The following is a short audio excerpt on the monthly class, Life of the Prophet, at Middle Ground. At the end, we discussed how the world was changing at the birth of the Prophet and the advent of Islam.
Sadly, the Muslim discourse on food has mostly revolved around the practice of Islamically slaughtered meat. This has led to a conflation of terms: halal/حلال with dhabihah/ذبيحة. Despite the claims to the contrary, there is a difference of opinion on the necessity to eat only dhabihah meat. But what is more tragic is that while Muslims obsess axiomatic about halal meat (hereafter referred to as dhabihah), they miss the forest for the trees in terms of whether nor such meats are good/طيب.
There are numerous Qur’anic verses that deal with the topic of food and eating and a great many of them emphasize “the good”, in Arabic known as tayyib/طيب. Oddly enough, this component, “the good,” is seldom discussed in terms of Muslim dietary needs. Being that “the good” is often expressed as a command from God (see examples below), how is it that Muslims are so unhealthy? Indeed, health seems to pass under the radar of Muslims despite the large number of Muslims who work in the health and medical fields.
Like so many things in is Islam, it is not simply concerned with the lawful, but also with the good. Oddly enough, it seems to be non-Muslims who are picking up on this notion, as halal is increasingly seen as a potentially health food choice:
Chickens: [are] raised in huge flocks indoors under crowded conditions, treated with antibiotics to prevent illness and promote rapid growth, and are ready to slaughter six weeks after hatching. Look for birds that were raised free-range without antibiotics and are Certified Organic, kosher, or halal.
I have noticed that a number of food products, from meat to even vitamins (the current brand of fish oil I use from Minami Nutrition uses halal gelatin for its capsules) which are looking to halal as a representative of organic or “the good.” The question I posed in the topic was: Is it possible, like kosher, to expand the notion or halal (which simply means “lawful” in fiqh terms)—increasingly seen as organic, etc.—to include non-meat items, whereby halal comes to be understand as “the good,”, a.k.a., tayyib. In other words, eating as a Muslim means to eat well. In order to do so, Muslims will need to stop conflating rules for principles (something Muslims do in many circles, not just related to food).
A friend of mine left me with some food for thought: Perhaps Muslims obsess about dhabihah, not solely out of a desire to gain God’s favor, but as a means of cultural, societal and even civilizational protest. Indeed, I know of many Muslims who hail from so-called cultural Muslim backgrounds that do not maintain regular prayers but are adamant on insisting they eat only dhabihah meat. I am left wondering about his insight on this issue.
كلو من طيبت ما رزقنكم
“Eat from that which is good from what We have provided for you.” [Qur’an, 2: 57]
يأيه الناس كلوا مما فى الأرض حللا طيبا ولا تتبعوا خطوت الشيطن إنه لكم عدو مبين
“O people!, eat from the good lawful things of the earth and do not follow in the footsteps of Shaytan as he is a clear enemy to you.” [Qur’an, 2: 168]
يأيها الذين ءامنوا كلوا من طيبت ما رزقنكم واشكرا لله إن كنتم إياه تعبدون
“O you who profess faith!, eat from that which is good that We have provided for you and show gratitude if indeed it is God alone you worship.” [Qur’an, 2: 172]
فكلوا مما ذكر اسم الله عليه إن كنتم بئايته مؤمنين
“Therefore eat from that which God’s name has been mentioned over if indeed you are believers in God’s Sign.” [Qur’an, 6: 118]
“The first supermarket supposedly appeared on the American landscape in 1946. That is not very long ago. Until then, where was all the food?” – Joel Salatin.
“You, as a food buyer, have the distinct privilege of proactively participating in shaping the world your children will inherit,” Joel Salatin.
لا طريق إلى الوصول للقاء الله إلا بالعلم والعمل ولا تمكن المواظبة عليهما إلا بسلامة البدل
“There is no path to arriving at one’s meeting with God except by acquiring knowledge and deeds and yet there can be no establishing devotion to them except with a sound body,” al-Ghazzali
The Labels Halal & Zabihah and Why I Choose Local and Organic Instead: why some Muslims are looking to other alternatives to old-school halal.
Eat halaal! Organic is no substitute: an article on fellow blogger, Indigo Jo’s website. A response to the Hijabman’s article.
Polyface Farms: one of the most influential organic farms in America run by Joel Salatin.
On November 15, I participated in a locally-held, national event co-sponsored by Jewish and Muslim student groups called Health Consciousness and Religion [https://www.ffeu.org/]. The event, held at Hillel on UPenn’s campus, was a talk about Kosher and Halal, and looking at both systems not just in their similarities, but in how their scope goes beyond the mundane boundaries of governing what a Jew or a Muslin can or cannot eat. Instead, such topics as environmental stewardship and low-impact eating were examined within the constructs of Kosher and Halal. I participated in a short talk with Rabbi Joel Nickerson, the Senior Jewish Educator/Rabbi-in-Residence at Hillel. Here are some of Rabbi Joel’s notes:
Humans will have meat for their food and they will kill to get it.
- We started off as vegetarians in Genesis: “See, I give you every seed-bearing plant that is upon all the earthm and every tree that has seed-bearing fruit; they shall be yours for food.” [1:29]
- Yet, after the flood, in Chapter 9, humans are permitted to eat all food on earth, including animals, yet already with some restriction.
By viewing the Jewish dietary laws as an ethical system, we come to see that Judaism has worked out a system by which we can maintain our lust for animal flesh, yet not be dehumanized in the process.
This is done through 3 basic rules:
- Choice of animal food is severely limited – startling how few animals there are to eat, according to Jewish law, with no restrictions on plants and fruits.
- Animals may not be killed by just anyone – only a qualified few, whose skill and religious recognition of the slaughter process, are allowed to slaughter.
- Ensures that those who slaughter do not become brutalized through regular killing.
- Even after belong ritually slaughtered, blood must be drained before they can be consumed.
- humans have the right to nourishment, but not to the life of others
- Humans have the right to nourishment, but not to the life of others.
Bible’s method of taming killer instinct in humans is through dietary laws – not about hygiene. Bible goes to great lengths to offer rationale for dietary laws, focusing on the holiness of these commandments.
- How do you define holiness?
- Separation (from idolators and other cultures), emulating God
My thanks to Roxana and Penn’s MSA for inviting us out for the talk. We enjoyed and benefited from all of the student input as well as Rabbi Nickson’s words. It allowed us to look at how we eat as people of faith through a larger lens. We look forward to engaging in more efforts such as this.