HALAL & HARAM
of food & drink
The Twenty-Fifth Greater Sin: Consumption of Harām

"O People, eat from the land what is permitted & good & do not follow in the footsteps of Shaitan, for he is an open enemy to you."
(Al Baqarah, 2:168)

Since food and drink are essential for the survival of humanity, Allah has given clear guidelines on what can and cannot be consumed. In addition we have also been instructed in manners and behavior of eating. Thus eating and drinking becomes a way by which a Muslim remembers the bounties of Allah and by observing the rules of Shariah, he also shows his commitment to his religion.

Furthermore, Allah has made the habit of eating an important factor in establishing social unity. He has encouraged the sharing of food with each other and stressed the merits of giving food to the poor and needy. This becomes obligatory when certain sins are committed, for which the Kaffara or penalty is to feed poor Muslims. Thus we can see that this subject covers a wide and important area of Islamic Shariah.

A- Sea creatures.
We are allowed to eat any fish as long as it has scales (see list here) . All other sea creatures such as whales, sharks, turtles, lobsters and crabs are Haraam. The only exception is for prawns and shrimps, which can be eaten.
In order for the fish to be Halaal, it must be removed alive from the water. It does not matter who has done the fishing or what method has been used to catch the fish.

B- Land creatures.
This term covers all animals that live on the face of the earth. Allah has permitted the eating of some and forbidden others. The first five verses of Suratu Ma'idah (Surah no. 5) give a summary of the commands regarding what is permitted to eat.

Amongst domestic animals, camels, cows, goats and sheep are permissible to eat. They all possess a hoof or cloven hoof. From amongst wild animals, which mean animals that are not normally kept in enclosures, mountain sheep, wild cows and asses, gazelles and deer are permitted.

It is Makruh (undesirable) to eat the meat of a horse, donkey or mule.

It is not permitted to eat the meat of animals that possess canine teeth or fangs. Examples of such animals that are sometimes eaten by man are dogs, rabbits, elephants and monkeys. There are specific verses in the Holy Qur'an forbidding the eating of a pig.

It is not permitted to eat reptiles such as snakes and tortoises. Insects such as fleas and lice are also forbidden. However, locusts are permissible.


C- Birds.
Birds that comply with the following two conditions can be eaten.

i- The body is covered with feathers.
ii- They are not classes as birds of prey (possessing talons).

There are two other principles by which one can distinguish between birds that are permitted and those that are not.

i- Every bird which, when in flight glides more than the flapping of its wings cannot be eaten.
ii- If a particular bird's movement is not known, then before eating one must check for the presence of one of the following: a craw (where grain collects in the throat), a gizzard (part of the stomach) or a projection (a fork-like extension on the bird's foot which performs the function of a talon).

Thus chickens, turkeys, pigeons and all small birds are permissible to eat. Even ostriches and peacocks are allowed.

Birds of prey like eagles, hawks and vultures are Haraam to eat. Crows, rooks and ravens should not be eaten either.

Other animals, which fly but are not, classified, as birds such as bats, bees and other flying insects are Haraam.

Note that in cases where one is in danger of dying through starvation, anything, including forbidden things, can be consumed to save life. However, this must be done as a last resort and only the absolute minimum must be eaten.

Slaughtering according to Shariah:

All animals and birds that are permissible to eat are nevertheless forbidden to a Muslim unless they have been correctly slaughtered. The laws for hunting differ slightly and can be obtained from books of Islamic Laws of various jurists.

The correct method of slaughtering involves the simultaneous cutting of the gullet, windpipe, carotid artery and jugular vein of the animal with a sharp knife. The conditions for the slaughtering are as below:

- The one who carries out the slaughtering must be a Muslim.
- If possible, the instrument used to slaughter should be made of iron.
- The creature to be slaughtered must be made to face the Holy Ka'aba.
- The person performing the slaughter must mention the name of Allah as he slaughters the animal.
- Here must be a normal emission of blood from the animal after the slaughter.
- The animal must show some sign of movement after being slaughtered, especially if there was some doubt whether the animal was alive before being slaughtered.

1a) that proper Zabiha is done – Halal, even if meat comes from Non- Muslim country or sold by a non Muslim Establishment (Company / Shop / Restaurant)

1b) Itmenaan /Yakeen that slaughtering method is Improper- Haram, even if it comes from a Muslim country or is sold by Muslim establishment

Situation 2-
Jafri+ Adil (just) person bears witness that particular meat is zabiha - Halal to eat EVEN if it comes from non Muslim country /establishment.

Situation 3-
Don’t know anything about the status of Zabiha :- BUT

3a) It is Origin is known to be from Muslim country - Halal to eat.

Except if you Know that the meat is slaughtered Incorrectly e.g.: Meat comes from Muslim country but you know that its not slaughtered islamically e.g. by a non Muslim individual/establishment – Haram to use

3b) Meat Origin is a Non-Muslim country- OR- Don't know anything about the meat . –Please see Foll 3 cases under 3b :-

* Case I – Owner of establishment ( company shop /restaurant selling the meat ) is a Non Muslim who claims the meat is halal – Haram to use.
Meat coming from a non Muslim establishment/country bearing a label claiming it to be halal cannot be considered zabiha, on the basis of the label
* Case II – Ownership of establishment unknown –
i) location of establishment is in Non Muslim country-Haram to use
ii) location Muslim .**********.?

* Case III – Owner of establishment selling the meat is a Muslim AND there is ehtemal (likelihood) that the owner has ascertained it to be zabiha Eg he hangs a notice to this effect – Halal to eat .

However if you are sure that the owner is lying it will Not be halal .Also if you still have doubts/are unable to trust the owners word, it is better to refrain from such meat. but this is only for a person's individual preference; it should not be used as a basis for preventing others from eating

Situation 4)
Re Franchises originating in Non Muslim countries such as KFC etc:

Case IV a) If you are certain that the meat has come from Muslim country or you have Yakeen that meat is zabiha –Halal to eat
Case IV b) If you don’t know anything about the meat then ; if all the 3 conditions given below are met , the meat can be eaten.:

(i) Outlet is located in a Muslim country (or in a Muslim populated city? /place of a Non-muslim country). +
(ii) Owner (not the Manager) of that outlet is a Muslim +
(iii) you have ehtemal that he would have done the investigation.( for eg by hanging a notice to the effect in the outlet)

If you still have doubts/are unable to trust the owners word, it is better to refrain from such meat. but this is only for a person's individual preference; it should not be used as a basis for preventing others from eating

Notes :-
- Certain (Yakeen) = 100% Itmenaan -99 %.Ehtemal is 1- 49% Ehtaimaal uklai - Above 5 to 6 % .
- Muslim /Owner can be considered only if purchasing took place under his supervision*******?
- You can eat the curry/ gravy of the meat in all conditions of doubts –(Ayt Khomeini prohibits )
- You can eat the curry/ gravy or soup of all sea animals even of crab & of a fish without scales. –(also according to Ayt Khomeini).
- Rulings for fish are different as one cannot eat based on recpt from Muslim as sunni fiqh does not follow the scales matter In addition we need to be certain the fish was taken out alive from the water.
Owner = Saheb e Yadd /posession ?

Alcohol

"They ask you about wine and gambling. Say: in both these there is great sin and also (some) profit for men; but their sin is greater than their profit..." (al Baqarah, 2:219)

"The Shaitan only desires to cause enmity and hatred to spring in your midst by means of intoxicants and games of chance, and to keep you off from the remembrance of Allah and from prayer. (al Ma'idah, 5: 90)

Imam Ali ar-Ridha (A) says:

"Allah has prohibited liquor on account of the evils resulting from it and because it renders reason and intellect of no effect and destroys 'Haya' - modesty and sense of shame."

The following sayings are by Imam Ja'far as-Sadiq (A) and also repeated by other Imams (A):

"Do not associate with drunkards because as and when calamity befalls upon them, it will also engulf their associates (friends)" "One who sits at a dining place at which others drink liquor is cursed (by Allah)"

In modern society alcohol is the most dangerous legal drug. Under its influence, man is not only a danger to himself, but to those around him also. While it is accepted universally that excess alcohol is harmful, it is thought that in moderate amounts it can be beneficial. Islam totally forbids the consumption of alcohol in any amount. It also forbids Muslims from any involvement in its production, distribution or sale.
The greatest gift of Allah to humans is their ability to reason. This distinguishes us from all other creatures. Without our ability to reason, we become no different from the animals. It is because alcohol destroys this faculty of reason that it is Haraam.

Imam Ja'far as-Sadiq (A) says: "Alcohol is the root of all evils and sins. A person who drinks alcohol loses his sanity. At that time, he does not know Allah, does not fear committing any sin, respects the rights of no one and does not desist from committing evil openly. The spirit of piety and faith departs from him and only the impure and vicious spirit, which is far off from the Mercy of Allah, remains in his body. Allah, His angels, His prophets and the true believers curse such a man, and his daily prayers are not accepted for forty days. On the Day of Judgment his face will be dark, his tongue will come out of his mouth and saliva will fall on his chest and he will desperately complain of thirst."

To eat at a table where alcohol is being served is Haraam.

Eating /Drinking Manners Mustahab rules

"Shall I teach you four traits by which you will be in no need of any medical treatment?"

"Yes," Imam Hassan [a.s.] answered. Then, Imam Ali [a.s.] said:
- Do not sit for food (in order to eat) unless you are hungry;
- And, do not leave the (table of) food but you still have an appetite for it;
- Chew (your food in your mouth) well;
- And, when you want to go to bed, (primarily) go to the water-closet to ease nature.
- If you take these in action, you will be in no need of any medical treatment. (Wasa'il-ush Shi'ah, vol. 24, p. 245)

(a) Washing both the hands before taking a meal.
(b) After taking a meal, one should wash one’s hands, and dry them with a dry cloth.
(c) One should say Bismillah before starting to eat, and if there are several dishes, it is Mustahab to say Bismillah before partaking of each of the dishes.
(d) One should eat with one’s right hand.
(e) One should eat using three or more fingers and should not eat with two fingers only.
(f) If several persons are sitting together for their meals, everyone of them should partake of the food placed in front of him.
(g) One should take small bits of food.
(h) One should prolong the duration of taking a meal.
(i) One should chew the food thoroughly.
(j) After taking one’s meal one should praise and thank Allah.
(k) One should lick one’s fingers clean after taking food.
(l) One should use a toothpick after taking a meal.
(m) One should collect and eat the food which is scattered on the dining cloth. However, if one takes meal in an open place, like a desert, etc., it is better to leave the food which has fallen aside, so that it may be eaten by the animals and the birds.
(n) One should take one’s meal in the earlier part of the day, and in the earlier part of the night and should not eat during the day or during the night.
(o) After taking one’s meal one should lie on one’s back, and should place one’s right foot on one’s left foot.
(p) One should take salt before and after the meal.
(q) When eating a fruit, one should first wash it before eating.

a- To eat when not hungry.
b- To over-eat.
c- To gaze at others while eating.
d- To eat food while it is very hot.
e- To blow on food or drink to cool it.
f- To throw a fruit before one has fully eaten it.
g- To scrape off meat from a bone in such a manner that nothing remain on it.
h- To peel those fruits which are normally eaten with their skins.

Imam Kadhim [as] said: "Had people a moderate habit in eating, their bodies would become strengthened. (Bihar-ul-Anwar, vol. 66, p.334)

(a) Water should be drunk slowly as if it were sucked.
(b) During daytime, one should drink water while standing.
(c) One should say Bismillah, before drinking water and Al-Hamdulillah after drinking water.
(d) One should drink water when one feels thirsty.
(e) After drinking water, one should remember Imam Husayn (a.s.) and his Ahlul-Bayt (a.s.), and curse their murderers.

Note: It is unworthy to drink too much water; to drink water after eating fatty food; and to drink water while standing during the night. It is also unworthy to drink water with one’s left hand; to drink water from the side of a container which is cracked or chipped off, or from the side of its handle.

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