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Halal Food Part 1

Section 10 of 10 · Faraid in Islam · Ustadh Mahmud Kurkcu

Opening the Subject of Halal Food

The way to all of this stands open through the fifty-four farāʾiḍ themselves. Belief has already been treated, in its own proper form, together with what makes clothing lawful to wear, the purification of wuḍūʾ, every aspect of ṣalāh, ghusl, and reliance upon Allah's (swt) own promise concerning provision, rizq. The subject now to be opened is what makes food and drink ḥalāl. A great many questions of fiqh arise under it, and every one of them deserves to be gone through and explained rather than left unanswered — whether, for instance, it is permissible to eat at a franchise such as McDonald's is exactly the kind of everyday question that comes up under this subject, and there is nothing wrong in asking it. What follows on the matter, question by question, is meant as a genuine dialogue rather than a one-sided address: a learning process worked through together, rather than simply delivered and received. Whoever hears an argument worth passing on does better to act on it personally first, rather than resolving simply to go and tell a brother, an uncle or an aunt about it: this, in the end, is a matter between the individual and Allah (swt) alone.

May Allah (swt) increase certainty, yaqīn, sincerity and beneficial knowledge; grant a humble heart, a truthful tongue, a heart given to remembrance, and deeds that are accepted. He alone is asked for mercy: to keep His servants from the traps of the nafs and of Shayṭān, and from losing the path; to keep before them always the importance of their religion, their faith and their submission, and of the intellect and health that are themselves among His greatest favours; to let them live in a manner pleasing to Him, continuing to serve His religion until the end of their lives, and to make the closing moments of those lives moments in which He is well pleased with them; to spare His creation any harm at the hands of His servants, in word or in deed, and to make of them good Muslims and good citizens, contributing to the society around them; and to hold in honour everything He has given. Subḥānaka Allāhumma wa biḥamdika, ashhadu an lā ilāha illā anta, waḥdaka lā sharīka laka, astaghfiruka wa atūbu ilayka.

In the name of Allah, the Most Gracious, the Most Merciful:

وَٱلْعَصْرِ إِنَّ ٱلْإِنسَـٰنَ لَفِى خُسْرٍ إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ وَتَوَاصَوْا۟ بِٱلْحَقِّ وَتَوَاصَوْا۟ بِٱلصَّبْرِ

“(I swear) by the Time, man is in a state of loss indeed, except those who believed and did righteous deeds, and exhorted each other to follow truth, and exhorted each other to observe patience.” (103:1–3)

By time — mankind is in loss, it declares, except for those who believe, who do what is right, and who counsel one another to truth and counsel one another to patience.

***

* Kept as said. This hadith ("Seeking knowledge is an obligation upon every Muslim and Muslimah") is widely related in Sunan Ibn Mājah, with a chain of transmission graded weak by most muḥaddithūn though corroborated by other routes; it is not found in Ṣaḥīḥ Muslim.

** Kept as said. This ḥadīth concerning the three people first judged for riyāʾ — the martyr, the wealthy man and the man of learning — is the well-known narration of Abū Hurayrah related in Ṣaḥīḥ Muslim (Kitāb al-Imārah); it is not found in Ṣaḥīḥ Bukhārī.