1. The foundational rule: food is lawful unless prohibited
Lawful and wholesome food
يَا أَيُّهَا النَّاسُ كُلُوا مِمَّا فِي الْأَرْضِ حَلَالًا طَيِّبًا وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ ۚ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ
O mankind, eat from whatever is on the earth that is lawful and wholesome, and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy.
Reference: Al-Baqarah 2:168
Key fiqhi aspects: Establishes the concepts of ḥalāl and ṭayyib in food. The general principle is that the foods Allah has permitted may be eaten; a prohibition requires Sharʿī evidence. It also indicates that permissibility alone is not the only consideration—the food should be ṭayyib, i.e. good and wholesome.
يَا أَيُّهَا الَّذِينَ آمَنُوا كُلُوا مِن طَيِّبَاتِ مَا رَزَقْنَاكُمْ وَاشْكُرُوا لِلَّهِ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ
O you who believe, eat from the good things which We have provided for you, and be grateful to Allah, if it is indeed Him that you worship.
Reference: Al-Baqarah 2:172
Key fiqhi aspects: Lawful, wholesome food is permitted for believers. Eating Allah's provision is connected with shukr (gratitude). The āyah also rejects unnecessary religious self-denial regarding foods Allah has made lawful.
وَكُلُوا مِمَّا رَزَقَكُمُ اللَّهُ حَلَالًا طَيِّبًا ۚ وَاتَّقُوا اللَّهَ الَّذِي أَنتُم بِهِ مُؤْمِنُونَ
And eat from what Allah has provided for you, lawful and wholesome, and fear Allah in whom you are believers.
Reference: Al-Mā’idah 5:88
Key fiqhi aspects: Another foundational proof for eating ḥalāl and ṭayyib food. Dietary observance is connected to taqwā. One must neither consume what Allah prohibited nor prohibit upon oneself what Allah permitted.
2. Prohibition on declaring lawful food unlawful
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُحَرِّمُوا طَيِّبَاتِ مَا أَحَلَّ اللَّهُ لَكُمْ وَلَا تَعْتَدُوا ۚ إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ
O you who believe, do not prohibit the good things which Allah has made lawful for you, and do not transgress. Indeed, Allah does not love the transgressors.
Reference: Al-Mā’idah 5:87
Key fiqhi aspects: A person may not treat something Allah made ḥalāl as intrinsically ḥarām as an act of religion. Taḥlīl and taḥrīm ultimately belong to Allah. Excessive asceticism involving the religious prohibition of lawful food is rejected.
وَلَا تَقُولُوا لِمَا تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ هَٰذَا حَلَالٌ وَهَٰذَا حَرَامٌ لِّتَفْتَرُوا عَلَى اللَّهِ الْكَذِبَ ۚ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لَا يُفْلِحُونَ
And do not say, concerning what your tongues falsely describe, “This is lawful and this is forbidden,” so as to invent lies against Allah. Indeed, those who invent lies against Allah will not succeed.
Reference: An-Naḥl 16:116
Key fiqhi aspects: A major principle of ḥalāl and ḥarām: one cannot declare food prohibited or permitted without evidence. Scholars therefore distinguish between definitive prohibitions and matters of scholarly disagreement.
3. The principal prohibited foods: carrion, blood and pork
The foundational prohibition
إِنَّمَا حَرَّمَ عَلَيْكُمُ الْمَيْتَةَ وَالدَّمَ وَلَحْمَ الْخِنزِيرِ وَمَا أُهِلَّ بِهِ لِغَيْرِ اللَّهِ ۖ فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَلَا إِثْمَ عَلَيْهِ ۚ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ
He has only forbidden you carrion, blood, the flesh of swine, and that over which a name other than Allah has been invoked. But whoever is compelled by necessity, neither desiring it nor transgressing, there is no sin upon him. Indeed, Allah is Most Forgiving, Most Merciful.
Reference: Al-Baqarah 2:173
Key fiqhi aspects: Establishes four major prohibitions: maytah (carrion), blood, pork, and animals dedicated to other than Allah. It also establishes the major legal principle of ḍarūrah (necessity): genuine necessity can temporarily permit what would otherwise be prohibited, limited to what the necessity requires.
Detailed categories of prohibited animals
حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ وَالدَّمُ وَلَحْمُ الْخِنزِيرِ وَمَا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ وَالْمُنْخَنِقَةُ وَالْمَوْقُوذَةُ وَالْمُتَرَدِّيَةُ وَالنَّطِيحَةُ وَمَا أَكَلَ السَّبُعُ إِلَّا مَا ذَكَّيْتُمْ وَمَا ذُبِحَ عَلَى النُّصُبِ وَأَن تَسْتَقْسِمُوا بِالْأَزْلَامِ ۚ ذَٰلِكُمْ فِسْقٌ ۗ الْيَوْمَ يَئِسَ الَّذِينَ كَفَرُوا مِن دِينِكُمْ فَلَا تَخْشَوْهُمْ وَاخْشَوْنِ ۚ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا ۚ فَمَنِ اضْطُرَّ فِي مَخْمَصَةٍ غَيْرَ مُتَجَانِفٍ لِّإِثْمٍ ۙ فَإِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ
Forbidden to you are carrion, blood, the flesh of swine, that which has been dedicated to other than Allah, that which has been strangled, killed by a violent blow, fallen from a height, gored, and that from which a wild animal has eaten—except what you are able to slaughter—and that which is sacrificed on stone altars, and that you seek decisions through divining arrows. That is grave disobedience. Today those who disbelieve have despaired of your religion, so do not fear them but fear Me. Today I have perfected for you your religion, completed My favour upon you, and approved Islam as your religion. But whoever is compelled by severe hunger, without inclining deliberately to sin, then indeed Allah is Most Forgiving, Most Merciful.
Reference: Al-Mā’idah 5:3
Key fiqhi aspects: The most detailed Qur’ānic list regarding prohibited animal foods. An animal that dies through strangulation, beating, falling, goring or predation falls under maytah unless it is reached alive and validly slaughtered (إِلَّا مَا ذَكَّيْتُمْ). Sacrifice dedicated to other than Allah is prohibited. The end of the āyah again establishes the necessity exception.
4. Blood: the qualification of “flowing blood”
قُل لَّا أَجِدُ فِي مَا أُوحِيَ إِلَيَّ مُحَرَّمًا عَلَىٰ طَاعِمٍ يَطْعَمُهُ إِلَّا أَن يَكُونَ مَيْتَةً أَوْ دَمًا مَّسْفُوحًا أَوْ لَحْمَ خِنزِيرٍ فَإِنَّهُ رِجْسٌ أَوْ فِسْقًا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ ۚ فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَإِنَّ رَبَّكَ غَفُورٌ رَّحِيمٌ
Say, “I do not find in what has been revealed to me anything forbidden for one who wishes to eat it, unless it is carrion, or flowing blood, or the flesh of swine—for it is impure—or a sinful offering over which a name other than Allah has been invoked. But whoever is compelled by necessity, neither desiring nor transgressing, then indeed your Lord is Most Forgiving, Most Merciful.”
Reference: Al-Anʿām 6:145
Key fiqhi aspects: Specifies prohibited blood as دَمًا مَسْفُوحًا — flowing/poured-out blood. This qualification is important in the fiqh discussion concerning residual blood remaining naturally within properly slaughtered meat. It repeats the prohibition of pork and sacrifice to other than Allah and the exception of necessity.
5. The necessity principle (ḍarūrah)
إِنَّمَا حَرَّمَ عَلَيْكُمُ الْمَيْتَةَ وَالدَّمَ وَلَحْمَ الْخِنزِيرِ وَمَا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ ۖ فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَإِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ
He has only forbidden you carrion, blood, the flesh of swine, and that over which a name other than Allah has been invoked. But whoever is compelled by necessity, neither desiring it nor transgressing, then indeed Allah is Most Forgiving, Most Merciful.
Reference: An-Naḥl 16:115
Key fiqhi aspects: One of the textual foundations for the legal maxim الضرورات تبيح المحظورات — necessities permit prohibitions. The concession is not unrestricted: the person must actually be compelled and must not deliberately exceed what necessity requires.
6. Slaughter and mentioning Allah's name
فَكُلُوا مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ إِن كُنتُم بِآيَاتِهِ مُؤْمِنِينَ
So eat from that over which the Name of Allah has been mentioned, if you are believers in His signs.
Reference: Al-Anʿām 6:118
Key fiqhi aspects: Evidence concerning tasmiyah (mentioning Allah's name) when slaughtering. This āyah is central to the juristic discussion regarding the status of meat when the tasmiyah was deliberately or accidentally omitted.
وَلَا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ وَإِنَّهُ لَفِسْقٌ ۗ وَإِنَّ الشَّيَاطِينَ لَيُوحُونَ إِلَىٰ أَوْلِيَائِهِمْ لِيُجَادِلُوكُمْ ۖ وَإِنْ أَطَعْتُمُوهُمْ إِنَّكُمْ لَمُشْرِكُونَ
And do not eat from that over which the Name of Allah has not been mentioned, for indeed it is grave disobedience. And indeed the devils inspire their allies to dispute with you; and if you obey them, you would indeed be associators.
Reference: Al-Anʿām 6:121
Key fiqhi aspects: A major proof concerning the requirement of tasmiyah at slaughter. The madhāhib differ over some applications, particularly where Allah's name was omitted forgetfully rather than deliberately, so the detailed ruling should be studied together with the Sunnah.
7. Hunting and trained hunting animals
يَسْأَلُونَكَ مَاذَا أُحِلَّ لَهُمْ ۖ قُلْ أُحِلَّ لَكُمُ الطَّيِّبَاتُ ۙ وَمَا عَلَّمْتُم مِّنَ الْجَوَارِحِ مُكَلِّبِينَ تُعَلِّمُونَهُنَّ مِمَّا عَلَّمَكُمُ اللَّهُ ۖ فَكُلُوا مِمَّا أَمْسَكْنَ عَلَيْكُمْ وَاذْكُرُوا اسْمَ اللَّهِ عَلَيْهِ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ سَرِيعُ الْحِسَابِ
They ask you what has been made lawful for them. Say, “Lawful for you are the good things, and what trained hunting animals catch for you, which you have trained as Allah has taught you. So eat from what they catch for you and mention the Name of Allah over it, and fear Allah. Indeed, Allah is swift in reckoning.”
Reference: Al-Mā’idah 5:4
Key fiqhi aspects: Establishes the permissibility of hunting with properly trained hunting animals. The animal must be trained and catch the prey for its handler. Tasmiyah is also commanded. The Sunnah provides further details concerning when hunted prey may or may not be eaten.
8. Food of the People of the Book (Ahl al-Kitāb)
الْيَوْمَ أُحِلَّ لَكُمُ الطَّيِّبَاتُ ۖ وَطَعَامُ الَّذِينَ أُوتُوا الْكِتَابَ حِلٌّ لَّكُمْ وَطَعَامُكُمْ حِلٌّ لَّهُمْ ۖ وَالْمُحْصَنَاتُ مِنَ الْمُؤْمِنَاتِ وَالْمُحْصَنَاتُ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلِكُمْ إِذَا آتَيْتُمُوهُنَّ أُجُورَهُنَّ مُحْصِنِينَ غَيْرَ مُسَافِحِينَ وَلَا مُتَّخِذِي أَخْدَانٍ ۗ وَمَن يَكْفُرْ بِالْإِيمَانِ فَقَدْ حَبِطَ عَمَلُهُ وَهُوَ فِي الْآخِرَةِ مِنَ الْخَاسِرِينَ
Today the good things have been made lawful for you. The food of those who were given the Scripture is lawful for you, and your food is lawful for them. And lawful for you in marriage are chaste women from among the believers and chaste women from among those who were given the Scripture before you, when you have given them their bridal gifts, seeking chastity, not fornication or secret lovers. Whoever rejects faith, his deeds have become void, and in the Hereafter he will be among the losers.
Reference: Al-Mā’idah 5:5
Key fiqhi aspects: Establishes the permissibility of the food of Ahl al-Kitāb. In the classical fiqh discussion, ṭaʿām here is particularly significant regarding their slaughtered animals. This does not make intrinsically prohibited foods such as pork permissible, and detailed contemporary slaughter questions involve further juristic considerations.
9. Seafood
أُحِلَّ لَكُمْ صَيْدُ الْبَحْرِ وَطَعَامُهُ مَتَاعًا لَّكُمْ وَلِلسَّيَّارَةِ ۖ وَحُرِّمَ عَلَيْكُمْ صَيْدُ الْبَرِّ مَا دُمْتُمْ حُرُمًا ۗ وَاتَّقُوا اللَّهَ الَّذِي إِلَيْهِ تُحْشَرُونَ
Lawful to you is the game of the sea and its food as provision for you and for travellers, but forbidden to you is hunting game on land while you are in the state of iḥrām. And fear Allah, to whom you will be gathered.
Reference: Al-Mā’idah 5:96
Key fiqhi aspects: Foundational evidence for the lawfulness of sea game/seafood. The madhāhib differ regarding exactly which aquatic creatures fall within the permissible category. It also establishes that a person in iḥrām may consume sea game while land hunting is prohibited.
10. Intoxicants
يَسْأَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ ۖ قُلْ فِيهِمَا إِثْمٌ كَبِيرٌ وَمَنَافِعُ لِلنَّاسِ وَإِثْمُهُمَا أَكْبَرُ مِن نَّفْعِهِمَا ۗ وَيَسْأَلُونَكَ مَاذَا يُنفِقُونَ قُلِ الْعَفْوَ ۗ كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْآيَاتِ لَعَلَّكُمْ تَتَفَكَّرُونَ
They ask you about intoxicants and gambling. Say, “In them is great sin and benefits for people, but their sin is greater than their benefit.” And they ask you what they should spend. Say, “What is beyond your needs.” Thus Allah makes clear to you the signs so that you may reflect.
Reference: Al-Baqarah 2:219
Key fiqhi aspects: An important stage in the Qur’ānic legislation concerning khamr. It declares its sin greater than its benefit. The definitive command to abstain appears in 5:90–91.
يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنصَابُ وَالْأَزْلَامُ رِجْسٌ مِّنْ عَمَلِ الشَّيْطَانِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ
O you who believe, intoxicants, gambling, stone altars and divining arrows are only filth from the work of Satan, so avoid them so that you may succeed.
Reference: Al-Mā’idah 5:90
Key fiqhi aspects: The principal Qur’ānic proof for the prohibition of khamr/intoxicants. The command فَاجْتَنِبُوهُ — “avoid it” is stronger than merely saying “do not drink”; it requires staying away from the prohibited intoxicant. The Sunnah further establishes the principle that every intoxicant is prohibited.
إِنَّمَا يُرِيدُ الشَّيْطَانُ أَن يُوقِعَ بَيْنَكُمُ الْعَدَاوَةَ وَالْبَغْضَاءَ فِي الْخَمْرِ وَالْمَيْسِرِ وَيَصُدَّكُمْ عَن ذِكْرِ اللَّهِ وَعَنِ الصَّلَاةِ ۖ فَهَلْ أَنتُم مُّنتَهُونَ
Satan only desires to cause between you enmity and hatred through intoxicants and gambling and to prevent you from the remembrance of Allah and from prayer. So will you not desist?
Reference: Al-Mā’idah 5:91
Key fiqhi aspects: Explains important ʿilal (legal wisdoms/reasons) behind the prohibition of intoxicants: corruption of intellect and behaviour, social harm, enmity, and obstruction from remembrance of Allah and ṣalāh.
11. Moderation: prohibition of excess in eating and drinking
يَا بَنِي آدَمَ خُذُوا زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍ وَكُلُوا وَاشْرَبُوا وَلَا تُسْرِفُوا ۚ إِنَّهُ لَا يُحِبُّ الْمُسْرِفِينَ
O children of Adam, take your adornment at every place of prayer, and eat and drink, but do not be excessive. Indeed, He does not love those who are excessive.
Reference: Al-Aʿrāf 7:31
Key fiqhi aspects: Establishes the principle against isrāf (excessiveness) in food and drink. Eating and drinking are permissible, but wastefulness and excess are condemned. This is a foundational Qur’ānic text concerning moderation in consumption.
12. Crops and produce: eating, charity and avoiding waste
وَهُوَ الَّذِي أَنشَأَ جَنَّاتٍ مَّعْرُوشَاتٍ وَغَيْرَ مَعْرُوشَاتٍ وَالنَّخْلَ وَالزَّرْعَ مُخْتَلِفًا أُكُلُهُ وَالزَّيْتُونَ وَالرُّمَّانَ مُتَشَابِهًا وَغَيْرَ مُتَشَابِهٍ ۚ كُلُوا مِن ثَمَرِهِ إِذَا أَثْمَرَ وَآتُوا حَقَّهُ يَوْمَ حَصَادِهِ ۖ وَلَا تُسْرِفُوا ۚ إِنَّهُ لَا يُحِبُّ الْمُسْرِفِينَ
And He is the One who produced gardens, trellised and untrellised, date palms, crops of different flavours, olives and pomegranates, similar yet different. Eat from their fruit when they bear fruit, give its due on the day of its harvest, and do not be excessive. Indeed, He does not love those who are excessive.
Reference: Al-Anʿām 6:141
Key fiqhi aspects: Produce and fruits are fundamentally lawful. The āyah establishes that financial duties