You have approached this matter with sincerity and deep concern for pleasing Allah, and that itself is a sign of faith. It is important first to remember that the default ruling regarding pork and its derivatives is prohibition, as Allah says: “He has only forbidden to you carrion, blood, the flesh of swine…” (2:173). However, in the very same verse, Allah establishes the principle of necessity: “But whoever is compelled by necessity, neither desiring it nor transgressing, there is no sin upon him.” (2:173). The jurists have always understood from this that when a person faces a genuine need related to health, the ruling can change.
With respect to gelatin specifically, scholars differ. Many jurists historically accepted that when a substance undergoes a complete chemical transformation, its ruling changes. Others were more cautious regarding pork derivatives. In modern times, scholars continue to differ based on how they evaluate the scientific process of gelatin production. This means the matter is not one of unanimous agreement that it remains absolutely prohibited in all circumstances. There is recognized scholarly disagreement.

As for your situation, the presence of another medication in the same class does not automatically mean it is a true substitute. In Islamic law, an alternative must be reasonably equivalent and safe. If a change in formulation or release mechanism may affect disease stability, and your history shows sensitivity to medication changes, then the alternative is not simply interchangeable in a practical sense. Your remission of fifteen years is not something minor; stability in a chronic illness is a significant medical blessing.

If switching carries a medically credible risk of relapse or destabilization, then this falls under legitimate need, and possibly necessity, because preserving health is one of the objectives of the Shariah. The Prophet ﷺ said: “There should be neither harm nor reciprocating harm.” You are not required to expose yourself to real medical risk when your current treatment has proven safe and effective for you personally.

You are also not obligated to switch immediately simply because an alternative theoretically exists. If at some point a medically equivalent and stable alternative becomes clearly available, and your physician is confident that changing poses minimal risk, then choosing the halal option would be preferable. But where uncertainty and potential harm remain, continuing your current medication is permissible. You are not sinning by doing so.

Your fear does not mean you are choosing dunya over deen. It means you are weighing real consequences. Allah says: “Allah does not burden a soul beyond its capacity.” (2:286) and “Allah intends for you ease and does not intend for you hardship.” (2:185). You have researched, consulted, reflected, and sought guidance. This is responsible and conscientious conduct. Islam does not require you to destabilize your health when a valid need exists and when scholars themselves differ on the underlying issue.

Continue to explore options calmly and without panic. If something clearly suitable becomes available, you can reassess at that time. Until then, you may remain on your medication with a clear conscience, trusting that Allah is Most Merciful and fully aware of your intention.

Final counsel: Do not let scrupulosity (waswasah) turn this into a spiritual burden. Islam is a religion of mercy and realism.

The Prophet ﷺ said: “Indeed this religion is ease.” (Bukhari)