FOOD STANDARDS HALALAN TOYYIBAN

Nita Nurafiati
Master Program in Islamic Economics Graduate IAIN Sheikh Nurjati Cirebon
Email: nitanurafiati@gmail.com

Abstract
Halal has become the standard of safety and hygiene for products consumed by
Muslims. Halal food has become a requirement for a Muslim. Every country has its kosher
certification authority bodies each and certainly with halal standards are different which have
been adapted to the needs of each country. Indonesia as a predominantly Muslim country that
has a very high demand on halal products both food, beverages, pharmaceuticals and
cosmetics. then, as a guide to the Al-Quran and Hadith are the main source become the main
reference in the determination of halal and haram for Muslims. Halal foods are foods eaten
halaalan, thayyiban plus mubaarakan and does not consist of unclean or impure good mix of
substance, acquisition, process, vault until the presentation. As a Muslim of course, what we
eat must be halal in order to survive this world and hereafter.

Keywords: food, halalan, toyyiban.

JEL :I0, I00, I18.

A. Backgroud
Halal has become the standard of safety and hygiene for products consumed by
Muslims. Halal food has become a requirement for a Muslim. Today many products on the
market and many of the good Muslim public consumption of food products, beverages, drugs
or beauty products that do not have kosher label. Even in the website found MUI halal food
products are halal label has expired but is still circulating in the market and many products are
not certified kosher. This problem raises concerns, especially for Muslim consumers in
choosing products be it food, beverages, pharmaceuticals and beauty products or the other. In
this article I will explain how the halal standards in a food.
B. Literature Review
Research conducted by Mohd Al'Ikhsan Ghazalia and Siti Salwa Md. Sawaria (2014)
states that the halal standards used by the Malaysian and Asian countries such as Indonesia,
Thailand, Brunei and Singapore have official authority halal certification, have procedures
halal certification which relied on the needs of each country, has a halal standards are specific
and have initiative to maintain the supply chain and logistics kosher food. Overall halal
industry afforded by every country has a power of its own in addition to improving the quality
of halal products in line with Islamic law to be enjoyed by the whole community.
Research conducted by Mrs. Faryal Salman and Dr Kamran Siddiqui (2011) stated that
although Pakistan Muslim countries, but very few levels of community awareness of halal
food, unlike other Muslim countries such as Indonesia and Malaysia. Pakistan State also does
not have institutions that issued the halal certificate.
Research conducted by Siti Zulaekah and Yuli Kusumawati (2015) states that the
command to consume halal food has been clearly contained in the second source of reference
for Muslims, the Koran and the Hadith. However the reality of Muslims in Indonesia in
particular has not had a high awareness regarding this halal food. Yet what goes in the flesh
and blood of a Muslim will have an effect on their behavior in everyday life. Actually in the
human body there is a lump of flesh, if he is good then let the whole body and if it is
damaged, it corrupted the whole body, not other than that which is said to heart. Everything

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that God does not forbid it means lawful, thus all the food and drinks outside the forbidden is
permitted.
Research conducted by Murjani (2015) states that the need for kosher products
dharuriah, and mandatory. This has important benefits for Muslims. Regulatory issues that
overlap in Indonesia must end with the unification of law, namely, the establishment of halal
product assurance regulations which BNP2H be halal institutional office. Meanwhile, MUI
still has a strategic role, because developing a halal product assurance system development
together with BNP2H. MUI is the only institution that has the authority to certify kosher or
non-kosher products. This policy became a bridge for developing and uniform legal
unification institute office kosher products, so, there is no dualism states institution halal
products. This ensures the system is halal for Muslims in Indonesia.
Research conducted by Mohammad Aizat Jamaludin Mohd Anuar Ramli & Suhaimi
Ab. Rahman (2016) states that in issues such as the mixing of lard in a meal, as the legal basis
for the Koran to be the primary source of which was revealed by Allah S.W.T as a guide to
human life. Al-Quran is a basic resource that is always relevant in a reference to the
determination of the present halal haram. In fact, a key marker towards ensuring food concept
according to Islamic law, halal and clean (halalan toyyiban).
C. Results and Discussion
Halal is Arabic that is halla, yahilli, hillan, wahalalan which means liberating, solve,
disperse and allow. In the Encyclopaedia of Islamic law kosher interpreted as anything that
causes a person is not penalized if using it, or something that can be done according to Islamic
law.1 So, halal food is good food that is permissible to eat according to Islamic teachings that
according Qur'an and Hadith.
.
The legal basis in the Qur'an about halal makakan namely QS. Al-Maidah: 88:

             
“That, and eat of the lawful and good things which Allah has given you, and fear Allah, that
ye believe on him”.2

The above verse states that not only consume halal is obligatory because it is a religious
order, but show also it is one of the manifestations of gratitude and faith in Allah.
Indonesia as a country with a majority Muslim community has a high potential for the
consumption of food or drink that guaranteed halal. To that end, the Indonesian government is
obliged to protect the public will consume halal food. The Constitution of the Republic of
Indonesia 1945 (UUD 1945) give a constitutional basis for all Indonesian citizens in life, both
temporal and ukhrowi.
Food or food that is eaten halal food halaalan, thayyiban plus mubaarakan and does not
consist of mixed stool or feces. Things that should diprhatikan in choosing food or drink
kosher as follows:3
1. Halal in substance
Viewed from the side halal substance, which consumed human food divided into three
types, namely vegetable, hayawani and type of processing.

1
Abdul Aziz dahlan et al; Ensiklopedi hukum Islam
2
Ministry of Religious Affairs, Al-Quran and Terjemahnya
3
www.halalmuibali.or.id (access on 31 Desember 2019 time 20:51 WIB)

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 2. Halal how to get it
Kosher food substance to be consumed, must be obtained lawful. Because even though it
is already kosher food substance, but if I get a haram, then the food mekonsumsikan be
forbidden as well. For example rice which Consensus cleric declared lawful to eat
(kosher substance), but if the rice was stolen, it means obtaining rice it is haram then the
law becomes unclean eat them too.
3. Halal way process
As we know, eat kosher animals can not be eaten immediately, but must go through the
slaughtering process, debarking and so forth
4. Halal is stored
All foodstuffs are stored let stored in a safe place, such as in the refrigerator, so as not to
foul and not stored in a place that can be mixed with unclean, such as palm wine, or other
unclean objects.
5. Halal in its presentation
In distributing and serving food presenters should be clean of filth and dirt. The supplier
or sales should be people who are healthy and dressed in clean and pure. Tool container
or wrapper or the like must hygenis, sterile, clean, pure and lawful. Utensil or appliance
dishes such as plates, bowls and so must be pure, clean and halal.

The fifth aspect of the above, of course, extremely difficult for the public to know in
detail, considering this issue is part of a "production" and it is only the producers know more.
Although various regulations and laws affirm "halal aspect" is an urgent issue. However,
empirical evidence shows a lot of cases that show the producer "not honest", so that the
consumer is harmed. And many such perturan not provide guarantees for halal products in
accordance with the shari'ah.
According to the Chairman of the Bureau of Food Research, medicines and cosmetics
Majelis Ulama Indonesia (MUI- LPPOM), 63% of products in Indonesia do not have the halal
certificate and than 113,000 products listed, only 41,000 kosher products have been
eradicated. Most products do not have a kosher label for voluntary principles implemented
within the halal certification process, it indicates that there is no maximum protection to the
user Indonesia, especially Muslims.4
As consumers have become highly disadvantaged because they do not get the right to
get a product that is lawful and good. But in the case of medicines and cosmetics are people
sometimes pay less attention to the halal products, different from the food consumed.
Therefore, the need for awareness of society itself in choosing the product that is lawful and
good in accordance with Islamic Shari'a in order to survive this world and hereafter.
In addition, the use of modern equipment in the slaughter also being debated. Although
the method used is efficient and economical, but the charity aspect of the slaughtered animals
participate must be taken into account. This is because if the slaughter did not obey the sharia,
it will change the status of the animal to be eaten and forbidden to be used. In the Qur'an also
described:

                

          

4
Rafiki, A. (2014). Determinants on the Obtainment of Halal Certification Among Small Firms. World Applied
Sciences Journal, 32(1): 47-55

3
"It means: He has only forbidden you dead meat, blood, the flesh of swine, and that (when
slaughtered) called (name) other than Allah. But whoever is constrained (to eat) He does not
want it and not (also) exceeds the limit, then there is no blame on him. Allah is Forgiving,
Merciful. "(QS. Al-Baqarah: 173)

D. Conclusion
Halal has become the standard of safety and hygiene for products consumed by
Muslims. Halal food has become a requirement for a Muslim. Indonesia as a predominantly
Muslim country that has a very high demand on halal products both food, beverages,
pharmaceuticals and cosmetics. Al-Quran and Hadith are the main source become the main
reference in the determination of halal and haram for Muslims. Halal foods are foods eaten
halaalan, thayyiban plus mubaarakan and does not consist of unclean or impure good mix of
substance, acquisition, process, vault until the presentation. As a Muslim of course, what we
eat must be halal in order to survive this world and hereafter.

E. Bibliography
Abdul Aziz dahlan et al; Ensiklopedi hukum Islam
Departemen Agama RI, Al-Quran dan Terjemahnya
Rafiki, A. (2014). Determinants on the Obtainment of Halal Certification Among Small
Firms. World Applied Sciences Journal, 32(1)
www.halalmuibali.or.id
Mohd Al'Ikhsan Ghazalia, Siti Salwa Md. Sawaria, Amalan Standard Halal Di Negara-
Negara Asia Tenggara (UMRAN–International Journal of Islamic and Civilizational
Studies. Vol. 1 No.1 (2014). Pp. 35–44)
Mrs. Faryal Salman danan Dr Kamran Siddiqui, An exploratory study for measuring
consumers awareness and perc eptions towards halal food in Pakistan (Journal of
SSRN June 2011 Vol 3, No 2)
Murjani, Sistem Jaminan Produk Halal Dan Thayib Di Indonesia: Tinjauan Yuridis Dan
Politis ( Journal Of Reseachgate Volume 7, No 2, 2015)
Siti Zulaekah dan Yuli Kusumawati, Halal Dan Haram Makanan Dalam Islam (Journal of
Researchgate Vol. Xvii, No. 01/Mei 2005: 25-35)
Mohammad Aizat Jamaludin1 , Mohd Anuar Ramli2 & Suhaimi Ab. Rahman, Panduan
Makanan Halal Haram Menurut Perspektif Al-Quran : Analisis Terhadap Isu-Isu
Makanan Semasa (Journal of ResearhcGate)