Is Kangaroo meat 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.

• ✓ 5:5 · Al-Maaida

  5:5 · Muhammad Marmaduke Pickthall

  ٱلْيَوْمَ أُحِلَّ لَكُمُ ٱلطَّيِّبَٰتُ ۖ وَطَعَامُ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ حِلٌّۭ لَّكُمْ وَطَعَامُكُمْ حِلٌّۭ لَّهُمْ ۖ وَٱلْمُحْصَنَٰتُ مِنَ ٱلْمُؤْمِنَٰتِ وَٱلْمُحْصَنَٰتُ مِنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ مِن قَبْلِكُمْ إِذَآ ءَاتَيْتُمُوهُنَّ أُجُورَهُنَّ مُحْصِنِينَ غَيْرَ مُسَٰفِحِينَ وَلَا مُتَّخِذِىٓ أَخْدَانٍۢ ۗ وَمَن يَكْفُرْ بِٱلْإِيمَٰنِ فَقَدْ حَبِطَ عَمَلُهُۥ وَهُوَ فِى ٱلْءَاخِرَةِ مِنَ ٱلْخَٰسِرِينَ

  This day are (all) good things made lawful for you. The food of those who have received the Scripture is lawful for you, and your food is lawful for them. And so are the virtuous women of the believers and the virtuous women of those who received the Scripture before you (lawful for you) when ye give them their marriage portions and live with them in honour, not in fornication, nor taking them as secret concubines. Whoso denieth the faith, his work is vain and he will be among the losers in the Hereafter.

• ✓ 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 5:5

  Shia

  Majma al-Bayan fi Tafsir al-Qur'an · 5:5

  This verse clarifies what is permissible concerning food and marriage, completing what was previously discussed. It begins: “Today, lawful for you are all good things” — previously explained — which implies the permissibility of all wholesome foods except those explicitly prohibited by evidence. “...and the food of those who were given the Scripture is lawful for you” — Regarding what "food" here specifically refers to, there is disagreement. The majority of commentators and jurists say it means the slaughtered animals of the People of the Book. A group of our companions concur with this. Among them, some specify it means the slaughtered flesh of those who received the Torah and Gospel, those who follow their religion, according to Ibn Abbas, Al-Hasan, Ikrimah, Sa'id ibn al-Musayyib, Al-Sha'bi, 'Ata, and Qatadah. They permit the meat of the Christians, specifically from Banu Taghlib. Others say it applies only to those who were given the Torah and the Gospel or are their descendants, excluding those who merely convert to their religion from other peoples; their slaughtered meat is not permitted, a view attributed to Al-Rabi' from Al-Shafi'i. They forbid the meat of the Christian Banu Taghlib, a statement reported from Ali (peace be upon him) and Sa'id ibn Jubayr. Another group understands “the food of those given the Scripture” to include their slaughtered animals and other foodstuffs, as stated by Abu al-Darda', Ibn Abbas, Ibrahim, Qatadah, Al-Suddi, Al-Dhahhak, Mujahid, and endorsed by Al-Tabari, Al-Jubay'i, Al-Balkhi, and others. Some interpret it narrowly as referring only to grains and items not requiring ritual slaughter, as narrated from Abu Abdullah (peace be upon him), and supported by some Zaydi sect groups; thus, their slaughtered meat remains prohibited. “...and your food is lawful for them” means it is permissible to feed them your food. “...and chaste women from among the believers” means lawful marriage bonds are established with chaste, virtuous believing women, as stated by Al-Hasan, Al-Sha'bi, and Ibrahim. Others say it means free (non-slave) women, a view held by Mujahid and preferred by Abu Ali. According to this, slave women are not permitted for permanent marriage when free women are available. “...and chaste women from those who were given the Scripture before you” refers to Jews and Christians. There is disagreement about their status: some say they mean chaste free women, or war captives as slaves, or protected dhimmis; this is reported from Mujahid, Al-Hasan, and Al-Sha'bi among others. Others say they mean free women, whether dhimmis or captives. Our companions argue that permanent marriage with Christian women is not lawful, citing the prohibition against marrying polytheistic women until they believe, the prohibition against holding free women from disbelievers in marriage bonds, and interpret “chaste women from those given the Scripture” as those among them who converted to Islam, while “chaste women among the believers” refers to those born into Islam. This explanation addresses the concern of some who were reluctant to marry women who converted from disbelief; Allah clarifies there is no harm in this, which is why they are mentioned separately. Abu al-Qasim Al-Balkhi reports this view. They also say it may specifically refer to temporary marriage (mut'ah) and slave concubinage, permissible according to our teachings, though Abu al-Jarud reports Abu Ja'far (peace be upon him) said this was abrogated by the verses forbidding marriage to polytheists and the preclusion of permanent marriage to disbelievers. “...When you have given them their due compensation” means when you give them their bridal payment, a reward or price for the enjoyment of them, as explained by Ibn Abbas and others. “...who are chaste, not committing fornication” means they are modest women who do not engage in immoral acts, serving as a circumstantial description. “...nor taking them as secret lovers” means not having a special relationship with one woman unfaithfully, taking her as a close friend for sinful purposes. The meanings of chastity, fornication, and secret lovers were explained earlier in Surat An-Nisa. “Whoever disbelieves in faith” means whoever denies that which Allah commands belief in and confirmation of — the Oneness of God, His justice, and the Prophethood of His Messenger (peace be upon him and his family). “Their deeds are worthless” — their deeds hold no value. This means that those deeds which they considered as acts of worship to Allah yield no reward. “And they are among the losers in the Hereafter” — doomed to failure. Some say “whoever disbelieves in faith” refers to the People of the Book who refuse to accept faith. Thus, “their deeds are worthless” implies that although these disbelievers perform deeds appearing outwardly as good, because of their disbelief, these deeds do not merit reward. Therefore, their deeds are described as nullified, precisely in meaning.