If diversity is feared, it is unavoidable when we are thinking through so-called "religious values". We must strive to recapture the multiple "spirits" of Islam instead. If we do, it will become immediately apparent that "halal" should stretch to every aspect of how we treat animals.
Some halal butchers, such as Abraham Natural Produce , have rejected most Muslim slaughterhouses on this basis. No dead meat that has been factory-produced could be halal. In contrast, if we make the Islamic spirit relevant to 21st-century British society, then we could argue that halal meat must be mass-produced in our late-capitalist times, especially if it is the only way of providing affordable meat to the relatively poor, mainly working-class African or South-Asian British Muslims in the UK.
Modern-day "halal meat" could also mean that British practices that alleviate animal suffering are to be included in the definition.
Too much emphasis is wrongly placed, by Muslims and non-Muslims alike, on the ritualistic outward show of Islam. It's telling that more verbal and political energies are being channelled into anxiety about female head coverings , a tired debate recently rejuvenated in France , than about cruelty to animals or exploitation of the natural world.
This article is more than 11 years old. Over the course of history, these Islamic branches and schools have each interpreted the notion of halal in their own way. All agree on the ban on pork, but consumption of pork is not punishable by Islamic law. Alcohol is tolerated by Hanafis, in reference to certain Hadith accounts. The migration of Muslim populations to secular states in the West during the 20 th century, also resulted in a multitude of individual renegotiations of halal as a food standard , so that their act of faith would be compatible with the morals and customs of the host country.
The growing number of dietary practices and their diversification have influenced both the agri-food industry and Islamic institutions, notably in France, and have led to the emergence of halal as a commercial label for an increasingly varied range of food products.
As they belong to another class of animal and live in another environment to that of land mammals, they are not subject to ritual slaughter and all parts can be consumed freely. However, Shias and Hanafi Sunni Muslims reject this interpretation. They only permit the consumption of sea fish and relegate shellfish and other seafood to the category of prohibited food.
Practising Muslims observe several dietary rules. Les nourritures divines. Essai sur les interdits alimentaires. Paris Actes Sud. The cut must sever at least three of the trachea, oesophagus, and the two blood vessels on either side of the throat. The spinal cord must not be cut.
Animals must be well treated before being killed. Animals must not see other animals being killed. The knife blade must be free of blemishes that might tear the wound. The animal must not be in an uncomfortable position. The animal must be allowed to bleed out and be completely dead before further processing.
The argument that halal slaughter is inhumane because animals are allowed to bleed to death is scientifically untrue. Unconsciousness is achieved within seconds and death occurs due to cerebral hypoxia not blood loss. Conclusion Islam is not only a religion it is a way of life with protocols, rules and manners governing every facet of life. Since food is an important part of daily life, food laws carry a special significance. Muslims are expected to eat for survival, to maintain good health and not to live for eating.
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