Explanation of Prohibited Foods in Islam
Allah – Blessed and Exalted – says:
إِنَّما حَرَّمَ عَلَيْكُمُ الْمَيْتَةَ وَالدَّمَ وَلَحْمَ الْخِنْزِيرِ وَما أُهِلَّ بِهِ لِغَيْرِ اللَّهِ
"Indeed, He has only forbidden to you dead meat, blood, the flesh of swine, and that which has been dedicated to other than Allah."
This verse clarifies what Allah – Blessed and Exalted – has prohibited in terms of food, considering our well-being.
Definition of Dead Meat (Maytah) in Islamic Law
In Islamic legal terminology, maytah refers to any animal that has died naturally or was killed in an impermissible manner. This includes strangled animals, those struck fatally, those that fell from a height, those gored to death, and those partially eaten by predators. Additionally, any part severed from a living animal is considered maytah based on the hadith narrated by Al-Imam Abu Dawood and At-Tirmidhi from Abu Waqid Al-Laythi, in which the Messenger of Allah peace and blessings be upon him said:
"ما قطع من البهيمة وهي حية فهو ميتة"
"Whatever is cut from a living animal is considered dead meat."
Eating maytah is prohibited because its body deteriorates, its parts decay, and it becomes putrid, making it repulsive to sound human nature due to its filth and harm.
Al-Imam Al-Alusi said: Allah – the Most High – attributed the prohibition to the object itself, even though prohibition is a legal ruling that pertains to the actions of those accountable. This indicates the absolute prohibition of all forms of utilization of maytah in the most concise and emphatic manner. The dead animal itself is deemed entirely unsuitable for human use except in cases specified by Islamic law, such as using tanned hides.
However, an exception is made for fish and locusts, which are not considered maytah. Al-Imam Ibn Maajah and Al-Haakim narrated from Ibn Umar that the Messenger of Allah peace and blessings be upon him said:
"أحلت لنا ميتتان ودمان: السمك والجراد، والكبد والطحال"
"Two types of dead animals and two types of blood have been made lawful for us: fish and locusts, and liver and spleen."
Additionally, in common language, when people say someone ate maytah, it does not typically refer to fish or locusts. However, some scholars prohibited eating floating dead fish and locusts that died without an apparent cause, and they used the generality of the verse to argue against consuming embryos and creatures that do not have flowing blood, contrary to those who permit them.
Prohibited Blood in Islam
The prohibited blood is the one that flows from a living animal, whether in large or small amounts. It is also prohibited if it flows out of an animal after proper slaughtering. The Qur'an refers to this as "مسفوح" (spilled blood), as stated in the verse:
قُلْ لا أَجِدُ فِي ما أُوحِيَ إِلَيَّ مُحَرَّماً عَلى طاعِمٍ يَطْعَمُهُ إِلَّا أَنْ يَكُونَ مَيْتَةً أَوْ دَماً مَسْفُوحاً ...
"Say, I do not find in what has been revealed to me anything forbidden to be eaten by one who wishes to eat it, unless it is dead meat or spilled blood..."
Spilled blood refers to the blood that gushes out from an animal upon slaughter. However, the blood that remains within the meat after slaughter is not prohibited.
Al-Imam Al-Qurtubi explained: "Blood is prohibited unless its presence is unavoidable. What is unavoidable is excused."
Nana Aa'isha may Allah be pleased with her narrated:
"كنا نطبخ البرمة على عهد رسول الله صلّى الله عليه وسلّم تعلوها الصفرة من الدم فنأكل ولا ننكره"
"During the time of the Messenger of Allah peace and blessings be upon him, we used to cook meat in a pot, and yellowish traces of blood would appear on top, yet we would eat it without objecting to it."
Avoiding this completely would be an undue burden, and Islam removes undue burdens and hardships in religious practice. This is a fundamental principle in Islamic law.
Pre-Islamic Practices of Consuming Blood
Some Arabs in the pre-Islamic era used to collect the blood of slaughtered animals, place it inside the intestines, roast it over fire, and then eat it. This was known as "Al-Fasid".
Scholars mention that the prohibition of blood is due to its repulsiveness and the harm it causes to the human body. Furthermore, consuming blood leads to cruelty and harshness in character, making a person resemble predatory animals. This is contrary to the objectives of Islamic law, which aims to perfect noble morals.
Prohibition of Pork in Islam
The prohibition of pork extends to its meat, fat, and skin. The Qur'anic verse specifically mentions meat because it is the primary part consumed, and other parts of the pig are considered subordinate to it.
Some scholars allowed the use of pig hair for sewing leather, while others discouraged it.
One of the reasons for the prohibition of pork is its filthiness and the presence of harmful parasites in its meat. Modern science has confirmed this.
Some argue that modern scientific advancements can remove the harms present in pork. However, this argument is refuted by the fact that it took science over thirteen centuries to discover just one harmful aspect of pork. Who can guarantee that there are no other hidden harms yet to be discovered? The Islamic law, which preceded modern science by more than thirteen centuries, is more deserving of adherence. It was revealed by Allah, the All-Knowing, the All-Aware of what benefits and harms His creation.
Prohibition of Meat Dedicated to Other than Allah
The phrase "وَما أُهِلَّ بِهِ لِغَيْرِ اللَّهِ" (that which has been dedicated to other than Allah) is connected to the preceding prohibited items, indicating that any meat slaughtered in the name of anything other than Allah is also forbidden.
Explanation of "وَمَا أُهِلَّ بِهِ لِغَيْرِ اللَّهِ" (That Which Has Been Dedicated to Other Than Allah)
The term "أُهِلَّ" (uhilla) is derived from "الإهلال" (ihlal), which originally meant raising one's voice upon sighting the new moon. It later came to signify raising the voice in general, as in the crying of an infant or the chanting of the Talbiyah during Hajj.
In pre-Islamic times, when people would slaughter animals as offerings to their deities, they would invoke the names of their gods—such as Al-Laat and Al-Uzzaa—while raising their voices. This act was termed ihlal.
Thus, "ما أُهِلَّ بِهِ لِغَيْرِ اللَّهِ" refers to anything slaughtered in dedication to idols or other deities, including what the Magians (Zoroastrians) sacrificed to fire.
According to the majority of scholars, this prohibition also extends to the meat of the People of the Book if they invoke the name of ‘Uzayr or Jesus upon it, as it falls under the category of "ما أُهِلَّ بِهِ لِغَيْرِ اللَّهِ".
However, a group of Taabi‘un (Successors) restricted the meaning of "غير الله" (other than Allah) to idols alone. Based on this interpretation, they permitted the meat of the People of the Book in all cases, citing the general ruling in Surah Al-Maa'idah, which was among the last chapters revealed:
"وَطَعَامُ الَّذِينَ أُوتُوا الْكِتَابَ حِلٌّ لَكُمْ"
"The food of those who were given the Scripture is lawful for you."
The phrase "طعامهم" (their food) is interpreted as their slaughtered animals, and Allah—the All-Knowing—knows what they say upon their sacrifices.
View of Ali Peace Upon him on the Slaughter of the People of the Book
Al-Hassan reported that Ali may Allah be pleased with him said:
"If you hear a person from the People of the Book mentioning a name other than Allah upon his slaughter, do not eat it. But if you do not hear him and it is unknown to you, then eat, for Allah has made their meat lawful while knowing what they say."
Hadith of Aa'isha on Doubtful Meat
Al-Imam Al-Bukhari narrated from Aa'ishah may Allah be pleased with her that some people asked the Prophet peace and blessings be upon him:
"O Messenger of Allah, some people bring us meat, and we do not know whether they have mentioned the name of Allah upon it or not?"
The Prophet (peace be upon him) replied:
"سموا عليه أنتم وكلوه"
"Mention the name of Allah upon it yourselves and eat it."
Aa'isha may Allah be pleased with her added:
"Those people were new to Islam."
This hadith indicates that the prohibition applies specifically to cases where it is known that a name other than Allah was mentioned upon the slaughter. It does not apply to situations where one is merely unsure whether Allah's name was pronounced.
The Spiritual Reason Behind the Prohibition
From this discussion, we see that the prohibition of dead meat, blood, and pork is due to their inherent repulsiveness and physical impurity. However, the prohibition of "ما أُهِلَّ بِهِ لِغَيْرِ اللَّهِ" (that which has been dedicated to other than Allah) is not due to any inherent impurity, but rather because it was offered to something other than Allah.
This prohibition is based on a spiritual rationale that contradicts the purity of the heart, the sanctity of the soul, and the oneness of worship. Any meat upon which a name other than Allah has been invoked is akin to physical impurity and spiritual defilement. This ruling serves to encourage sincerity in worshiping Allah alone and to deter people from dedicating acts of reverence to anyone other than Him.
The Exception for Cases of Necessity
Allah – Blessed and Exalted – says:
"فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلا عَادٍ فَلا إِثْمَ عَلَيْهِ"
"But whoever is compelled by necessity, neither desiring (it) nor exceeding (the limit), then there is no sin upon him."
This verse clarifies the conditions under which it becomes permissible to consume these prohibited items in dire circumstances.
"اضْطُرَّ" (udturra) is derived from "الاضطرار" (idtirar), which means extreme necessity or compulsion.
It comes from the root meaning "الإضرار" (idrar), which refers to being forced into something against one's will, where resisting would lead to destruction.
The phrase "غَيْرَ بَاغٍ وَلا عَادٍ" (neither desiring nor exceeding the limit) explains the conditions of necessity:
1. "غَيْرَ بَاغٍ" (ghayra baghin) – The person should not be consuming the forbidden food out of desire while other lawful food is available.
2. "وَلا عَادٍ" (wala ‘adin) – The person should not exceed the necessary amount that suffices to relieve hunger and sustain life.
Allah concludes by saying:
"فَلا إِثْمَ عَلَيْهِ"
"Then there is no sin upon him."
This ruling demonstrates the tolerance and ease of Islam, which is designed to remove hardship and prevent harm. As Allah says:
"وَما جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ"
"He has not placed upon you in the religion any difficulty."
And He also says:
"يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلا يُرِيدُ بِكُمُ الْعُسْرَ"
"Allah intends for you ease and does not intend for you hardship."
"إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ" – A Statement of Divine Mercy
The verse concludes with the phrase:
"إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ"
"Indeed, Allah is Forgiving and Merciful."
This serves as a tadhyeel (concluding remark) intended to emphasize Allah's kindness and generosity.
This means that Allah – Blessed and Exalted – is described by these two noble attributes. One who possesses such attributes is naturally inclined to pardon sins, forgive transgressions, and legislate for His servants laws that bring ease, not hardship.
Does This Verse Mean Only These Four Foods Are Forbidden?
At first glance, this verse seems to suggest that only four categories of food are forbidden:
1. Carrion (الميتة)
2. Blood (الدم)
3. Pork (لحم الخنزير)
4. That which is sacrificed to other than Allah (ما أُهِلَّ بِهِ لِغَيْرِ اللَّهِ
However, we know from other Islamic rulings that additional foods are also forbidden, such as:
- The meat of domesticated donkeys
- Predatory animals with fangs and claws
This raises the question: Does the word "إِنَّمَا" (only) in the verse indicate absolute exclusivity?
According to Imam Fakhrud-Din Ar-Raazi’s Explanation, the exclusivity implied by "إِنَّمَا" (only) in this verse is not absolute. Instead, the restriction here is contextual rather than exhaustive.
A similar case is found in Surah Al-An‘aam (6:145), where Allah says:
"قُلْ لا أَجِدُ فِي ما أُوحِيَ إِلَيَّ مُحَرَّماً عَلى طاعِمٍ يَطْعَمُهُ إِلَّا أَنْ يَكُونَ مَيْتَةً أَوْ دَماً مَسْفُوحاً أَوْ لَحْمَ خِنزِيرٍ فَإِنَّهُ رِجْسٌ، أَوْ فِسْقاً أُهِلَّ لِغَيْرِ اللَّهِ بِهِ، فَمَنِ اضْطُرَّ غَيْرَ باغٍ وَلا عادٍ فَإِنَّ رَبَّكَ غَفُورٌ رَحِيمٌ"
"Say: I do not find in what has been revealed to me anything forbidden for a person to eat unless it be carrion, spilled blood, the flesh of swine – for indeed, it is impure – or a sinful offering dedicated to other than Allah. But whoever is compelled (by necessity), neither desiring (it) nor transgressing (the limit), then surely, your Lord is Forgiving and Merciful."
Thus, the restriction in these verses does not negate other prohibitions established through Sunnah or other Qur’anic texts.
Condemnation of Concealing the Divine Law
After addressing dietary laws, the Qur’an proceeds to warn those who knowingly conceal the truth that Allah has commanded them to reveal. The following verses issue a severe threat to such individuals, warning them of terrible consequences.
This highlights one of Islam’s fundamental ethical principles: Knowledge of divine truth is a trust, and concealing it is a grave sin.