Why Is Everyone Single?
Allah says:
"It is Allah Who created you in a state of (helpless) weakness, then gave (you) strength after weakness, then, after strength, gave (you weakness and a hoary head: He creates as He wills, and it is He Who has all knowledge and power." [Surat Ar-Rum(30), Aya 54]
Allah(swt) says: "These are the limits (set by) Allah, and whosoever obeys Allah and His Messenger will be admitted to gardens under which rivers flow (in Paradise), to abide therein, and that will be the great success. And, whosoever disobeys Allah and His Messenger and transgresses His limits He will cast him in the Fire, to abide therein; and he shall have a disgraceful torment." [Surat An-Nisa (4): 13-14]
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Ibn Khuldun states: “`Abdul Malik Ibn Marwan is one of the greatest Arab and Muslim Caliphs. He followed in the footsteps of `Umar Ibn Al-Khattab, the Commander of the Believers, in regulating state affairs.”.png)
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Al-Bukhari recorded from Ibn `Abbas that he said, "Umar used to bring me into the gatherings with the old men of (the battle of) Badr. However, it was as if one of them felt something in himself (against my attending). So he said, `Why do you (`Umar) bring this (youth) to sit with us when we have children like him (i.e., his age)' So `Umar replied, `Verily, he is among those whom you know. Then one day he called them and invited me to sit with them, and I do not think that he invited me to be among them that day except to show them. So he said, `What do you say about Allah's statement,
[إِذَا جَآءَ نَصْرُ اللَّهِ وَالْفَتْحُ ]
(When there comes the help of Allah and the Conquest.)' Some of them said, `We were commanded to praise Allah and seek His forgiveness when He helps us and gives us victory.' Some of them remained silent and did not say anything. Then he (`Umar) said to me, `Is this what you say, O Ibn `Abbas' I said, `No.' He then said, `What do you say' I said, `It was the end of the life of Allah's Messenger that Allah was informing him of. Allah said,
[إِذَا جَآءَ نَصْرُ اللَّهِ وَالْفَتْحُ ]
(When there comes the help of Allah and the Conquest.) which means, that is a sign of the end of your life.
[فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ إِنَّهُ كَانَ تَوِبَا ]
(So, glorify the praises of your Lord, and ask His forgiveness. Verily, He is the One Who accepts the repentance and Who forgives.)' So, `Umar bin Al-Khattab said, `I do not know anything about it other than what you have said.''' Al-Bukhari was alone in recording this Hadith. Imam Ahmad recorded from Ibn `Abbas that he said, "When
[إِذَا جَآءَ نَصْرُ اللَّهِ وَالْفَتْحُ ]
(When there comes the help of Allah and the Conquest.) was revealed, the Messenger of Allah said,
«نُعِيَتْ إِلَيَّ نَفْسِي»
(My death has been announced to me.) And indeed he died during that year.'' Ahmad was alone in recording this Hadith. Al-Bukhari recorded that `A'ishah said, "The Messenger of Allah used to say often in his bowing and prostrating,
«سُبْحَانَكَ اللَّهُمَّ رَبَّنَا وَبِحَمْدِكَ اللَّهُمَّ اغْفِرْ لِي»
(Glory to You, O Allah, our Lord, and praise be to You. O Allah, forgive me.) He did this as his interpretation of the Qur'an (i.e., showing its implementation).'' The rest of the group has also recorded this Hadith except for At-Tirmidhi. Imam Ahmad recorded from Masruq that `A'ishah said, "The Messenger of Allah used to often say towards the end of his life,
«سُبْحَانَ اللهِ وَبِحَمْدِهِ، أَسْتَغْفِرُ اللهَ وَأَتُوبُ إِلَيْه»
(Glory to Allah, and praise be unto Him. I seek Allah's forgiveness and I repent to Him.) And he said,
«إِنَّ رَبِّي كَانَ أَخْبَرَنِي أَنِّي سَأَرَى عَلَامَةً فِي أُمَّتِي، وَأَمَرَنِي إِذَا رَأَيْتُهَا أَنْ أُسَبِّحَ بِحَمْدِهِ وَأَسْتَغْفِرَهُ، إِنَّهُ كَانَ تَوَّابًا، فَقَدْ رَأَيْتُهَا:
[إِذَا جَآءَ نَصْرُ اللَّهِ وَالْفَتْحُ - وَرَأَيْتَ النَّاسَ يَدْخُلُونَ فِى دِينِ اللَّهِ أَفْوَجاً - فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ إِنَّهُ كَانَ تَوِبَا ]»
(Verily, my Lord has informed me that I will see a sign in my Ummah and He has commanded me that when I see it, I should glorify His praises and seek His forgiveness, for He is the One Who accepts repentance. And indeed I have seen it (i.e., the sign). (When there comes the help of Allah and the Conquest (Al-Fath). And you see that the people enter Allah's religion in crowds. So glorify the praises of your Lord, and ask His forgiveness. Verily, He is the One Who accepts the repentance and Who forgives.))'' Muslim also recorded this Hadith. The meaning of Al-Fath here is the conquest of Makkah, and there is only one view concerning it. For indeed the different areas of the Arabs were waiting for the conquest of Makkah before they would accept Islam. They said, "If he (Muhammad is victorious over his people, then he is a (true) Prophet.'' So when Allah gave him victory over Makkah, they entered into the religion of Allah (Islam) in crowds. Thus, two years did not pass (after the conquest of Makkah) before the peninsula of the Arabs was laden with faith. And there did not remain any of the tribes of the Arabs except that they professed (their acceptance) of Islam. And all praise and blessings are due to Allah. Al-Bukhari recorded in his Sahih that `Amr bin Salamah said, "When Makkah was conquered, all of the people rushed to the Messenger of Allah to profess their Islam. The various regions were delaying their acceptance of Islam until Makkah was conquered. The people used to say, `Leave him and his people alone. If he is victorious over them he is a (true) Prophet.''' We have researched the war expedition for conquest of Makkah in our book As-Surah. Therefore, whoever wishes he may review it there. And all praise and blessings are due to Allah.Imam Ahmad recorded from Abu `Ammar that a neighbor of Jabir bin `Abdullah told him, "I returned from a journey and Jabir bin `Abdullah came and greeted me. So I began to talk with him about the divisions among the people and what they had started doing. Thus, Jabir began to cry and he said, `I heard the Messenger of Allah saying,
«إِنَّ النَّاسَ دَخَلُوا فِي دِينِ اللهِ أَفْوَاجًا، وَسَيَخْرُجُونَ مِنْهُ أَفْوَاجًا»
(Verily, the people have entered into the religion of Allah in crowds and they will also leave it in crowds.)'' This is the end of the Tafsir of Surat An-Nasr, and all praise and blessings are due to Allah.
Question:
What is the ruling on gelatin whether derived from cows or pigs?
The Answer:
In the Name of God, the Gracious, the Merciful. All praises are due to Him and we ask Him to bestow His Peace and Blessings upon the Prophet Muhammad.
We read in the authentic texts that we are taught that Islam is easy and not difficult and/or rigid. Therefore, one should not go out of ones way to find haram. It has been authentically narrated that the Prophet forbade at-takalluf from the Sahabah (meaning that one is determined to find something to be Haram). Although in any given circumstances, if we find (for sure) something to be haram or there is a heavy suspicion that something is prohibited, then and only then we should stay away from that thing. The scholars of Juristic Principles say that the basic ruling for everything is permissibility except that which has been expressly forbidden by either the Qur’an, Sunnah, or consensus of Muslim scholars.
As regards to your question, believe it or not, there is a difference of opinion about the permissibility of gelatin.
The average Muslim and most scholars will tell you that without a doubt anything with gelatin made from animals is Haram especially if it is from Pork. It might be startling to hear this new ijtihad which is based in science. Of course there is no doubt that it is categorically forbidden to eat any type of pig meat or that of a dead animal. So of course before the issue of the chemical molecular process of making gelatin was brought up, there was a consensus that gelatin was forbidden if derived from pork. The new opinion which is held by many scholars on the major Fiqh councils is based in the reality that gelatin is taken from the collagen molecules from the bones or skin usually from pigs and sometimes cows. Through a process called “Istihaalah” in Arabic the chemical structure and molecular class of protein in the collagen is changed to form a new gel-like substance known as gelatin.
Similarly grapes are permissible, but when they are transformed into alcohol then they become forbidden, but then when alcohol becomes vinegar then it becomes permissible.
Regarding this process in general, the scholars are split about the purity of something that changed through istihaalah in which it has transformed due to a chemical reconfiguration to the point that the new substance could not be called by the name of the old. So naturally, the scholars are split on the permissibility of gelatin. Some of those who hold that through istihaalah [seeking to make something impure pure] something becomes pure are not convinced that the process of changing collagen (substance in cow and pig bones) to gelatin is enough to call it different molecular structure than its origin. But many scientists would disagree with them, thus supporting the new opinion. The role in making a fatwa on an issue like this is not to allow the fact that it came from pork to influence the final ruling, instead it should be to establish scientifically if the process of istihaalah took place or not.
I support the first opinion that there is a clear change in chemical structure thus becoming a different substance altogether which does not carry the ruling of cow or pig bone. This opinion is based on thorough scientific research from Muslim and non-Muslim resources. But I am still wary of eating things with gelatin because of the original disagreement of the process of istihaalah.
Some scholars who support the purity of gelatin are Dr. Yusuf Al-Qaradawi (Member many Fiqh councils), Dr. Abdul-Ghaffar Ash-Sharif (Former Dean/Professor of Shari’ah Kuwait college), Tahir al-Mahdi al-Baleeli (European Fiqh Council), Muhammad Al-Hawaari (European Council for Fatwa Research).
And Allah knows best,
Abu Majeed
[Question- What is the Ruling on Gelatin Whether Derived from Cows or Pigs? Answered By Abu Majeed. posted on Suhaib Webb's blog]
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