In Muslim culture, dietary law is defined by Sharia law (the path) and distinguishes between halal (lawful) and haram (unlawful). It is influenced by the Qur'an, Sunnah (acts of Muhammad), and Hadith (oral tradition) because they help elaborate and clarify the path of faith. Closer inspection of the verses and history of the Qur'an helps to illuminate the development of this unified and clearly defined path.
Various sura (chapters) in the Qur'an define proper dietary habits. Most of these are Medinan sura, which are called so because they were incorporated after arrival in Medina from Mecca. Those written prior are Meccan sura. The Medinan sura, for this reason, contain various dietary laws based on pilgrimage and establishing the newly founded free Muslim culture. The formation of this unity is known as ummah (community), which is a concept that blossomed in Medina.
A people with no central unity or culture have no clear path. A way of life emerged to include various social codes such as diet. Allah created as things, so the purpose of those things is understood through how they live. All of Islamic life is devoted to faith and submission to Allah. In turn, the ummah represents the manifestation through mind, heart, and body of Allah's truth. Diet helps to strengthen and promote each of these principles to the individual and the world.
-Pilgrimage-
Al-Baqara, the second chapter and first Medinan sura, states in section [2:196] that fasting may be observed by those unable to complete ritual Hajj and Umrah. This is invoked when an offering is sent in an individual's place, but such individual's hair is unable to be grown in observance. Further, violations of Ihraam (sanctity) during Hajj or Umrah require animal sacrifice; however, those unable to comply are given further sanctions of fasting. Three days during and ten days after returning from pilgrimage are required.
Ihraam begins at miqat (a stated place) where departure begins during Hajj and Umrah. Purity is a primary focus, which includes strict dietary law while making the pilgrimage. Killing of wild animals is only permitted in self defense. As outlined in Al-Ma'ida [5:2], hunting of wild game is forbidden during this time. Fishing is still allowed during this period and meat that was not prepared for the sake of the pilgrim observing Ihraam, but restrictions still apply to animals that die themselves, blood, the meat of pigs, and animals dedicated to other than Allah described in [5:3-4].
Section [5:96] elaborates that water game is expressly permitted while all land game is not during the pilgrimage. Most interaction with land animals and plants is restricted. Pointing them out or enabling them to be hunted by another outside of Ihraam is forbidden. In this case, only offerings made with no form of aid or request can be accepted from the land while in a state of Ihraam.
The path taken during pilgrimage is much like the path followed through law in daily life. Traveling in faith and purity brings focus to Allah. It was through faith and increased submission that Muhammad was led to Medina. The luxury and community left behind are reminders of the rewards of faith. The untouched land restricted by dietary law is a reminder that these things belong to Allah.
-Daily Life-
The list of acceptable meat is further elaborated in Al-An'am [6:145-146] outlining again prohibition to consumption of carrion, running blood, the meat of pigs, and animals dedicated or killed in blasphemy for any purpose not faithful to Allah. Specific reference is made to Jewish law in this section. It is explained that the transgression and limitation of the Jewish people are separate from the restrictions of the truthful. This serves to create a division between the two sets of dietary law. It also establishes that an act of returning closer to Allah has taken place in this new faith.
In this sense, some of the restrictions placed on the Jewish people were as a specific punishment. It is the focus of Muslim law that only unhealthy foods be avoided. The purpose of these laws and obligations is not to test or withhold from the people. For the reason, all things honored in Allah are pure when they are not specifically forbidden.
The definition of an animal dying by itself is outlined further as strangled, struck with an object, fallen from a height, gored, and attacked by a wild animal. The concept of attack by a wild animal is separated from the actions of a trained dog or falcon, which assist in a hunt. It is also stated that food is made unholy when it is divided through game of chance. Along this same line of reason, section [6:141] denounces wasteful action and excess.
Further, all impure actions corrupt the gains. This includes the means of purchase or the foods directly. Any means of deception, theft, or transgression serves to make the profit forbidden and denied. There is also a restriction from all alcohol containing products. In general, such consumptions brings with it more evil than good. This can be generalized to most addictive substances because they are harmful more than sustaining. Specific demands for the preparation of meat also makes all other sources impure.
-Preparation of Meats-
For meat, when it is permitted, Dhabihah defines the proper preparation. A knife is used on the neck of the animal to cut both the jugular veins and carotid arteries while leaving the spine intact. Hadith (ritual law supplementing the Qur'an) defines this practice. The animal must not be in the presence of other animals. It is given a drink and faced toward Qibla for slaughter. During this process, Allah must be honored and invoked verbally. Afterward, the animal is hung to allow the drainage of all remaining blood.
According to Hadith, only meat prepared in this manner is acceptable. There is debate of who can perform such ritual. Some contend that all followers of Abraham's word can commit this act, yet others feel that only a Muslim can properly slaughter and sanctify an animal.
-All Other Things-
Aside from specifically forbidden foods and customs, there is a focus on proper diet and health. All things that are not forbidden are to be enjoyed; however, this does not mean that no other restrictions apply. The enjoyment of these foods is a gift given to reward faith and promote vitality. The benefit of entire animals is expressed [16:5 and 16:66]. A cow offers clothing, milk, and various resources. They should all be enjoyed and not wasted.
Sura 6 and 16 make various references to a diverse diet from the land. A balanced and rich diet is promoted through such passages. It is important to not forbid anything that is not specifically listed. There is purpose in these foods and they should also be desired.
When there is restriction in pilgrimage, it is so the spirit may feast and grow. It is health and growth that is most important to these laws. They are not punishment or restriction, but an outline of how rich and rewarding a menu exists. These laws help to promote an effective and healthy society in which the faithful can prosper.