The Teaching of Hazrat Inayat Khan      

Volume

Sayings

Social Gathekas

Religious Gathekas

The Message Papers

The Healing Papers

Vol. 1, The Way of Illumination

Vol. 1, The Inner Life

Vol. 1, The Soul, Whence And Whither?

Vol. 1, The Purpose of Life

Vol. 2, The Mysticism of Sound and Music

Vol. 2, The Mysticism of Sound

Vol. 2, Cosmic Language

Vol. 2, The Power of the Word

Vol. 3, Education

Vol. 3, Life's Creative Forces: Rasa Shastra

Vol. 3, Character and Personality

Vol. 4, Healing And The Mind World

Vol. 4, Mental Purification

Vol. 4, The Mind-World

Vol. 5, A Sufi Message Of Spiritual Liberty

Vol. 5, Aqibat, Life After Death

Vol. 5, The Phenomenon of the Soul

Vol. 5, Love, Human and Divine

Vol. 5, Pearls from the Ocean Unseen

Vol. 5, Metaphysics, The Experience of the Soul Through the Different Planes of Existence

Vol. 6, The Alchemy of Happiness

Vol. 7, In an Eastern Rose Garden

Vol. 8, Health and Order of Body and Mind

Vol. 8, The Privilege of Being Human

Vol. 8a, Sufi Teachings

Vol. 9, The Unity of Religious Ideals

Vol. 10, Sufi Mysticism

Vol. 10, The Path of Initiation and Discipleship

Vol. 10, Sufi Poetry

Vol. 10, Art: Yesterday, Today, and Tomorrow

Vol. 10, The Problem of the Day

Vol. 11, Philosophy

Vol. 11, Psychology

Vol. 11, Mysticism in Life

Vol. 12, The Vision of God and Man

Vol. 12, Confessions: Autobiographical Essays of Hazat Inayat Khan

Vol. 12, Four Plays

Vol. 13, Gathas

Vol. 14, The Smiling Forehead

By Date

THE SUPPLEMENTARY PAPERS

Heading

Unity and Uniformity

Religion

The Sufi's Religion

The Aspects of Religion

How to Attain to Truth by Religion

Five Desires Answered by Religion

Law

Aspects of the Law of Religion

Prayer

The Effect of Prayer

The God Ideal

The Spiritual Hierarchy

The Master, the Saint, the Prophet

Prophets and Religions

The Symbology of Religious Ideas

The Message and the Messenger

Sufism

The Spirit of Sufism

The Sufi's Aim in Life

The Ideal of the Sufi

The Sufi Movement

The Universal Worship

Sub-Heading

-ALL-

Rama

Forms of Hindu Worship

The Basis of the Caste System among Hindus

Krishna

Buddha

Forms of Buddhistic Worship

Jainism

Abraham

Moses

Zarathustra

Zoroastrianism

Jesus

Muhammed

The Duties of the Faithful in Islam

The Four Grades of Knowledge in Islam

The Idea of Halal and Haram in Islam

Namaz

Idolatry

An Advanced Form of Idolatry

The Higher Form of Idolatry

The Sufi's Conception of God

Vol. 9, The Unity of Religious Ideals

Prophets and Religions

The Idea of Halal and Haram in Islam

In Judaism there has existed an idea concerning eating and drinking and everything that is done, that certain things are allowed and certain things forbidden, and the same ideas were perhaps developed a little more in Islam. Those who have followed them have obeyed the law of religion, and those who have understood them have found the truth. Of edible things, flesh in particular, the flesh of certain beasts and birds and of certain creatures living in the water was forbidden. The only reason underlying this law was the protection of man against eating anything that he might like, which may perhaps hinder his spiritual evolution.

As all things that man eats and drinks have their cold and warm effect on man's body, and to a certain extent on man's mind, so, especially with animal food, it is natural that man should partake of the quality of the animal he eats. The pig was particularly pointed out, both by Judaism and Islam, as the forbidden animal. Besides many other reasons, the chief reason was that if one can observe, comparing the life of the pig with that of other animals, it will prove to be the most material, regardless of what it eats, blind in passion, and without the faculty of love and affection. The dog also, and the cat, and all carnivorous animals, were considered, from the hygienic point of view, Haram, unwholesome, and the people who have made use of their flesh as food have realized that its effect upon their bodies and minds is harmful.

Then there has been a law among Islamic and Judaic people that the animal that is used for food should be made Zebah, which means that it should be killed in a certain way. People believed in this as a religious faith, and did not understand the truth at the back of it, and refused to eat meat coming from people who did not follow their religion. The reason was that people should not eat dead animals or birds, considering their flesh to be as wholesome as that of freshly killed animals. And behind it there is a philosophy--that it is not only flesh that benefits man as a desirable food, but the life that still exists in the flesh is the secret of the vigor and freshness that flesh food gives man; when the life is gone out of it, to eat it is like eating dead flesh; it is flesh, and yet there is no life in it. That is why it was made a religious custom--so that if they did not understand its scientific and philosophical point, they might at least follow it because it is their religion.

Then intoxicating drinks were made Haram, especially during the time of the Prophet, who accepted milk, it is said in a tale, from an angel who had brought before him two bowls, one of wine, the other of milk. Milk is considered, even by Vedantists, as a Sattvic food, a food that gives rest, comfort, and wisdom, whereas wine is considered as a Rajasic food, which gives joy, pleasure, confusion, excitement, and happiness for the time. As its results have shown its weak part in all ages to all peoples, that explains why it was forbidden. But, besides that, the philosophical fact is that all things that are made of decayed substance, whether flesh or herb or fruit, have lost the life from them; and the idea is to touch the life in eating and in drinking and in everything that is done, until one is able to touch the Life Eternal, which alone is the innate yearning of the soul.