Halal food Misconception.Siraj
Halal food misconceptions
What are the prohibited foods and meats in the Quran?
The only prohibited foods and meats in the Quran are: Dead meat, running blood, swine/rotten meat and what was dedicated to other than God (2:173, 6:145, 5:3, 16:115).
Is eating anything of the above list a sin?
We note that the above list is followed by the reassurance that even consuming anything of it is not a ‘sin’ if it is not done out of “willful disobedience or transgression” (2:173, 6:145, 16:115). And that, far more important is what is in our heart and mind (5:93, 6:118-119).
Should we make a fuss about the so-called halal food?
No. What people eat or partake is not really an issue as long as they live consciously and do good works (“Those who acknowledge and do good works bear no guilt for what they eat/partake as long as they are aware and acknowledge and do good works. 5:93”; cf. 6:118-119). Thus the actual emphasis in the Quran in matters like this, is on spiritual values rather than on rituals and taboos (2:189, 5:101-103, 87:8).
Does the Quran promote the traditional concept of ‘halal slaughter’?
No. While the Quran lists the disapproved methods of killing animals for consumption (“Forbidden to you is … the strangled, beaten to death, killed by a fall, gored and savaged by a beast. 5:3”), it doesn’t support the much held notion that the so-called halal slaughter as practiced today by the traditional Muslims is a requirement to make the meat ‘halal’.
Is ‘halal slaughter’ the only accepted method to kill an animal for consumption?
No. The Quran nowhere ordains that halal slaughter, which is a misnomer, or any particular way of slaughter, is the only accepted method to kill an animal for consumption.
Can a Muslim consume meat sold by non-Muslims or prepared by them with their own methods?
Yes. The Quranic position in this regard becomes obvious when we note that the Quran clearly and unreservedly approves the food of “the people of the Book” (5:5), i.e., Jews, Christians and, in a wider sense, all religious groups with scriptures, like Hindus, Buddhists and Zoroastrians, as well as secular groups with inner script of conscience and scientific guidance, like agnostics and atheists.
Then where did all the traditional details of ‘halal slaughter’ come from?
All the traditional details of halal slaughter, including the pre-slaughter utterance of the extra-Quranic mantra “Allahu Akbar”, are human fabrications and mainly based on hadith-borne imports from local Judaeo-Christian traditions during the earlier Islamic centuries.
But isn’t ‘halal slaughter’ essential to remove the prohibited blood from the dead animal?
Not really. The prohibition of blood refers to the consumption of “running blood” only (6:145), not blood trapped inside the flesh. Also, even the traditional halal slaughter doesn’t remove ALL blood from the dead animal.
Isn’t pre-slaughter utterance of God’s name essential to make the meat halal?
No. The Quran DOESN’T really say that a pre-slaughter utterance of God’s name is essential to make the meat halal. Even 22:36, the only verse that is sometimes quoted in this regard, is more like a reminder for the pilgrims to feel appreciative of God’s blessings for the provisions of the livestock after the prohibition of hunting is over during Hajj. And because this reminder is addressed to the pilgrims, and not the slaughterers, it is not associated with the actual slaughtering.
Yet, isn’t the traditional pre-slaughter utterance of “Allahu Akbar” a beautiful way to remember God before killing an animal?
No. The conscious appreciation of God’s favours to us while eating or partaking of any blessing of life, by remembering His attributes of mercy, as instructed in the Quran (6:118), is in clear contrast with the traditional pre-slaughter utterance of “Allahu Akbar”, an extra-Quranic mantra that had its first physical appearance as a military slogan during the Umayyad period of Arab expansion.
So, leaving the slaughtering issue aside, don’t we need to utter God’s name before consumption of meat?
No. The Quranic instruction “remember God’s attributes of mercy before eating/consuming/enjoying” (6:118) is often miscomprehended as “utter God’s name before eating”. In fact, what the Quran asks here is to consciously appreciate God’s every favour to us as His grace and mercy, before partaking of it. In order to follow this simple message, we neither need to “utter” anything, verbally or vocally, nor do we need to say God’s “name”. Furthermore, the instruction is general and includes all provisions and all foods (6:118-121), and not just meat (meat of the livestock during Hajj, 22:28, 36; meat and fish caught by the trained dogs and birds, 5:4, etc).
Then what is the significance of remembering God’s name before eating?
Often undertranslated as ‘name’, the word ‘ism’ in the phrase “ism allah” (6:118) actually means sifaat, or attribute (note: God has no name). In the context of 6:118, moreover, it specifically refers to the principal divine attributes of mercy attached with Bismillah. This concept is expounded and constantly repeated all over the Quran through the formula Bismillah al-Rahman al-Rahim (“With the attribute of God, the Mercygiving, the Merciful. 1:1”; cf. 1:1-3, 16:4-7, 17:110, 22:36). Thus, if one acknowledges God’s messages in nature, one would expectedly commemorate with gratitude His attributes of mercy while partaking of any blessing of life (“So eat/consume/enjoy from that on which God’s attribute (of mercy) has been remembered, if you indeed acknowledge His messages. 6:118”).
So we don’t need to utter anything, verbally or vocally, before eating?
No. Often undertranslated as “utter”, the actual word in the instruction “remember God’s attributes of mercy before eating/consuming/enjoying” (6:118) is “dhik’r”, or “remember”. To the Divine who knows our mind, it shouldn’t matter whether our remembering is hidden or expressed (59:22). Since intentions are just as essential as actions (2:158), what is important is sincerity of mind, not a lip service (35:10, 29:2-3, 59:22).
What is the Quranic position on pork?
The Quran allows consuming all foods that are wholesome and harmless (2:168, 5:4). Pork was allegedly prohibited simply because it was considered unclean and therefore harmful, as the Quran clarifies the reason (“for it is impure/ tainted/ contaminated, 6:145”). And this was because, during those days, pigs used to be reared in filthy conditions. There is no reason to consider it haram if it is clean and harmless, i.e., when pigs are raised as domestic livestock in hygienic environment. The Quran explicitly urges not to declare any good thing unlawful (5:87). Besides, some authors argue that the expression ‘lahm khinzir’, traditionally translated as ‘swine meat’, actually means ‘rotten meat’ from a Quranic perspective.
What is the Quranic position on seafood?
Although the Quran declares all seafood lawful (5:96) and urges not to declare any good thing unlawful (5:87) – some Muslim clerics, influenced by hadiths, declare numerous foods, including some excellent seafoods like mussels, lobsters, shrimps, crabs, octopus etc., unlawful.
What is the Quranic position on other foods prohibited by hadiths?
There are many additional dietary prohibitions in hadiths, such as uncooked garlic, donkey meat, frogs, lizards (discouraged), hedgehogs, fanged beasts, taloned birds and so on. The absence of explicit prohibition in the Quran about these items, however, suggests that they are left to one’s personal decision.
What is the logic behind the prohibition of “what was dedicated to other than God”?
There is a deep rationale behind the prohibition of “what was dedicated to other than God” (“maohilla bihi lighayri Allahi”; 2:173, 6:145, 5:3, 16:115). As we noted, the instruction “remember God’s attributes of mercy before eating/consuming/enjoying” (6:118) tells us to consciously appreciate God’s every favour to us as His grace and mercy, before partaking of it. The instruction is general and includes all provisions and all foods, and not just meat (6:118-121). This conscious appreciation of life’s blessings must be entirely dedicated to their ultimate source, i.e., to one God alone, and must not be corrupted by sharing with ‘others’ (these may include modern day idols).
Why are some Quran-centrists supporting the animal welfare groups so concerned about ‘halal slaughter’?
Our reflection on God’s attributes of mercy should inspire us to actualize these divine attributes in human capacity (59:24; cf. 1:1, 2:138, 6:118), thereby making our behaviour towards animals more humane and compassionate (16:5-7, 36:71-73, 6:38). In line with this persistent Quranic emphasis on universal compassion, our main animal welfare concerns should be whether or not animals are being cared for ethically and – in relation to slaughter, including the traditional halal slaughter – whether or not animals are rendered unconscious (stunned) before they are killed. While widespread research continues to show the animal welfare benefits of pre-slaughter stunning, halal-slaughtered animals are dying in agony because of people’s ignorance over pre-slaughter stunning. If that’s the case, then one may rightfully argue that halal slaughter without stunning should be BANNED in a society where a more humane method is available.
Is veganism compatible with Islam?
Yes. Inspired by the Quranic spirit of universal compassion and care, some vegan Muslims argue that veganism is very much compatible with Islam. If we are to follow ourselves the most principal divine attributes (“the Sustainer of the worlds, the Mercygiving, the Merciful. 1:1-3”) – i.e., when it comes to taking care of the Earth (7:56, 2:60, 2:205) and caring for all of God’s creations (6:38, 6:165, 1:2) – we should, at the very least, consume animals humanely, while considering cutting down on meat and even starting a vegetarian lifestyle. As the Quran promotes ideas that side with a vegetarian worldview, it is time more Muslims turned to veganism.
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