Are all vegetarian products Halal?

Sources

• ✓ 5:1 · Al-Maaida

  5:1 · Muhammad Marmaduke Pickthall

  يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَوْفُوا۟ بِٱلْعُقُودِ ۚ أُحِلَّتْ لَكُم بَهِيمَةُ ٱلْأَنْعَٰمِ إِلَّا مَا يُتْلَىٰ عَلَيْكُمْ غَيْرَ مُحِلِّى ٱلصَّيْدِ وَأَنتُمْ حُرُمٌ ۗ إِنَّ ٱللَّهَ يَحْكُمُ مَا يُرِيدُ

  O ye who believe! Fulfil your indentures. The beast of cattle is made lawful unto you (for food) except that which is announced unto you (herein), game being unlawful when ye are on the pilgrimage. Lo! Allah ordaineth that which pleaseth Him.

• ✓ 2:168 · Al-Baqara

  2:168 · Muhammad Marmaduke Pickthall

  يَٰٓأَيُّهَا ٱلنَّاسُ كُلُوا۟ مِمَّا فِى ٱلْأَرْضِ حَلَٰلًۭا طَيِّبًۭا وَلَا تَتَّبِعُوا۟ خُطُوَٰتِ ٱلشَّيْطَٰنِ ۚ إِنَّهُۥ لَكُمْ عَدُوٌّۭ مُّبِينٌ

  O mankind! Eat of that which is lawful and wholesome in the earth, and follow not the footsteps of the devil. Lo! he is an open enemy for you.

• ✓ Tafsir Ibn Kathir on 5:1

  Sunni

  Tafsir Ibn Kathir · 5:1

  This commentary begins by noting that Surah al-Ma'idah was revealed in Medina. Imam Ahmad narrates from Asma bint Yazid that when the entire Surah al-Ma'idah was revealed, she was holding the reins of the Prophet's she-camel, and the weight of the revelation nearly caused the camel's leg to break. Ibn Marduyah also reports through Asim al-Ahwal from Umm Amr, who said that during a journey with the Prophet ﷺ, Surah al-Ma'idah was revealed and the camel's neck was nearly broken from its weight. Additionally, Imam Ahmad relates from Abu 'Abd al-Rahman al-Hubali, from Abdullah ibn Amr, that the Surah was revealed when the Prophet ﷺ was mounted on his camel, which could not bear his weight, so he dismounted. Ahmad alone reports this episode, and Tirmidhi narrates from Qutaybah, from Abdullah ibn Wahb, from Huyayy, from Abu 'Abd al-Rahman, from Abdullah ibn Amr, that Surah al-Ma'idah and al-Fath were the last Surahs revealed. Tirmidhi comments that this is a strange but sound hadith. Ibn Abbas, however, said the last Surah revealed was al-Nasr (110). Al-Hakim reports a similar chain and judges it authentic by the criteria of Sahih al-Bukhari and Muslim though they did not include it. He also narrates from Abu al-Zahriyah that Aisha said Surah al-Ma'idah was the last revealed, instructing believers to permit what it allowed and forbid what it prohibited, a narration judged authentic by standards of Sahihayn (Bukhari and Muslim). Ibn Abi Hatim reports from Abdullah ibn Mas'ud, who taught that when the Quran says “O you who believe,” one should listen carefully because God commands what is good and forbids what is evil. Other scholars, like al-Zuhri, affirm that the Prophet ﷺ is included among those addressed by “O you who believe.” Another narration suggests these words in the Quran correspond to “O the poor,” in the Torah, indicating a call to those responsible for laws and ethics. There is also a disputed narration about the idea that Ali ibn Abi Talib is never reproved in verses beginning with “O you who believe” while others are. This narration was transmitted through weak chains and from a Shi'i scholar, so it is not widely accepted, especially given known instances where companions were collectively reproved. Ibn Jarir narrates an account from Muhammad ibn Muslim who read a letter the Prophet sent to Amr ibn Hazm when dispatched to Najran, which contained the verses starting “O you who believe, fulfill your pledges…” up to “Indeed, God is quick in reckoning.” Ibn Abi Hatim confirms this letter was kept by Amr's family and was a legal and ethical guide, commanding piety and commitment. The phrase “fulfill the contracts” has been interpreted by Ibn Abbas and Mujahid as referring to all covenants or agreements. Ibn Jarir states there is consensus about this being about fulfilling alliances and treaties, including oaths. Ali ibn Abi Talhah explains it includes what God allowed and forbade in all the Quran, urging no betrayal or breaking of these bonds, explaining the severity in verse 2 of surah Ar-Ra'd where those who break God’s covenant are said to have a bad abode. Dhahhak clarifies “fulfill the contracts” means observing God’s lawful and prohibited rulings and obligations accepted by believers of the Prophet and the Book. Zayd ibn Aslam enumerates six types of contracts: God’s covenant, alliances, partnership agreements, sales contracts, marriage contracts, and oaths. Muhammad ibn Ka‘b counts five, including the pre-Islamic alliances and partnership agreements. Some scholars argue from this verse that there is no option to cancel a sale contract upon sitting in the marketplace. This implies the binding nature of agreements and no option to rescind the contract on the spot—a position held by Abu Hanifa and Malik. The opposing view, endorsed by Shafi'i, Ahmad ibn Hanbal, and the majority, supports the buyer’s and seller’s right to rescind a sale before parting. The authentic hadith recorded in Sahihayn, from Ibn Umar, states, “The two parties to a sale have the option so long as they have not separated.” This does not contradict the binding nature of contracts but is a necessary complement to it. The phrase “Permitted to you are the grazing livestock” refers to camels, cattle, and sheep, as stated by al-Hasan, Qatadah, and others, also typical terminology among Arabs. Ibn Umar, Ibn Abbas, and others use this verse to justify the permissibility of eating a fetus found dead in the womb if the mother animal is sacrificed, supported by authentic hadiths indicating that the slaughter of the fetus is considered the slaughter of the mother. Ali ibn Abi Talhah said regarding “except what is recited to you” that it includes dead animals (carrion), blood, and pork. Qatadah adds any animal not slaughtered with the name of God. The prevalent view is that the verse implies exceptions to the general permissibility of grazing animals, forbidding carrion, blood, swine meat, and slaughter dedicated to others than God, and other categories like strangled or killed by a violent blow or predation, which are impure and forbidden due to these defects. Some interpret “except what is recited to you” as what God will forbid later in certain conditions, hence permitted animals except in specific prohibitions read to the Prophet. This is consistent with verses forbidding carrion and blood, indicating these prohibitions override general permissibility. Regarding “not to make lawful the catch (hunting) while you are in the state of consecration (ihram),” some understand it as an adverbial phrase describing the state of the person: the permitted animals include wild and domestic, but hunting is forbidden during ihram. This signifies that although grazing animals are broadly permitted, hunting them in ihram is prohibited, reflecting God’s wisdom. The command “O you who believe, do not make lawful the symbols of Allah” refers to the rituals of Hajj, as Ibn Abbas explains. Mujahid interprets these sacred rites to include the hills of Safa and Marwah and the sacrificial animals and their ropes (clothing), all considered sacred symbols. Others understand “symbols of Allah” as what God has forbidden; thus the order is not to make what is forbidden lawful, underscoring obedience to divine prohibitions. This is why the verse also forbids the sacred months (al-shuhur al-hurum), reinforcing their sanctity and forbidding initiation of fighting in these times, as other Quranic verses discuss. The Prophet ﷺ declared in his Farewell Pilgrimage that the year consists of twelve months, of which four are sacred, supporting continuous observance of their sanctity. There is scholarly difference as to whether the prohibition on fighting in sacred months is abrogated in some contexts, as some point to verses allowing fighting upon expiry of the sacred months. Some hold this is specific to the major pilgrimage months. Regarding “and do not make lawful the gifts nor the garlands,” the commentary notes this forbids leaving gifts (sacrificial animals) and their garlands off the Kaaba, which honor Allah’s sanctities. This prevents harm or theft and makes clear that such animals are offered as gifts to God. Previous practices among the pre-Islamic Arabs included wearing garlands from the sacred trees of the Kaaba to ensure safe passage, a practice prohibited here as the cutting and use of such trees is forbidden. The text mentions reports that the verse about garlands and the verse about judging between people in Surah al-Ma'idah were abrogated, but there is disagreement on this. Regarding “and do not prevent those who seek the sanctuary of the Sacred House, seeking the bounty and pleasure of their Lord,” this forbids obstructing pilgrims or travelers intending to visit the Holy Kaaba, whether they be believers or disbelievers, urged to be met with justice and not hostility. This is in line with past rulings forbidding fighting in the sacred precinct and grants safety to seekers of God’s favor. Ibn Abbas and others report that this verse came down in the context of al-Hutam ibn Hind al-Bakri, who burgled Medina, yet later wished to perform Umrah. Some Companions wanted to block him, but God prohibited obstructing those who come seeking God’s bounty and approval. On “Do not let hatred of a people incite you to act unjustly,” the explanation is that even if a group has wronged the believers or barred them from the Sacred Mosque, they must still act justly toward them, not retaliate unjustly or with excess; rather, they should judge fairly. This verse relates closely to the one commanding justice without bias, as violating justice out of hatred is expressly forbidden and contrary to piety. The commentaries include reports from the Prophet ﷺ stating that supporting a brother, whether he is oppressor or oppressed, requires either preventing the oppression (which is supporting the wrongdoer in a way) or helping the oppressed by stopping injustice, emphasizing the obligation to uphold justice and prevent wrongdoing. Finally, the verse “Help one another in righteousness and piety, but do not help one another in sin and aggression” exhorts believers to cooperate in all good deeds and God-consciousness, while forbidding assistance in sinful or aggressive acts. Sin is defined as neglecting what God commands, while aggression is transgressing His set limits. The Prophet said, “The one who guides to good has a reward like that of the doer,” and this applies likewise to those who mislead. This extensive commentary is supported by numerous chains of transmission and references to hadith literature, emphasizing the comprehensive meaning and application of this important verse from Surah al-Ma'idah.

• ✓ Majma al-Bayan fi Tafsir al-Qur'an on 2:168

  Shia

  Majma al-Bayan fi Tafsir al-Qur'an · 2:168

  Address: "O mankind, eat of what is on earth, lawful and good, and do not follow the footsteps of the devils; indeed, he is to you a clear enemy." Recitation Variants: Nafi', Abu Amr, Hamzah, and Abu Bakr—all except al-Burjimi—read "khutuwat" (steps) with the letter ṭāʼ silent (with sukūn). Others pronounce it with a ḍamma (i.e., as "khuṭuwāt"). Among the anomalous readings, it is narrated from Ali, peace be upon him, as "khuṭū'āt" with two ḍammas and a hamzah. Abu al-Sammak narrated it as "khutuwāt" with fathahs on both the khāʼ and ṭāʼ. Grammatical Reasoning: When a word ends with the pattern "fi'lah" among nouns, the regular plural involves a form called "tathqīl" (intensification), e.g., "ghurfa" to "ghurfāt" and "hujrah" to "hujurāt," since the vowel signs separate the noun from its adjective descriptor (ṣifah). Those who pronounce "khutuwāt" with silent ṭāʼ intended a ḍamma but omitted it for ease of pronunciation. Those pronouncing with ḍamma on both khāʼ and ṭāʼ plus the hamzah likened it to the pattern of the word "khaṭī'ah" (error), following the reading of al-Akhfash. Abu Hatim suggested that they intended a fully formed vowel, causing the hamzah to change. Others who read with fathahs on both letters see it as the plural of "khuṭwah," making it akin to "tamrah" and "tamrāt." Lexical Notes: Eating refers to swallowing, beyond just chewing. Swallowing of gold, pearls, and similar is not proper eating. It is said the ostrich "eats fire," used metaphorically as eating food. The term "halal" here means what is permissible in human actions—similar to "mubah." The root is "ḥall" (to untie or loosen), the opposite of binding or forbidding. That is why something permissible is called "halal," as its forbiddance contract is broken. Not all good or beautiful things are "halal" because the acts of God are inherently good but not termed "halal" in this sense; "halal" applies strictly to acts permitted to those originally forbidden. The word "ṭayyib" (good or pure) refers to something free of the undesirable or harmful element. It has three categories: the delightful, the permissible, and the pure. The original meaning is delightful, but by analogy the permissive and pure are called "ṭayyib" because they are not opposed by reason or law. "Al-ṭayyib" can also denote "halal" and "clean." The root of this chapter is the contrast between good and bad. "Khuṭwah" is the space between two feet when walking. It is also a singular measure of step, e.g., "I took one step." The plural is "khuṭā." The root of "khaṭw" means to move the foot. "Steps of Satan" means his traces or effects. "Enemy" means one who moves away from good towards evil. Its opposite is "wali" (guardian or ally). Grammatical Parsing: "halalan" is an adjective for an omitted verbal noun, meaning "eat something lawful." The preposition "min" in "mimma fi al-ard" (from what is in the earth) pertains to the command "eat" or is an omitted complement with accusative case serving as an adverbial phrase, governed by "eat." "Halalan" is in the accusative as the predicate adjective, and "ṭayyiban" is an adjective following another adjective. Revelation Context: Ibn Abbas said this verse was revealed concerning the tribes of Thaqif, Khuzā'ah, Banu 'Āmir ibn Sa'sa'ah, and Banu Mudlij, who forbade themselves from cultivating land, owning livestock, and taking income from breeding animals and foragers. Allah prohibited this self-imposed deprivation. Meaning: After the Almighty mentioned monotheism and its people, and polytheism and its adherents, He followed with a mention of the blessings and favors bestowed upon both sides. Then He forbade following Satan due to the ingratitude and denial of these bounties. He said: "O mankind," addressing all accountable humans, "eat"—a command form meaning allowance—"from what is in the earth, lawful and good." Having permitted eating, He clarified how the food should be characterized, because among food, some is forbidden and some lawful. The forbidden brings ruin; the permitted strengthens worship ability. The food must be lawful by not being among what prohibition covers, and by not belonging exclusively to someone else’s rightful property. This covers all lawful things. Regarding "ṭayyib," some say it is another term for lawful, combining both words for emphasis. Others say it refers to what they find pleasing and delightful, immediately and eventually. "Do not follow the footsteps of Satan." Interpretations vary: Some say it means following his deeds (Ibn Abbas). Others say his sins (Mujahid, Qatadah). Others say his obedience (al-Suddi). Others say his traces (al-Khalil). It is narrated from Abu Ja'far and Abu 'Abd Allah, peace be upon them, that among Satan’s footsteps are swearing divorce oaths, making vows in sin, and every oath taken besides God's name. Al-Qadi said it means Satan’s whispered promptings and suggestions. Al-Mawardi explained that it refers to what leads people from one sin to another until they cover all sins; the word is derived from the act of stepping, transferring from place to place until reaching the destination. "Indeed, he is to you a clear enemy," meaning he manifests enmity through urging disobedience to God. Opinions diverge regarding permissible foods and benefits that cause no harm; some say they are to be avoided, some say permitted, and others permit both. Al-Murtada (may God sanctify his soul) chose allowance. Some suspended the matter and allowed both. This verse supports permissibility of eating except where evidence forbids it, affirming what intellect recognizes.