By Prof. Dr Musharraf Hussain
Earlier this month, I invited Dr Gemma Ali to speak about an issue close to my heart: meat consumption and the question of Halal and Tayyib. The Majestic Quran commands, “People, eat of what is lawful and wholesome on Earth…” (2:168). As an expert in animal husbandry and Halal and Tayyib meat, she delivered an amazingly powerful speech.
Below is a summary of her speech; you can also watch the full video HERE on Karimia’s YouTube channel.
From Farm to Plate
Before meat reaches our plate, an animal has already been on a long journey. It has been bred and raised in a particular environment, fed in a particular way, handled by people, transported, slaughtered, processed and finally sold to us. If we genuinely care about Islamic values, then surely, we should care about this whole journey and not merely the final few moments at the slaughterhouse. Was the animal healthy? Was it kept in suitable surroundings? Was it fed properly? Was it handled competently and transported carefully? Were its basic needs respected? Was unnecessary suffering avoided? These questions are not separate from the Islamic conversation about food; they are part of what it means to think seriously about Tayyib.
Animal welfare therefore cannot begin at the slaughterhouse door. Islam permits human beings to benefit from animals, but that permission comes with responsibility. The Prophetic principle of Ihsan, excellence and kindness in conduct, should shape the way animals are treated throughout their lives. Halal should never become merely a technical process at the point of slaughter. The wider Islamic ethic asks us to consider the whole life of the animal and the whole system that brings food to our table.
Less Meat is Good for Body and Soul
There is another part of this discussion that we often overlook: how much meat do we need? Islam does not prohibit eating meat, and meat certainly has a recognised place within the Islamic tradition. But something being permissible does not mean that we should consume it without limit. The Quran reminds us, “eat and drink, but don’t squander” (7:31). This principle applies as much to our modern diet as it does to other areas of life.
Today meat is relatively cheap, so it’s eaten regularly. In the time of the Prophet (peace be upon him), meat was appreciated and was a rarity for special occasions: Friday, Eid or weddings. Research suggests that the average weekly meat consumption per person in the UK is around 880 grams (Defra).
We cannot calculate the Prophet’s (peace be upon him) weekly meat consumption in grams, but the hadith literature paints a very different picture. A’isha tells us that months could pass in his household without a cooking fire being lit, with dates, water and some milk forming their basic diet. Meat was eaten and enjoyed on rare occasions, possibly as little as 200 grams per week. The question is “How much meat do I really need?” The Sunnah teaches little. Reducing unnecessary consumption can itself become an act of worship when it is done consciously, responsibly and with the intention of following the spirit of the Sunnah. That is piety.
Becoming Responsible Consumers
Eating less meat does not mean rejecting meat. It can mean appreciating it more. It can mean choosing quality over unnecessary quantity, wasting less and becoming more conscious of where our food comes from. Every time we buy food, we are supporting a particular farming, production and retail system. Our money reinforces certain practices, whether we realise it or not.
This means that Muslim consumers should become more inquisitive. Where did this meat come from? How was the animal raised? What exactly does the halal certification cover? Is the meat traceable? What welfare standards were followed before slaughter? These are not inconvenient questions; they are responsible questions.
Too often we act as passive consumers. We see the word “Halal” on a packet and assume that our responsibility has ended. But if enough consumers begin asking better questions, businesses, producers, and halal certification bodies will have to provide better answers. Consumer choices can gradually influence standards. Greater transparency will only come when people begin expecting it.
This is why the concept of Tayyib is so important. It prevents Halal from becoming a narrow technical label. Halal asks whether something is lawful; Tayyib asks whether it is good and wholesome. The Sunnah then adds another question: are we consuming it with gratitude, moderation and responsibility? These ideas belong together.
A Wider Sunnah Ethic
Since founding H.A.W.A in 2018, Dr Gemma Ali has aimed to strengthen the connection between Halal principles and animal welfare through education, awareness, research and constructive engagement with the Halal sector. This requires scholars, scientists, farmers, food businesses, Halal certifiers and consumers to speak to one another. We need better information, greater transparency and more serious discussion about what Tayyib should mean within a modern food system.
Her visit to Karimia Institute reminded us why these conversations are so important. It is easy to become trapped in disagreements about certification, slaughter methods and competing opinions. Those discussions have their place, but the bigger picture should not be lost. Islamic teachings about food are also about compassion, responsibility, gratitude and restraint.
Conclusion
Eat less meat, choose it more carefully, waste less, and investigate whether the whole journey of the food reflects the Islamic values of Halal, Tayyib, compassion and responsibility. So, this week, make three changes: eat meat less frequently, buy better-quality meat when you do, and ask your Halal supplier where the meat came from and how the animal was treated.
