Sharifah Anom Binti Omar

Head/Senior Lecturer
Academy of Contemporary Islamic Studies (ACIS)
 AllahSWT has made it compulsory for every
Muslims to consume food that is halal (lawful)
and of good quality with sufficient minerals
and vitamins as needed. These two aspects
that are halal and of best quality will not only
ensure physical health and alertness but will
also be a push factor that will help to
increase the quality of ones taqwa (God-
fearing) and syukur (Gratefulness) toward
Allah SWT.
 Al-Quran has numerous injunctions
instructing Muslims to choose and
consume food and drinks, Halal and
Good (Halalan Thoyyiba) and forbid
haram items

 ManyHadiths support verses from Al-

Quran in regards to halal and haram
matters
 This matter has been clearly mentioned in
sentence 172 of Chapter Two (Al-Baqarah - The
Cow) in the holy Qur’an.
 “O ye who believe! Eat of the good things that
We have provided for you, and be grateful to
God, if it is Him ye worship”
 Al Baqarah : (172)
 “O ye people! Eat of what is on earth,
Lawful and good; and do not follow the
footsteps of the evil one, for he is to
you an avowed enemy.”
 Al-Baqarah (168)
 “Forbidden unto you (for food) are carrion
and blood and swine-flesh, and that which
hath been dedicated unto any other than
Allah…. “ (Al-Maidah 3)
 “O ye who believe! Intoxicants and
gambling, sacrificing to stones, and
(divination by) arrows are an abomination of
Satan’s handiwork: eschew such
(abomination) that you may prosper.” (Al-
Maidaah:90)
 “Halalis clear and Haram is clear; in
between these two are certain things that
are shubhah (suspected). Many people may
not know whether those items are Halal or
Haram. Whosoever leaves them, he is
innocent towards his religion and his
conscience’
(Riwayat: Bukhari dan Muslim)
The objectives of the Islamic
law are:
 Protection of faith
 Protection of life
 Protection of mind
 Protection of property
 Protection of progeny
1. Means the orders of Allah which relate to
the action of the people who are being
accountable (mukallaf) by obligation,
option or al-wadhu’.
2. Means the laws of Islam in the Mazhab of
Shafie or the laws of Islam in any of the
other Mazhabs of Maliki, Hambali and
Hanafi which are approved by the Yang di-
Pertuan Agong to be in force in the Federal
Territory or the Ruler of any State to be in
force in the state or fatwa approved by the
Islamic Authority
 Halal can be translated as "permitted,
allowed, authorised, approved, sanctioned,
lawful, legal, legitimate or licit”.
 In the Holy Quran, Allah commands Muslims
and all mankind to eat Halal food or drink.
Halal food or drink must confirm to the
Islamic dietary laws as specified in the
Quran.
 Things or actions permitted by Shariah law
without punishment imposed on the doer.
 For a product to be Halal it must be as a whole
and in part:
1. Free from any substance or ingredient taken
or extracted from a Haram animal or
ingredient;
2. Made, processed, produced, manufactured
and/or stored by using utensils, equipment
and/or machinery that has been cleansed
according to Islamic law; and
3. Free from contact with, or being close to a Haram
substance during preparation, making, production,
manufacture, processing and/or storage.
 The following products are Halal:
 • Halal animals slaughtered according to Islamic Rites
 • Milk (from cows, sheep, camels, and goats)
 • Honey
 • Fish
 • Plants, which are not intoxicant
 • Fresh or naturally frozen vegetables
 • Fresh or dried fruits
 Legumes and nuts like peanuts, cashew nuts, hazel
nuts, and walnuts
 • Grains, such as wheat, rice, rye, barley, and oats.
 Haram is defined as "not permitted, not allowed,
unauthorised, unapproved, unsanctioned,
unlawful, illegal, illegitimate or illicit”.
 When used in relation to food or drink it means that
it is not permitted and unfit for consumption by
Muslims.
 That which the Law-Giver has absolutely prohibited,
anyone who commits it is liable to incur the
punishment of Allah in the Hereafter as well as legal
punishment in this world.
 The commission of which is an act of
committing a sin and shall be
punishable by the Creator, Allah.
 In contrast, omission of matters that
are Haram are praiseworthy and
shall be rewarded the Almighty.
 Haram can be divided into two
categories: Prohibited by itself
(Haram li zatihi) Prohibited due to
others (Haram li ghairihi)
 The concept of Haram in Islam has very
specific motives, namely:
a. To preserve the purity of religion
b. To safeguard the Islamic mentality.
c. To preserve life.
d. To safeguard property.
e. To safeguard future generations.
f. To maintain self-respect and integrity
A product is considered Haram if it as a
whole or in part contains, or if it comes in to
contact with:
1. Animals not slaughtered Zabihah
2. Animals who died by strangulation, a blow
to the head (as in clubbing), a headlong
fall, natural causes (carrion), or were
maimed or attacked by another animal.
3. Animals having protruding canine teeth
such as monkeys, cats, and lions
4. Pig, Dog, Donkey or Carnivores.
5. Amphibious animals such as frogs,
crocodiles, and turtles.
6. Undesirable insects such as worms, flies,
and cockroaches
7. Birds of prey with talons such as owls and
eagles.
8. Alcohol, harmful substances, poisonous
and intoxicating plants or drinks.
9. Blood
 Even though the haram (forbidden) food is
physically superior in quality and highly in
demand, its consumption is believed to lead
to bad or unscruplous behaviour and would
couse unwarranted effect for himself and his
family in this world and the hereafther.
 Haram food will promote corrupt, immoral or
bad behavior that will give rise to unexpected
eternal doom in the hereafter.
 The first asl, denotes origin, source, foundation, basis, fundamental or principle.
or principle, established by Islam is that the things which Allah has created and the
benefits derived from them are essentially for man’s use, and hence are
permissible

Nothing is haram except what is prohibited by a sound and explicit nas (Nas
denotes either a verse of the Qur’an or a clear, authentic, and explicit sunnah
(practice or saying) of Prophet Muhammad.

These are the two main sources of Islamic law, i.e., its Shari’ah from the Law-
Giver, Allah Subhanahu wa Ta’ala. If the nas is not sound, as for example in the
case of a weak hadith, or if it is not explicit in stating the prohibition, the original
principle of permissibility applies.
 The scholars of Islam have derived
this principle of the natural usability
and permissibility of things from the
clear verses of the Qur’an. For
example, Allah says:

It is He who created all that is in

(al Baqarah:29) the earth for you….

He has subjected to you, from

(al Jathiya:13) Himself, all that is in the heavens
and all that is on the earth….

Do you not see that Allah has

subjected to you whatever is in the
(Luqman:20) heavens and what is on earth, and
has showered upon you His favors,
both apparent and unseen?
 The second principle is that Islam has
restricted the authority to legislate the
haram and the halal, taking it out of the
hands of human beings, regardless of their
religious or worldly position, and reserving
it for the Lord of human beings alone.
 Neither rabbis nor priests, kings or sultans,
have the right to prohibit something
permanently to Allah’s servants; if
someone does this, he has certainly
exceeded his limits, usurping the
sovereignty which, with respect to
legislating for the people, belongs to Allah
Subhanahu wa Ta’ala alone.
1. They have taken their rabbis and priests
as lords besides Allah, and the Messiah,
son of Mary, although they were
commanded to worship no one except the
One Allah. There is no Deity but He, glory
be to Him above what they associate with
Him!
 ‘Adibin Hatim, who had been a Christian
before accepting Islam, once came to the
Prophet (peace be on him). When he heard
him reciting the above ayah he said, “O
Messenger of Allah, but they do not
worship them.” The Prophet (peace be on
him) replied, Yes, but they prohibit to the
people what is halal and permit them what
is haram, and the people obey them. This
is indeed their worship of them. (Reported
and classified as hasan by al-Tirmidhi and
others.)
 Prohibitingsomething which is halal is similar
to committing shirk, and this is why the
Qur’an censures the idolaters of Arabia for
their polytheism, their idols, and for
prohibiting to themselves, without any
authority from Allah, the eating and the use
of certain kinds of produce and cattle.
Among these prohibited animals were those
which were called bahirah, saibah, wasilah,
and ham during the pre-Islamic period of
jahiliyyah.
 It is the right of Allah, the One Who created
human beings and bestowed innumerable gifts on
them, to legalize or prohibit as He deems proper,
and to place obligations and responsibilities upon
them as He sees fit.
 As His creatures, they have neither the right to
question nor to disobey Him. But Allah swt is not
arbitrary in what He commands. Because He is
merciful to His servants, He makes things halal
and haram for a reason, with peoples’ well-being
in view.
 One of the beauties of Islam is that
it has prohibited only such things as
are unnecessary and dispersible,
while providing alternatives which
are better and which give greater
ease and comfort to human beings.
 Another Islamic principle is that if something is
prohibited, anything which leads to it is likewise
prohibited. By this means Islam intends to block
all avenues leading to what is haram.
 For example, as Islam has prohibited sex outside
marriage, it has also prohibited anything which
leads to it or makes it attractive, such as
seductive clothing, private meetings and casual
mixing between men and women, the depiction of
nudity, pornographic literature, obscene songs,
and so on.
 Accordingly, Muslim jurists have established the
criterion that whatever is conducive to or leads
toward the haram is itself haram. A similar
principle is that the sin of the haram is not
limited only to the person who engages in it but
extends to others who have supported him in
this, materially or morally; each is held
accountable according to his share.

 For example, in the case of intoxicating drinks,

the Prophet (peace be on him) cursed not only
the one who drinks them but also the one who
produces them, the one who serves them, the
one to whom they are served, the one to whom
the price of them is paid, etc.
 Just as Islam has prohibited whatever leads
toward the haram, it has also prohibited
resorting to technical legalities in order to
do what is haram by devious means and
excuses inspired by Satan
 Calling a haram thing by a name other than
its own or changing its form while retaining
its essence is a devious tactic, since
obviously a change of name or of form is of
no consequence as long as the thing and its
essence remain unchanged. Thus, when
some people invent new terms in order to
deal in usury or to consume alcohol, the sin
of dealing in usury and drinking remains.
 In all its legislations and moral injunctions,
Islam lays great stress on nobility of feelings,
loftiness of aims, and purity of intentions.
The Prophet (peace be on him)
said, “Actions will be judged by intentions,
and everyone will be recompensed
according to what he intended.” (Reported
by al-Bukhari.)
 It is Allah’s mercy to human beings that He did not leave
them in ignorance concerning what is lawful and what is
prohibited. Indeed, He has made explicit what is halal and
explained what is haram, as He says: …He has explained to
you what He has made haram for you…. (6:119)
 Accordingly, one may do what is lawful and must avoid what
is prohibited in so far as he has the choice. However, there
is a gray area between the clearly halal and the clearly
haram. This is the area of what is doubtful. Some people
may not be able to decide whether a particular matter is
permissible or forbidden; such confusion may be due either
to doubtful evidence or because of doubt concerning the
applicability of the text to the particular circumstance or
matter in question.
 In the Shari’ah of Islam the haram has universal applicability;
here there is no such thing as that which is prohibited to a non-
Arab but permitted to an Arab, nor anything which is restricted
to a Black but allowed to a White.
 For in Islam there are no privileged classes or individuals
who, in the name of religion, can do whatever they please
according to their whims. Muslims do not have any privilege of
making something haram for others while it is lawful for
themselves; this cannot be, for truly Allah is the Lord of all,
and the Shari’ah of Islam is the guide for all.
 Whatever Allah has legislated through His Shari’ah is lawful for
all human beings and whatever He has prohibited is prohibited
to all human beings until the Day of Resurrection.
 While Islam has narrowed the range of what is prohibited, it
is, at the same time, very strict in seeing that its
prohibitions are observed. Accordingly, it has blocked the
ways, apparent or hidden, leading to what is prohibited.
 Thus, what is conducive to the haram is itself haram, what
assists in committing the haram is haram, any
rationalization for engaging in the haram is haram, and so
on, to the last of the principles which we have elucidated.
 At the same time, Islam is not oblivious to the exigencies of
life, to their magnitude, nor to human weakness and
capacity to face them. It permits the Muslim, under the
compulsion of necessity to eat a prohibited food in
quantities sufficient to remove the necessity and save
himself from death.
1. Al Baqarah: 168
 “O people, eat pemissible good things out of what lies in the
earth and do not follow the footsteps of shaitan (satan):
indeed, he is an open enemy for you”
2. Al – Anam : 145
 say: i do not find in that which has been revealed to me
anything forbidden for an eater to eat of except that it
be what has died of itself, or blood poured forth, or flesh
of swine-- for that surely is unclean-- or that which is a
transgression, other than (the name of) Allah having been
invoked on it; but whoever is driven to necessity, not
desiring nor exceeding the limit, then surely your lord is
forgiving, merciful.
3. An Nahl : 114
So, eat the permissible and pure things from what Allah
has provided you, and be gratefull for bounty of Allah, if
you warship Him alone.

4. An Nahl: 115
He has only forbidden you what dies of
itself and blood and flesh of swine and that over
which any other name than that of allah has been
invoked, but whoever is driven to necessity, not
desiring nor exceeding the limit, then surely Allah is
forgiving, merciful
5. Al Mumenoon: 51
“ O messengers, eat from the good things and
act righteously. Of whatever you do, I am fully
aware.
 Sources of Halal and Haram according to
hadith from the prophet Muhammad (peace be
upon him).
 “and all that flesh which has grown from
haram, the fire (of hell) is more worthy of
it.”
 - reported by Jabir RA (Ahmad, Darimi, Baihaqi)
 The word halal and tayyib have been mentioned repetitively in
the holy Qur’an. However, it’s understanding by many Muslims is
shallow to say the least. Many understood that food is halal as
long as it does not contain pork or liqour.
 The word halal in Arabic means something that is permisible.
From the perspective of Islamic Jurisprudence (Fiqh), the word
means a choice that is allowed by the Islamic law (syari’at).
 The opposite is haram which means totally not allowed or
forbidden. According to the fundamental of Islamic
Jurisprudence (Usul Fiqh) it is defined as something that must
be avoided according to the Islamic law.
 Both terms however are a part of the principles of Fiqh. There
maybe changes acording to place, time and situation.
 Based on the language definition, the word
tayyib has been traditionally translated as
pure, good and superb.
 The opposite of it is ”al-khabith” which
means something that is not good, not
perfect, bad, rotten and bring harms. It
connotes bad quality, imperfection and
impurity.
 Anyfood or drink which lies within the grey
area and does not fall clearly under the Halal
or non-Halal category is classified as
'Syubhah', alternatively called questionable
or dubious. In this category, until the status
becomes clear, Muslims should avoid
consuming Syubhah food or drinks. The
Prophet (peace be upon Him) has given a
guideline concerning Syubhah matters.
 It is reported by Bukhari, Muslim, Abu Daud, Ibn Majah and
Darimi, as follow: -

Which means:
What is Halal is clear. And what is Haram is also clear. And in between
those two is a dubious area in which many people do not know about.
So whoever distanced himself from it, he has acquitted himself (from
blame). And those who fall into it, he has fallen into a state of Haram.
 It is obligatory for Muslims to consume halal food and
use halal products solely because they do not eat and
use consumer goods for the sake of pleasure only but
also for performing their duties, responsibilities and
mission in this world.
 The general principle concerning food according to
Islamic teachings is that everything is halal except
impurity (or mixed with impurity), harmful and
intoxicant. Therefore, it is compulsory for Muslims to
eat good and healthy food and to avoid all that is
forbidden as Allah mentions in the Quran.
 Besides fulfilling the Syariah law, which is a must
for Muslims, the food safety factor plays a
significant contributor in determining the
toyibban i.e. wholesome (safe, clean, nutritious,
quality) aspects of the food. To ensure that these
aspects are not taken lightly, Malaysia has defined
halal food through its MS1500:2009: Halal Food -
Production, Preparation, Handling and Storage -
General Guidelines (Second Revision) as food
permitted under the Shari'ah law and fulfills the
following conditions:
1. Does not contain any parts or products of animals that are non-halal
to Muslims or products of animals which are not slaughtered
according to Shari'ah law,
2. Does not contain any ingredients that are Najs according to Shari'ah
law,
3. Is safe and not harmful
4. Is not prepared, processed or manufactured using equipment that is
contaminated with things that are Najs (filth or unclean) according
to Shari'ah law,
5. The food or its ingredients do not contain any human parts or its
derivatives that are not permitted by Shari'ah law, and
6. And during its preparation, processing, packaging, storage or
transportation, the food is physically separated from any other food
that does not meet the requirements stated in items 1., 2., 3., 4. or
5. or any other things that have been decreed as Najs (filth or
unclean) by Shari'ah law.
 The main sources of human food and drink
are plants and animals that have been
created by Allah on the earth, as a gift to its
followers. Therefore they should be
appreciated. But these plants and animals
came from various kind and species; some of
them are Halal and the others are Haram.
Allah has created Halal and Haram for the
sake of human benefits.
 Land animal

Water animal
Animals not slaughtered according to Islamic
Laws.

Pigs.

Dogs.

Carnivorous animals that slash and kill, such

as tigers, bears, elephants and
other similar animals
Birds with claws or birds that feed by snatching and
tearing, such as eagles and other birds similar.
(Scavengers and birds of prey)

Animals and insects forbidden to be killed in Islam,

as ants, bees and woodpecker and any other
animals.

Animals which are generally considered as

repulsive such as lice, flies, maggots and other
similar animals.

Animals which are permitted to be killed in Islam

such as rats, centipedes, eagles, scorpion and
other similar animals.
 1. poisonous

2. harmful to
human health.

3. intoxicated
 harmful to
human health
poisonous intoxicated
example
marijuana
 poisonous intoxicating harmful to
human
health.

Islam forbids the intake of alcoholic and intoxicating drinks

such as wines and alcoholic beers. Water mixed with filthy
water or food laced with wine and alcohol are also not
permissible.
 Alcohol has been interpreted as substances that cause intoxication or as
intoxicants and is harmful to our body. The intake of alcohol and wine is
considered as intentional intake of intoxicant.

Alcohol can be produced through various processes such as fermentation,

chemical processes or others methods. It is also used as an ingredient or
processing aids in many products such as medicine, soft drink and
cosmetics.

Their uses in these products are not intentionally meant to be as an

intoxicating drink or substance such as beer or wine. It acts as stabilizing
agent in soft drinks and its special characteristic that is good organic
solvents make alcohol or its derivatives usable in many types of oil and
fat products.