why I think that there are contradictions in Ay. Sistani's rulings. First, let's look at these 5 rulings : ------------------------------------------ http://www.sistani.org/english/book/46/2029/ http://www.sistani.org/english/book/46/2030/ http://www.sistani.org/english/book/48/2120/ http://www.sistani.org/english/book/48/2140/ http://www.sistani.org/english/book/48/2140/ --------------------------------------------------------- We can clearly see that it is stated that if the body or the dress is najis with urine, it must be washed twice, be it with kurr, under-kurr water or rain water (it seems that things have a different ruling). This is an obligatory precaution. Therefore, the follower is allowed to act on the fatwa of another mutjahid (http://www.sistani.org/english/book/48/2116/) ---> Does anyone know a mutjahid who says that it is enough to wash urine once in kurr water ? Now, let's see where the "contradiction" is, according to me : http://www.sistani.org/english/book/48/2123/ (this ruling is in the chapter "taharat - rules concerning use of lavatory", if knowing the context can help anyone understanding it). So, in the ruling above, it is stated, if I am not mistaken, that washing urine once with kurr water is enough ! It doesn't even say that it must be washed twice as a precaution. It only says that about washing urine with under-kurr water. Can someone please clarify that ? And does anyone knows a mutjahid who says that washing urine once with kurr water is enough ? Otherwise I think we all know muslims who do not wash urine twice, not because they are lazy or careless but because they think that is the way urine should be washed. Thank you very much.
  7. Salam Alaikum everyone, I have a question regarding the remove of najasah from an electrical appliance (in my case a phone & a laptop), how would one go around making this pure again without taking out the battery (because it cannot be removed) & risk ruining it? Is it possible to use wet wipes perhaps? Salams. (PS - the Najasah falls into the blood/semen category). Walaykum Asalam.
  8. Is the water in a western toilet bowl (after you flushed it) tahir? I'm asking because I occasionally use it to clean my backside when other water is not available. Fairly certain it should follow the rules of Kurr water, but I thought I'd see what others had to say.
  9. While i was watching the inqilab (revolution) on tv i saw that someone was caught with gun in hand about to assassinate or had a plan to assassinate tahir ul qadri but he got caught so instead of having him killed then and there or even have him arrested tahir ul qadri instead hugged him and forgave him, i was wondering if anyone else saw it aswell? The only image i managed to find
  10. A brief notion for what people needs today in Pakistan is confusing, not only for intellectuals, politicians BUT FOR MAZLOOMS' After Quaid-e-Azam true leadership, none secured the mass! Dr. Tahir-UL-Qadri, after a long time returned to setup a fire in Pakistan which is believed to be A clutch behind which every thing gets dissapeared. Many talk shows held one after the other and disrupted media to KNOW THE MOTIVE??? Without any true motive,aim or action he conducted a jalsae aam and get a record jalsa. People of Pakistan are true confused people who are searching for their rescue!. Tahir-UL-Qadri got the oppurtunity to enhance the materalistic approach to grab attention for more voters! TMQ (a league of tahir) nudges the temperature and said that we want elections after settlement to provide peace... This confused statement arrises what? WHAT IS YOUR OPINION?
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