We are commanded by Nabi (Sallallaho Alaihe Wassallam) to judge the people upon the Dhahir (apparent) so let Allah Ta'ala be the judge of you.
We are going to discuss this issue step by step.
There is Z-E-R-O reason for you to worry about this issue because plenty of Pizza places in America serve vegetarian cheese where the rennet is made from microbials and there are no issues, the biggest example is Pizza Hut. You can walk into your local Pizza Hut (or Dominoes or Papa Johns or Chunky Cheese or whatever) and see the Manager and ask them for the source of their cheese.
If the Cheese is vegetarian, your problem is solved and if it isn't move to the next chain.
I will await your answer before moving to step 2 as to why you think you are unable to carry out this basic task.
bint e aisha wrote:
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Maybe in South Africa it does, in Islam it doesn't necessarily and the Sunnah is the exact opposite. Read the works of Shah Waliullah (RA) and principles of Fatawa. Harshness or strict DOES NOT translate into "Taqwa" anywhere except in South Africa.
Abstention from every commercial biscuit in the world, isn't Taqwa, it is some kind of warped reality.
Secondly, it fills your heads with pride and makes you look at Ulama like Mufti Taqi Usmani (HA) that they lack "Taqwa" while you have "Taqwa" and pride is the death of a believer.
Thirdly, it makes you surpass the Sahabah (RA) of Nabi (Sallallaho Alaihe Wassallam) who consumed Cheese from the Majoos of Persia while because of "Taqwa" you want to abstain.
I know that you can write a 500 page essay justifying "Taqwa" but as Hazrat Maulana Ashraf Ali Thanwi (RA) wrote in his Malfoozat:
This isn't "Taqwa"
It is "Taqway Ka Haiza"...Diarrhoea of Taqwa!
Plenty before you were afflicted by this illness and plenty after will you as well.
Mufti Taqi’ Uthmaani, mentions that the ruling of Hadhraat Saahibayn is more cautious whilst that of Imaam Abu Hanifah is extensive or accommodating. If a pious person refrains it is better, whilst if a person is consuming cheese do not stop him. However, the rennet derived from the stomach of a pig is Haraam and Impure, provided its original property and chemical makeup does not undergo any drastic change. Vegetarian or synthetic rennet, if nothing impure has been added to it will be Halaal. The cheese sold in supermarkets and shops, if it is vegetarian or derived from animals slaughtered Islamically is permissible to consume. On the other hand if it is pig rennet used in the cheese, without transformation then this is not permissible. Lastly, the rennet in cheese from animals other than pig is permissible, but abstention is desirable al-Raa’iq Volume 1 page 112/3. Register of the Fatawa Darul Ulum Karachi Number 175 23A Dated 11/3/ 1415.
Before answering your post, I went back and triple checked my facts.
No, you are quoting the older Fatwa because it fills your inside with pride that you have "Taqwa". Mufti Taqi Saheb (HA)'s considers rennet from animals which are not slaughtered perfectly permissible to consume for Muslims in the West and DOES NOT add the Taqwa clause to it at all.
Both opinions are permissible to follow and there is no automatic equivalence of "following a cautious opinion = Taqwa", that is subjective opinion.
About the website which you are quoting, this is enough:
I don't know what is more cautious with regards to Asr prayer, both seems fine but when it comes to halal and haram it is always better to follow the cautious view, however if someone else does not then you cannot say that they have weak iman as they are also following valid opinions.
You can disagree with it but this is how the Ulama define taqwa. And I have never said that I have more taqwa, I'm a sinner and I know myself better than any of you and in fact it is not a problem for me in Pakistan anyways.
And I'm sure Mufti Sahab's personal practice would be that of abstention as his father RA also used to give fatwa of impermissibility, although he said leeway exists.
Islamic Principle about Cheese by Mufti Muhammad Shafi R.A.
Cheese made from milk contains an ingredient called infaha (إنفحة) in Arabic and rennet in English. Rennet is a mucous membrane lining taken from the stomachs of suckling (young) lambs or suckling goats. It is used to coagulate or curdle milk. If rennet is taken out of the stomach of an animal slaughtered in the name of Allah, there is no harm in using it. The meat, fat, etc. of Islamically slaughtered animals are permissible. But, in the event they are taken from the stomach of an animal slaughtered un-Islamically, there is difference of views among Muslim jurists. Imam Abu Hanifah and Imam Malik consider it clean while Imam Abu Yusuf, Imam Muhammad, Imam Thawri and others call it unclean and impure. (Jassas, Qurtubi)
There is a strong likelihood that rennet from un-Islamically slaughtered animals is used in cheese made in Western or non-Islamic countries, therefore, relying on the consensus of Muslim jurists, one must avoid using it. Under the juristic position taken by Imam Abu Hanifah and Imam Malik, leeway exists. Some cheeses made in western countries have pork-fat as one of their ingredients which, hopefully, can be seen on the wrapper or tin. All these are absolutely haram and impure. (adapted from Maa’riful Qur’an, volume 1: pp 428, verses 172 & 173; by Mufti Mohammad Shafi)
Similar statements are mentioned by some when it comes to eating shrimps, i.e. abstention is desirable. Following on from the abve post by Muadh, would it be from taqwa for followers of the other 3 madhabs to abstain from eating shrimps? I would still say that "sticking to the most cautious position entails taqwa" is not necessarily true at all times. It may sometimes be true, depending on the actual issue being discussed and what factors contribute to a view being more cautious, and how much knowledge or lack thereof a person has of the issue.
Since you brought up the issue about the Asr prayer:
My understanding is that the Mufta Bihi opinion within the Hanafi school is to offer the Asr prayer at the later time. In times of need one can offer the Asr prayer earlier too but not as a habit. Do you agree?
I have heard some Hanafi ulama recommend that Zuhr prayer should be completed before the earlier Asr time just to be on the safe side. Now that can be called taqwa.
Yes, you may pray at Mitl Awwal, but your Dhuhr time will also expire at Mithl Awwal. So if you pray Dhuhr after Mithl Awwal, it will be Qadha. You can either follow this rule permanently, or for the duration of your winter. But you cannot change from Asr beginning at Mithl Awwal on some days, and then delay Dhuhr on other days.
Al-Nu’man ibn Bashir reported: The Messenger of Allah, peace and blessings be upon him, said, “Verily, the lawful is clear and the unlawful is clear, and between the two of them are doubtful matters about which many people do not know. Thus, he who avoids doubtful matters clears himself in regard to his religion and his honor, and he who falls into doubtful matters will fall into the unlawful as the shepherd who pastures near a sanctuary, all but grazing therein. Verily, every king has a sanctum and the sanctum of Allah is his prohibitions. Verily, in the body is a piece of flesh which, if sound, the entire body is sound, and if corrupt, the entire body is corrupt. Truly, it is the heart.”
Source: Ṣaḥīḥ al-Bukhārī 52, Ṣaḥīḥ Muslim 1599
This cannot be undone and I am sure it will be greatly appreciated.
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