Fatwa: # 17822
Category: Food
Country: South Africa
Date: 8th April 2009

Title

I would like to know if it is permissable to eat any sweets or chocolates that contain gelatine. Some Ulama are of the opinion that because of the transformation it is permissable. What is the correct ruling?

Question

I would like to know if it is permissable to eat any sweets or chocolates that contain gelatine. Some Ulama are of the opinion that because of the transformation it is permissable. What is the correct ruling?

Answer

In the name of Allah, Most Gracious, Most Merciful


Assalaamu `alaykum waRahmatullahi Wabarakatuh

 

Gelatine could be made from either consumable or non-consumable animal bones or hide. The animals could further, either be slaughtered or not. Thus we have a total of eight different scenarios. Below these scenarios have been listed together with their rulings:

 

Consumable Animals

 

Bones

Hide

Slaughtered

Permissible

Permissible

Non-Slaughtered

Permissible 1

Not Permissible

 

Non-Consumable Animals

 

Bones

Hide

Slaughtered

Not Permissible

Not Permissible

Non-Slaughtered

Not Permissible

Not Permissible

 

1 Some Ulama hold that this type of gelatine is also not permissible. Therefore, caution should be exercised.

 

If metamorphosis’s (Qalb-ul-Mahiyat) takes place, gelatine would be halal (permissible). However, Darul-Ifta does not agree that metamorphosis’s takes place. Below is an article written by Muhammad Ansar Husain Nadwi (B.Tech. Chem. (Spl. in Leather), M.C.A.):

 

 

Why the making of gelatine cannot be considered Qalb-ul-Mahiyat in the Shariah.

 

 Gelatine is nothing but raw collagen dissolved in hot water. Collagen is a structural protein found in all animals. It constitutes approximately 90-95% of the total corium of an animal skin. During the manufacture of gelatine, the hair, flesh, nerves, veins, sweat glands, albumins and other proteins are removed from the skins by means of very dilute solutions of acids (approximately 1-5%) or alkalis to leave only the corium layer of the skin. This skin is then dissolved in hot water to yield gelatine. Collagen which is present in the skin remains collagen itself in its essence even after the treatment with acid or alkali. 

 

It is known that the collagen constitutes 90-95% of the corium layer of the skin. Now if the source of the skin is an animal which is Najis-ul-Ain then this 95% part of its skin is also Najis-ul-Ain. This means that during the manufacture of gelatine this Najasah remains in its original form until the skins are ready for boiling. After heating this collagen in water it is converted to gelatine. So the main change occurs during the heating process. Now since the mere boiling of Najis-ul-Ain substance in water is not considered Qalb-ul-Mahiyat in the Islamic Shariah therefore the change of collagen to gelatine cannot be considered Qalb-ul-Mahiyat.

 

 

NB:

 

  1. If gelatine is manufactured in such a way whereby metamorphosis’s takes place then the ruling will change accordingly.

 

  1. The fiqhi principle of umoom balwa (public consumption) could be considered based on need.

 

البحر الرائق - (ج 1 / ص 104)

 وفيه (السراج الوهاج) مسألة جلد الميتة بعد الدباغ هل يجوز أكله إذا كان جلد حيوان مأكول اللحم قال بعضهم نعم ؛ لأنه طاهر كجلد الشاة المذكاة وقال بعضهم : لا يجوز أكله ، وهو الصحيح لقوله تعالى { حرمت عليكم الميتة } ، وهذا جزء منها  { وقال عليه السلام في شاة ميمونة رضي الله تعالى عنها إنما يحرم من الميتة أكلها مع أمره لهم بالدباغ والانتفاع } ، وأما إذا كان جلد ما لا يؤكل كالحمار ، فإنه لا يجوز أكله إجماعا ؛ لأن الدباغ فيه ليس بأقوى من الذكاة وذكاته لا تبيحه فكذا دباغه .

 

 

أحكام القرآن للجصاص - (ج 1 / ص 140)

باب جلود الميتة إذا دبغت

 قوله تعالى إنما حرم عليكم الميتة والدم وقوله تعالى قل لا أجد فيما أوحي إلي محرما على طاعم يطعمه إلا أن يكون ميتة أو دما يقتضي تحريم الميتة بجميع أجزائها وجلدها من أجزائها لأنه قد حله الموت بدلا من الحياة التي كانت فيه إلا أن قوله على طاعم يطعمه قد دل على الاقتصار بالتحريم على ما يتأتى فيه الأكل وقد بين النبي ص - هذا المعنى في جلد الميتة بعد الدباغ بقوله إنما حرم أكلها وإنما حرم لحمها

 

 

 

المحيط البرهاني للإمام برهان الدين ابن مازة - (ج 1 / ص 390)

وفي «نوادر إبراهيم» عن محمد في حمار وقع في الملاحة ومات وترك حتى صار ملحاً أكل الملح، وقال أبو يوسف: لا يؤكل، وكذلك رماد عذرة أحرقت وصلى عليه على هذا الاختلاف، وحكى أبو عصمة: خشبة لو أصابها بول فاحترقت ووقع رمادها في بئر قال أبو يوسف رحمه الله يفسد الماء، وقال محمد رحمه الله: لا يفسد.

 

المحيط البرهاني للإمام برهان الدين ابن مازة - (ج 8 / ص 56)

وفي «مختلفات الفقيه أبي الليث»: إذا ماتت دجاجة وخرج منها بيضة؛ جاز أكلها عند أبي حنيفة رضي الله عنه اشتد قشرها أو لم يشتد، ويجوز استعمال انفحة الميت عند أبي حنيفة مائعة كانت أو جامدة، وهي طاهرة عنده على كل حال، وعندهما إن كانت مائعة فهي نجسة فلا تستعمل، وإن كانت جامدة تغسل وتستعمل.

 

 

And Allah knows best

Wassalamu Alaikum

Ml. Ishaq E. Moosa,
Student Darul Iftaa

Checked and Approved by:

Mufti Ebrahim Desai
Darul Iftaa

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