2 "And eat and drink and be not immoderate, for He does not love the immoderate" (7:31).
3. "O you who believe! Do not forbid yourselves the good things which Allāh has made lawful for you, and do not exceed the limits" (5:87).
4. "And do not eat of that on which Allāh's name has not been mentioned." (6: 122).
5. "Forbidden to you is that which dies of itself, and blood, and flesh of swine, and that on which any other name than that of Allāh has been invoked, and the strangled animal, and that beaten to death, and that killed by a fall, and that killed by being smitten with the horn, and that which wild beasts have eaten--except what you slaughter--and what is sacrificed on stones set up for idols" (5:3).
6. "Lawful to you is the game of the sea and its food ... and the game of the land is forbidden to you so long as you are on pilgrimage" (5:96).
7. "And the food of those who have been given the Book is lawful for you and your food is lawful for them" (5:5).
8. "It is no sin in you that you eat together or separately (24:61).
9. "O you who believe! Intoxicants and games of chance are only an uncleanness, the devil's work; shun them, therefore, that you may be successful" (5:90).
There are some general principles laid down by the Holy Qur'ān regarding food. The first condition is that it should be lawful (halāl) (v. 1), which carries the double significance of being earned lawfully and not being prohibited by Law. The second is that it should be good (tayyih) (v. 1) or fit for eating, not unclean or such as offends the taste. It is further stated that the golden rule regarding what one eats and drinks is moderation (v. 2). As underfeeding affects the build-up of man, so does also the overloading of the stomach. Moderation also requires that no food should be used to excess. Self-denying practices by which a man deprives himself of certain kinds of food are
(B. 73:9.)
1. The concluding portion of this hadīth relates the exact words that must be uttered when an animal is slaughtered. The condition that Allāh's name must
So Rāfi said, We expect or we fear the enemy tomorrow and we have no knives; may we slaughter with (the thin edge of) cane? He (the Prophet) said: "What makes the blood flow, not the teeth and the nail, and the name of Allāh is mentioned on it, eat it."2
(B. 47:1)
3 Nāfi' said,
Ibn 'Umar forbade (the cutting of) the spinal cord, saying, Cut what is above the bone, then leave (it) until it dies.
(B. 72:24)
2. This hadīth shows that an animal may be slaughtered with any sharp instrument that makes the blood flow out. The object is that blood which contains poisons should not form part of human food.
(B. 72:24.)
5 Mu'ādh ibn Sa'd reported,
A slave girl of Ka'b ibn Mālik was pasturing sheep in Sal', and one of the goats was afflicted, so she caught hold of it and slaughtered it with a stone. The Prophet, peace and blessings of Allāh be on him, was asked about it, and he said, "Eat it."
(B. 72:19.)
6 Zuhrī said, There is no harm in (eating) an animal slaughtered by a Christian of Arabia; if thou hearest
3. There are two ways of slaughtering; dhabh in which the throat is cut from beneath at the part next to the head. while the animal is made to lie down under one's foot, and nahr, in which the animal is stabbed, while in a standing posture, in the nahr (the place where the wind-pipe commences in the uppermost part of the breast). The latter practice is resorted to in the case of bigger animals. such as camels and cows, on account of the difficulty of making them lie down. But an animal that may be stabbed may also be slaughtered. In both cases, it is a necessary condition that the spinal cord is not cut. If, however. the head is cut off by mistake, it does not make the meat unlawful (B. 72:24).
(B. 72:22.)
7 'Ā'ishah said, Some people said to the Prophet, peace and blessings of Allāh be on him, People5 bring to us meat about which we do not know whether the name of Allāh was mentioned over it or not. He said, "Mention the name of Allāh over it and eat it." She said, and they had just emerged from unbelief.
(B. 72:21)
4. The view expressed here by Zuhrī is supported by Ibn 'Abbās (Ah, I, 302), who explains the word food in 5:5--The food of those who have been given the Book is lawful for you--"as meaning the animal slaughtered by them. Only if it is known for certain that a name other than that of Allāh has been invoked, would it be unlawful.
5. These people, as 'Ā'ishah explains, were recent converts to Islām, and therefore it was doubtful whether they observed the details of the Law.
6. Washing was required because they were also used for prohibited foods.
7. The same rule would apply to game shot with a gun. The Bismillāh should be uttered at the time of loading the gun or when firing it. If a Muslim (B. 72:4.) 9 'Umar said, 'The game of the sea is that which has been hunted, and its food (ta'ām) is that which it casts forth . . . . . . . . And Ibn 'Abbās said, Eat of the game of the sea whether it is (killed) by a Christian or a Jew or a Magian.6 (B. 72:12.) 10 Abū Tha'labah said, The Messenger of Allāh, peace and blessings of Allāh be on him, forbade all beasts of prey with canine teeth.9 (B. 72:29.) 8. The reference here is to v. 6 quoted above. The ta'ām (lit. food ) of the sea is distinguished from its game, and means what is found, the sea having thrown it on dry land, or what is left by the water having receded from it, for the catching of which no struggle is needed. Fish, even it caught alive, is not required to be slaughtered. Eel, frog or tortoise may be eaten, according to some. 9. Muslim adds, birds of prey with claw 19:2). (B. 46:21.) 12 'Ā'ishah said, The Messenger of Allāh, peace and blessings of Allāh be on him, was asked about bit'--it is a 10. The Arabic word for wine is khamr, from khamara meaning he covered or veiled a thing; and wine is so called because it veils (obscures) the intellect (LL). It is not only the expressed juice of grapes when it has fermented but the intoxicating expressed juice of anything (LL). In Arabia, at that time, wine was generally made of grapes, dates, wheat, barley and honey (B. 74: 4). Fresh juice of grapes or dates is not prohibited (B. 67:72). "Every drink that intoxicates is prohibited."11 (B. 74:1) 13 Jābir said, The Messenger of Allāh, peace and blessings of Allāh be on him, said: "Of whatever thing a large quantity intoxicates, even a small quantity is prohibited."12 (AD. 25:5.) 14 Salmān reported, The Messenger of Allāh, peace and blessings of Allāh be on him, said "The blessing of food is the washing of hands before it, and the washing of hands after it."13 (Tr-Msh. 20.) 11. Everything which intoxicates is prohibited, whether it is a drink or any other drug cannot, therefore, be used even in small quantities 12. An intoxicant unless, of course, it is used as a medicine to save life, for which purpose the Holy Qur'ān expressly allows the use of prohibited foods: "Whoever is driven to necessity, not desiring nor exceeding the limit, no sin shall be upon him" (2:173, 6:146). 13. The word used here is wudzū', but it means only the washing of hands. (B. 70:51.) 16 'Umar ibn Abū Salamah said, I was a boy being brought up in the care of the Messenger of Allāh, peace and blessings of Allāh be on him, and my hand was active in the bowl, taking from every side. So the Messenger of Allāh, peace and blessings of Allāh be on him, said to me, "Boy! Say Bismillāh and eat with thy 14. Rinsing of the mouth after taking food is necessary, so that particles of food may not be left in the mouth to rot. "Why didst thou not cover it? Thou shouldst have placed a piece of wood on it." (B. 74:11.) 20 Jābir reported, The Messenger of Allāh, peace and blessings of Allāh be on him, said: "When you go to sleep, put out the lamp and shut the doors and cover the mouths of water-skins and cover food and drink." (B. 74:21.) 21 Ja'far ibn Amr reported, His father informed him that he saw the Prophet, peace and blessings of Allāh be on him, (B. 4:51.) 22 Hudhaifah said, I heard the Prophet, peace and blessings of Allāh be on him, say: "Do not wear silk or silk brocade, and do not drink in vessels of gold and silver, and do not eat in bowls made of them; for they are for them in this life and for us in the next."18 (B. 70:29) 23 'Abd Allāh ibn 'Umar said, The Messenger of Allāh, peace and blessings of Allāh be on him, said: "When a person is invited (to a 17. It is not forbidden to help oneself in eating with a spoon or a fork, as the Holy Prophet helped himself with a knife in this case. 18. These are luxuries which can be enjoyed by the rich at the expense of the poor; hence they are forbidden to a Muslim. (AD. 26:l.) 24 Abū Hurairah reported on the authority of the Prophet, peace and blessings of Allāh be on him: "When the servant brings to one of you his food, then if he does not make him sit with him (to eat at the same table), let him give him a morsel or two morsels, for he has laboured to prepare it."19 (B. 49:18.) 25 'Umar said, The Messenger of Allāh, peace and blessings of Allāh be on him, said: "Eat together and do not eat separately, for the blessing is with the company"20 (IM-Msh. 20:l.) 19. To make the servant sit at the same table with his master shows the extent to which the Islamic brotherhood minimizes differences of rank and wealth. 20. Islām thus requires even the people of a household to take their food together. (Msh. 20:1.) 27 Ibn 'Umar said, The Messenger of Allāh, peace and blessings of Allāh be on him, said: "When food is placed (before a company), no one should get up until the food is removed; nor should any one raise up his hand (from the food), though he may have satisfied his hunger, until the people have finished--and he should offer an excuse--for this causes his companion to become ashamed, so he withholds his hand though he may still need food." (IM-Msh. 20:1.) 21. This hadīth and the one that follows relate to good manners in eating. "It is the sunnah that a man should accompany his guest to the door of the house." (IM-Msh. 20:l.)
