Gelatin, A Practical Depiction 2015 - Muslim Judicial Council Halaal

Transcription

GELATIN - A PRACTICAL DEPICTION
Gelatin – A Practical Depiction (2015)
"Gelatin – A Practical Depiction"
Published by:
Copyright © Achmat bin Yūsuf Sedick-Carr, January 2015 / Rabī-ul-Awwal 1436
Printed in Cape Town, South Africa by:
ISBN: 978-0-620-53191-7
Typesetting & Layout: Shaykh Zaid Dante
All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or
transmitted in any form or by any means electronic, mechanical, photocopying, recording or
otherwise, without the prior written permission of the copyright owner.
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Table of Contents
Page
Table of Contents
3
Acknowledgement
4
Executive Summary
5
Scope
5
The Purpose
5
A Sharī’ah Requirement
6
Brief Overview
7
Gelatin
8
Gelatin Classification
9
Kosher and Ḥalāl Gelatin
10
The Ḥalāl Gelatin Debate
10
Pig Skin Gelatin
12
The Quintessence of Istiḥālah or Tabdīl al-Māhiyah
12
Tanning
13
Islāmic Cleansing
13
Islāmic Cleansing Procedure
13
Step by Step Islāmic Cleansing
14
Confirmation
15
The Non-Ḥalāl Slaughtered Animals
15
Gelatin for Food and Non-Food Purposes
17
Quality of Ḥalāl Gelatin
17
The Nutritional and Health Values of Gelatin
19
The Gelatin Processing Procedure – (Technical)
19
Pre-Treatment
20
The Extraction
21
Recovery
22
The Gelatin Processing Process for Bovine
22
The Gelatin Processing Process for Fish
23
Conclusion
24
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Acknowledgement
Al-ḥamdulillāh, all thanks and praises are due to Almighty Allāh who has granted me the ability and
capacity to complete writing this booklet for all those who wish to understand comprehensively and
have some insight into ḥalāl certification of Chicken Slaughter Procedures, and the inspection or
auditing thereof.
The Prophet Muḥammad (s.a.w.s.) said:
َ ‫َ ْ َ َ ْ ُ ِا ﱠ‬
َ‫س َ َ ْ ُ ِ ﷲ‬
Whoever does not express appreciation and thanks to people, does not show gratitude to
Allāh
In light of the above-mentioned ḥadīth (Prophetic Saying), please allow me to convey my heartfelt
thanks and appreciation to all my brothers, sisters and colleagues at the MJC Halaal Trust (MJCHT)
and those in the structures of the Muslim Judicial Council SA (MJC) for their unselfish support,
cooperation and encouragement to complete this work, for the benefit of the MJCHT.
A special word of humbleness and gratitude for all the brothers and sisters in the Muslim and nonMuslim communities for their support, advice and good wishes for such works to be pursued by
myself.
A kind word of thanks to the MJC Halaal Trust (MJCHT) for using any relevant information to the
subject-matter at the MJCHT, in this booklet
A special thanks to Shaykh Zaid Dante for designing the cover and art-work, as presented in the
booklet, and preparing it for printing.
A cordial word of thanks and appreciation to my wife, Fayroez, children and grandchildren for
allowing me to compromise on their quality time with me, whilst burning the midnight oil and
weekends in writing this booklet.
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Executive Summary
In the contemporary global food industry and markets, the usage and eating of gelatin (sometimes
spelt: "gelatine") by Muslims have become a subject-matter that requires jurisprudential, amongst
other religious, juridical, technical and scientific considerations. Many questions are raised, like: is
gelatin ḥalāl or not; can Muslims eat gelatin or must they refrain from eating whatever contains
gelatin? Is the gelatin derived or extracted from non-Islāmic slaughtered animals ḥarām or not?
Furthermore, is there something like ḥalāl gelatin and ḥarām gelatin? Are the quality and nutritional
value of the ḥalāl gelatin less or better than the non-ḥalāl gelatin? Herewith, we attempt to address
these questions.
Scope
This document is a humble attempt to address the above-mentioned and other concerns about
gelatin. The document is also presented in the spirit of the following ḥadīth [Prophetic Saying
(s.a.w.s.)]:
ّ !)
ُ ْ ِ َ :ُ‫َ ُ ْول‬
:ُ‫ُ َ َ ْ ِ َو َ َم( َ ُ ْول‬
َ #ْ $ ‫ت ا‬
‫ أَ ْ ِر‬1َ َ ً َ ِ َ ُ ُ ْ ‫ َو َنْ َ َزال َ َھ ِذ ِه ا‬، ! ِ‫ط‬#ْ ُ ُ ‫أَ َ' َ &ِ ٌم و‬
ُ ْ ِ َ :‫َ َل ُ َ ْد َ ْ ُد ا ر ْ ن‬
ً ْ ِ‫ت ُ َ ِو َ ( َ'ط‬
َ 'ِ‫ َو إ‬.‫ ْ ِن‬+‫ِ! ا د‬, ُ -ْ ./َ ُ ‫ ْ ًرا‬0َ ِ ِ ُ ‫َ نْ ُ ِر ِد‬
.ُ ‫ َ ْ َِ! أَ ْ ُر‬1 2َ ‫ ْم‬-ُ /َ َ 0َ ْ‫ر ُھ ْم َ ن‬3 4
ُ َ 5َ ِ
If Allāh wants to do good to a person, He empowers him with [sound] comprehension of the dīn
(i.e. the Islāmic way of life). I am just a distributor, but the grant is from Allāh. (And
remember) that this nation (i.e. true Muslims) will keep on following Allāh's teachings strictly
and they will not be harmed by anyone going on a different path till Allāh's Order (i.e. the Day
of Judgment) is established.1
And in another narration the Prophet (s.a.w.s.) said:
‫ ِم‬3 #َ ِ ‫ ْ ُم‬#ِ ْ ‫ ْ ِن َو إِ' َ ا‬+‫ِ! ا د‬, ُ -ْ ./َ ُ ‫ ْ ًرا‬0َ ِ ِ ُ
‫َ نْ ُ ِر ِد‬
If Allāh wants to do good to a person, He empowers him with [sound] comprehension of the dīn
(i.e. the Islāmic way of life), and of course knowledge is obtained by learning.2
The Purpose
This presentation is not to repeat what the Muslim religious scholars (‘ulamā) have researched and
written about gelatin. Moreover, it is to give credence and express sincere appreciation to their
verdicts (fatāwā) and efforts; the time and energy they have spent on the subject-matter of gelatin.
The intention of the document is to unpack the clarification about gelatin and briefly explain the
processing procedures of gelatin, based on literature reviews, consultations and visits at gelatin plants,
including surveying the internet. Hopefully, the information provided in this document will help the
reader to better understand what gelatin is all about. Trust is placed in Almighty Allāh that the chosen
subject-matter of gelatin is explained adequately and appropriately. May Almighty Allāh forgive the
1
2
Bukhārī: ḥadīth no. 71, Vol. 1 p. 61
Bukhārī: ḥadīth no. 67, Vol. 1 p. 59
5|Page
writer of this presentation on gelatin for any short-comings therein. In the end, the sincere expectation
is that the reader will have a clearer and deeper understanding and insight into the subject-matter of
gelatin. With anticipation, after reading this document, all doubts about gelatin will also be removed,
inshā-Allāh, āmīn.
A Sharī’ah Requirement
Whenever we deal with any matter and an Islāmic legal (Shar’ī) perspective is required, we need
to reference it foremost to the Qurān and Sunnah. We must also consider all four Schools of Thought
(madhāhib), in a comprehensive manner, which should also be dovetailed with the consensus of
opinion (ijmā’) and other Principles of Fiqh (uṣūl-al-fiqh) and/or Objectives of Sharī'ah (maqāṣid-alSharī'ah). In that way, our outcomes are not based only on one School of Thought (i.e. one madhhab), but also incorporating all four Schools of Thought (madhāhib). The impetus of this approach
cannot be anything else except to be beneficial for everyone, thus having the effect of public interests
- maṣlaḥah al-mursalah (pl. maṣāliḥ al-mursalah).3
Whilst focusing on the above-mentioned strategy, suiting all Shar’ī principles (legal maxims),
wherever they may be applicable to the subject-matter, becomes a prerequisite. One such Shar’ī
principle is the following:
َ َ ِ ْ ‫ا َ ْ ُ ِ ا ْ َ ْ َ ِء ا‬
The origin of anything is its permissibility [permissible-origin].4
Two more Shar’ī principles that are always helpful, suiting them to a subject-matter are:
‫! َ ار‬
َ َ
ِ َ ‫! َ ر َو‬
(There should be) no harm or (any) reciprocal harm (ḥadīth).5
Whatever is conducive to the ḥarām is in itself ḥarām.6
We should also heed, amongst many other Qurānic verses7, in which Almighty Allāh cautions us
on questioning and giving rulings/opinions on matters of which we have no, little or distorted
knowledge, for example:
šÏ9≡x‹x. 4 (#θãΖtΒ#u tÏ%©!$# y‰ΖÏãuρ «!$# y‰ΖÏã $¹Gø)tΒ uã9Ÿ2 ( öΝßγ9s?r& ?≈sÜù=ß™ ÎötóÎ/ «!$# ÏM≈tƒ#u þ’Îû tβθä9Ï‰≈pgä† šÏ%©!$#
9‘$¬6y_ 9Éi9s3tFãΒ É=ù=s% Èe≅à2 4’n?tã ª!$# ßìt7ôÜtƒ
Those who dispute about the āyāt (proofs, evidences, verses, lessons, signs, revelations, etc.) of
Allāh, without any authority that has come to them, it is greatly hateful and disgusting to Allāh
and to those who believe. Thus does Allāh seal up the heart of every arrogant, tyrant person. (So
they cannot guide themselves to the Right Path).8
3
“Maṣlaḥah” is sometimes interchangeably used with the word, “istiṣlāḥ”, which technically means: public good or a
consideration for public interests/welfare; or “to decide in favor of something because it is considered more beneficial than
any alternative rule decided on another basis” (Abdulkader, Deina. 2000).
4
5
Ibn Mājah
6
7
For example: Al-A’rāf: Q7: 32; Al-Isrā’: Q17: 36; Al-Ḥajj: Q22: 3; An-Nūr: Q24: 21; Al-Ḥāqqah: Q69: 33 - 48
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Ÿω óΟçFΡr&uρ ãΝn=÷ètƒ ª!$#uρ 4 ÖΝù=Ïæ ÏµÎ/ Νä3s9 }§øŠs9 $yϑŠÏù šχθ•`!$ysè? zΝÎ=sù ÖΝù=Ïæ ÏµÎ/ Νä3s9 $yϑŠÏù óΟçFôfyf≈ym ÏIωàσ¯≈yδ ÷ΛäΡr'¯≈yδ
tβθßϑn=÷ès?
Verily, you are those who have disputed about that of which you have knowledge. Why do you
then dispute concerning that which you have no knowledge? It is Allāh who knows, and you
know not.9
( «!$# È≅‹Î6y™ ’Îû šÌÉf≈yγßϑø9$#uρ tÅ3≈|¡yϑø9$#uρ 4’n1öà)ø9$# ’Í<'ρé& (#þθè?÷σãƒ βr& Ïπyè¡¡9$#uρ óΟä3ΖÏΒ È≅ôÒx$ø9$# (#θä9'ρé& È≅s?ù'tƒ Ÿωuρ
îΛÏm§‘ Ö‘θà$xî ª!$#uρ 3 óΟä3s9 ª!$# tÏ$øótƒ βr& tβθ™7ÏtéB Ÿωr& 3 (#þθßsx$óÁu‹ø9uρ (#θà$÷èu‹ø9uρ
And let not those among you who are blessed with graces and wealth swear not to give (any sort
of help) to their kinsmen, al-masākīn (the poor & destitute), and those who left their homes for
Allāh's cause. Let them pardon and forgive. Do you not love that Allāh should forgive you? And
Allāh is Oft-Forgiving, Most Merciful.10
Nowadays, there are many incidences and issues for which a clear-cut (qaṭ’ī) directive or straightforward answer cannot be found in the qurānic juridical and jurisprudential approaches. The issue
therefore requires Shar’ī, amongst other, principles that are termed in Sharī’ah as: ijtihād11 and
qiyās12 (which are also two of the many principles of uṣūl-al-fiqh).
Brief Overview
The nucleus of the gelatin argument is embedded in a religious debate over its "ḥalālness" and
agreeing on Shar'ī (legal) principles, in the best interest of the global Muslim community. There is
consensus amongst the global religious scholars that:
• Once gelatin is derived from pork (or from any derivative or fluids or excretions from pig) then
such gelatin is prohibited and forbidden - ḥarām - period! It is also contamination when such raw
material from the pig is mixed or come in contact with ḥalāl raw material by whatever means,
process or procedure.
• Gelatin derived from any plant-based or fish raw material is permissible (ḥalāl), with the strict
proviso that it is/was not contaminated with any derivatives, fluids or excretions from the pig
and/or any other non-ḥalāl [e.g. khamr (wine and other alcoholic drinks)] during its processing
procedures, etc.
• Once gelatin is derived from raw material of Muslim-slaughtered permissible (ḥalāl) animals,
like cows, bulls, buffaloes, goats, sheep, etc. then such gelatin is ḥalāl. The same proviso, as
mentioned above, also applies here.
8
Ghāfir (Al-Mu’min): Q40: 35
Al-‘Imrān: Q3: 66
10 An-Nūr: Q24: 22
11 Independent judgment in a legal or theological question, duly derived from legal injunctions of the Qurān, Sunnah and
ijmā' (consensus of religious scholars), etc. That is, it is a process of formulating (by an Islāmic legist) independent
decisions in legal or theological matters and/or interpreting, giving or adjusting legal opinions on religious matters.
12 Making analogical deductions
9
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The bone of contention, though, is (1) can gelatin be rendered ḥalāl once it is derived from raw
material of Islāmically permissible (ḥalāl) animals, like cows, bulls, buffaloes, goats, sheep, but these
animals were not Muslim-slaughtered, i.e. they were slaughtered by non-Muslims?
Sharī'ah presents us with certain problem-solving criteria in dealing with procedural situations in
which discretionary powers are used in order to render something that is non-ḥalāl and/or
contaminated, as ḥalāl and fit for Muslim consumption. (2) Can such Sharī'ah options be utilized to
ensure ḥalāl-compliance? These options are:
1.
2.
3.
4.
Islāmic cleansing
Transmutation [al-istiḥālah ( َ $َ ِ%&
ْ ْ ‫)ا‬13]
Metamorphosis [tabdīl al-māhiyah ( َ ‫)ﺗَ ْ* ِ) ْ ُ ا ْ َ( ِھ‬14] and
َ َ )‫])ا ﱢ‬
Tanning [dibāghah ( -
The third bone of contention is, can (3) the gelatin duly derived through the application of any of
the above-mentioned four Shar'ī options for ḥalāl-compliance be rendered as not permissible
(ḥarām)? And if a gelatin is derived from Islāmically slaughtered raw material, must (4) only this
gelatin be accepted and the above-mentioned Shar'ī-complied gelatin rendered as non-permissible
(ḥarām)? All of the aforementioned arguments/scenarios are dealt with, henceforth.
Gelatin
Gelatin (which is sometimes written: “gelatine”) is generally described as a solid (and also as a
brittle/granule) food protein substance that is colorless, flavorless and transparent or ‘clear’. Gelatin is
also produced in a powder form. Gelatin is characterized as a food protein because it is derived
(primarily through a process of extraction) from animal skin, hoofs, bones, connective tissues (or
cartilage), collagen and organs. Sometimes the gelatin is extracted from the animal’s intestines and
horns.
The gelatin raw material is most frequently extracted from animals such as the pig, cow and bull;
sheep, goat, buffalo, camel and horse, as well as, from poultry, fish and other marine and non-animal
substances, like seaweeds. In fact, gelatin can also be derived from the skin or bones from almost any
other animal, like dogs, cats, donkeys or monkeys. However, by international food safety
conventional laws the latter-mentioned, amongst other animals, are not permissible to be used for the
processing of gelatin.
Likewise, the usage of horse skins, hides or bones for gelatin is not approved in some countries,
but in other countries it is condoned by law. Such countries are like Russia and some countries in
Europe. There is, furthermore, vegetarian (non-animal) gelatin, like seaweed extracts (such as agaragar and carrageenan, as well as pectin and konjak). The final or end-product gelatin is used for food
and non-food purposes, but this we shall discuss later on.
13
14
A process of changing, transmuting or transforming something from its original state into another state
To affect fundamental changes to the essence of something: i.e. it undergoes a complete change or metamorphosis
8|Page
Gelatin Classification
Gelatin is indexed by various names, depending from which raw material it is extracted. The
common gelatin names are:
(a) Pig skin gelatin, which basically implies that the raw material was from pig;
(b) Fish gelatin, which means that the raw material was from fish;
(c) Marine gelatin, which involves the raw material that was taken from any sea/aquatic species,
plants or substance, like seaweed. The species, plants or other marine substances that are
poisonous, hazardous and intoxicating must be avoided, at all costs;
(d) Hide gelatin, which refers to raw material generally taken from the cow or bull;
(e) Bovine gelatin, which entails the raw material that is generally derived from the bones of the
cow15 or bull. This implies that bovine gelatin can also be extracted from the pig, sheep, camel,
buffalo or goat and identified as bovine gelatin, (generally the source raw-material of the endproduct gelatin is not specified);
(f) Collagen gelatin, which involves the extracted fibrous protein (i.e. raw material) that is found
in the bone, cartilage and connective tissue of animals.
(g) Gelatin. This is the most commonly written word/description on almost all the Ingredient
Specification Lists of products, but without specifying the source raw-material from which the
gelatin was processed. This could create doubt in some people’s minds because they were not
aware of or knowledgeable about the source raw-material. But the Ingredient Specification List is
not deceiving or conning people because it is truly a gelatin ingredient in the product. A flavor,
additive or color may have been added to the gelatin (and declared as such and sometimes not
stated), but the essence remains the same: it is gelatin. The only problem is that the raw material
content, the flavoring, additive and/or coloring are not declared or specified, which should be
specified, as part of the Ingredient Specification List.
(h) As a fundamental criterion for the ḥalāl Certification Procedure, the Ingredient Specification
List can only state the gelatin as ḥalāl once the gelatin raw material contents, the flavorings,
additives and/or colorings have been declared as ḥalāl by a bona-fide ḥalāl Certifying Authority.
The Certifying Authority must declare/condone the entire gelatin procedures and processes as
ḥalāl beforehand; and thereafter issues a ḥalāl approval/certificate, confirming the ḥalāl status.
(i) Nowadays, on some of the Ingredient Specification Lists the type of gelatin is specified, like:
“bovine gelatin” or “porcine gelatin” [I have only once seen “pork gelatine”, because the technical
reference is generally, “porcine”], and “fish gelatin”.
15
The first outbreak of mad-cow disease [bovine spongiform encephalopathy (BSE)] manifested itself in the world in 1986.
Ever since then there was a concern about Bovine Gelatin, as it was derived primarily from the bones of cows. The BSE
risk of bone-derived gelatin was always miniscule to non-existent. Indeed, by 2006 both the European Food Safety
Authority (EFSA) and the European Union (EU) Scientific Steering Committee (SSC) gave the green-light for Bovine
Gelatin as BSE risk-free and safely edible for human consumption.
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Kosher and Ḥalāl Gelatin
Apart from the vegetarian gelatin, the end-product gelatin of the above-mentioned gelatin-types is
graded into kosher gelatin and ḥalāl gelatin. The first category, pig skin gelatin, is a no-go (not
permissible) for both the Jews (kosher gelatin) and Muslims (ḥalāl gelatin). And, wherever pig or any
of its derivatives are used or come in contact with the rest of the categories, it will be considered
contamination, thus ḥarām for Muslims to consume. For the Muslims, all the other gelatin categories
[from (b) to (f)] are permissible (ḥalāl) for Muslims to eat, but for the Jews not all of the other
categories [from (b) to (f)] are permissible for them to consume. Point (g) seems a debatable issue in
respect of its ḥalāl status and edibility by Muslims, but this will become clearer as we continue
elucidating on the subject-matter of gelatin. Fundamentally, the gelatin derived from a ḥalāl source or
ḥalāl slaughtered animals, poultry and fish, is generally referred to as ḥalāl gelatin.
The Ḥalāl Gelatin Debate
In essence, gelatin (which is derived from the Latin word, ‘gelatus’, meaning: stiff or frozen) is the
end-product of a complete transformation process. In this transformation process the actual raw
material is being completely converted (i.e. transmuted/changed) into something else called, ‘gelatin’.
Actually, this gelatin cannot be reverted to its original bovine (or any other original-source animal,
poultry or fish’) skin, hide or bone raw material. A metamorphosis of the raw material has taken
place.16 [Below, please refer to a synopsis of the gelatin processing procedure, as a demonstration of
the complete transformation / transmutation or fundamental changes that occur in the raw material,
which afterwards becomes ‘gelatin’].
If gelatin is the end-product of a complete transmutation [i.e. fundamental irreversible changes
have occurred in its original product(s)], then what (type of) yardsticks or measuring tools should
Muslims use to determine the ḥalāl status of gelatin? There are many criteria or approaches one may
use as determinants for ḥalāl gelatin, but the consensus amongst the ‘ulamā is that the foundational
determinants in this regard are al-istiḥālah ( َ $َ ِ%&
ْ ْ ‫)ا‬17 [transmutation] and tabdīl al-māhiyah ( ُ ْ )ِ *ْ َ‫ﺗ‬
َ ‫)ا ْ َ( ِھ‬18 [metamorphosis]. From a fiqhi perspective, the determinants of al-istiḥālah and tabdīl almāhiyah were formulated by the Ḥanafi fiqh School of Thought. In essence, the two concepts are
principally the same in meaning. The Islāmic jurists use these two terms/concepts interchangeably or
separately, as the common denominator for both of them is: a process of transforming or changing
from its original state to a completely other state. Hence, to accentuate their points of clarification,
some of the Muslim jurists use words or terminologies, like:
. َ/ْ ِ/$َ ْ ‫ َ ا‬$َ ِ%&
ْ ِ‫ا‬/ َ/ْ ِ/$َ ْ ‫ب ا‬
ُ 0َ ِ/.ْ ‫ ا‬/
ْ 2َ ْ ‫ َ ُ ا‬$َ ِ%&
ْ ِ‫ ا‬/
ْ 2َ ْ ‫ب ا‬
ْ ِ‫ ا‬/ َ ‫ب ا ْ َ( ِھ‬
ُ 0َ ِ/.ْ ِ‫ ا‬/ َ ‫ َ ُ ا ْ َ( ِھ‬$َ ِ%&
ُ 0َ ِ/.ْ ِ‫ا‬
16
Maulanā Yusuf Karaan has written a fairly detail fatwā and discussion on the permissibility of gelatin for Muslim
consumption. Please refer to my book on “Ḥalāl Standards” for a verbatim replica of his fatwā. pp. 136 – 151.
17 A process of changing, transmuting or transforming something from its original state into another state
18 To affect fundamental changes to the essence of something: i.e. it undergoes a complete change or metamorphosis
10 | P a g e
All of these words/concepts have similar meanings and a common denominator of “changing or
transforming the essence or true nature of …”
4 ْ 3َ ْ ‫ب ا‬
ْ ِ‫ ا‬basically implies that a change or transformation took place, but it
ُ 0َ ِ/.ْ ِ‫ ا‬/ 4 ْ 3َ ْ ‫ َ ُ ا‬$َ ِ%&
occurred in its attributes/qualities and not in its essence or true nature.
ْ 2َ ْ ‫ ُك ا‬0َ 6ْ ِ%&
ْ ِ‫ ا‬means that its essence or true nature was destroyed or eliminated.
To reiterate, the complete transmutation of the transformation process (or metamorphosis) is
known in Islām as istiḥālah or tabdīl al-māhiyah. It is actually an َ ‫ َ ُ ا ْ َ( ِھ‬$َ ِ%&
ْ ِ‫[ ا‬istiḥālah almāhiyah (i.e. transmuting the essence or true nature of the gelatin raw material)] and not an ُ َ $َ ِ%&
ْ ِ‫ا‬
4 ْ 3َ ْ ‫[ ا‬istiḥālah al-waṣf (i.e. transmuting only the attributes/qualities of the gelatin raw material)].
The process of transmutation or metamorphosis is actually the quintessence for rendering gelatin as
ḥalāl. That is, the gelatin which is duly derived from the above-mentioned five (5) [from (b) to (f)]
out of the seven-mentioned gelatin categories. There are many examples the ‘ulamā generally quote
re: the aforementioned discussion but let us cite only three examples, viz.:
When wine (which is ḥarām for Muslims to consume) has gone through a process of
transmutation and it became vinegar, the vinegar is ḥalāl & ṭāhir to use by Muslims, because
the essence or true nature of the wine (i.e. its intoxicating ability) is not to be found in the
vinegar. (The process is also irreversible - one cannot revert the vinegar to its original wine
state).
When a donkey (which not permissible for Muslims to consume) falls into a salt pan, dies in it
and its entire body goes through a natural metamorphosis and turns into salt. The salt is ḥalāl &
ṭāhir, because the essence or true nature of the donkey is non-existent in the salt. (The process is
also irreversible - one cannot revert the salt to the original "donkey" state).
In the soap-making process, sometimes unclean [ḥarām-contaminated - however not pig] fats
are used in it. But because the unclean fats have gone through a transmutation or a
metamorphosis and became soap, the soap is permissible and ṭāhir for Muslims to use even if
there were some greasiness of the unclean fats on the soap. (The process is also irreversible one cannot revert the current soap and/or its fats to its original unclean fats).
There are, however, some ‘ulamā and Muslim scientists who acknowledge the Shar’ī perspectives
or approaches to the gelatin, as tabulated in this document, but they prefer to go much deeper and
sophisticatedly into the subject-matter. Their standard is: zero-trace of anything that is offensive to
Islām, like a zero-trace of porcine. Using modern technological innovations, their zero-trace
borderline for porcine is pegged @ 0.0005%. Anything above this percentage mark renders the gelatin
ḥarām. Generally, a percentage of 0.0005% is so miniscule and negligible that it shouldn't even be
11 | P a g e
considered, but these ‘ulamā and Muslim scientists are resolute on their porcine standard. Conversely,
for alcohol they agree on a leeway of between 0.05% to >0.1% alcohol for a product that has alcohol
content in it. Anything other than that, the alcohol liquid-mixture is ḥarām. One rationale for this
could be that pork is najāsa-tul-‘ayn of ‘severe / heavy najis’ category, whilst wine is considered of
‘medium najis’ category.
Pig Skin Gelatin
There is a general consensus amongst the global 'ulamā that pig skin, as well as the pig, its flesh
and any of its derivatives or extracts or excretions, is considered by Islāmic law as najāsa-tul-ayn
(impure in its essence). This includes any other derivative from the pig or when it is mixed with ḥalāl
raw material/gelatin, because then it is considered 'contamination'. Therefore, the Muslim scholars do
not accept the pig skin gelatin, even if the pig’s gelatin raw material, or any other derivative from the
pig19, has gone through the process of tabdīl al-māhiyah or istiḥālah.
Though, there is a very conservative viewpoint that due to the strong principle of the process of
tabdīl al-māhiyah or istiḥālah pig skin gelatin is ḥalāl and edible for Muslim consumption. However,
we are - most definitely - not entertaining this viewpoint, but are adhering to the vast majority’s
viewpoint that pig skin (or any of its derivatives) gelatin is ḥarām, period.
The Quintessence of Istiḥālah or Tabdīl al-Māhiyah
The principle of the process of istiḥālah or tabdīl al-māhiyah is embedded in the following,
amongst other, Prophetic Sayings (aḥādīth):
‫ ھ‬87‫ ; ن أ‬، % ‫ و &@?( ة‬A @7 ‫ ﷲ‬B@ ) ‫ل ﷲ‬3&‫ ر‬:‫ ل‬F ( (6 7 ‫* س )ر! ﷲ‬7 ‫ ا‬7
!‫ل ﷲ‬3&‫ ر‬:‫ا‬3 F ! ‫@)ھ‬J ?%2K%.‫ ا‬0‫ ھ‬:‫ ل‬/ – (?@& ‫ و‬A @7 ‫ ﷲ‬B@ ) * ‫ – زوج ا‬.3( ( ‫ ة‬3
. 6@;‫( م أ‬.‫ إ‬:(?@& ‫ و‬A @7 ‫ ﷲ‬B@ ) ‫ل ﷲ‬3&‫ ل ر‬/ ! % 6.‫إ‬
Ibn ‘Abbās (r.a) reported that the Messenger of Allāh (s.a.w.s.) passed by a dead sheep, which a Lady
gave to Maymūnah (r.a), the wife of the Prophet (s.a.w.s.). He (s.a.w.s.) said: “Why didn’t you take
its skin [tan it] and use it”. They said: But it is a dead sheep! The Messenger of Allāh (s.a.w.s.) said:
“What is prohibited is eating it (i.e. its flesh/meat) [not its skin after it is tanned].”20
‫ ﷲ‬B@ ) ‫ل ﷲ‬3&‫ر‬
:‫ ل‬F ( (6 7 ‫* س )ر! ﷲ‬7 ‫ ا‬O2(& :‫ ل‬F (A 7 ‫ ء )ر! ﷲ‬87 7
!?%2K%. ، ?%P ) 6 ‫ﺗ? إھ‬QR‫ أ أ‬:‫ ل‬/ % .3( ( ‫ و &@?( ة‬A @7
‘Aṭā (r.a) said: I heard Ibn ‘Abbās (r.a) said: The Messenger of Allāh (s.a.w.s.) passed by a sheep for
[which a Lady gave to] Maymūnah (r.a) and [it afterwards] died. He (s.a.w.s.) said: “Why didn’t you
take its skin, tan it and use it?”21
)/ ، S ‫ أ ( إھ ب د‬:(?@& ‫ و‬A @7 ‫ ﷲ‬B@ ) ‫ل ﷲ‬3&‫ ل ر‬F :‫ ل‬F ( (6 7 ‫* س )ر! ﷲ‬7
‫ ا‬7
. 6‫ط‬
Ibn ‘Abbās (r.a) reported that the Messenger of Allāh (s.a.w.s.) said: “Whenever skin is tanned, it
(i.e. the skin) is pure and clean.”22
19
For further reading about the pig, please refer to my book on “Ḥalāl Standards”. pp. 48 – 53.
An-Nasā-ī: ḥadīth no. 3235. p. 653
21 An-Nasā-ī: ḥadīth no. 3238. p. 653
22 An-Nasā-ī: ḥadīth no. 4241. p. 654
20
12 | P a g e
6- ‫ د‬:‫ ل‬/ ‫ ؟‬% ( ‫د ا‬3@W 7 (?@& ‫ و‬A @7 ‫ ﷲ‬B@ ) * ‫ ا‬X& :O F ( 6 7 ‫)ر! ﷲ‬
Y7 7
. ‫رھ‬36‫ط‬
Ā-isha (r.a) said that the Messenger of Allāh (s.a.w.s.) was asked about the skin of a dead animal. He
(s.a.w.s.) replied: “(By) tanning it, is purifying and cleaning it [i.e. removing its impurities].”23
، ‫ ) ا أة‬7 ‫ ( ء‬7‫ك – د‬3*‫[وة ﺗ‬- – (?@& ‫ و‬A @7 ‫ ﷲ‬B@ ) ‫* ﷲ‬. ‫ أن‬Z*$( ‫ا‬
(@& 7
. 6‫ ذ; ﺗ‬6- ‫ _ن د‬:‫ ل‬F .B@ :O F ‫ ؟‬6%P ‫) د‬F ] ‫ أ‬:‫ ل‬F . %
F
‫ )ي إ‬7 :O F
Salamah bin al-Muḥabbiq (r.a) reported that the Prophet of Allāh (s.a.w.s.) [at the Battle of Tabūk]
requested water from water-skin of a woman. She said: I do not have anything in my water-skin,
except dead meat. The Prophet (s.a.w.s.) asked: “Wasn’t it tanned? She replied: “Yes.” The Prophet
(s.a.w.s.) said: “Tanning of the skin is its slaughter.”24
The above-quoted aḥādīth and discussion actually bring us to another criterion or measuring tool
that we can use as a Shar’ī procedural determinant for the correctness of the processing of ḥalāl
gelatin, viz.:
•
-َ َ )‫ا ﱢ‬
– tanning is another mechanism that may be used when analyzing the gelatin
processing for the correctness of its ḥalāl status.
There is yet a fourth criterion / mechanism that can be applied as a measuring tool for the
correctness of the ḥalāl gelatin procedures, viz.:
cُ ْ ‫ ُ? َو ا ﱢ‬2ْ ‫ﱠ‬8 ‫نُ َو ا‬3ْ ‫ ا @ﱠ‬: `0a ‫ف ا‬
‫و‬
8*‫ﺗ‬
& J ‫ رة ا‬6‫ط‬
The above (Arabic) Shar’ī Maxim basically underlines a condition that when you completely
remove the color, taste and smell of najis (which includes najāsa-tul-ayn) through a process of
cleansing, the defiled or contaminated by najis product, or utensil, equipment became pure and clean
(ṭāhir). The three indicators of color, taste and smell are actually the essence for vouching 'Islāmic
cleansing'.
ْ َ‫ﺗ‬
Islāmic Cleansing - َ ِ ْ 2َ ْ ‫& ا‬
َ Jَ ‫ ْ ا ﱠ‬6ِ 8
Sharī’ah prescribes the procedure of Islāmic cleansing to remove impurities and/or cleanse any
place that was contaminated with or it was used by or for najāsa-tul-ayn, like the pig. Once the
Islāmic cleansing procedure is done to the najāsa-tul-ayn (in which pig was used, for example) all
impurities have been removed and the place is then fit (ḥalāl & ṭāhir) for Muslim use.
The Islāmic Cleansing Procedure
Islāmic Cleansing basically means the removal of all impurities (i.e. najis) and cleansing the najis
or contaminated area(s) in order to render the cleansed area ṭāhir & ḥalāl for Muslim use and
consumption. Najis is essentially classified into three (3) types of najis, viz.:
23
24
13 | P a g e
َ ‫@ﱠ‬Pَ ُ (mughallaẓah) – severe / heavy najis. Examples of this type of najis are: pigs or dogs,
d
their offspring and any liquids or discharges from their orifices.
َ8&
‫ ﱢ‬3َ َ% ُ (mutawassiṭah) – medium najis. Examples of this type of najis are: alcoholic drinks,
blood, vomit, pus, carrion and the liquids and other discharges from their orifices, etc.
َK‫ﱠ‬Keَ ُ (mukhaffafah) – light najis. An example of this type of najis is: the urine of a baby boy
of two (2) years old or below who is drinking only his mother’s milk and is not
consuming any solids.
The Step by Step Islāmic Cleansing
(For the Mughallaẓah and Mutawassiṭah Najis)
•
Scrub the najis surface/area with clay25 to remove all visible impurities;
•
Remove all traces of the clay (with a cloth or with any suitable dry fabric);
•
Rinse thoroughly the clay-cleansed surface/area or equipment with hot, clean, pure
water;
•
Rinse thoroughly the same surface/area or equipment for another six (6) times with
cold, clean, pure water;
•
Wipe-dry the surface/area or equipment with a clean, dry piece of cloth;26
To repeat, it is a universal fact that once the Islāmic cleansing procedure had been done to
any infected place/surface or facility by najāsa-tul-ayn, that place/surface or facility is
thereafter instantaneously rendered ṭāhir (cleaned/purified), thus fit (ḥalāl & ṭāhir) for
Muslim use.
In the gelatin processing procedure all aspects of the Islāmic cleansing procedure are
included, though they use (Islāmically acceptable) chemicals, instead of clay or earthly
substances, for removing impurities in the raw material in the first phases of the gelatin
processing procedure. Some of the 'ulamā reject the Islāmically acceptable/approved
chemicals and insist that it must be clay or earthly substances, otherwise the Islāmic
cleansing procedure is not correct.
To sum it up, there are basically four, amongst other, criteria or Shar’ī procedures that one
may use as Shar’ī procedural determinants for establishing the correctness (i.e. the ḥalāl
status) of producing ḥalāl gelatin, namely:
25
Nowadays, chemical clay, like biocide (which is from an earthly nature) may be used. One can also add the strong-type
(and not the cheap) dishwashing liquid to this washing. There is also a viewpoint that if the modern-day, good quality biochemicals are used for the cleansing, then it suffices as an alternative for the clay, earthly substance.
26 You may dry the surface/area or equipment by way of (electrical) heating until dry.
14 | P a g e
Transmutation ( َ $َ ِ%&
ْ ِ ْ ‫)ا‬
Metamorphosis ( َ ‫)ﺗَ ْ* ِ) ْ ُ ا ْ َ( ِھ‬
َ ُ‫)أَ ْو َ ف‬: the color, taste and
The purification criteria/characteristics for najis (]Jِ ‫ َرة ا ﱠ‬6َ ‫ط‬
smell (cُ ْ ‫ ُ? َو ا ﱢ‬2ْ ‫ﱠ‬8 ‫نُ َو ا‬3ْ ‫)ا @ﱠ‬
Tanning (ُ -َ َ )‫)ا ﱢ‬
Confirmation
Having established that once the gelatin processing procedure has passed or complied with the
above-mentioned and other Shar’ī determinants and criteria, then the gelatin is ḥalāl, thus termed as
ḥalāl gelatin. This is obviously with the strict exclusion of pig skin or pig bovine gelatin or any
contamination thereof. Such (pig) gelatin falls completely out of the equation for ḥalāl gelatin. The
most obvious is that if the raw material of the gelatin is from a ḥalāl source, there is no question/doubt
about its ḥalāl status and the end-result gelatin is automatically rendered as ḥalāl gelatin.
Why then do some ‘ulamā and/or ḥalāl certifying authorities still adamantly reject the bovine
gelatin derived from the Islāmically acceptable and eatable (ḥalāl) animals? That is, these animals
have not been Islāmically-slaughtered; a Muslim did not slaughter the animals. In fact, these ‘ulamā
and ḥalāl certifying authorities completely ignore the above-mentioned substantive arguments and
appraisals for ḥalāl gelatin, on the basis of istiḥālah or tabdīl al-māhiyah and/or the conditions for
ṭahārah-al-najis. They go so far as rendering bovine or other gelatin, duly derived from ahlil kitāb27
slaughtered animals or poultry as ḥarām, without qualifying their “ruling”. Actually, they are treading
very dangerous grounds! The Prophet Muḥammad (s.a.w.s.) sternly warned us against making
something that is ḥalāl, ḥarām and vice-versa, making something that is ḥarām, ḥalāl. The Prophet
Muḥammad (s.a.w.s.) also said:
ٌ ‫ َ ا َم َ ﱢ‬$َ ْ ‫ َل َ ﱢ ٌ َو إِنﱠ ا‬0َ $َ ‫إِنﱠ ْا‬
That which is lawful (ḥalāl) is clear (manifested) and that which is unlawful (ḥarām) is clear
(manifested).28
The Non-Ḥalāl Slaughtered Animals
When reference is made to ahlil kitāb slaughtered animals, it is actually Islāmically acceptable and
eatable (ḥalāl) animals that are slaughtered by non-Muslims (e.g. by Christians).29 The outright
rejection of the slaughtered (permissible) animals and rendering it ḥarām by the aforementioned
‘ulamā and/or ḥalāl certifying authorities, is actually violating a verse of the Holy Qurān, viz.:
( öΝçλ°; @≅Ïm öΝä3ãΒ$yèsÛuρ ö/ä3©9 @≅Ïm |=≈tGÅ3ø9$# (#θè?ρé& tÏ%©!$# ãΠ$yèsÛuρ ( àM≈t6Íh‹©Ü9$# ãΝä3s9 ¨≅Ïmé& tΠöθu‹ø9$#
Made lawful to you this Day are al-tay-yibāt
[all kinds of lawful (ḥalāl) foods, which Allāh has
̣
made lawful (meat of slaughtered eatable animals, etc., milk products, fats, vegetables and
27
People of the Book (i.e. Jews and Christians)
Muslim & Bukhārī
29 Please refer to my book, “Ḥalāl Standards” re: the ahlil kitāb slaughter. pp. 87-99
28
15 | P a g e
fruits, etc.)]. And the food (slaughtered cattle, eatable animals, etc.) of the People of the
Scripture (i.e. Jews and Christians) is lawful to you and yours is lawful to them.30
The permissible (ḥalāl) animals that are slaughtered by the Jews and Christians are the key factor
here. Generally, Christian slaughterers are used to slaughter their animals and so are Jewish
slaughterers used to slaughter their animals. In this verse (Q5: 5), Almighty Allāh does not stipulate
any preconditions for ahlil kitāb slaughtered animals, like: whether the kitābī slaughterer is saying a
prayer at the time of slaughter or not, is following/observing the Islāmic slaughter-conditions, is
drinking wine before or after the slaughter or not, is observing the Islāmic fiṭrah laws (e.g. al-istinjā;
is circumcised) or not, is virtuous (i.e. having a pristine lifestyle) or not, is a believing (i.e. practicing
religious) person or not, at the time of slaughter.
Nay! Almighty Allāh is distinctly saying that “the ahlil kitāb’s food is ḥalāl for you and your
food is ḥalāl for them.” This is obviously with the strict proviso that the ahlil kitāb (i.e. the kitābī /
kitābiyah) is not an atheist or an agnostic. He/she did not mix or contaminate this food with anything
that is offensive to Islām, like with pig or any of its derivatives, blood; the meat of carrion, animals
devoted/dedicated to other-than-God (e.g. idols, ancestors or saints),31 or with alcohol (wine), or with
the milk of the scavenger (jallālah) animals. In fact, the verse (Q5: 5) continues, legalizing (making
ḥalāl or permitting) the marriage between a Muslim man and an ahlil kitāb woman. We must also
remember the ḥadīth of the Prophet (s.a.w.s.) in this regard, when he reminded us that:
.ُAْ 7َ َK7َ (ًّ ِ 3َ 6ُ َ ُAْ 7َ َO َ &
َ َ ‫ َو‬، Aِ ِ َ%;ِ ِ ‫ َ ا ُم َ َ ﱠ َم ﷲ‬$َ ْ ‫ َوا‬، Aِ ِ َ%;ِ ِ ‫ ُل َ أَ َ ﱠ ﷲ‬0$َ ‫ا‬
What Almighty Allāh has made lawful and permissible (ḥalāl) in His Book, it is ḥalāl; and what
He has forbidden/impermissible (ḥarām) in His Book, it is ḥarām. And concerning what He is
silent is allowed as a favor (for you), for Almighty Allāh is not forgetful. He (s.a.w.s.) then recited:
$|‹Å¡nΣ y7•/u‘ tβ%x. $tΒuρ
And your Lord is never forgetful.32(33)
Another rationale that needs to be accentuated here is when a circumstance or situation (or in a
country where animals or fowl are ḥalāl slaughtered) becomes conducive that there are enough
Muslims available to do the ḥalāl slaughter, then NO non-Muslim slaughterers may be used for the
ḥalāl slaughter. When only non-Muslim slaughterers are available, they must, at least, be religiously
inclined people.
At this stage, I hope that the reader has internalized the fact that the processing of gelatin is a
transformation or transmutation process of the gelatin raw material. This transformation/transmutation
process of the gelatin, irrespective which raw material is used [with the exception of the pig skin or
pig hide, or any of its derivatives and other offensive (ḥarām) raw material] concurs with the Shar’ī
30
Al Mā-idah: Q5: 5
Basically, this refers to all the meat of animals prohibited and the criteria stipulated by Almighty Allāh for Muslims not to
eat, like mentioned in verses: Al Mā-idah: Q5: 3 and Al-An’ām: Q6: 145
32 Maryam: Q19: 64
33 Tirmidhī and Ibn Mājah: ḥadīth no. 3367
31
16 | P a g e
principles and criteria for cleansing and purifying, giving it the green light of ḥalāl & ṭāhir. Thus, it is
fit and edible for Muslim consumption.
Gelatin for Food and Non-Food Purposes
The Internet provides the following basic uses for gelatin:
•
•
•
•
•
•
•
•
•
•
•
•
•
•
•
•
Bakery Products
Canned Hams
Clarification of Wines and Juices
Dairy Products
Gelatin Dessert
Jellied Meats
Marshmallow
Pharmaceutical - including its use in tablets, emulsions, surgical sponges, ointments, salves,
jellies, suppositories, plasma substitute for medicines, dietary/health supplements, syrups, etc.
Cosmetics
Nutraceutical
Nutritional Products
Ordinance Gelatin
Photography
Protective colloid
The microencapsulating process
Etc.
Quality of Ḥalāl Gelatin
The quality and nutritional value of ḥalāl gelatin should or would be the same as the non-ḥalāl
gelatin, because the raw material and gelatin-processing procedures are exactly the same. This is with
the strict proviso that the raw material is not derived from the pig or any of its derivatives. The other
proviso (by some 'ulamā) is that the animal or chicken, from which the raw material is derived, must
be Muslim slaughtered otherwise the end-product gelatin will be rendered ḥarām.
A considered argument: a sow generally gives birth to eight piglets at a time, whilst a cow only one
calf at a time. Therefore, there will always be more pig raw material than bovine raw material
available for the processing of gelatin and the pig-derived gelatin will be cheaper, as well. For further
economic-sense, maybe the pig raw material is also a better quality than the other raw materials used
for the processing of gelatin. To reiterate, the pig and/or any of its derivatives are najāsa-tul-ayn
(najis in its essence) and the pig raw material is the one (if not the only) most utilized raw material
throughout the world, in the processing of gelatin. Gelatin also has vast and multifarious
usages/products, some of which have been tabulated in this document, and Muslims are big
consumers of these gelatin products, whether edible or non-edible. Therefore, there must be constant
vigilance about gelatin products and where and how they were produced (i.e. from which raw
materials).
17 | P a g e
Hence, if you do not see a ḥalāl logo from a credible, bona-fide ḥalāl certifier on the
gelatin product, abstain from using or consuming it. The generic word “ḥalāl” or (‫ ٌل‬0َ َ ),
even placed by a Muslim owner/franchiser, its ḥalāl-status is still and all: No Guarantee!
To reiterate, when gelatin is denoted or classified as "ḥalāl gelatin" it implies that the gelatin was
derived from raw materials of [permissible (ḥalāl)] animals that were Islāmically slaughtered and/or it
was derived from fish skin or vegetarian (non-animal) raw material. As alluded to previously, there is
also vegetarian (non-animal) gelatin, like seaweed extracts (such as agar-agar and carrageenan, as
well as pectin and konjak). In other words, these seaweed extracts are the raw materials for the
processing of gelatin. Since it is 'vegetarian' it is most likely that such gelatin will be rendered as
'ḥalāl', depending on the processing procedure / facility, chemicals used, its packaging, storage and
any additives that may have been added after or during processing and before it reached the consumer.
It is said that the vegetarian (non-animal) gelatin is of a lower quality than the animal-derived
gelatin.34
The moral question remains and that is if the vegetarian and fish gelatin, and gelatin derived from
Muslim-slaughtered animals are available (ḥalāl gelatin), why do you opt for the gelatin that was
derived from not Muslim-slaughtered animals (ḥarām gelatin)? The fact of the matter is that the
"ḥarām gelatin" is in reality not ḥarām gelatin. It is people's opinions that the gelatin from animals not
Muslim-slaughtered is ḥarām gelatin. The irony of the matter is that the promoters of "ḥarām gelatin"
accept and render the entire slaughter procedure as correct and there is no contamination with nonḥalāl throughout the entire process. The subsequent gelatin processing process and procedure are all
perfectly intact and passable, agreeable to them. Their only problem is that the animal (a) was
slaughtered by a non-Muslim (ahlil kitāb) and (b) no basmalla (bismillāh) had been uttered when
slaughtering the permissible (ḥalāl) animal or fowl. However, Almighty Allāh answers and responds
to this argument in verse Al Mā-idah: Q5: 5.
The promoters of "ḥarām gelatin" conservatively argue further that if the alternate ḥalāl gelatin is
available then the ahlil kitāb gelatin becomes ḥarām gelatin. They are essentially making something
that is permissible, impermissible which they cannot do, based on verse Al Mā-idah: Q5: 5. It is
actually a matter of preference and not a matter of ḥalāl and ḥarām. If the Muslim ḥalāl gelatin
alternative becomes available and it suffices the needs of Muslims, then it should take preference over
the ahlil kitāb gelatin, like in the case of South Africa. In some places of Brazil, China and other
(European) countries, for example, there is a lack of Muslims 'to do the job' and non-Muslims - under
the supervision of a Muslim - are used to do the ahlil kitāb slaughter. No pig-slaughtering is present or
done there. The gelatin generated from such animals is denoted as 'ahlil kitāb gelatin'. Should Muslim
slaughtered (raw material) gelatin alternative become available that suffices the Muslims' demands, it
must take preference over the ahlil kitāb gelatin.
34
I haven't explored or verified this, thus it should remain an assumption and not a fact.
18 | P a g e
However, the approximate 2.08 billion Muslims, out of the 7 billion world population, who live in
globalized villages all over the world and the ḥalāl gelatin supply definitely does not meet the
demands because the non-Muslims also consume gelatin. In fact, what shrink the gelatin supply
further, are its daily multi-usages in multifarious ranges of commodities, globally.
The Nutritional and Health Values of Gelatin
Gelatin has many usages which are advantageous and perhaps beneficial for its consumers. It has a
binding-affect on the various products it is used for. Thus, it may provide elasticity in the one product,
or melting effect in another product, or act as a stabilizer, or solidifier, or enhancer in yet other
products, amongst its other various functions. Gelatin therefore has multi-functional properties,
depending on its usage per intended commodity. Globally, it is used in almost every commodity that
we consume, thus there is a phenomenally huge global demand for it. At the time of writing this
document, I unfortunately did not have the time available to have spoken to/consulted a nutritionist or
dietician to have informed the nutritional and health values of the subject-matter. Inshā-Allāh (by
God's Leave), once I have the information I shall incorporate it into this document.
I trust that by now all the questions and concerns raised in the Executive Summary and subsequent
issues in this document have been adequately addressed. What follows henceforth is more of a
technical nature re: the gelatin processing procedure, so feel free to read further.
The Gelatin Processing Procedure
The processing of gelatin involves various sequential methodological processes, the primary
procedures are: (1) Pre-treatment, (2) Extraction and (3) Recovery. In any other processing industry
this is called, the Processing Line. One of the main phases in gelatin processing is called hydrolysis
and the other is curing or treatments with alkali, enzyme and other types of solvent acids. These
processes, especially the first phase of pre-treatment, are used to convert the extracted
substances/collagen into gelatin.
In fact, the processing of gelatin starts with placing the order (Works Order) for the gelatin,
which then off-sets a key component of the processing stages/phases and that is Quality Control
(QC). The Works Order actually determines the type of raw material to be used and the type, quality
and quantity of gelatin to be processed and delivered to the customer. Therefore, the QC of the gelatin
processing procedures is managed – order by order - from the start to end, till the customer(s) has
received and paid for the final gelatin product. The gelatin raw material is generally transported from
the place of origin (e.g. the abattoir) to the gelatin processing plant on pellets (i.e. in a consignment or
container format) in frozen, plastic-seal wrapping and duly labeled, which is accompanied with a
checklist.
The following, amongst other essential information, is on the checklist: type (e.g. pig skin, fish
skin or bovine), quantity, weight, processing date, packaging date, date of transporting and date of
arrival at the gelatin plant, the Waybill Number, amongst other necessary information.
19 | P a g e
Already at the Receiving point of the gelatin plant, the starting point of the Traceability/History
of the raw material product is recorded at the point of Receiving through a Bar-Code System. The
frozen, plastic-seal wrapped raw material is put on a computerized scale. The computerized scale then
generates a label on which is printed a Bar-Code number, a Batch number, the receiving date, the
weight and most of the other information, as mentioned above, re: the transporting details. In this way
the information is maintained and retained from start till end, until after the client had received the
end-product (i.e. the client’s type, grading, quality and quantity of the gelatin). The frozen, plasticseal wrapped raw material is then placed in a Cold Room and it remains there until the initial
processing stage kicks in.
The Pre-treatment
The purpose of the “pre-treatment” phase/stage is to prepare the raw material for the next
processing phase/step: the Extraction. The Bar-Coded frozen, plastic-wrapped raw material in the
Cold Room is taken to the Cutting Area where it is cut according to the customer’s requirements. A
computerized record is kept of the raw material ‘cuts’ for record and traceability purposes.
From the Cutting Area the raw material is taken to the Pre-Treatment Area where the raw material
is soaked in lime, or what is called alkali treatment; sulphuric or other types of acid treatment; or
enzymatic treatment. The main reason for the Soaking Process or the different types of “treatment”
or cleansing methods is to soften the raw material and remove impurities that may negatively impact
on the final gelatin product. It also serves as a mechanism to tear down any possible chemical crosslinkages in the collagen. The considered impurities are like salts, calcium, fats, blood, meat, hair and
other unwanted chemicals or substances in the raw material.
Other solvents may also be used for size-reduction and hot water for de-greasing of the raw
material. The Soaking Process may be 10 to 48 hours, but the chemical soaking can also go on for up
to two (2) or several weeks, depending on the type of raw material that is used. All of this is done in
preparation for the next process - Extraction.
An alkali treatment is generally used for bovine hide collagen and an acid treatment for pig skin
collagen. The end-product gelatin, whose raw material was treated with an acid treatment is called
type-A gelatin, and the raw material treated with an alkali treatment is called type-B gelatin. Acid
treatment is generally the more preferred treatment because it works faster and requires less time for
soluble soaking than the alkali treatment process.
Enzymatic treatment is a fairly new method in comparison to the acid and alkali treatment methods
duly employed in the gelatin industry. The enzymatic treatment also seems more effective than the
alkali treatment due to that it takes less time, yields a better quality end-product and its purification
levels of the raw material is higher. There are slight variations in the processing process for bovine
(and pig) gelatin and that of the fish gelatin. We shall describe the processing process of bovine/pig
gelatin, first.
20 | P a g e
The chemical acid pre-treatment process can be equated with the initial requirements of
ْ َ‫ )ﺗ‬especially the purifying principle of the smell,
the Islāmic Cleansing ( َ ِ ْ 2َ ْ ‫& ا‬
َ Jَ ‫ ْ ُ ا ﱠ‬6ِ 8
taste and color. It also has relevance to the initial requirements for tanning ( -َ َ )‫)ا ﱢ‬.
The Extraction
This is probably the most important methodological purification process to yield the best quality
gelatin. The cleaning and washing of the raw material that came from the pre-treatment phase/stage is
repeated here but in a more sophisticated way. The raw material is placed in three (3) Reactors,
which has three (3) separate steps with the same procedure.
Reactors
Depending on what type of raw material is placed in the Reactor (e.g. pig skin, bovine hides, fish
skin, etc.) one type of cleansing treatment, i.e. either an acid, an alkali, or an enzymatic treatment is
used with all three Reactors. The type of raw material is not mixed, i.e. if it is fish skin raw material
then that is the only raw material that will be used from point A-Z of the processing procedures. If
diluted acid solutions are to be added, then it will be done so, accordingly. The purpose is to
hydrolyze collagen into gelatin.
Let’s say that an alkali treatment is to be done to the raw material in the Reactor. So, whilst the
soaked raw material is in the first Reactor, hot water is pumped into it and the alkali added. If diluted
acid solutions are needed, it is done so, accordingly. The Reactor is then activated and does what it
has to do for a controlled period of time until completion. Thereafter cold, pure water and then
normal, pure water (with controlled levels of temperatures) is then pumped into the Reactor. Thus,
three variations of pure water with controlled levels of temperatures were pumped into the 1st Reactor.
At this stage, the raw material has become liquid collagen, already.
The collagen is then piped through to the second Reactor and then into the third Reactor. Exactly
what transpired in the first Reactor occurs in the second and it is again repeated in the third Reactor.
In all three reactors the acid solutions and the temperature levels, water variations and other
requirements are controlled and duly monitored by an appointed person to do so. In other words, the
raw material was triply cleansed and treated with acidic water, purifying water, fresh cold water and
21 | P a g e
then with fresh normal water, which is @ about 8-11o Celsius. Furthermore, when the process is
completed by the third Reactor, the first phase of hydrolysis of converting the collagen to gelatin is
established.
At this stage, the process of Islāmic cleansing ( َ ِ ْ 2َ ْ ‫& ا‬
َ Jَ ‫ ْ ُ ا ﱠ‬6ِ 8ْ َ‫ )ﺗ‬as a purifying agent
in terms of the smell, taste and color had an effect. Some of the requirements for
َ َ )‫ )ا ﱢ‬have also been fulfilled.
tanning ( However, at the end of the third Reactor (i.e. the end of the Extraction process), it
resembles the initial stages of the transmutation ( َ $َ ِ%&
ْ ْ ‫ )ا‬or metamorphosis
( َ‫ھ‬
ِ (َ ْ ‫ )ﺗَ ْ* ِ) ْ ُ ا‬procedures.
Recovery
From the third Reactor, i.e. the end of the Extraction phase, and the raw material being
hydrolyzed gelatin, is now piped into the next stage of automation (i.e. a computerized machine) for
the Recovery Treatments. Temperatures are meticulously controlled and kept on low temperature
levels. The reason for this is to protect the chemical peptide in the gelatin of breaking down or
disintegrating by high levels of temperature. The peptide actually consists of two joint-together
Amino acids that help with the gelling strength of the gelatin. So, if the peptide is destroyed because
of high or medium levels temperature, the end-result gelatin will be of a very low/poor quality.
Although the Recovery treatment is a very rapid process, the extracted gelatin goes through many
other stages in this treatment phase. The desired end-result is that the gelatin must be a dried, blended
and a grounded final product. Thus, the Recovery Treatment phase comprises of the following stages;
each stage is functioning independently. The entire gelatin process is demonstrated as follows:
The Gelatin Processing Process for Bovine
Transfer Raw Material into Extractors (1st Reactor)
Successive Extractions (i.e. 2nd and 3rd Reactors)
Gelatin Solution Purification
(Filtration – Demineralization – Vacuum Evaporation)
Safety Filtration
Sterilization
Extrusion
22 | P a g e
Drying (Tunnel)
Crushing
Grinding / Rutting
Sieving
Magnet
(This is an important procedure for metal
detection in gelatin)
Packaging & Labeling
Pelletizing & Storage
NB. There is also a Blending process that occurs before the Sieving stage, but the blending is done
depending on the request and the type of gelatin grading that is required.
Secondly, from the start to the finished gelatin product there is a Quality Control (QC) Procedure
at every stage of the gelatin processing procedures. The Quality Control is synchronized in such a way
that the computer captures the controls and the QC technician or QC supervisor or QC manager, at
each stage of the processing procedure, manages the computer and keeps tabs on the processes.
The Gelatin Processing Process for Fish
Transfer Raw Material into Extractors (1st Reactor)
Successive Extractions (i.e. 2nd and 3rd Reactors)
Enzymatic Hydrolysis
Gelatin Solution Purification
(Filtration – Demineralization – Vacuum
Evaporation)
23 | P a g e
Heat Treatment
Drying (Tunnel)
Sieving
Magnet
(This is an important procedure for metal
detection in gelatin)
Packaging & Labeling
Pelletizing & Storage
So, the gelatin raw material has gone effectively through, at least, eleven (11) processing
stages to have become gelatin that primarily consists of peptides and proteins, duly
extracted by hydrolysis of collagen. This does not only resemble transmutation
( َ $َ ِ%&
ْ ْ ‫ )ا‬or metamorphosis ( َ ‫)ﺗَ ْ* ِ) ْ ُ ا ْ َ( ِھ‬, but the gelatin has also essentially gone
through a thorough transmutation and metamorphosis irreversible process.
Conclusion
In conclusion, the gelatin debate will remain an inconclusive debate, perhaps in perpetuity. This is,
as long as Muslims are adamant about their individual, dogmatic opinions and are not prepared to
compromise, seeking a middle road on the subject-matter, without compromising on fundamental
Islāmic principles, values and etiquette. Continuing with dogmatic obduracy would lead one to a
paralysis of myopia – the inability to think about or see things outside one’s own frame-of-mind or
terms of reference. Also, having or launching constant diatribes amongst themselves is a long shot in
the dark to get to a common understanding and uniformed approach on any subject-matter. Debates
on any subject-matter are healthy but then they must be constructive, balanced, and civilly aimed at
positive outcomes-based objectives. In that way, the Muslim ummah and others will benefit more,
with less or no confusion.
Furthermore, in the gelatin debate, it is actually preposterous to link and compare the ahlil kitāb
slaughtered (permissible) animals to the swine, in the latter’s ḥarām-decree. Eating of the flesh of the
swine is ḥarām, and so is the contamination thereof. However, uncontaminated slaughtered animals
(i.e. the food) of ahlil kitāb are ḥalāl by Divine decree. Who are we to change the Sunnah of
Almighty Allāh and have the audacity to declare a ḥarām-decree (without any valid justification, as
24 | P a g e
well) on something that which Almighty Allāh made ḥalāl and all pork-contamination has been
eliminated or it is non-existent?
I am signing off with the viewpoint that I am convinced by and committed to the Outcomes of
the ijtihād and qiyās of the vast majority of our learned local and international Islāmic scholars (i.e.
‘ulamā) that:
a)
Due to the processes of transmutation ( َ $َ ِ%&
ْ ْ ‫ )ا‬or metamorphosis ( َ ‫ )ﺗَ ْ* ِ) ْ ُ ا ْ َ( ِھ‬that the
processing procedures of gelatin have gone through, the gelatin is ḥalāl with the proviso that
the gelatin is derived from ḥalāl sources, including the kitābī slaughter and not contaminated
with any offensive (ḥarām) sources or ingredients.
b)
Since the debate about rendering gelatin ḥarām centralizes around the kitābī slaughter Vs
Islāmic ('bismillah') slaughter, it is strongly recommended that we accept kitābī slaughter on
the basis of the qurānic verse (Al Mā-idah: Q5: 5) in respect of gelatin, especially in the
circumstances of umūm-al-balwā35, sad-al-darā-i36, and other extenuating complex
conditions/situations of getting a clear-cut, exclusive Muslim alternative for it.
c)
The gelatin processing plant/facility must, at all times, have strict Pest and Animal Controls on
the premises. No cats, dogs or any other pets are allowed on the premises. The premises must,
at all times, be pest-free, whether it be from vermin (e.g. rats, mice), cockroaches, bugs (e.g.
fleas, flies, lice, mosquitoes), other insects or any other “creepy-crawlies”.
Remember, when in doubt, ABSTAIN!
Always look for the MJCHT LOGO:
YOUR Ḥalāl LOGO of TRUST!
‫[َ اء‬Jَ ْ ‫ ْ َ ا‬Rَ ُ‫[َ ا ُ; ُ? ﷲ‬Wَ
May Allāh reward you the best of rewards
?َ@7ْ َ‫َوﷲُ أ‬
And Allāh knows best!
=========================
Shaykh Achmat Sedick
Z ) )( ‫ أ‬i ‫ا‬
[email protected]
35
Being in difficulty: It is either to involve the Muslim community to remove the difficulty or obstacle, or through one's
actions, causing (other) difficulties/obstacles for the Muslim community.
36 Blocking (averting / warding off) the means
25 | P a g e

Gelatin, A Practical Depiction 2015 - Muslim Judicial Council Halaal

Transcription

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