Pertanika J. Soc. Sci. & Hum. 29 (2): 1431 - 1447 (2021)

SOCIAL SCIENCES & HUMANITIES

Journal homepage: http://www.pertanika.upm.edu.my/

Review Article Sentiments and Preferences among

Muhammad Nasrullah Mohd Zaki1, Mohammad Aizat Jamaludin1*, Nur Suriya Mohd Nor2 and Aishah Azlan3

1International Institute for Research and Training (INHART), International Islamic University Malaysia, 53100 Jalan Gombak, Selangor, Malaysia 2Department of Usul al-Din and Comparative Religion, Kulliyyah of Islamic Revealed Knowledge and Human Sciences, International Islamic University Malaysia, 50728 Kuala Lumpur, Malaysia 3Academy of Contemporary (ACIS), Universiti Teknologi MARA, 40450 Shah Alam, Selangor, Malaysia

ABSTRACT Veganism has become a significant lifestyle which is being religiously practiced by people from across the globe as their routine. To date, the Muslims also followed suit with the trend of veganism in the quest of practicing a healthy lifestyle. Nonetheless, concerns arise on the degree of acknowledgement by the Islamic teachings on such diets which advocate for omitting animal products in one’s daily meal. Therefore, this paperwork seeks to identify the elements of veganism from the viewpoints of various perspectives of Muslims, based on their sentiments and personal preferences in order to examine the relevance of veganism as a lifestyle to be exercised by Muslims. Research data ARTICLE INFO were collected from secondary sources

Article history: which includes journals, books, papers and Received: 27 October 2020 internet resources to retrieve information Accepted: 11 April 2021 Published: 30 June 2021 on veganism, and the Islamic theme regarding the issue. This research DOI: https://doi.org/10.47836/pjssh.29.2.36 is important because it will resolve the

E-mail addresses: existing conflict to understand whether the [email protected] (Muhammad Nasrullah Mohd Zaki) practice of veganism is present in or [email protected] (Mohammad Aizat Jamaludin) [email protected] (Nur Suriya Mohd Nor) otherwise. Two elements of veganism are [email protected] (Aishah Azlan) and vegan diet. The concept of *Corresponding author veganism is not existed in Islamic tradition but Islam has its own concept and practices

ISSN: 0128-7702 e-ISSN: 2231-8534 © Universiti Putra Malaysia Press Muhammad Nasrullah Mohd Zaki, Mohammad Aizat Jamaludin, Nur Suriya Mohd Nor and Aishah Azlan on animal rights. Meanwhile, vegan diet is addressed the elements of veganism in accepted to be practiced by Muslims as long order to discuss the relevance of Muslims as according to Islamic rulings. applying veganism in their lifestyle. This research will also discuss knowledge on Keywords: Animal right, Islamic theme, Muslim the Islamic theme which benefit vegan and vegan, vegan diet, veganism non-vegan Muslims. The review starts with an overview of veganism practice among Muslims. INTRODUCTION Globally, veganism has become an emerging Overview of Veganism Practice among trend followed by many people. According Muslims to Beachy (2014, as cited in Dietrich et al., 2016), the number of people who As veganism grows bigger in multiple adopt vegetarian, vegan and flexitarian countries such as the United States, Canada, lifestyles are rising continually. Vegans the United Kingdom and many other countries (Christopher et al., 2018; Flanagan, practice full abstinence from consuming 2018; Gorman, 2016; Lane, 2019), it has any animal product in diet or any other influenced the Muslims too. There are usage at all. People following the vegan numbers of Muslims who have started lifestyle abstain from consuming meat or practicing veganism as a diet as well as their meat-derived products and exclude eggs lifestyle. The Daily Vox reported several and dairy products as well (Cramer et al., Muslim vegans throughout the world choose 2017). Animal by-products such as gelatine to not practicing Qurban ( or animal rennet are also avoided. Honey, tradition) on Eid Adha but instead employ silk, and other insect products may also be vegan approach (Smith, 2018). Instead of considered unacceptable for consumption practicing animal sacrifice, they donated (Conway, 2019). The attention that was vegan groceries to the local community given towards veganism from around the and money to charity organizations. Elysia world should not be neglected but needed Ward, one of many Muslims who adopted to be thoroughly discussed, especially from a vegan lifestyle shared her reason for the Muslims point of view. Veganism is not becoming a vegan. “It is not only about the a common culture in Muslims’ dietary since cruel treatment of animals but also about Muslims practice Halal dietary concept. the environment and our health” (Barrie, Muslims do not have to follow vegan dietary 2018, para. 4). In the interview, she pointed since they are obliged to follow Halal dietary out that there is nowhere in the instead. Therefore, this research identifies that obliges Muslims to consume meat or the important elements of veganism and animals. It is not a must for Muslims to since there are numerous Muslims adopting consume meat but if they do want to eat the veganism lifestyle, it is important meat, it is a compulsory for Muslims to to review works of literature that have consume Halal meat only.

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So, eat (the flesh) of that (animal) upon Muslims too. The researchers for this article which the name of has been have collected the number of accounts that invoked (when slaughtering), if you do have followed these Facebook groups and believe in His verses (Al-An’am (6): Facebook pages. Refer to Table 1 and Table 118). 2. Besides Elysia, a Malaysian, Nur Diyana Table 1 and Table 2 show the Facebook Abdul Rahim, has written multiple articles groups and pages that combined two words and also made videos to share her experience - ‘vegan’ and ‘Muslim’ - that explicitly as a vegan and a Muslim on her website, portray the interest discussion of those Diyana (“Thoughts on being a female”, groups and pages which are mainly about 2020). vegan practice for Muslims. Vegan Muslim According to Mcleod (2018), multiple Community has the largest number of types of social media platforms used members. by Muslim vegans shared about their According to Elysia Ward, the experiences in conversion to vegan diet consumption of meat during festivities and further debates on how Islam and especially during Eid Fitr and Eid Adha veganism warrant each other. Facebook is a critical topic of discussion in the groups are one of the platforms used by group (Barrie, 2018). Other than that, Muslim vegans to connect with one another, people usually share their knowledge and such as Vegan Muslim Community, Muslim experiences. There are also vegan groups Vegans, Australian Vegan Muslims, Muslim that do not directly refer to Muslim but the Vegans for Healthy World, Muslim Vegans name of countries with a large population of Vegetarians and their guests, Raw Vegan Muslims (Pew Research Center, 2011; Sen Muslims and SG Veg Muslims as well as Nag, 2019) such as Moroccan Vegans (n.d.), Facebook pages such as Muslim Vegans Pakistan Initiative for Veganism (n.d.), and of Singapore, The Black Muslim Vegan, Saudi Vegan (n.d.). Vegan Muslim Initiative, Vegan Muslim, and Despite that, the topic of veganism is Veganism and Islam. a rare discussion among Muslim scholars Moreover, these groups and pages although some have written articles and provide the platform and chance for the chapters in books related to veganism and Muslims who are interested in veganism vegan diet (, 2015; Masri, 2007; Mcleod, and Islam to share their personal stories, 2018; Riaz & Chaudry, 2004). questions and opinions, recipes, as well as any other information related to veganism Terminology in the health aspect or environmental Indeed, the discussion of veganism within aspect. However, it could be anyone who the Islamic tradition is not a topic that is interested to be in these groups and has has never been discussed. Perhaps the followed the Facebook pages including non- usage of vegan term was not as popular as

Pertanika J. Soc. Sci. & Hum. 29 (2): 1431 - 1447 (2021) 1433 Muhammad Nasrullah Mohd Zaki, Mohammad Aizat Jamaludin, Nur Suriya Mohd Nor and Aishah Azlan

Table 1 Members of Muslim vegans’ Facebook groups

Facebook groups Groups created Total number of Last updated (date) group members discussion in (account) on the groups on 17/9/2019 17/9/2019 (date) Vegan Muslim Community 6/6/2013 5134 17/9/2019 (n.d.) Muslim Vegans (n.d.) 8/7/2014 1446 16/9/2019 Raw Vegan Muslims (n.d.) 3/6/2016 731 13/9/2019 Muslim Vegans for Healthy 12/12/2015 318 8/8/2019 World (n.d.) Muslim Vegans Vegetarians 10/10/2018 147 10/9/2019 and their guests (n.d.) Australian Vegan Muslims 2/7/2015 38 No access (n.d.) SG Veg Muslims (n.d.) 3/7/2017 181 17/9/2019

Table 2 Followers of Muslim vegans’ Facebook pages

Facebook Pages Page created Total number of Last updated post on (date) accounts followed the pages by admin of the pages on the pages on 17/9/2019 17/9/2019 (date) (account) The Vegan Muslim 6/10/2016 4460 22/8/2019 Initiative (n.d.) Veganism and Islam 3/4/2017 4074 16/9/2019 (n.d.) Muslim Vegans of 2/4/2018 728 12/9/2019 Singapore (n.d.) Vegan Muslim (n.d.) 2/11/2015 214 2/9/2017 The Black Muslim 28/7/2017 115 15/9/2019 Vegan (n.d.)

1434 Pertanika J. Soc. Sci. & Hum. 29 (2): 1431 - 1447 (2021) Veganism Sentiments and Preferences among Muslims vegetarian which was more prominent in on vegetarian in in Islam Islamic theme academic discussion. Most (2007), Is Vegetarianism is Un-Islamic? scholars highlighted the ‘vegetarian’ term (2001), Comparison of Kosher, Halal, and rather than ‘vegan’. Basheer Ahmad Masri Vegetarian which is a chapter discussing on is one of the earliest Muslim scholars who vegetarian in Halal Food Production (2004), has discussed vegetarianism in his book. Muslims and Meat-Eating: Vegetarianism, He wrote a chapter named “Vegetarianism Gender, and Identity (2015) and A Path v/s Meatarianism” in Animal Welfare in of Justice and Compassion: About Vegan Islam (2007), which was first published in Muslims and Islamic Veganism (2018). 1988 (Haleem, 2007). He did mention about Particularly, these writings are selected ‘vegan’ seven times in this chapter, but he for comparison as these writings’ natures focused more on the term ‘vegetarian’ as are directly related to Islamic theme and mentioned the word 47 times. Richard C. either vegan or vegetarian. In the literature, Foltz, in his article, Is Vegetarianism is Un- Foltz (2001) used the term ‘vegetarian’ as Islamic? (2001) mentioned ‘vegetarian’ 33 a general term for the exclusion of meat in times. He did not mention any ‘vegan’ term dietary. Some other scholars (Ali, 2015; in his article. Masri, 2007; Riaz & Chaudry, 2004) used Furthermore, in a book entitled Halal the word ‘vegetarian’ to refer to the reduction Food Production, ‘vegetarian’ term was of meat consumption while ‘vegan’ as an mentioned 37 times while ‘vegan’ term extension of vegetarian, which is a total was only mentioned 11 times in the exclusion of meat consumption. Thus, chapter of Comparison of Kosher, Halal, they chose to focus on ‘vegetarian’ instead and Vegetarian (Riaz & Chaudry, 2004). of ‘vegan’ in their discussions because Kecia Ali mentioned 47 times the word the term ‘vegetarian’ is more general. ‘vegetarian’ in her article Muslims and Meanwhile, Mcleod (2018) used the term Meat-Eating: Vegetarianism, Gender, ‘vegan’ in his dissertation to discuss ethical and Identity (2015). However, she only veganism as well as Islamic Veganism mentioned ‘vegan’ once in the article. On concepts. However, the ‘vegetarian’ term the other hand, Duke Mcleod focused on was more frequently used than ‘vegan’ term the ‘vegan’ term. In his dissertation entitled in the discussion by Muslim scholars, thus, A Path of Justice and Compassion: About Mcleod mentioned the ‘vegetarian’ term to Vegan Muslims and Islamic Veganism cite previous literature in his dissertation. (2018), he mentioned 379 times the ‘vegan’ It should be noted that veganism term, while only mentioned ‘vegetarian’ for is not vegetarianism. However, some 31 times in the discussion. Table 3 shows literature works describe veganism as a the frequency on usage of ‘vegetarian’ and part of vegetarianism despite there are ‘vegan’ term between Vegetarianism v/s differences that are not only in the diet Meatarianism which is a chapter discussing practice (Rosenfeld & Burrow, 2017) and

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Table 3 Frequency on usage of ‘Vegetarian’ and ‘Vegan’ term

Article/ book chapter/ dissertation Frequency Vegetarian Vegan Vegetarianism v/s meatarianism (2007) 47 7 87% 13% Is vegetarianism un-Islamic? (2001) 33 0 100% 0% Comparison of kosher, halal, and vegetarian (2004) 37 11 77% 33% Muslims and meat-eating: Vegetarianism, gender, 47 1 and identity (2015) 99% 1% A path of justice and compassion: About vegan 31 379 Muslims and Islamic veganism (2018) 8% 92% it involves their lifestyle and belief as well. indicated that they do not consume any Vegetarianism has many types which some animal at all therefore, vegan term is the of the definitions are strict in avoiding accurate term compared to vegetarian, animal consumption, and some others are because vegetarian can consume animal lenient (Altas, 2017). Vegetarianism is a products such as eggs and milk. However, concept that promotes a type of diet that the usage of ‘vegetarian’ term in writings may involve the consumption of animal by scholars (Ali, 2015; Foltz, 2001; Masri, meat or animal-derived products in limited 2007; Riaz & Chaudry, 2004) is relatable quantities or none at all (Tunçay, 2016). In to the discussion in veganism. According similarity, vegetarians and vegans avoid to their usage of vegetarian term in their consuming animal products, but the biggest writing, they assumed vegetarian and difference is to what extent animal products vegan terms have the same meaning. Thus, cannot be consumed (Ruby, 2012). It is in this article, past discussions related to more accurate to define veganism and vegetarianism from perspective of Muslims vegetarianism separately because vegans are accepted as sources even though the criticize vegetarians for consuming animal main discussion is on veganism. products in certain terms while vegans do not consume any animal products at all MATERIALS AND METHODS (Tunçay, 2016). Veganism that has been This research is a narrative review explaining practiced by Muslims as discussed before the existing knowledge on a topic based on all

1436 Pertanika J. Soc. Sci. & Hum. 29 (2): 1431 - 1447 (2021) Veganism Sentiments and Preferences among Muslims the published research available on the topic. discussed issues related to veganism to This qualitative research was conducted explore the elements of veganism sentiments to explore and identify the elements and preferences among Muslims. Primary of veganism and then each element of data collected from the Quran and Hadeeth veganism is discussed and analysed through are used to support secondary data. However, the viewpoints of various perspectives of the views of references used, did not indicate (practicing and non-practicing) Muslims, specific sources of information that truly are based on their sentiments and personal from the sources of authentic Hadeeths and preferences. Data were gathered through have direct traceability of linkages from the library research utilizing secondary data Narrators of Hadeeth, that explain related obtained from journals, books, seminars, Quranic verses. The following Figure 1 papers, and internet resources on veganism, shows the flow of this research starting vegetarianism and Muslims’ writing with finding the elements of veganism and that closely related to veganism and followed by the discussion of the elements vegetarianism. The researchers reviewed from the Muslims’ perspective. existing articles from scholars that have

Elements of Veganism Muslims' perspective Veganism

Figure 1. Flow of research

RESULTS AND DISCUSSIONS practice would be fine as long as the purpose Fundamental of Veganism of veganism is achieved. However, it is significant to understand that the purposes In order to understand the elements of of people practicing veganism are not veganism from Muslims’ perspective, necessarily the purpose of veganism itself. this article demands understanding on People who are following veganism and veganism purposes and practices. Any practicing a vegan diet may choose to do

Pertanika J. Soc. Sci. & Hum. 29 (2): 1431 - 1447 (2021) 1437 Muhammad Nasrullah Mohd Zaki, Mohammad Aizat Jamaludin, Nur Suriya Mohd Nor and Aishah Azlan so for multiple reasons, which in turn, may any eradication of animal exploitation and affect their food consumption and lifestyle consumption would be considered as an choices (Dyett et al., 2013). “These reasons act of veganism, vegan as a diet is still include health, animal rights (ethics), essential in veganism. As mentioned before, environmental concern, the influence of the initial concern of others, and sensory disgust, with health was to remove dairy and egg consumption and ethical considerations emerging as the in the vegetarian diet and this concept of most often cited reasons” (Radnitz et al., diet is known as vegan diet (Mann, 2014). 2015, p. 32). People who practice vegetarian diet may According to The Vegan Society, not be contributing towards the purpose of veganism is a way of life that seeks veganism since vegetarian diet is not totally to exclude, as far as it is possible and excluding animal consumption. However, implementable, in any form of exploitation people who practice a vegan diet may of, as well as cruelty to, animals for food have different motivations (Radnitz et al., consumption, clothing or any other purpose 2015) but the practice of vegan diet itself (Altas, 2017). From this definition, it can contributes to the purpose of veganism. be understood that the most vital element Therefore, vegan diet is another significant of veganism is animal rights. This can be element of veganism. Epistemologically, seen through the history of The Vegan according to the definition of veganism Society. Before forming The Vegan Society, by The Vegan Society (Altas, 2017), the a few years before 1944, some members foundation elements of veganism are animal of the in London had rights and vegan diet. been continuously proposing the idea of a non-dairy vegetarian diet (Mann, Veganism Sentiments and Preferences 2014). They argued that much harm came among Muslims to animals as a consequence of dairy Undoubtedly, two elements created production and egg farming. Thus, The veganism - animal rights and vegan diet. Vegan Society formed in 1944 initially Without these, veganism cannot be fully opposed the use of eggs and animal dairy defined. In order to look deeper into as food, and was later developed to prevent veganism from Muslims’ perspective, it harm to living creatures. According to Mann is more efficient to discuss these elements (2014), veganism is no longer simply a diet separately and find literature from Islamic but a lifestyle in which it eradicates the theme, which is closely related to every exploitation of animals to defend animal fundamental element. rights. Besides, the exclusion of animals in food Animal Rights. According to Fakhar-i- consumption is one of the important practices Abbas (2009), the concept of animal rights in in the implementation of veganism. Despite Islam is different from the concept of human

1438 Pertanika J. Soc. Sci. & Hum. 29 (2): 1431 - 1447 (2021) Veganism Sentiments and Preferences among Muslims rights in Islam. He argued that even though between evil and virtue as well as to exercise animals can experience pain as humans freedom of choice. He added that even can, rights are derived from the capacity science has claimed that humans are the to reason and therefore humans have rights apex of creation based on the physiological and animals do not. His description on the superiority of them over the rest of the matter implied that rights are equivalent creations. Undoubtedly, the Quran makes it to responsibilities. In his elaboration, clear that human’s viceregency is a liability humankind is held responsible for any that comes with responsibilities. injustice done to any of God’s creatures We have certainly created man in the that includes animals and plants. This is best of stature; Then We return him to because animals, too, have functions in the the lowest of the low, Except for those community. The Quran has specified that all who believe and do righteous deeds, for living creatures are connected in this world they will have a reward uninterrupted and each of them is the creation of God as (At-Tin (95): 4-6). human beings are. And there is no animal that walks upon Nonetheless, Tlili (2018) critically the earth nor a bird that flies with its disagrees with Masri’s claim that humans two wings but (they are) genera like are given dominion over other animals in yourselves; We have not neglected Islam. The main reason for this disagreement anything in the Book, then to their Lord is that, according to her, no verse in the shall they be gathered (Al-An’am (6): Quran directly gives man dominion over 38). other creatures. In her discussion, God has given mankind ownership in the land and And it is He who sends the winds as has endowed them with power, but not good tidings before His mercy, and We necessarily the power or authority over other send down from the sky pure water. creatures. She describes a few other articles That We may bring to life thereby a discussing the interpretation and translation dead land and give it as drink to those of the Quranic verses on this issue. We created of numerous and In spite of that, Masri also states that men (Al-Furqan (25): 48-49). each species of animals has its birth-right, which is a share in all-natural resources. On the other hand, Basheer Ahmad Animals are capable of satiating their hunger Masri (2007) has an in-depth explanation of and of procuring their necessities, if only human dominion over the animal compared they can do so without any interference from to Fakhar-i-Abbas. Islam declares mankind human beings. The Quran has mentioned as the best of God’s creation and designed as that food and other resources of nature vicegerent on earth. Human beings are not should be shared equitably with other superior over the animals in terms of physics creatures. but they have the ability to differentiate

Pertanika J. Soc. Sci. & Hum. 29 (2): 1431 - 1447 (2021) 1439 Muhammad Nasrullah Mohd Zaki, Mohammad Aizat Jamaludin, Nur Suriya Mohd Nor and Aishah Azlan

Then let mankind look at his food: How of rights in Islam, based on the discussion by We poured down water in torrents, Ahmad Fahmi Abu , Basheer Ahmad Then We broke open the earth, splitting Masri, Reza Gharebaghi, Fakhar-i-Abbas, [it with sprouts], and caused to grow Zakir Naik, Nilofar Ahmed and Huda. Some within it ; and grapes and herbage; of these scholars have not include animal and olive and palm trees; and gardens in the definition of right in Islam, while of dense shrubbery; and and some of the others have include it in the grass, [As] enjoyment for you and your definition. The rights of the animals are well grazing livestock (‘Abasa (80): 24-32). established in Islam. Hence, the definition of right should include the rights of animals, Both Fakhar-i-Abbas (2009) and Masri and words of ‘animal’ are supposed to be (2007) agreed that the essence of the Islamic added to this definition (Amanullah, 2012). teachings on animal rights is depriving Unquestionably, animals of their fair share in the nature’s are important creatures of Allah. Several resources. This is a serious sin in Islam. numbers of chapters in the Quran are There is an incident from the past mentioned named with animals, such as al-Baqarah in the Quran many times in different contexts (the Cow), al-Nahl (the Bee), al-Naml which is the story of the people of Thamud. (the Ants), al-`Ankabut (the Spider); al-Fil According to Masri (2007): (the Elephant) (Amanullah, 2012). Despite The people of Thamud demanded that animals being created to worship God, the Prophet Salih show them some sign humans are also allowed to use animals for to prove that he was a prophet of God. multiple reasons as long as in accordance At that time the tribe was experiencing with Islamic law (Al-Qaradawi, 2007; a dearth of food and water and was, Nurdeng, 2009). Humans have always used therefore, neglecting its livestock. It was animals for necessary labour, similar to revealed to the Prophet Salih to single how they depend on each other in services. out a she-camel as a symbol and ask his Nevertheless, unlike humans, animals people to give her a fair share of water are not capable of protecting their rights and fodder. The people of Thamud as human labour could do. Masri (2007) promised to do that but, later, killed describes that animal rights protection is the camel. As retribution, the tribe was left mainly to human conscience, social annihilated (p. 25). criticism and the government legislation. Although there are many laws in scriptures According to Amanullah (2012), “Right (from all religions), human needs and social in Islam is what is established in the Shariah conditions are continuously changing, thus, in favour of Allah, human beings, collective affecting their social and moral values entity, or animals on others as individuals, according to the demand from the current groups or community” (p. 66). Amanullah in social lifestyles. his writing, has discussed on the definition

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In fact, Islam prohibits of animal welfare from the organization, (Al-Qaradawi, 2007). Amanullah (2012), World Animal Protection, in 2014. However, has provided multiple ethics specifically Tlili poses her wonder in the article, “what for treating animals based on the verses kind of criteria are adopted in assigning in the Quran as well as the Hadeeths. One Egypt an ‘F’ grade for its treatment of of the examples given by Abdul Rahman animals?” Multiple reasons could be the (2017), “a good deed done to an animal is as factors for this result of the evaluation on meritorious as a good deed done to a human Muslims’ treatment on animals. It might be being, while an act of cruelty to an animal is true that Muslims’ attitudes toward animals as bad as an act of cruelty to a human being” have deteriorated and it might be that the (Sahih al-Bukhari). Prophet Muhammad framework of the tradition evaluated is no was clear in his disapproval of the cruelty longer the same (Tlili, 2018). This is because to animals. Prophet Muhammad says: “… this was observed from the perspective of Whatever cut off from an animal while it animal rights advocacy, in which cultural, is alive is considered to be dead, it should ideological, and political sensitivities play not be eaten” (Al-Tirmidhi, Abu Dawud) a major part in shaping this debate (Tlili, (Amanullah, 2012, p. 64). Despite Islam 2018). allows Muslims to slaughter animals for consumption, Islam insists that the manner Vegan Diet. As mentioned by Izzi Dien of slaughter should be the least painful for (2000, as cited in Foltz, 2001), there is no the animals (Al-Qaradawi, 2007). argument in Islamic law that animals should Additionally, Sarra Tlili (2018) in her not be killed for food. The Islamic legal article, aims to assess the current debate opinion on this issue is based on clear verses on in Islamic tradition. She of the Quran. He adds, Muslims are not only discusses the matter of animal rights in prohibited from eating certain food, but also Islam in a more complex and realistic may not choose to prohibit themselves from manner. Muslims insisted that their tradition consuming food that is allowed by Islam. In is highly attentive to the wellbeing of relation to vegetarianism, Izzi Dien states animals and other creatures. Despite that, that it is not allowed under the pretext of modern assessments have reflected that prioritizing the interest of animals because Islamic tradition is not as animal-friendly such decisions belong to God unless it is for as it was previously assumed, whereas at medical necessity or the only option given the empirical , Muslims’ treatment of for consumption. There are few verses in animals has deteriorated. As an example, the Quran allowing Muslims to eat animals. Kristen Stilt (2017, as cited in Tliti, 2018) Allah says: states that Egypt, a Muslim-majority O you who have believed, fulfill the country, receiving an ‘F’ (very poorly) on obligations. The Cattle quadrupeds an ‘A’ to ‘G’ grading scale in world surveys are allowed to you except that which

Pertanika J. Soc. Sci. & Hum. 29 (2): 1431 - 1447 (2021) 1441 Muhammad Nasrullah Mohd Zaki, Mohammad Aizat Jamaludin, Nur Suriya Mohd Nor and Aishah Azlan

is recited to you [in this Quran], not humans to eat meat’ is not necessarily violating the prohibition against correct. He not only argues vegetarianism game when you are entering upon the is permissible but also argued that meat- performance of the pilgrimage: Surely eating culture in Muslim communities is Allah orders what he desires (Al- against two core themes of the Quran, which Ma’idah (5): 1). are compassion and social justice, citing Say, “I do not find within that which has issues such as animal abuse, environmental been revealed to me anything forbidden destruction and human malnutrition in his for an eater to eat of except that it elaboration. Foltz continued his discussion be what has died of itself or blood on vegetarianism in his 2006 book, Animals poured forth, or flesh of swine - for in Islamic Tradition and Muslim Cultures that surely is unclean—or that which (Mcleod, 2018). Meat-eating should be is a transgression, other than (the name seen as a practicability approach found in of) Allah having been invoked on it; the Quran and not as a compulsory practice. but whoever is driven to necessary, not This is because, according to Foltz, meat- desiring nor exceeding the limit, then eating is only allowed in the Quran since the surely your your Lord is Forgiving and nomadic Arabs could not face starvation in Merciful” (Al-An’am (6): 145). extreme conditions if they solely rely on a vegetarian diet. Thus, from this perspective It is Allah who made for you the grazing (Foltz, 2006), it can be deduced that meat- animals upon which you ride, and some eating practice was tolerated rather than of them you eat (Ghafir (40): 79). endorsed towards Muslims (Mcleod, 2018). Besides, Mcleod, one of the Muslims who Undeniably, Islam is neutral and has are practicing veganism, in his dissertation given individuals the choice either to be a (2018), points out few statements in regard vegetarian or a meat eater because there is to some Muslims who refused to consume no suggestion in the Quran nor in any other meat. The act of refusing to eat animals Islamic sources that eating meat is good for could be understood as ingratitude for physical or spiritual health (Masri, 2007). God’s gifts bestowed on humanity in which Eating meat is not an obligation for Muslims cannot be described as Islamic. Zakir Naik, even though it is permissible (Mcleod, 2018). on the other hand, states that vegetarianism It simply means that meat could be eaten. is permissible on a personal level but According to Masri (2007), there are many unreasonable, due to the Quran allowing other things that have not been forbidden meat consumption, and plants are alive and by Islam, particularly in food, but Muslims feel pain too (Mcleod, 2018). However, have stopped eating them because there are Foltz, as cited by Mcleod (2018) states better alternatives to be consumed. In this that the idea of ‘refusing to eat meat equals case, information about balanced nutrition disobedience to God since God had allowed found in was not available then,

1442 Pertanika J. Soc. Sci. & Hum. 29 (2): 1431 - 1447 (2021) Veganism Sentiments and Preferences among Muslims but can be identified in the modern era. or because of meat production’s impact on However, Masri acknowledges that it is ecology, health, or animal welfare. difficult to change over to vegetarian since Apart from that, there were already his body got so used to meat consumption. many Muslims, practicing vegetarianism in It would be an ideal situation from the their lifestyle since early times. According humanitarian perspective if all of the to Foltz (2001), throughout the history people in the world are vegetarian and all of Muslims, many of them practiced the animals are allowed to live their natural vegetarianism including South Asian lives (Masri, 2007). Sufis, the Suhrawardi saint Hamid al-din Unlike the other scholars, Hamza Yusuf Nagori, and others. It is also reported that, is not interested to discuss the permissibility there are some areas in Muslim-majorities of vegetarian diet or meat consumption countries such as Turkey, Iran and Tehran in Islam, but he is more concerned on that have vegetarian organizations. Foltz the overconsumption of meat among the describes in his writing that there were communities (Yusuf, 2011). In his speech, Sufis who aimed to purify their body with he states that Prophet Muhammad was a abstention from meat consumption, apart ‘semi-vegetarian’ and did not consumed from health purposes. Whilst some others many portions of meat (Ali, 2015; Yusuf, have incorporated abstention from meat 2011). According to the definition, semi- consumption as nourishing the ‘animal vegetarians or demi-vegetarians, or soul’. It is clear that some Muslim Sufis some known as flexitarians, is a group of believed that vegetarian diet is good for both people who practice a plant-based diet but physical and spiritual benefits. occasionally eat meat (slaughtered flesh), In Malaysia, the Mufti of Federal poultry and fish (Le & Sabaté, 2014; Phillips, Territory has already provided a fatwa on 2005). Yusuf added that ‘Umar Al-Khattab the practice of vegetarian diet in 2017. said, “beware of meat, because it has an The fatwa on the practice of vegetarian addiction like the addiction of wine”. Meat diet is based on the understanding of the is allowed in Islam but it is not a necessary meaning of vegetarian, which is “a person for consumption, but in fact, Muslims have who does not eat meat, fish and others, consumed meat excessively. Subsequently, but only consume vegetables for personal, there is a concern by Muslim scholars on religious or other reasons” (Al-Bakri, 2017). this issue. However, the concern on meat Muslim are allowed to practice vegetarian consumption is not necessarily the only diet because of personal reasons such as for reason Muslims reduce meat consumption. nutritional benefits and protecting ecosystem Kecia Ali (2015) in her article, states that or to control meat-eating consumption thinkers and activists often discuss reducing because food dietary is a personal choice. meat consumption, either because of the Sahih al-Bukhari (5216) from Ibn Umar R. increased price of ethical or organic meat, Anhuma, the Prophet Muhammad PBUH

Pertanika J. Soc. Sci. & Hum. 29 (2): 1431 - 1447 (2021) 1443 Muhammad Nasrullah Mohd Zaki, Mohammad Aizat Jamaludin, Nur Suriya Mohd Nor and Aishah Azlan said: “I do not eat mastigure, but I do not physically and spiritually. Consuming prohibit its eating” (Al-Bakri, 2017, p. 1). animals is permissible in Islam, but it is However, if a Muslim chooses to become a not compulsory for Muslims to consume it. vegetarian because of religious beliefs such Some Muslims as discussed, are practicing as the belief in other religions that prohibit vegan diet due to the influence communities’ the eating of cow meat, or totally prohibit culture and habits as example some Muslim on the consumption of meat, or the denial Sufis were practicing vegan diet. While in Eid Adha of the sanctioning of Qurban some of the others are practicing it because (sacrifice) and the sunnah of eating the meat of personal choice due to health concerns or of sacrificial animals, then Islam prohibits it environmental causes. (Al-Bakri, 2017). The discussion of veganism and vegan diet should not be limited to only within the CONCLUSIONS AND permissibility of animal consumption. Other RECOMMENDATIONS than that, this topic could be explored on its relevance to be practiced by Muslims. As an In conclusion, this article describes several example, research on the factors of vegan debates on the elements of veganism from diet practice among Muslims in certain areas the Islamic perspective in response to a in Malaysia is vital, to identify the reason number of Muslims practicing veganism as for their choice and also the resources of a lifestyle, particularly in their diet. From information accepted by them to make the Islamic worldview, Muslims are allowed their decision to be a part of veganism to consume some animals, while according community. This information will help to to veganism, humans should not consume determine their perspective and assumption any part of animals. Some Muslim scholars towards Islamic tradition itself, particularly argued that humans are the best creation in relation to animal consumption. and have rights over other creations, while veganism votes for equal rights for animals to be protected without being used by ACKNOWLEDGEMENT humans. The concept of veganism is not The authors declare no potential conflict existed in Islamic tradition but Islam has of interest with respect to the research, its own concept and practices on animal authorship, and publication of this article. rights. It is hard to provide an absolute The authors would like to thank the reviewers middle ground understanding in term of and proof-readers for their valuable time permissibility of animal consumption and comments to improve this article. This between Islamic worldview and veganism research received no external funding. but it is not impossible for a Muslim to practice vegan diet given that Muslims REFERENCES have been practicing vegetarian diet since Abdul Rahman, S. (2017). Religion and animal a long time ago for multiple reasons, welfare: An Islamic perspective. Animals, 7(12), 11. https://doi.org/10.3390/ani7020011

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