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Drugs to Control Plaque and Gingivitis

Chlorhexidine is an antibiotic drug used to control plaque and gingivitis in the mouth or in
periodontal pockets (the space between your gum and tooth). The medication is available as a
mouth rinse and as a gelatin-filled chip that is placed in the deep gum pockets next to your teeth
after root planing. The drug in the gelatin-filled chip is released slowly over about seven days.
Dental products containing this antibacterial are marketed under various prescription-only brand
names, such as Peridex, PerioChip, and PerioGard, as well as other over-the-counter trade
names.
Note: Chlorhexidine may cause an increase in tartar on your teeth. It may also cause staining of
the tooth, tooth filling, and dentures or other mouth appliances. Brushing with a tartar-control
toothpaste and flossing your teeth daily may help reduce this tartar build-up and staining. In
addition, you should visit your dentist at least every six months to have your teeth cleaned and
your gums examined. Be sure to tell your dentist if you have ever had any unusual or allergic
reaction to this medicine or to skin disinfectants containing chlorhexidine.
Antiseptics
Your dentist may recommend the use of an over-the-counter antiseptic mouth rinse product to
reduce plaque and gingivitis and kill the germs that cause bad breath.
Drugs Used to Treat Periodontal Disease
The doxycycline periodontal system (marketed as Atridox) contains the antibiotic doxycycline
and is used to help treat periodontal disease. Doxycycline works by preventing the growth of
bacteria. Doxycycline periodontal system is placed by your dentist into deep gum pockets next to
your teeth and dissolves naturally over seven days.
Note: Tell your dentist if you have ever had any unusual or allergic reaction to doxycycline or to
other tetracyclines. Use of doxycycline periodontal system is not recommended during the last
half of pregnancy or in infants and children up to 8 years of age because the product may cause
permanent discoloration of teeth and slow down bone growth. Use of doxycycline periodontal
system is not recommended, if breastfeeding, since doxycycline passes into breast milk. This
class of drugs also may decrease the effectiveness of estrogen-containing birth control pills,
increasing the chance of unwanted pregnancy.
Drugs Used to Prevent Tooth Decay
Fluoride is a drug used to prevent tooth decay. It is available on a nonprescription basis in many
toothpastes. It is absorbed by teeth and helps strengthen teeth to resist acid and block the cavity-
forming action of bacteria. As a varnish or a mouth rinse, fluoride helps reduce tooth sensitivity.
Prescription-strength fluoride is available as a liquid, tablet, and chewable tablet to take by
mouth. It usually is taken once daily. It is prescribed for children and adults whose homes have
water that is not fluoridated (has not had fluoride added to water).
Note: Before taking fluoride, be sure to tell your dentist if you are allergic to fluoride, tartrazine
(a yellow dye in some processed foods and drugs), or any other drugs. Do not take calcium,
magnesium, or iron supplements while taking fluoride without checking with your dentist. Tell
your dentist if you are on a low-sodium or sodium-free diet. Do not eat or drink dairy products
one hour before or one hour after taking fluoride. Fluoride can cause staining of the teeth.
Berdasarkan data dari indohalal.com, gelatin yang sudah mendapat sertifikasi halal
dari LPPOM MUI yaitu Hard Gelatin Capsul Indonesia yang diproduksi oleh PT.
Universal Capsules Indonesia, KCPL-Gelatin Produksi Kerala Chemical & Proteins
Ltd., dan Halagel TM ( Edible Gelatin, pharmaceutical gelatin,di-calcium phosphat)
yang diproduksi oleh Halagel (M) Sdn.Bhd.
Selain itu, Fatwa MUI No. 2 pada Munas IV 30 Juli 2000 menyebutkan bahwa seluruh bahan yang telah
keluar dari tubuh manusia (seperti : urine, air ludah, dll.) haram dikonsumsi kembali.
We want to introduce SURGISPON (Absorbable Gelatin Sponge USP), a dependable haemostatic,
manufactured by us. Application of Surgispon on the operated tissues, controls oozing and seal up the
bleeding tissues immediately. This prevents blood loss from the deeper wounds and predominantly
provides clean surface for the surgeons in Dental oral surgery ,General surgery, Neuro- surgery, Ortho
Spine surgery ,Cancer surgeryand ENT surgery.

In Dental Surgery SURGISPON is used in oral surgery, dry or saturated with thrombin solution to control
bleeding in extractions and apicenctomics especially in patients with a tendency to bleed extensively.

SURGISPON is absorbed biologically within 4-6 weeks with no side effects at all.
Full Definition of GELATIN SPONGE
: a sterile absorbable porous gelatin product that is used for the control of bleeding in surger
Gelatin
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Definisi
Suatu produk yang diperoleh melalui hidrolisis parsial kolagen yang berasal dari kulit, jaringan
ikat putih, dan tulang hewan; digunakan dalam pembuatan kapsul dan supositora dan sebagai
protein adyuvan.
gelatin sponge : spons yang dapat terabsorpsi, yang ditempatkan dalam soket gigi guna
mengurangi perdarahan dan mempercepat pembekuan.
glycerinated gelatin : suatu preparat gelatin dan gliserin.
gelatin of Wharton : Jeli Wharton.
Muzakarah Jawatankuasa Fatwa Majlis Kebangsaan Bagi Hal Ehwal Ugama Islam Malaysia
Kali Ke-8 yang bersidang pada 24 - 25 September 1984 telah membincangkan Gelatin Dalam
Ubat. Muzakarah telah memutuskan bahawa penggunaan gelatin dalam ubat pada masa sekarang
adalah diharuskan kerana dharurat. Sekiranya telah ada bahan halal yang dapat menahan ubat
dari cepat rosak, maka penggunaan gelatin dalam ubat tidaklah lagi diharuskan.



Keterangan/Hujah:

Gelatin ialah sejenis protein terbitan yang larut dalam air, dihasilkan menerusi proses hidrolisis
separa ke atas collegen. Collegen ialah unsur protein yang terdapat dalam tisu-tisu konektif
haiwan. Kulit babi, kulit lembu, urat-urat dan tulang binatang merupakan bahan mentah utama
untuk menghasilkan gelatin.

Menurut Encyclopedia Of Chemical Technologi, (Edisi Ke-2, Vol.10, 1960) kebanyakan gelatin
jenis A (proses asid) yang dikeluarkan di Amerika Syarikat diperbuat daripada kulit babi. Di
Eropah kulit anak lembu dan tulang lembu merupakan bahan mentah utama. Penggunaan kulit
babi semakin meningkat kerana proses pengeluaran gelatin darinya lebih cepat.

Pada masa ini kapsul yang terdapat di pasaran atau di hospital dan klinik-klinik kerajaan adalah
diperbuat daripada campuran bahan gelatin yang diimport dari luar Negara yang digunakan
sebagai bahan untuk menahan ubat dari rosak.

Didalam mesyuarat kali ke-5 Jawatakuasa Mengkaji Bahan Makanan dan Gunaan Orang Islam,
Pusat Penyelidikan Islam, Jabatan Perdana Menteri (Bahagian Ugama) pada 11 November 1982
telah diputuskan bahawa:

Gelatin adalah sejenis bahan yang diperbuat daripada berbagai jenis haiwan seperti babi, lembu
dan sebagainya. Oleh kerana bahan tersebut pada masa ini diperbuat diluar negeri iaitu yang
tidak diketahui sama ada dari babi, bangkai binatang yang halal dan sebagainya, maka
kedudukanya adalah diragui. Mengikut hukum syarak jika sekiranya satusatu perkara itu diragui
samaada halal atau haram maka ianya terjatuh dalam perkara syubahat makan hukumnya
adalahharam.

Menurut Jumhur Ulama, penggunaan bahan-bahan yang haram atau yang bercampur dengan
najis untuk tujuan perubatan adalah haram. Walaubagaimanapun menggunakan ubat dari benda
yang najis selain dari benda yang memabukkan dalam keadaan dharurat adalah harus
sebagaimana pendapat Ibnu Ruslan (Mazhab Shafie) dalam Kitab Sunan Abi Daud. Pendapat ini
berlandaskan kepada Hadith al-Urniyyin yang diriwayatkan oleh Imam al-Bukhari dan Muslim
bahawa Rasulullah s.a.w. menyuruh Sahabat meminum air kencing unta membuat ubat. Hadith
ini merupakan kebenaran khas dimana umumnya adalah diharamkan berubat dengan benda yang
haram kecuali sekiranya dharurat di mana tiada bahan lain yang boleh menggantikannya.
Gelatin Dalam Ubat
Muzakarah Jawatankuasa Fatwa Majlis Kebangsaan
Bagi Hal Ehwal Agama Islam kali ke - 8Tarikh : 24-25 September 1984
Keputusan Muzakarah :

" Penggunaan gelatin dalam ubat pada masa sekarang adalah diharuskan kerana darurat. Sekiranya
telah ada bahan halal yang dapat menahan ubat dari cepat rosak, maka penggunaan gelatin dalam ubat
tidaklah lagi diharuskan. "
Question:
I'm asking about a medication that has gelatin in its capsule shell, Is it Halal or not to take them?

Answer:
The scholars of the Standing Committee said:

If a Muslim is certain or thinks it most likely that meat, fat or ground bones of a pig have got into
any food, medicine or toothpaste etc, then it is not permissible for him to eat it, drink it or use it.
In the case of doubt, then he should not use it, because the Prophet (peace and blessings of
Allaah be upon him) said: Leave that which makes you doubt for that which does not make you
doubt.

Shaykh Abd al-Azeez ibn Baaz, Shaykh Abd al-Razzaaq Afeefi, Shaykh Abd-Allaah ibn
Ghadyaan, Shaykh Abd-Allaah ibn Qaood. Fataawa al-Lajnah al-Daaimah (22/281).

In a statement issued by the Islamic Medical Sciences Organization in Kuwait which discussed
the issue of haraam and impure substances in food and medicine, from 22-24 Dhul-Hijjah 1415
AH/ 22-24 May 1995 it says:

[6.] Food substances which include pork fat in their ingredients which has not undergone any
process to change it to something different, like some kinds of cheese, oils, fats, ghee, butter and
some kinds of biscuits, chocolate and ice cream, are haraam, and it is not permissible to eat them
at all, based on the consensus of the scholars that pork fat is impure (naajis) and it is not
permissible to eat it, and because there is no need to consume this substance. End quote.

It may become halaal if the fat has turned (via some process) into something else, so that it is no
longer called fat and does not have the characteristics of fat. If that is the case then it does not
come under the same ruling. This is what the scholars call istihaalah (process to change a
substance to something else) and it may be looked at from two angles. That which was good and
permissible but has become bad and impure, is now haraam, and that which was bad and impure
but has become permissible and good is now halaal.

Ibn al-Qayyim said:

Based on this principle, alcohol is impure, even though its origin is pure. If the reason for its
being regarded as impure is no longer present, then it is to be regarded as pure. This is the basis
of shareeah and the basis of reward and punishment.

Based on this, the correct analogy is that this principle may be applicable to all other impurities if
they have gone through a process of change. The Prophet (peace and blessings of Allaah be upon
him) removed the remains of the mushrikeen from the site of his mosque, but he did not remove
the soil. And Allaah says of milk that it comes from between excretions and blood [al-Nahl
16:66]. The Muslims are unanimously agreed that if an animal eats impure things, but it is then
detained and fed with pure things, its milk and meat become permissible. The same applies to
crops and fruits: if they are watered with impure water, but are then watered with pure water,
they become permissible, because of the change (istihaalah) in the impure thing, which becomes
pure. The converse also applies: if the pure thing changes into something impure, then it
becomes impure (naajis), like water, and food when it changes into urine and faeces. So how can
the change affect it when good turns into bad, but not affect it when bad turns into good, and
Allaah brings forth pure things from impure things and impure things from pure things?

It is not the origin of a thing that matters, but what it is now. It is impossible for the ruling on
impurity to remain when the name and character of the thing have changed. The ruling is
connected to the name and character, and is present or absent depending on whether they are
present or absent. The texts which deal with the prohibition on dead meat, blood, pork and
alcohol do not deal with crops, fruits, sand, salt, soil or vinegar, whether in wording or meaning
or text or analogy. Those who distinguished between the change (istihaalah) of alcohol and other
things said that alcohol becomes naajis because of the process of change, then it may become
pure because of a further process of change. It was said to them that blood, urine and faeces
became impure because of a process of change so they may become pure because of a further
process of change. Thus analogy is in accordance with the text. Ilaam al-Muwaqqieen (2/p. 14,
15)

In a statement issued by the Islamic Medical Sciences Organization in Kuwait which discussed
the issue of Haraam and impure substances in food and medicine, from 22-24 Dhul-Hijjah 1415
AH/ 22-24 May 1995 it says:

[8.] Istihaalah (process of change) means that a substance changes into another substance with
different characteristics, so an impure substance may change into a pure substance, and a haraam
substance may change into one that is permissible according to shareeah.

Based on that:

Gelatin which is produced by the change of the bones, skin and tendons of impure animals is
taahir and it is permissible to eat it.

Soap that is produced by the change of fat from pigs or dead meat becomes pure by means of this
process and it is permissible to use it.

Cheese which is made by using rennet from dead meat of animals whose meat is permissible is
taahir and it is permissible to eat it.

Ointments, creams and cosmetics that contain pork fat are not permissible to use unless there is
certainty that the fat has undergone a process of change (istihaalah) and turned into a different
substance. But if there is no certainty, then they are naajis (impure).

QUESTION:
My friend needs some advice about taking some medicine. She has been subscribed some gelatine tablets because of her height. She hasn t grown at all
for the past 5 years and the Doctor has told her that it is important she takes the medication. Does Shariah permit her to use the tablets for this reason, as
there is no other alternative?
ANSWER:
In the name of Allah, Most Compassionate, Most Merciful,
Gelatine is a protein obtained by partial Hydrolysis of animal caliginous tissue such as Skins, Tendons, Ligaments, Bones, Cartilage s and Hooves.

The product seems to be of a variety and from the technical standpoint; the raw material must be
selected according to the purpose intended. Raw materials intended for medicinal use as well as
food production are generally skin and bone of pig or calf.
It is used in the preparation of many pastes, and is the main ingredient in all hard and flexible
capsules. It is also used in many food products such as ice-cream, jellies, chocolates, sweets,
jams, pastries and jellied meats. It acts as a stabilising and smoothing agent in foods. (Muslim
Food Guide, 97/98 Edition).
The ruling on gelatine from an Islamic perspective is that, if it is derived from pork, unlawful
animal or an animal not Islamically slaughtered, then it will be impure, thus unlawful (haram).
However, if it is derived from a Halal source, then there is permissibility in its usage. In the case
of doubt, it will be treated as Haram.
when gelatine is derived from pork and unlawful animals, if it becomes known through research
that it undergoes such a change that it retains no properties of its former state (tabdil al-
mahiyya), then it will not remain impure, thus permissible to use.
However, most Hanafi fuqaha in our times consider gelatine to be an impure substance (if
derived from pork or an animal not Islamically slaughtered), holding that the change it undergoes
from its original state is not sufficient to be considered essential transformation.
Therefore, most of the scholars have declared gelatine as unlawful (haram) due to the fact that
firstly, it is difficult to establish where it s derived from, and secondly, the change it undergoes
is not sufficient for it to classed lawful (halal).
Now, the general ruling regarding impure and Haram substances is that, it is impermissible to
use them, for any reason which includes medical purposes.
However, the Hanafi jurists (fuqaha) have given a dispensation in using impure and unlawful
substances for medical purposes, provided certain conditions are met.
The Hanafi jurist, Imam al-Haskafi (Allah have Mercy on him) says:
The Scholars differed regarding the usage of haram medication. The apparent opinion in the
(Hanafi) school is that it is haram. However it is said that, it will be permissible when the
medicine is known to be effective and there is no other alternative, just as there is a dispensation
in drinking alcohol for a person dying of thirst, and the fatwa is given on this opinion. (Durr al-
Mukhtar, 1/210)
In view of the above text from one of the fundamental Hanafi reference books, it will be
permissible to use medicines that have impure and unlawful substances in them, provided the
following conditions are met:
1) It is reasonably known that the medicine will be effective, and is needed;
2) There is no permissible alternative reasonably available;
3) This has been established by an expert Muslim doctor who is at least outwardly upright and
god-fearing.
In light of the above explanation, if there is a genuine need for your friend to have these tablets
(this can be determined by inquiring with a experienced specialist), and there is no other
alternative, it will be permissible for her to use them, provided, it has been advised by a expert,
god-fearing, Muslim, doctor.
And Allah knows best
Muhammad ibn Adam
Darul Iftaa
Leicester, UK
[Source: Darul Iftaa]
As far as the Islamic ruling on gelatin is concerned, Dr Su'aad Salih Professor of Fiqh at Al-Azhar
University, gives the following fatwa:

"Gelatin is a brittle substance extracted by boiling bones, hoofs and animal tissues. So it depends on the
animal tissues. So it depends on the animal itself. If it is an animal whose meat is Halal, such as cow,
camel, sheep and so on, then gelatin is Halal, and so is the case with all foods prepared from it.
However, if the animal is of Haram meat such as pigs, that the gelatin made of it is unlawful.

Thus, gelatin is Halal unless it is derived from an animal whose meat is Haram to consume. This is the
ruling on gelatin extracted from animals.

As for vegetable and artificial gelatin, they are Halal and there is nothing wrong in eating and using
them."

Below comment made by Sheikh 'Abdus-Sattar F.Sa'eed, Professor at Al-Azhar University:

However, if the animal is slaughtered by means of electric shock, suffocation and other unlawful ways,
then the meat is Haram and gelatin is Haram too, because it is a product of that unlawful animal.

Below Additional from an article:

Not all gelatin is made from pork. Some of it is made from cow, lamb, horse bones, while other gelatin is
plant based (seaweed and agar-agar).

Below are My personal view:

1. It's better if we know if the animal is slaughtered in Islamic Rulings.

2. It is safer to take gelatin made from vegetable origins.

3. Some products that use gelatin could be in bakings, medicines eg. gelatin capsule, gel-coat capsule,
etc......

4. In Singapore and Malaysia, food products and medicines etc.....could have the LOGO HALAL on their
packaging, which is certified by the Muslim Authority of Singapore and Malaysia.
There is a difference of opinion. It is up to you. But there is nothing wrong with it.


Why gelatine is halal

Bismillahi wa salaatu wa salaamu alaa rasulillah.

Taken entirely from a lesson given by Sh. Muhammad Bazmool from Makkah, and a fatwa (given by Sh.
al-Albaani)

Istihala is when something becomes pure. It was najis (impure) but it is now taahir (pure).

A good example would be maitah (animal carcass): it is najis, but should it be burned and become ashes,
or decompose and become earth, then it is taahir, it is no longer najis. This can happen with dung or
feces or whatever. Whenever something changes from one property to another, then the ruling likewise
changes. Example: Let us say that someone uses the fat of a dead animal to make soap. That fat is najis,
but the chemical change that it was put through makes it taahir.

Ibn Hazm put it concisely when he said, Ruling upon an object is upon what it is named (what it is), if
the name (what it is) changes then so does the ruling.


He also mentioned in his book of fiqh, Al-Muhalla: If the quality of the substance of naturally impure
objects changes the name which was given to it so that it is no more applicable to it and it is given a new
name which is given to a pure object, so it is no more an impure thing. It becomes a new object, with a
new rule.

Meaning that if the natural composition of a substance changes to another substance of a different
composition, so much so that you can no longer call the new substance by the name of what it was
ruling upon that substance changes too.

Proof/Example 1: The companions (radyallahu anhum) used to eat a cheese that came from the land of
the disbelievers. In that cheese was a part of the calf which was slaughtered by the disbelievers in a way
that is not in accordance with Islaam. The companions knew this, but they also knew that the
prohibition was upon the calf, what is directly from the calf, and what could be properly called part of
the calf; the ruling is not upon that which you cannot identify as part of the calf nor is it called any
longer such-and-such part of the calf. This is called istihala.

Proof/Example 2: Another proof from the Sunnah: The Prophet (sallallahu alayhi wa sallam) forbade
making vinegar out of wine, but he said that if you should come across vinegar that has been made from
wine then it is halaal. Why? The ruling is upon what the object is, and not what it was. Wine is haraam;
vinegar is not, and before the wine became an intoxicant, it was halaal. Why? Because it was fruit before
that.

Proof/Example 3: Allah says in the Quran: And surely there is a lesson for you in the cattle we give you
to drink of what is in their bellies from between the feces and blood, pure milk, wholesome to those
who drink it. (16:66) Allah is putting forth an example for us of how something pure can come from
something impure. And we can also use as proof something that weve already gone over. The Prophet
(sallallahu alayhi wa sallam) said that when the hide of maitah (the carrion) is tanned, then it is taahir.
He (sallallahu alayhi wa sallam) gave us a method to purify something which was first impure.

Let us examine things we are familiar with: mono and diglycerides, whey, gluten, emulsifiers, gelatin,
and whatever else is on the international haraam list. These by-products sometimes come from animals,
pigs even, in which case the ruling on the initial substances is that they are haraam. But the initial
substances (e.g. fat, marrow, cartilage, etc.) are put through chemical change so that you no longer can
even call it pig fat or animal bone or skin or cartilage, etc. because it is no longer that, hence it is
taahir, it is halaal. What is gelatin? As Oxford dictionary of science defines: A colorless or pale yellow,
water-soluble protein obtained by boiling collagen with water and evaporating the solution. It melts
when water is added and dissolves in hot water to form a solution that sets to a gel on cooling. (page
290) Is this a chemical change or is this not a chemical change? Is it protein any longer? No, it is not. You
are in disbelief so you ask, But how can it be halaal when it came from something haraam? Because of
the proofs mentioned above, the ruling is not based upon what it was, the ruling is based upon what it
is.

A Hanafi scholar, Ibn Abedin gave the example: the swine which drowns in a salt lake and decomposes
and becomes salt itself, is now halaal. And other Hanafi scholars go on to say: salt is different from
meat and bones. If they become salt, they are salt. To take the salt example further: salt consists of
sodium chloride (NaCl) when together they are the halaal food known as salt, when separated they
make up two poisonous substances which are then haraam for consumption.