How Halal system aligns with sustainable practice besides its exclusive qualities

The discourse around halal has traditionally centred on conformity, certification standards, raising awareness, finance, investment, regulations and supply chain management. However, until recently, less focus has been placed on  a’mm (universal) Shari’a principles concerning environmental sustainability and the responsible use of natural resources.  While green food production practice incorporates environmental sustainability, organic farming, water conservation […]

The discourse around halal has traditionally centred on conformity, certification standards, raising awareness, finance, investment, regulations and supply chain management. However, until recently, less focus has been placed on  a’mm (universal) Shari’a principles concerning environmental sustainability and the responsible use of natural resources. 

While green food production practice incorporates environmental sustainability, organic farming, water conservation and ethical treatment of animals, the context now looking for probing is whether these key ‘green’ elements are also a component of Halal or an external concept that needs to be incorporated to make halal green.

This writeup will try to highlight that sustainable practice is hereditary to halal. Accomplishing that implies Halal is ‘green plus’, since halal has other qualities that are unique to it, such as legitimacy of ownership, promotion of wholesomeness, prevention of riba (usury), prohibition of haram (unlawful), prohibition of waste, contamination with non-halal, and maintaining supply chain integrity.

Khilafah (Stewardship of the Earth) and sustainability

Khilafah, or human stewardship of the Earth as entrusted by Allah, is centred on worshiping Him and responsibly utilising the planet’s resources, designed to sustain humanity for all time: “He it is Who made the earth subservient to you. So, traverse in its tracks and partake of the sustenance He has provided” (Quran Chapter 67 verse 15).

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Sheikh Mutawallay Sha’rawiy, in his commentary on the verse “Verily I shall appoint upon the earth Khalifah (steward)” (QC2v30), explains that, as a rule, ‘khalifah’ signifies doing good solely. The Quran and hadith repeatedly call for environmental care and warn against causing harm: “He has raised up the heaven and set a balance…skimp not in the balance” (QC55v7-10).

Yet, those instructions are without prejudice to the divine gift of all that is beneficial to humans on earth: “It is He (Allah) Who created for you all that is on earth (QC2v29). These teachings make clear that sustainability is a fundamental Islamic principle, guiding how Muslims should care for the environment, even in the pursuit of halal.

The bipolar nature of halal is a formula for sustainability  

As a concept, Halal is bipolar. Allah the Creator demarcates what is suitable for human consumption in a set of two words: halalan-tayyiba. ‘O mankind (irrespective of faith)! Eat of the lawful and pure things in the earth’. (QC2v168) What this Divine command means is that in addition to falling in the category of halal (lawful), an ingredient must also be tayyib (wholesome, healthy and safe) in order to be allowed for human consumption.

The word tayyib also means that which does not cause harm.  Put another way, two requisites must be in place in order for a product to fully qualify as halal: it has to belong in the category of the ‘lawful’ and at the same time it must be ‘free from causing harm’.

It will be observed that the scope of tayyib casts widely, keeping from harm not only human beings but the entire environment, from whence halal, their sustenance is source: “Do not spread corruption on the earth after it has been set in order…” (QC7v56).

The concept of halalan-tayyiba, preconditioning lawfulness as a category on the one hand and remaining free from causing all forms of harm on the other, requires us to accept that Halal is by nature ‘green’ plus.

Halal and sustainable land use

Chemical substances used to protect crops and synthetic fertilizers can cause harm to both humans and the environment especially if used excessively. Unfortunately, excessive use of these manmade substances, in order to maintain yield per hectare, is prevalent. But pesticides, herbicides and manmade fertilizers weaken the natural capacity of the soil to support crops yield. For which reason, more and more of these products are recurringly required in order for the soil to provide the desired yield. But a key principle of Islam is to remove harm wherever encountered: ‘adhdhararu yuzal.

Muslims are also taught by the Prophet (PBUH) to maintain the environment in its original condition and to nurture its capacity to continue to provide: The prophet instructed Muslims to go ahead and plant any palm seedling that may be in their hands even during the last few moments when the world was coming to an end (Bukhari, Adab Al-Mufrad, Hadith 479).

In effect, this is classic conservation: return to earth what you took from the earth, in a never-ending cycle, up to the end of time; no call for sustainability can be more profound. It is clear from the above teachings that sustainable agriculture is inherent in halal.

Halal and rights of animals

Islam covers the rights of animals to sustenance and to kind treatment as living entities. The Quran reminds us that animals are provided with sustenance by the One God Who provided sustenance to humans: ‘He it is Who spread the earth for you; and made in it paths for you, and sent down water from the sky, and then through it We brought forth many species of diverse plants. So, eat yourself and pasture your cattle…. (QC20v53-54)

Regarding humane treatment to animals, The Prophet (PBUH) instructed Muslims to sharpen their knives before slaughtering to make the procedure faster and thus less painful to the animal.

Islam underscores kind treatment further by making it forbidden for Muslims to eat, otherwise lawful, animals that were treated cruelly: ‘Forbidden to you are the animal which was either strangled, killed by blows, or died of a fall, or by goring….’ (QC5v3). The prophet was also reported to have directed a woman to let her camel move about freely by relieving the camel from the burden of carrying her load on account of treating the camel harshly.

Halal and water conservation

Today we decry lack of access to water, increasing contamination of water sources, increasing water demands from agriculture, excessive use of water by the food industry and, in general, unsustainable water consumption.  However, water is of prime significance in Islam. In the first place, Allah revealed to us that water is the stuff for the creation of all things living (QC21v30).

Allah also informed us that He gave us the water we need: “We sent down water from the sky in the right measure, and caused it to stay in the earth and We have the power to cause it to vanish”. (QC23v18). This revelation affirms availability of water that is sufficient for our needs. And at the same time reminds us of our responsibility to manage it through ethical practices and by avoiding wastage, lest our behaviour causes it to get depleted

To underscore our obligation to use water judiciously, the Prophet (PBUH) was reported to have admonished one of his companions to use the right measure of water even when doing wudhu- a religious rite that essentially involves washing the face, the hands, the feet and rinsing the mouth with water. If ‘green practices’ incorporate water conservation as an eco-ethical practice, conserving water is to Muslims a religious obligation.  

Sustainable practices are an integral part of our Islamic heritage. Thus, the eco-ethical and sustainable practices commonly associated with “green” have long been rooted in the a’mm (universal) rulings of Sharia. Since halal derives its legitimacy from those rulings, halal products can indeed be described as “green plus.” The Global Halal Industry (GHI) would benefit from formalizing eco-ethical and sustainable practices where missing and standardizing those already in place through universal protocols.

 

Hanga is Chairman National Technical Committee on Roadmap and Operational Framework Development for Halal Industry in Nigeria