Halal vs Haram

Halal and Haram signs in Arabic

You probably have heard the terms “Halal” and “Haram” at some point in your life, but you might not know what it means, what do Muslims eat and not eat and why. Here's a breakdown of what the term Halal means and what the term Haram means. 

What is the difference between Halal and Haram

Halal and Haram are two Arabic words. They form an integral part of how Muslim view all aspects of life.  

Halal: This is an Arabic word which means lawful or permissible. It does not just refer to things that a Muslim is allowed to eat but also encompasses everything lawful in a Muslim's life. Nevertheless, it is most often uttered in reference to food. 

Haram: Haram is the Arabic word that is opposite to Halal; it means something is forbidden or unlawful for Muslims to consume, use or do. 

Halal and Haram in the Qur'an

Here are some of the verses in the Qur'an which refers to Halal and haram, in particular to food: 

In the words of Allah (SWT): 

"O mankind! Eat of that which is lawful and wholesome, and follow not the footsteps of the devil. Lo! he is an avowed enemy of you."  [Qur'an: 2:168] 

"They ask you, [O Muhammad], what has been made lawful for them. Say, "Lawful for you are [all] good foods and [game caught by] what you have trained of hunting animals which you train as Allah has taught you. So eat of what they catch for you, and mention the name of Allah upon it, and fear Allah ." Indeed, Allah is swift in account." [Qur'an: 5:4] 

"O messengers! Eat from what is good and lawful, and act righteously. Indeed, I fully know what you do." [Qur'an: 23:51] 

What is Halal Meat

You might have wondered what is a 'Halal' chicken, after all, all chickens look the same! So, what is it that makes this chicken, or beef, or mutton 'Halal' and others not? What exactly is the difference between Halal and non-Halal meat?

The answer is that it depends on the way that the animal is bought up, and how it is slaughtered. 

Halal meat is the flesh of the animal that has been slaughtered in the way prescribed by Qur'an and Hadeeth; this method is called 'Zabihah'. This procedure was taught to Muslims as the best way to slaughter an animal in order to cause it the least amount of pain. 

A few important criteria that must be followed in order to slaughter an animal in the Islamic way. They are as follows:

The slaughter of the animal must be carried out by a Muslim.

The animal must not be dead.

Animals for slaughter must not be grouped together or allowed to watch the slaughter of other animals in their herd.

As with most things Muslims do, it must begin with the utterance of 'Bismillah', which means 'In the name of Allah.

The animal must be slaughtered with a precise cut to its throat, severing it's carotid artery, trachea and jugular veins.

The slaughter must be carried out with the use of a razor-sharp knife to ensure a quick death and that the animal dies as quickly as possible.

The animal must be hung upside down in order to allow all the blood to drain.

Find Halal Food and Restaurants Near You

The general consensus is that everything that is not prohibited is Halal. We'll take a look at the types of Haram foods in more detail below, but for now, here's a list of the types of food that are considered Halal:

Meat that is slaughtered in the Islamic manner

Fish and other creatures of the sea (they need not be slaughtered)

Fruits and vegetables

Dairy products (barring cheese made using non-Halal rennet, etc.) 

Types of Haram Foods

Halal v Haram Alcohol Haram 

Here's a list of foods that are forbidden in Islam. To knowingly eat or drink any of them is a major sin unless it is an extreme case where no other food or drink is available and the person is in danger of starvation, or for medicinal purposes (granted there are no other alternates). 

Meat that is not slaughtered according to the methods prescribed by Qur’an and Hadeeth.

Alcohol

Pork or pork by-products

Blood

Food that may contain any combination of the above three (gelatin made from Haram meat, cakes with alcohol, etc.).

Delving further into the category of meat that is not Halal also considers the types of animals that one is not allowed to eat and the way in which the animal dies. These are the types of animals/meat that are Haram:

Carnivorous animals/birds (animals that eat the flesh of other animals or drink their blood).

Animals that have been dedicated to or slaughtered in the name of anyone other than Allah.

Animals/birds that have been dedicated to idols.

Animals/birds that have died due to natural causes.

Animals/birds that die due to strangulation.

Animals/birds that die from being beaten.

Animals/birds that die falling down from a height.

Animals/birds that are killed and gored by a beast of prey.

Animals that live on both land and in water (amphibians) such as frogs and salamanders.

Halal vs Haram Why Muslims eat Halal

The reason that we Muslims only eat Halal meat is for two reasons: to make sure that we are putting into our bodies is healthy and clean, and to make sure that it has been slaughtered in the most humane way possible.

As we saw above, the Zabihah method of slaughter ensures that both of these criteria are met. It makes for a quick and efficient slaughter, and also focuses on bringing the animal up in a way that it is not mistreated. Animals that are bred for Islamic slaughter must be fed healthy fruits and vegetables (and nothing that is considered Haram for the regular Muslim), and clean. It must not be tortured or harmed in any way and be given enough space to roam, graze and get plenty of fresh air. 

The list of Haram meat listed above follows these guidelines. Carnivorous animals will have non-Halal meat or blood in their digestive systems, and animals that have died from the various reasons described in the same list might have contracted some form of infection or diseases; therefore, they are prohibited. 

When Muslims go out to eat, we look for assurance that the food is Halal. One reason is to make sure that the meat served has been slaughtered in the Islamic method, and the other is to be certain that the dish does not contain other types of Haram food (e.g. alcohol, pig's oil, etc.). 

How To Identify Halal Foods

Eating something that is Haram knowingly is a major sin, and one that every Muslim should refrain from. Allah has provided us with such bountiful foods, and there is so much that we can enjoy, so we must make sure to stay away from that which is considered unlawful. It is also a sin if you neglect to find out whether the food is Halal or not, and it is best to stay away from foods that you are unsure of. 

Here are a few ways to identify Halal foods in your country: 

Packaged Halal foods often carry a “Halal Certified” logo awarded by the Muslim council or Halal supervisory board of your country.

Some foods simply have the word “Halal” printed on them; this is fine too, but be careful in considering whether you are able to trust the source.

If there is no Halal symbol, look for the vegetarian sign. This is the one that looks like a green square with a green dot in the middle. Check the ingredients to make sure it doesn't contain alcohol (most packaged goods will not), and you're good to go.

Always check the labels. Checking the ingredients listed on the package is your best bet on figuring out if the food is Halal or not.

In the case of confectioneries, look out for “gelatin” listed in the ingredients. If the package has no Halal or vegetarian symbol, then it's most probably not Halal gelatin.

Some foods containing the non-vegetarian symbol, which looks similar to the vegetarian symbol but maroon in colour, can also be Halal. This may be because it contains eggs, and since there are no Halal and Haram eggs, there is no need to worry. If this is the case, it is usually mentioned underneath the maroon square and circle symbol.

Check for foods containing emulsifiers. Look for Halal and Haram E-Codes online, or you can even download apps that scan the ingredients and tell you if it's Halal or not. But many emulsifiers may be derived from plant or animal sources (maybe Halal or non-Halal), so not all products will be the Halal or Haram.

Nevertheless, here are a few of the Haram E-Codes to look out for:

- E120 Cochineal: red colouring derived from female insects.

- E441 Gelatine: derived from the bones/hides of cattle/sheep.

- E542 Edible Bone Phosphate: extracted from animal bones.

- E904 Shellac: a resin from the lac insect.

If you are eating at a restaurant that claims to be Halal certified, insist on seeing their certification.

If they do not have one, they will tell you that they source the meat from Halal suppliers and do not serve pork or alcohol. In this case, ask to see the certification of their meat supplier.

Refrain from eating, even vegetarian dishes, from restaurants that serve dishes that contain alcohol, non-Halal meat or pork. This is because they probably use the same utensils to cook both dishes, and it is quite possible that there is cross-contamination even if the dishes have been washed.

Some restaurants serve alcohol on the side. If everything else checks out, this is fine, but if there are other options, it would be better to go for them.

If you're looking to buy Halal meat, local Muslim-owned butcheries are the ideal place for them.

Muslim-owned restaurants also are credible, but if it is a chain restaurant, check their certifications before eating there.

Difference Between Rasool and Nabi

 In Islam, there are two types of messengers which are used by the Quran, the Rasool and the Nabi. Both positions are regarded highly by Islam’s followers. While most if not all messengers were Nabi, only a few were both a Nabi and a Rasool. The difference lies in the responsibilities that each is given.

Rasool is defined as a messenger, an individual who was given a new Sharia or code of law by Allah (God). The message is received by the Rasool as a vision while he is asleep or as a conversation with angels while he is awake.

A Rasool is born a Nabi but becomes officially a Rasool the instant he receives the position and makes it known. Of the several thousand Nabis and the 25 prophets that are mentioned in the Quran, there are five Rasools who are called Ulul azm:

Hazrat Nooh(as) who received the Sharia which was followed by other prophets until Hazrat Ibrahim(as).

Hazrat Ibrahim(as) who received the Sharia followed by other prophets until Hazrat Musa(as).

Hazrat Musa(as) who received the Sharia followed by other prophets until Hazrat Isa(as).

Hazrat Isa(as) who received the Sharia which was followed until the time of the Holy Prophet Muhammad(sws).

Prophet Muhammad(sws) who received the most perfect Sharia which is to be followed until the last day of the world.

This Sharia can never be changed, and there can be no other prophet after Prophet Muhammad(sws) because he is the last prophet. He also holds the highest rank and position among all the prophets, Rasools, and Nabis.

Of a slightly lower rank than a Rasool is the Nabi who is also a messenger of Allah (God). Unlike the Rasool, though, the Nabi is not given a new Sharia but follows the Sharia which was given to the Rasool who came before him.

“Nabi” is a term that is used in both Arabic and Hebrew to refer to “prophet.” While a Rasool can communicate with angels, a Nabi can only see them in his sleep. Both the Rasool and the Nabi are tasked with sharing and delivering the messages of Allah (God) to His people.

Summary:

1.“Rasool” is an Islamic word for “messenger” while “Nabi” is the Islamic as well as the Hebrew word for “prophet.”

2.There are several thousand Nabis while there are only a few Rasools.

3.While both the Rasool and the Nabi are tasked with sharing the message of Allah to His people, a Rasool holds a higher position while a Nabi holds a lower position.

4.A Rasool is always a Nabi while a Nabi may or may not become a Rasool.

5.While a Rasool receives a new Sharia from Allah, a Nabi does not and only follows the Sharia of the Rasool before him.

6.A Rasool receives messages through visions and communication with angels while awake while a Nabi receives messages which are conveyed to him by angels in his sleep.

Fasting in Islam

Fasting in Islam (known as Sawm (صَوْم) Arabic pronunciation: [sˤawm] or Siyam (صِيَام) Arabic pronunciation: [sˤijæːm], also commonly known as Rūzeh or Rōzah (Persian: روزه‎) in non-Arab Muslim countries), is the practice of abstaining, usually from food, drink, smoking, and sexual activity. During the Islamic holy month of Ramadan, Sawm is observed between dawn and nightfall when the evening adhan is sounded.Ramadan is the ninth month of the Muslim lunar calendar and fasting is the fourth of the five pillars of Islam.

Month of RamadanMain article

Fasting in the month of Ramadan is considered Fard.

Days of Oath

If you swear or make an oath, for example: "If I graduate with a good mark, I will fast for three days for God" then common belief dictates that one should fulfil this. This type of fasting is considered obligatory. Breaking such an oath is considered sinful.

Days for voluntary fasting

Muslims are encouraged, although not obliged, to fast days throughout the year: the ninth and tenth, or tenth and eleventh of Muharram, the first month of the year. The tenth day, called Ashurah, is also a fast day for the Jews (Yom Kippur), and Allah commanded the Muslims to fast.such as:

• any 6 days in the lunar or "Islamic" month of Shawwal (the month after Ramadan (Hijri)
• Fasting on Mondays and Thursdays is desirable if possible.
• The White Days, the 13th, 14th, and 15th day of each lunar month (Hijri)
• the Day of Arafah (9th of Dhu'I-Hijja in the Islamic (Hijri) calendar)
• As often as possible in the months of Rajab and Sha'aban before Ramadan
• First 9 days of Dhu al-Hijjah in the Islamic calendar (but not for any who are performing Hajj (the pilgrimage)

Days when fasting is forbidden

Although fasting is considered a pious act in Islam, there are times when fasting is considered prohibited or discouraged according to the majority of the sunni scholars:

• Eid al-Adha and three days following it, because Muhammad said "You are not to fast these days. They are days of eating and drinking and remembering God", reported by Abu Hurairah.
• Eid al-Fitr
• It is also forbidden to single out Fridays and only fast every Friday, as 'Abdullah b. 'Amr b. al-'As said that he heard Muhammad say "Verily, Friday is an eid (holiday) for you, so do not fast on it unless you fast the day before or after it."
• Fasting every day of the year is considered non-rewarding; Muhammad said: "There is no reward for fasting for the one who perpetually fasts." This Hadith is considered authentic by the Sunni scholars.^[34]

Fasting is also prohibited on the 11th, 12th, and 13th of Dhul Hijjah - Days of Tashreeq The Quran contains no other prohibition regarding the days of fasting.

Kalima

Bismi Allahi arrahmani arraheem

In the name of Allah, the most Gracious, the most Merciful

First Kalima Tayyab 

لآ اِلَهَ اِلّا اللّهُ مُحَمَّدٌ رَسُوُل اللّهِ

1: Kalma Tayyab: Laa ilaaha illal Lahoo Mohammadur Rasool Ullah

First Kalima Tayyab Meaning: There is no God but Allah Muhammad is the Messenger of Allah

Second Kalma Shaadat

اشْهَدُ انْ لّآ اِلهَ اِلَّا اللّهُ وَحْدَه لَا شَرِيْكَ لَه، وَ اَشْهَدُ اَنَّ مُحَمَّدً اعَبْدُهوَرَسُولُه

2: Kalma Shaadat: Ashahado An Laa ilaaha illal Laho Wahdahoo Laa Shareeka Lahoo Wa Ash Hado Anna Mohammadan Abdo Hoo Wa Rasoolohoo.

Second Kalma Shaadat Meaning:  I bear witness that no-one is worthy of worship but Allah, the One alone, without partner, and I bear witness that Muhammad is His servant and Messenger

Third Kalma Tamjeed

سُبْحَان لِلّه وَ الْحَمْدُ   لِلّهِ وَ لآ اِلهَ اِلّا اللّهُ، وَ اللّهُ اَكْبَرُ وَلا حَوْلَ وَلاَ قُوَّة  ِلَّا بِاللّهِ الْعَلِىّ الْعَظِيْم

3: Kalma Tamjeed: Subhanallahe Wal Hamdulillahe Wa Laa ilaha illal Laho Wallahooakbar. Wala Haola Wala Quwwata illa billahil AliYil Azeem.

Third Kalima Tamjeed Meaning: Glory be to Allah and Praise to Allah, and there is no God But Allah, and Allah is the Greatest. And there is no Might or Power except with Allah.

Fourth Kalima Tauheed

 لا الهَ اِلَّا اللّهُ وَحْدَهُ لا شَرِيْكَ لَهْ، لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ يُحْى وَ يُمِيْتُ وَ هُوَحَىُّ لَّا يَمُوْتُ اَبَدًا اَبَدًا طذُو الْجَلَالِ وَ الْاِكْرَامِ ط بِيَدِهِ الْخَيْرُ ط وَهُوَ عَلى كُلِّ شَئ ٍ قَدِيْرٌ ط

4: Kalima Tauheed: Laa ilaha illal Lahoo Wahdahoo Laa Shareekalahoo Lahul Mulko Walahul Hamdo Yuhee Wa Yumeeto Wa Hoa Haiy Yul La Yamooto Abadan Abada Zul Jalali Wal ikraam Beyadihil Khair. Wa hoa Ala Kulli Shai In Qadeer.

Fourth Kalima Tauheed Meaning: There is) none worthy of worship except Allah. He is only One. (There is) no partners for Him. For Him (is) the Kingdom. And for Him (is) the Praise. He gives life and acuses death. And He (is) Alive. He will not die, never, ever. Possessor of Majesty and Reverence. In His hand (is) the goodness. And He (is) the goodness. And He (is) on everything powerful.

Fifth Kalma Istaghfar

اسْتَغْفِرُ اللّهَ رَبِّىْ مِنْ كُلِّ ذَنْبٍ اَذْنَبْتُه عَمَدًا اَوْ خَطَاً سِرًّا اَوْ عَلَانِيَةً وَاَتُوْبُ اِلَيْهِ مِنْ الذَّنْبِ الَّذِىْ اَعْلَمُ وَ مِنْ الذَّنْبِ الَّذِىْ لا اَعْلَمُ اِنَّكَ اَنْتَ عَلَّامُ الغُيُبِ وَ سَتَّارُ الْعُيُوْبِ و َغَفَّارُ الذُّنُوْبِ وَ لا حَوْلَ وَلا قُوَّةَ اِلَّا بِاللّهِ الْعَلِىِّ العَظِيْم

5: Kalma Istaghfar: Astaghfirullah Rabbi Min Kullay Zambin Aznabtuho Amadan Ao Khat An Sirran Ao Alaniatan Wa Atoobo ilaihe Minaz Zambil Lazee Aalamo Wa Minaz Zambil Lazee La Aalamo innaka Anta Allamul Ghuyoobi Wa Sattaarul Oyobi Wa Ghaffaruz Zunoobi Wala Haola Wala Quwwata illa billahil AliYil Azeem.

Fifth Kalima Istaghfar Meaning: I seek forgiveness from Allah, my Lord, from every sin I committed knowingly or unknowingly, secretly or openly, and I turn towards Him from the sin that I know and from the sin that I do not know. Certainly You, You (are) the knower of the hidden things and the Concealer (of) the mistakes and the Forgiver (of) the sins. And (there is) no power and no strength except from Allah, the Most High, the Most Great.

Sixth Kalima Rud-A-Kuffer

اَللّٰهُمَّ اِنِّیْٓ اَعُوْذُ بِكَ مِنْ اَنْ اُشْرِكَ بِكَ شَيْئًا وَّاَنَآ اَعْلَمُ بِهٖ وَ اَسْتَغْفِرُكَ لِمَا لَآ اَعْلَمُ بِهٖ تُبْتُ عَنْهُ وَ تَبَرَّأْتُ مِنَ الْكُفْرِ وَ الشِّرْكِ وَ الْكِذْبِ وَ الْغِيْبَةِ وَ الْبِدْعَةِ وَ النَّمِيْمَةِ وَ الْفَوَاحِشِ وَ الْبُهْتَانِ وَ الْمَعَاصِىْ كُلِّهَا وَ اَسْلَمْتُ وَ اَقُوْلُ لَآ اِلٰهَ اِلَّا اللهُ مُحَمَّدٌ رَّسُوْلُ اللهِؕ

6: Kalma Radde Kufr: Allah Humma inni Aaoozubika Min An Oshrika Beka Shai Aown Wa Anaa Aalamo Behi Wa Astaghfiroka Lima laa Aalamo Behi Tubtu Anho Wa Tabarrato Minal Kufri Washshirki Wal Kizbi Wal Jheebati Wal Bidaati Wan Nameemati Wal Fawahishi Wal Bohtani Wal Maasi Kulliha Wa Aslamtoo Wa Aamantoo Wa Aqoolo Laa ilaaha illal Lahoo Mohammadur Rasool Ullah.

Sixth Kalima Radde Kuffr Meaning: O Allah! Certainly I seek protection with You from, that I associate partner with You anything and I know it. And I seek forgiveness from You for that I do not know it. I repended from it and I made myself free from disbelief and polytheism and the falsehood and the back-biting and the innovation and the tell-tales and the bad deeds and the blame and the disobedience, all of them. And I submit and I say (there is) none worthy of worship except Allah, Muhammad is the Messenger of Allah.

Universal Lessons of Hajj

Millions of pilgrims from all over the world will be converging on Mecca in the coming days. They will retrace the footsteps of millions who have made the spiritual journey to the valley of Mecca since the time of Adam.

Hajj literally means, “to continuously strive to reach one’s goal.” It is the last of the five pillars of Islam (the others include a declaration of faith in one God, five daily prayers, offering regular charity, and fasting during the month of Ramadan). Pilgrimage is a once-in-a-lifetime  obligation for those who have the physical and financial ability to undertake the journey.

The Hajj is essentially a re-enactment of the rituals of the great prophets and teachers of faith. Pilgrims symbolically relive the experience of exile and atonement undergone by Adam and Eve after they were expelled from Heaven, wandered the earth, met again and sought forgiveness in the valley of Mecca. They also retrace the frantic footsteps of the wife of Abraham, Hagar, as she ran between the hills of Safa and Marwa searching for water for her thirsty baby (which according to Muslim tradition, God answered with the well of Zam Zam). Lastly, the pilgrims also commemorate the willingness of Abraham to sacrifice his son for the sake of God. God later substituted a ram in place of his son.

Yet, the Hajj is more than these elaborate rituals. The faithful hope that it will bring about a deep spiritual transformation, one that will make him or her a better person. If such a change within does not occur, then the Hajj was merely a physical and material exercise devoid of any spiritual significance.

As all great religions teach, we are more than mere physical creatures in that we possess an essence beyond the material world. Indeed, this is why all great religions have a tradition of pilgrimage. In the Islamic tradition, Hajj encapsulates this spiritual journey toward this essence. The current state of affairs — both within and outside the Muslim world — greatly increases the relevance of some of the spiritual and universal messages inherent in the Hajj.

As Islamic scholar Ebrahim Moosa asks rhetorically: “after paying homage to the two women Eve and Hagar in the rites of pilgrimage, how can some Muslims still violate the rights and dignity of women in the name of Islam? Is this not a contradiction?”

Indeed, the Qur’an teaches: “I shall not lose sight of the labor of any of you who labors in my way, be it man or woman; each of you is equal to the other.” (3:195)

Clearly, the white sea of men and women side by side performing tawaf (circling) around the Ka’aba (the stone building Muslims believe was originally built by Adam and rebuilt by Abraham and his son Ishmael) should lay to rest any claim that Islam — as opposed to some Muslims — degrades women. The fact that millions of Muslims transcending geographical, linguistic, level of practice, cultural, ethnic, color, economic and social barriers converge in unison on Mecca, attests to the universality of the Hajj.

It plants the seed to celebrate the diversity of our common humanity. Pilgrims return home enriched by this more pluralistic and holistic outlook and with a new appreciation for their own origins. One of the most celebrated Western Hajjis (one who has completed the Hajj) is none other than African-Ameican civil rights leader El-Hajj Malik El-Shabbaz, more commonly known as Malcolm X. The man profoundly reassessed his previous views during the Hajj. This transformation, of course, sealed his break with the Black nationalist movement of the Nation of Islam.

Contrary to the teachings of the Nation, he concluded that Islam encompassed all of humanity and transcended race and culture. Malcolm X later said, “In my 39 years on this Earth, the holy city of Mecca had been the first time I had ever stood before the Creator of all and felt like a complete human.”

In Mecca, he discovered himself mixing with, “fellow Muslims, whose eyes were the bluest of blue, whose hair was the blondest of blond, and whose skin was whitest of white.” Malcolm X was so inspired by what he witnessed, that, in letters to friends and relatives, he wrote, “America needs to understand Islam, because this is the one religion that erases from its society the race problem.”

Upon returning to America, he embarked on a mission to enlighten both blacks and whites with his new views. Malcolm X understood that in order to  truly learn from the Hajj, its inherent spiritual lessons must extend beyond the fraternal ties of Muslims to forging a common humanity with others.

In fact, as part of the spiritual experience, the pilgrimage links people across religions through a past shared by several Abrahamic traditions. This combined with the Islamic teaching of the common origin of humanity holds out much hope. Indeed, the Qur’an teaches: “We created you from a single pair of a male and female (Adam and Eve), and made you into nations and tribes that ye may know each other and not that you might despise each other. The most honored of you in the sight of God is the most righteous of you” (Al-Hujurat: 13). This is a great celebration of the differences and at the same time unity of all of humanity.

Another essential spiritual message of the Hajj is one of humility to God and His supremacy and control over all that we know. The multitude of people and their inner beliefs and practices are all to be judged by God and God alone in His infinite wisdom and full knowledge. Indeed, as the Qur’an insists, “Let there be no compulsion in matters of faith, truth stands out clear from error.” (2: 256) The result of a successful Hajj is a rich inner peace, which is manifested outwardly in the values of justice, honesty, respect, generosity, kindness, forgiveness, mercy and empathy. And it is these values – all attributes of God almighty — that are indispensable to us all if we are just to get along in this world.