Regarding Some Edibles With Unclear Ingredients... I have browsed through your site and tend to agree with your line of thought and reasoning. May Allah guide us all in understanding correctly and practicing the religion that He intended for us. My questions are: I understand that if a bathroom product contains alcohol the use of it is not prohibited because it is not 'drinking' it nor does it produce the systemic effects. However, what if a piece of cake contains alcohol in such little quantity that it will not cause inebriation, is it forbidden to avoid any food product with alcohol in it? According to my current understanding and practice, I avoid all such food but I want to confirm with you and know your opinion. I am fond of candy and often eat jelly, jello and marshmallows etc made in foreign countries. Some of my friends argue that these products are gelatin containing. Now gelatin in most instances in the West can either be a beef derivative or swine derivative or a mixture of both. But the package never specifies the exact origin. So is one to avoid all such candy and dessert (cakes, mousse etc) that contains gelatin? My brother tells me (unfortunately I am unable to tell you the exact source of his claim) that it is said that all things made prohibited shall not contain anything beneficial to mankind. But then why is alcohol used as a solvent even in medication so widely? That is a definite use and it is a prohibited substance for consumption. What do you have to say about my brother's claim and alcohol containing medicines (if one is not on purpose using them for the purpose of systemic effects of alcohol alone.) People try to reason to themselves and each other and so many times to non-Muslims about why the flesh of swine was made haraam. The reasoning I have heard is: at the time of the Prophet pigs were infested with diseases and hence it was made haraam for all times to come. that the practice of husbandry of these animals (with multilps partners during a lifetime) is the reason for prohibition that there is no specific reason and it is one of those things that distinguish Muslims from others, gives them identity (since clothing and eating practices greatly differe between peoples of different beliefs and origins) and that it is meant as a method of allegiance and imtayhaan [1] . So, do we have any specific information about the reasons? If so, what are they? What do you think about the above reasoning I have heard? Shall await your reply. Jazaak Allah O Khair . Your sister in Faith, Farah, Pakistan Reply Answers to your questions follow: I would tend to conform to your approach. As liquor stands prohibited in Islam, I would therefore like to avoid even the minutest quantity of intake of liquor, except for a genuine and communicable reason. The clear prohibitions of the Shari`ah include: 1) flesh of swine; 2) flesh of dead animals; 3) blood; and 4) flesh of animals that are sacrificed for deities other than the One God. Except for these four things, things which have generally been used for eating are allowed by the Shari`ah , provided they fulfill three conditions, related to its slaughter. These conditions are a) the animal should be slaughtered in such a way that all of its blood is drained from its body. b) At the time of the slaughter, God's name should be pronounced on the animal. c) The act of slaughtering should be conducted by one who ascribes to the belief of One God and does not ascribe partners to the One God. Thus, all those things which are a part of either the clear prohibitions of the Shari`ah or a part of such animals, which do not fulfill the stated conditions should also stand prohibited. Keeping the above explanation in perspective, if gelatin is determined to be a part of either the clear prohibitions of Islam or of such animals, which do not fulfill the stipulated conditions related to their slaughtering, then it seems more in keeping with the spirit of the Shari`ah to avoid eating it. On the other hand, if it cannot be ascertained whether the particular gelatin is derived from a halaal [2] animal, which fulfills all the conditions relating to its slaughter, then the matter shall be one of doubt. In such a situation, the particular gelatin can neither be considered Halaal with any degree of certainty nor Haraam [3] . The matter will now rest with the satisfaction of the individual. If the individual is satisfied, due to any reason, that the particular gelatin is derived from an animal that is fit for eating, he may eat of it. Otherwise, he should avoid it. However, in such a situation of doubt, it seems more prudent and in keeping with the spirit of piety that a person should refrain from the item, as has also been reported in narratives ascribed to the Prophet (pbuh) [4] . I am afraid I cannot agree with your brother's opinion. It is not that the things prohibited by the Shari`ah do not (or cannot) contain any benefits or advantages for man. On the contrary, the Shari`ah has generally prohibited things the sin involved in the use of which exceeds their benefits advantage for man. In other words, the Shari`ah has prohibited things, which even if they entail some benefits or advantages, have the potential of negatively effecting the moral and spiritual cleansing of a person, which, in turn, is an essential requirement for his entry into God's paradise [5] . In my opinion, none of the stated possible reasons for the prohibition of the flesh of swine is correct. My opinion in this regard may be seen in one of my previously answered questions, titled "Why do Muslims not Eat Pork?" [6] I hope this helps. Regards, Moiz Amjad , Otherwise you may simply Close this Window [1] That is the test, which man is faced with during the life of this world. [2] That is, animals which are fit for eating. [3] That is prohibited for eating. [4] The Prophet is reported to have said: There are certain things that are clearly Halaal and others that are clearly Haraam . However, in between these two limits are things which are not clear and entail some doubts. Whoever refrains from what lies in between the two clear limits shall be able to exercise extreme restraint in matters that are clearly prohibited [and, thereby succeed in adhering to the limts set by God]; but whoever is careless about things which entail doubts of being a sin or not, is likely to fall a prey to what is clearly a sin [and, thereby, cross the limits set by God]. ( Bukhari , Kitaab al-Buyoo` ) [5] This particular aspect in the prohibitions of the Shari`ah has been specially highlighted by the Qur'an in Al-Baqarah 2: 219. [6] This answer may be accessed at: http://www.understanding-islam.com/red/ed-021.htm