So i was looking for whey protien and then i thought lets check if they are really HALAL or not. normally we think they are derived from cheese which comes from cow milk,so yeah it will be HALAL,but....
Not very good research. You should be focusing on you're own point of rennet and cheesemaking primarily. Cheesemaking and the use of animal rennet aka chymosin particularly by both Christians and Muslims during the time the prophet was alive was very very common. Thus it is very well detailed in Islamic Jurisprudence.
ALL Rennet is halaal as long as its from cow and not pig... and pig rennet is never used in whey protein because the flavor of the cheese produced is so pungent and strong that it is unusable except for certain extreme flavored romano cheeses. Regarding the cow itself... 90% of the time its from a living calf not killed but just taken out with a syringe like tool... very rarely is it from an animal that is slaughtered. Chymosin Enyzmes (Rennet) degrade from the body minutes even seconds after death. Even if it is from a dead animal that was not killed by shariah zabiha halaal slaughtering its STILL considered 100% halaal but "externally" unclean and must be "washed".
SOURCE:
Shar’ee Ruling for animal rennet
The practice of making cheese is very ancient and was done well before the time of Rasulullah (Sallalahu Alaihi Wasallam). Cheese was made for the reason that it was a means of preserving food which could last for a long period of time. Rasulullah (Sallalahu Alaihi Wasallam) himself was presented cheese made by the Persians (the Magians) which he ate.
The
Shar’ee ruling of rennet is that if it is derived from an unlawful animal, then the rennet will be unlawful. Thus rennet extracted from pigs and other non-lawful animals will not be lawful to consume.
If the animal is lawful and slaughtered in accordance to
Shariah, then the rennet will be lawful to consume.
As for rennet extracted from lawful animals that are not slaughtered in accordance to
Shariah, there is a difference of opinion between Imam Abu Hanifa and his two students, Imam Abu Yusuf and Imam Muhammad. All three Jurists agree that rennet itself is pure. However, Imam Abu Yusuf and Imam Muhammad state the rennet is in contact with the liquids of the stomach which become impure upon death of the animal if not slaughter in accordance to
Shariah. Therefore, if the rennet is in solid from, it is possible to purify is by washing it. If it is liquid form, it is not possible to purify it and will be impure. Imam Abu Hanifa states that the liquids of the stomach do not become impure upon the death of the animal, therefore the rennet will be pure regardless if its slaughter in accordance to Shariah or not.
The ruling in
Hanafi Fiqh is giving upon the view of Imam Abu Hanifa, therefore if the rennet is extracted from lawful animals it is lawful to consume, regardless if it is slaughtered in accordance to Shariah or not.
- عن ابن عباس قال أتى النبى صلى الله عليه وسلم بجبنة فى غزاة فقال أين صنعت هذه فقالوا بفارس ونحن نرى أنه يجعل فيها ميتة فقال اطعنوا فيها بالسكين واذكروا اسم الله وكلوا (مسند احمد)
- عن ابن عمر قال أتى النبى صلى الله عليه وسلم بجبنة فى تبوك فدعا بسكين فسمى وقطع (سنن ابى داود)
- قوله : كالشعر الخ والمنقار والمخلب وبيضة ضعيفة القشرة ولبن وإنفخة وهي ما يكون في معدة الجدي ونحوه الرضيع من أجزاء اللبن قبل أن يأكل قال في الفتح لا خلاف بن أصحابنا في ذلك وإنما الخلاف من حيث تنجسهما فقالا : نعم لمجاورتهما الغشاء النجس فإن كانت الأنفحة جامدة تطهر بالغسل وإلا تعذر تطهيرها كاللبن وقال أبو حنيفة ليستا بمتنجستين لأن الموت لا يحلهما (حاشية الطحطاوى على مراقى الفلاح ص 169 دار الكتب العلمية)
- ( وشعر الميتة ) غير الخنزير على المذهب ( وعظمها وعصبها ) على المشهور ( وحافرها وقرنها ) الخالية عن الدسومة وكذا كل ما لا تحله الحياة حتى الإنفحة واللبن على الراجح...قال ابن عابدين: ( قوله حتى الإنفحة ) بكسر الهمزة وقد تشدد الحاء وقد تكسر الفاء . والمنفحة والبنفحة : شيء واحد يستخرج من بطن الجدي الراضع أصفر فيعصر في صوفة فيغلظ كالجبن ، فإذا أكل الجدي فهو كرش ، وتفسير الجوهري الإنفحة بالكرش سهو قاموس بالحرف فافهم . ( قوله على الراجح ) أي الذي هو قول الإمام ، ولم أر من صرح بترجيحه ، ولعله أخذه من تقديم صاحب الملتقى له وتأخيره قولهما كما هو عادته فيما يرجحه (الدر المختار مع رد المحتار 1:206)
- وإنفحة الميتة ولبنها في ضرعها وقشر البيضة الخارجة والسخلة الساقطة من أمها وهي مبتلة طاهرة عند أبي حنيفة رحمه الله . كذا في محيط السرخسي (الفتاوى الهندية)