![]() This cookie is set by GDPR Cookie Consent plugin. These cookies ensure basic functionalities and security features of the website, anonymously. Necessary cookies are absolutely essential for the website to function properly. However, since gelatin does not undergo such an essential transformation it will remain prohibited to consume if made of pig or any other unslaughtered animal. The only time it would be permissible is when the pig undergoes an essential transformation. Īs such, according to the Hanafi school, it would not be permitted to consume gelatin made from any part of the pig. Therefore, the scholars stated that the particle refers back to “swine” as a whole, which would stipulate the legal cause of prohibition being the fact that the flesh is a part of the swine, and since the whole swine is filthy so is the part. ![]() The legal cause, as such, must be something other than the flesh itself being filthy since this is already known. This is because the prohibition of something that can be eaten, which is the flesh of the pig in this case, already indicates its filthy nature. Stating that the attached particle “it” refers back to “flesh” would lead to deeming the legal cause as being the very filth of the flesh itself, adding nothing of substantial value. Ibn Nujaym, commenting on this verse, adds that the statement “verily it is filth” is a legal cause for the prohibition of the flesh of swine. This is based not only on precautionary practice (ihtiyat) but also the fact that the prohibition of the flesh of a pig is already indicated by the category of “what has died of itself”, since the pig is not capable of being slaughtered. This opinion is derived from the verse, “Say: I do not find in that which has been revealed to me anything forbidden for an eater to eat of except that it be what has died of itself, or blood poured forth, or flesh of swine – for verily it is filthy (fa innahu rijsun)-…” Here, the attached particle “it” (hu) refers back to the word “swine”, not merely the word “flesh”. This means that every part of the pig is impure, whether its meat, hair, bones, or tendons. The pig is considered “essentially filthy” (najas al-`ayn) according to the Hanafi scholars. It would not be permissible to consume something that contains pork-gelatin based on the reasoning given in the question. Can you please settle this and provide me with factual evidence like from a hadith or Quran? Others, say it is part of the pig therefore it is impure. Since it is not the meat of the pig some say it is halal. Kraft, the maker of JELL-O, asserts that hooves do not contain the necessary collagen and therefore are not used in the production of its JELL-O brand gelatin product.Question: There seems to be a debate nowadays about the issue of pork gelatin. ![]() Popular belief has it that gelatin comes from horses' and cows' hooves. ![]() JELL-O products account for about 80 percent of the gelatin market. Very strict vegetarians avoid gelatin entirely, but more permissive vegetarians have no problem including JELL-O in their diets. Because the collagen is processed extensively, the final product is not categorized as a meat or animal product by the federal government. The collagen is boiled and filtered numerous times, dried, and ground to a powder. The production of gelatin starts with the boiling of bones, skins, and hides of cows and pigs, a process that releases the protein-rich collagen from animal tissues. Underneath JELL-O's jiggly wholesomeness lurks a secret many consumers are disconcerted to learn: JELL-O is made from gelatin, an animal product rendered from the hides and bones of animals, typically pork skins, pork, horses, cattle bones, and split cattle hides. Such is the case with JELL-O, a dessert that has graced millions of dinner tables since its 1897 debut. Sometimes the most innocuous of foodstuffs contain constituents whose origins are less than appetizing.
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