PROCEEDING OF THE 1 ST INTERNATIONAL CONFERENCE ON HALAL-‐THOYYIB INDUSTRY AND RESEARCH
“Halal industry and its challenges toward global safety and prosperity”
WIDYALOKA CONVENTION HALL Brawijaya University, Malang, Indonesia
February 19-20, 2014
HALAL-THOYYIB SCIENCE CENTER BRAWIJAYA UNIVERSITY
ISSN: 2355-4029
Table of Contents
Foreword ... 2 Animal weakening using electrical shock:
a perspective from Islamic law ... 3 Ahmad Y. Al-Draiweesh
Food in Islam Perspective ... 5 Mamdūḥ Farḥān al-Buḥairiy
Industrialisation of halal-thoyyib products as a spiritual journey and an alternative challenge for human happiness and prosperity ... 7 Iwan Triyuwono
Detection of Porcine DNA Residue By Polymerase Chain Reaction
on Food Processing Equipments after Ritual Purification ... 15 Rosy Hutami, Joko Hermanianto, and Nancy D. Yuliana
Formalin as an illegal food preservative will affect decreasing of thoyibah value and may changed
from halal to be haram food ... 19 Chanif Mahdi
How “active packaging” may actively contaminate halal food:
a focus on antimicrobial packaging
Yandi Andiyana, Bunga Primasari ... 23 Fish containing formalin induced slight liver damage
in mice liver ... 26 Hartati Kartikaningsih
House built with halal and thoyyib warrant
a healthy and Islamic house ... 30 Priyoto, Sukoso
Foreword
Glory and praise be to Allah the almighty and the most merciful. Peace and blessings be upon His Messenger, Muhammad.
On behalf of the organizing committee, I would like extend my gratitude to all of participants of The 1
stInternational Conference on Halal-Thoyyib Industry and Research (ICHT 2014).
Alhamdulillah, the conference has been successfully organized, and it is an honor to have many
international Ulama (Islamic scholars and clerics), engineers, scientists, students, and professionals came to discuss the emerging and innovative halal issues.
Halal assurance is one of the important needs for Muslim, as they are obliged to verify that all products that they will use are permissible under Islamic law. However, along with the advance of science and technology, many daily products are now produced through complex process that may involve by-products or other aspects which are not permissible from Islamic law view point; thus bring Muslim consumers to doubt the products. This raises a globally broad market for Muslim, and the market is intriguing with multinational and independent entrepreneurs are scrambling to secure the markets. In recent year, Halal requires even a broaden meaning which also cover the scientific field. Many scientists were brought into consideration when a technology impact to human happiness and prosperity on one sides, but on the other side raises fundamental question regarding to human dignity. The field of bioethics struggles to include the morality of all actions that might help or harm organisms capable of feeling fear and pain, biohazard, and include all such actions if they bear a relation to medicine and biology; including the existence of creator as well.
Muslims are mostly aware that the teaching of Islam is universal, yet it is ironic to find that hardly Muslim scholars, scientists and clerics, gather in a forum to discuss the halal-thoyyib issue. Muslim scholars are obliged to made efforts to expand the interpretation of halal meaning, and to transform the perspective of halal to become more useful and graceful for human life universally.
The administration of the 1
stInternational Conference on Halal-Thoyib Industry and Research is initiated by Halal-Thoyyib Science Center of Brawijaya University. We are proud to hold opportunities for successful and fruitful discussions world widely, and for the introductions of young Islamic scholar. The proceeding of this conference consists of several articles that were presented during the oral presentation session. We hope that the proceeding can serve as a mean to publish and to share the respective contributors’ knowledge to enlighten its reader.
May Allah guide us all to the truth and keep us on the straight path.
Chairman
Dr. M. Sasmito Djati, MS Brawijaya University
Animal weakening using electrical shock:
a perspective from Islamic law
Ahmad Y. Al-Draiweesh
International Islamic University of Islamabad, Pakistan
I. INTRODUCTION
Islam through its sharia encourage Muslim to consume halal food, and thus we find many verses related to encouragement to look for halal provision, especially from trading (Al- Baqarah:168, Al-Baqarah:172, Al-Maidah;172).
Even in the case of charity, Allah commands Muslim to give charity from provision that is halal and thoyyib (Al-Baqarah:267). All verses in Al Qur’an encourage Muslim to seek provision that is halal-thoyyib where there’s no obscurity in it. Prophet Muhammad pbuh through his hadith told us that everything that human obtain through his own effort, hard work, sweat, is the best. In reference to Al Qur’an in surah Al Mu’minun:51 and Al Baqarah:172, prophet Muhammad pbuh reminds Muslim that Allah is thoyyib (good) and won’t accept anything unless the thing is thoyyib.
Therefore, it is clear that Muslims must aim for the good matter. A Mu’min must work to obtain fortune in good way as commanded by Allah (Al Mu’minun:51). When a Muslim acts according to what the Lord has commanded, the clarity of mind and the summit of ruhiyah will be granted.
These will strengthen the bond between Muslim and the Lord, thus become the reason for the supplication to be granted. If we look deeply, the instruction to Mu’min to consume good thing is the same with that given to all prophets. Allah makes no difference between those two. Ulama said that there is a main reason for the supplication to be granted, and the reason is associated with consuming halal things. For those reasons, halal food is one of the topic with paramount importance in Muslim life, and Ulama has put this topic in priority with attention and explanation during fiqh and fatwa meeting. With the greatness of Islam and its attention to Muslim way of life, including food, many discussions have been carried out to discuss new and contemporary aspects regarding to halal food, especially related to the way of animal- slaughtering for food. Here I would like to provide a discussion about animal weakening using electrical shock prior to its slaughtering.
II. THE WEAKENING BY ELECTRICAL SHOCK
The essence of weakening by the mean of electrical shock is to weaken the consciousness of the animal before the slaughtering process. This method, as people expect, let the animal to relax and therefore suppress the pain during the slaughtering process. In practice, this method is a form of care to the animal. For such reason, the urgency of animal weakening before its slaughtering has been implemented in form of law in Europe and America.
During its practice, however, occasionally the electric shock kills animal, thus the animal became a corpse before slaughtering process and nullify its halalness. Islamic law has explained the way to slaughter animal for human meal so that the meal is beneficial and not harmful. Moreover, ever since the beginning, Islam has encouraged Muslim for the halal and thoyyib food, and forbid them from harmful food, since those are affecting the clarity of mind, the grant of supplication, and the acceptance of worship act.
III. THE PREREQUISITE OF ANIMAL-
SLAUGHTERING ACCORDING TO SYAR’I
Animal slaughtering is not an ordinary matter without any rule. Rather, it is a matter of ta’abuddi, or related to worshipping act, which is governed by Islamic law as described in Al Qur’an and hadith. Furthermore, this matter is a part of religion that differentiate between Muslim and the others. The livestock is permissible to be slaughtered but using the fastest and easiest method to release its soul, without adding torture and unnecessary pain. Because of this benevolence, Islamic law has regulate the prerequisite related to the person who will carry the slaughtering process, the livestock to be slaughtered, and the tools for slaughtering. This prerequisite has been extensively mentioned by fuqaha in their books, which includes:
1. The person who will carry the slaughtering process must be mumayyiz (can clearly differentiate between right and wrong), Muslim or the book expert from Jew and Christian (Al-Maidah : 5);
2. Muslim must rationale that the slaughtering is due to Allah and mention Allah name during the process.
3. The tools that is used for slaughtering must be sharp
4. The animal must be those which are categorized permissible to be slaughtered 5. The slaughtering process is carried out by slicing the throat or neck. According to Ulama consensus, it is not permitted to slice other than those two areas. The best is to cut four veinings in neck, those are throat, esophagus, and two base veins in neck.
6. The animal is living before the slaughtering process
IV. PROCEDURE OF ANIMAL SLAUGHTERING IN SYAR’I
The meaning of adz-dzakat or animal slaughtering is originated from attathoyyub, which means making good. Animal slaughtering is termed with adzzabhu because syar’i allows the process to become good. Animal slaughtering in syar’i is defined by fuqaha as the slaughtering process of land-animal which can be eaten or tamed by human, by slitting its throat.
Islamic law has a clear explanation regarding to the procedure of slaughtering an animal so that it can become permissible and beneficial for human being. This procedure, however, varied between animals, because animal-slaughtering in Islamic law is not an ordinary matter which can be carried out freely. Rather, it is part of ta’abudi matter, or related to ibadah, where Muslim is obliged to follow the regulation as stated in Islamic law. In this law, several methods that can be used to slaughter livestock are:
1. Stabbing the lower part of neck, close to chest. This is mostly for camel. It is recommended that the left legs of camel are binded, and the stabbing is done using sharp knife or spear.
2. Slicing throat, esophagus, and two base veins in neck. If animal had been slaughtered in one slit, then the slaughtering become halal. This method is used to slaughter calf and lamb using knife, from the uppermost part of neck together with throat, while laying the
animal on the left-side of its body.
3. Slaughtering wild animal can be done using projectile aimed at any part of its body.
Slaughtering in syar’i makes halal animal become permissible o be eaten, and this is a form of worship to Allah as commanded (Al-Hajj:39).
This slaughtering method provides enough time for the blood to be drained out of livestock, thus the meat become cleaner and healthier. This is a blessing from Allah to Muslim in form of health and also to animal in form of benevolence.
V. MODERN METHOD FOR ANIMAL WEAKENING
The practice of animal-weakening before its slaughtering has raised a new problem that requires explanation from the view point of Islamic law. The inventor of those weakening methods argues that such method will ease animal before the slaughtering. There are several methods, such as:
1. Weakening using electrical shock. This method apply low voltage electrical current to animal brain, as written in British law in 1958. This method is widely applied for slaughtering swine, calf, and lamb.
2. Weakening using CO2 as anaesthetic.
3. Knocking out animal using heavy gun that hit the top of head. The gun projectile penetrates the skull and brain.
Not only knocking out, this method often kills animal.
4. Knocking out animal using bumping revolver that hit the top of animal head.
The blow caused animal to be knocked out.
5. Weakening by drowning inside electrocuted water. The animal is tied and hanged upside down, and the head is passed into electrocuted water, which knock out the animal. The machine then bring the knocked out animal into slaughtering mechanism, and then to into boiling water to ease the removal for fur.
*) Full article in Arabic language is available at conference website:
http://conference.ppsub.ub.ac.id/icht/
Food in Islam Perspective
Mamdūḥ Farḥān al-Buḥairiy
Qiblati International Islamic Magazine, Malang, Indonesia
I. INTRODUCTION
One of the miracle of Alquran Karim is the evidence of its attention regarding to food as one of essential element in human life. Islam provides a special attention regarding food, its shape and component, in all phase of human life. There are numerous verses in Alquran that specifically discuss about food and the rules to act as a quality standard and assurance for food. Even more, Alquran is the first, and the only, heavenly constitution that descend to human with a large number of verses that discuss about food including the regulation to monitor food.
If nutrition experts would study the Islamic teaching on food concept, they would found that that madrasah Islam has a curriculum that keep evolve and compatible with era, and it is built on accurate scientific foundation thus following it will become a great victory for human kind.
II. FOOD QUALITY STANDARD IN ISLAM
Alquran has a guidance regarding permission to consume good foods and beverages, and forbidding the bad. Prophet Muhammad pbuh said that Allah permit to us everything that is good, and forbid us everything that is bad.
Therefore, good foods are those which permissible in Islamic law, and bad foods are those which are forbidden, because Allah does not permit something unless it is good and beneficial for human who consume it. It is hardly possible to determine good and bad based solely on human justification, because it is a fact that some community consider a dangerous, sometime even lethal, food and drink as permissible or even good. On the other hand, they treat some beneficial food as the bad one. For such reason, there is no better way other than to let the Islamic law become the standard for determining the value of a food that is going to be consumed.
Ulama has formulated the limitation of food that are considered as permissible, forbidden, good, and obscure, as follow:
1. Halal food, every foods that are permitted by Allah and Rasulullah;
2. Haram food, every foods that are forbidden by Allah and Rasulullah !; 3. Good (thoyyib) food, every food that are
beneficial, free from any mudarat.
4. Obscure food, food that cannot be directly determined, thus requires law opinion and explanation from the mujtahid.
III. FOOD IN MODERN ERA
In the rapid development of science, the Islamic states face a serious problem where some of the food products do not meet the standard requirement in Islam law. The temptation of local and global market has it share to cause the jumble of halal products with the haram, the good with the bad; in a way that syubhat (obscure) has become the general standard of food and beverage, due to the massive amount of food products that include additives which are haram or syubhat. The negative impact of revolution of industry in food sector has escorted the food engineering technology to a level that is hard to suspect the ingredient and raw material of the end product. Even the educated consumer may find it difficult, let alone the common consumer in Islam world. Therefore, the problems related to manufacturing of food and beverage require more attention in this modern era.
IV. A NOTE ON FOOD MANUFACTURING
The massive expansion of food factories which belong to non-muslim has contributed to the distribution of food products that do not fulfill the Islamic law requirement. This phenomenon, however, cannot become a reason to forgive Muslim businessmen for ignoring this issue and less care about their own religion need. The ignorance has made them keep using haram substances in the products that they make. These are the main reasons for the widespread of essential food that contains pork fat, alcohol, and gelatin that came from obscure source.
The refusal from Islamic community to purchase such obscure products is one of efforts to avoid syubhat. It is unacceptable when producers do not respect the right of hundred millions of consumer, while they are racing to promote that their food products are secure from haram substances. It is also regrettable, under such condition, that some producers can obtain halal certificate which explains that their
commodity is permitted by Islam law and free from haram substances. The trickery to manipulate and convince the consumer by all means, may results to a degradation of consumer trust to the authority who issues halal certificate.
The distrust may escalate to a level where many people conclude that halal label has become a trading commodity.
Along with the booming of the number and competition between companies to obtain halal certificate, the business aspect of this problem is more dominant compared to the religious and public service aspect. In reality, there has been a scheming by some certification authority in issuing halal certification. Food products which has been halal certified are supposed to be free from haram substances, such as substance from swine and its derivaties and alcohol, but it is regrettable that some of authorities keep issuing halal certificate for products that do not qualified according to Islamic law. Also they do not monitor the manufacturing process, thus their role is no more than issuing a certificate. It become more bizarre when the certificate is given to all kind of foods even though it is not necessary and improper, such as fish product that was given label “slaughtered according to Islamic law”. This has clearly tarnished the value of halal certificate itself, also the scientific, social, and ethical values.
V. THE HIDDEN SIDE OF FOOD PROCESSING KITCHEN
There are some foods that are originally halal but may transform into haram because of the processing that they took. For example, fish is originally halal food, but we’ve found that a certain steamed salmon that is marketed in many Islamic states is manufactured through a process that not many people are aware of. It turn out that the manufacturing in a certain country involves the addition of pig bones during the steaming process. It is regrettable that this product is well sold and provides big profit in some Islamic states because it was certified as halal. This fact indicates the weakness in food product monitoring, and also shows that the certification authority is too confident with the end product without looking at the manufacturing process.
Therefore, the monitoring of food processing is an urgent matter, and it is not sufficient to give a conclusion only based on the raw material without looking at the process.
VI. CONCLUDING REMARKS
1. It is not acceptable for Muslim to be tempted by misleading publication by food producers from non-muslim countries, especially the usage of label
“slaughtered according to Islamic law”.
It is worse even if the label is used also for food or beverages that has no relation with livestock, which is a mock to the intelligence of Muslim consumer.
2. Serious analysis and research is required toward the sample of food products in a laboratory that is supported with good resources to accuratey identify the halalness of the ingredients.
3. The urgency of an institution to monitor the market. The existence and utilization of such intitution will improve the trust of Muslim community toward the halal certification authority.
4. Implementing stict rules to prevent the circulation of haram substance, thus the consumer can feel secure in consuming food and beverage.
5. Strict regulation to flavor enhancer that contains substance from swine, because this kind of enhancer is widely used.
6. Monitoring of food-products processing.
Not simply evaluating the ingredient without paying attention to the process involved.
7. The role of halal authority to educate community regarding to halal issues is critical. Halal authority should make publication that explain the meaning of various codes used widely in food product. Such code is usually complicated and hinder common- customer from identifying whether a product has fulfilled sharia criteria or not.
*) Full article in Indonesian language is available at conference website:
http://conference.ppsub.ub.ac.id/icht/
Industrialisation of halal-thoyyib products: as a spiritual journey and an alternative challenge for human happiness and
prosperity
Iwan Triyuwono
Department of Accounting, Faculty of Economics and Business, University of Brawijaya, Malang, Indonesia
Corresponding author: [email protected]
Abstract—The objective of this study is to cultivate a united concept of industrialisation of halal-thoyyib products. This is done primarily to remind us that externalisation of religious tenets cannot be separated from the inner spirit of human being as directed by religion. Through a metaphorical concept of spiritual journey as an instrument of analysis, the study reveals that, firstly, the industrialisation of halal-thoyyib products is an action to externalise the inner-based knowledge which is cultivated based on the belief in one God that may promote economic, social-mental, and spiritual happiness and prosperity of all members of society. Secondly, holistic happiness and prosperity have positive impacts on strengthening the relationship of person to person, person to universe, and person to God. Thirdly, industrialisation is blended in a process of economy of possessing, sharing, giving, and worshipping. Lastly, it is also a process of learning and doing a spiritual journey to return to God as the final destination of human being.
Keywords—industrialisation, halal-thoyyib, economy, social, mental, and spiritual.
I. INTRODUCTION
Some studies on halal foods have been already undertaken by Mutsikiwa and Basera (2012), Rahman, Ahmad, Mohamad, and Ismail (2011), Alam and Sayuti (2011), Salman and Siddiqui (2011), Issa, Hamdan, Muda, and Yusoff (2009), and Othman, Sungkar, and Hussin (2009). The studies portray the halal products in the area of economy, socio-culture, market strategy, behavior, and knowledge of halal food.
As we know, Islamic teachings direct Muslims to consume halal products for their daily life.
This teaching not only has spiritual implication
for every individual Muslim, but also economic one. The studyes of Alam and Sayuti (2011), Othman et.al., (2009), and Issa et.al., (2009) inform us that the industrialisation of halal products has a very powerful impact of world economy. Even, a certain country is strategically claimed as the world hub of halal products certification (Alam and Sayuti 2011; Othman et.,al. 2009). It is a strategy to market the products that may be possibly have a very significant economic impact for the country and the world at large because world Muslim population is very high. This condition certainly opens a possibility of powerful economic development over the world.
Additionally, the knowledge of Muslim entrepreneurs regarding the Islamic law (sharia) to produce and consume halal products (Rahman et., al. 2011) is knowledgable enough. It reflects that Muslims’ knowledge indeed has a very important role in fostering the need for halal products. Knowledge may precede the intention of a Muslim to purchase and consume halal foods.
The work of Alam and Sayuti (2011) gives an illustration that the factors such as attitude, subjective norm, and perceived behavioural control go before the intention to purchase halal goods. Through the Theory of Planned Behaviour (TPB) of Ajzen (1985; 1991), Alam and Sayuti (2011) elucidates that intention is preceded by attitude, subjective norm, and behavioural control without any profound description of what is actually intention in the context of Muslim society.
It seems to me that the recent studies mostly emphasis on the external dimensions of human consciousness, such as economy, social, culture, knowledge, behaviour, and even the sharia itself.
Particularly, the studies tend to reduce and separate the sacred and the profane dimensions of the sharia. Based on the reason, this study attempts to explore the unity of economy, social-
mental, and spiritual aspects of the industrialisation of halal-thoyyib products.
Some crucial questions become a concern of this study. Such questions as does the industrialisation of halal-thoyyib products end in it-self? If the answer is yes, or no, then what is the purport of it? Is it externalised by economic desire, or by mind, or by heart, or by conscience?
Every individual Muslim undoubtedly stays in a different layer of consciousness when he/she takes an action in everyday life.
II. A METAPHOR OF SPIRITUAL JOURNEY: META-
PHYSICAL ELEMENTS OF HUMAN BEING
There are many concepts of human being that are significantly or slightly different, depending upon a person’s viewpoint on that topic. Even, persons in the same religion may have a different concept and perception. For example, human being may be viewed as a vicegerent of God on earth who has a duty to disseminate happiness and prosperity under the command of, and for worshipping, God. For most Muslims, “under the command of God” means that all Muslims must obey the commands of God that have already booked in al-Qur’an (the Holy Book), al-hadist (the words of Prophet Muhammad, peace be upon him), and as-sunnah (the behavior of Prophet Muhammad, peace be upon him). God has finalised His commands and documented them in a completed book. Communication, in this context, can only be done through perceiving the texts of al-Qur’an, al-hadist, and as-sunnah.
Obeying the texts means obeying the God.
In another perspective, however, obedience is not in the sense of studying, interpreting, following, and implementing the texts, but in the sense of obeying conscience (ruh or the holy spirit)1 that resides in the self of a Muslim.
Conscience is the deepest layer of the meta- physical elements of human, while the other layers are heart, mind, and desire, respectively from the higher to the lower layers (cf. Chodjim 2013; Chishti 1991: 12-13). A spiritual journey of human being is actually a journey of purifying and enlightening desire, mind, and heart. When these three levels of meta-physical body have been already purified and enlightened, then the conscience, that is also called as God-spot or Atman (Sherwood 2005, 36), will appear to function properly. Conscience becomes a centre of commands and communications within a body of a person. Conscience is God within the body.
Desire, mind, and heart are under the command of the Conscience. This is the highest attainment of
1 See al-Qur’an as-Shad: 72
a spiritual journey. At this level, a person has already reached a pure consciousness and totally submitted to the God.
Along spiritual journey, there are many levels of attainment. Every level of attainment is a level of taqwa; it is a level of submission to God. The higher the level of submission, the higher the level of taqwa; and the highest level of taqwa is when the Conscience (God within a body, God- spot, Atman, the Self, the Universal Consciousness, or No Mind) exists independently.
In other words, human ego (desire, mind, and heart) does not cover the Conscience any more.
At this level, prophets and sufis pronounce a statement such as “Ana al-Haq” (I Am the Truth),
“Subhani,” “I am the Way, the Truth, and the Life…,” and “Ana Ahmad bi laa mim,” (Chodjim 2003: 223) as an expression of the existence of the Conscience, the sense of union with God.
This is the end of the spiritual journey.
Desire is the lowest layer. It is related to the very basic human needs, such as eating, drinking, sex, and so forth. Even though, it is earthly and animal-like in nature, but for human being as a physical creature, it is a primary instrument that is needed to sustain his/her life. In other words, human sustainability is existent because of the desire. Desire, in this context, is in the sense of a very simple meaning. It is just an earthy and animal-like propensity.
However, in the second meaning, desire means a purified earthy and animal-like impulse. An impulse that has been already cleansed by the highest element, that is, the Conscience. This is a purified desire that vibrates positive energy to the person and to universe. Ideally, an every single person has to have it. Any action delivered by a person will vibrate a positive energy.
Then, the second level over the desire is mind.
Mind is a set of thoughts that are connected.
Partial thoughts are connected altogether and form a particular pattern that has a meaning.
Mind is an instrument that is useful for daily human activities. Mind is very active, dynamic, and even uncontrolled. At every moment, a mind and other mind emerge respectively or altogether that may make a person full of minds and under a stress. Mind has a powerful way to stimulate a certain desire to be actualised, or to arouse a particular feeling in human heart to be felt.
Through the work of mind, a perception and understanding of, say, a social reality is captured.
However, mind is like haze that in which the perception and understanding of the reality may hamper the discovery of the real truth of the reality. Human’s Conscience in this condition is locked by the mind. To emancipate the Conscience from the cover of mind, therefore,
there needs to do dzikir and tafakkur (meditation) (Chodjim 2013: 308-315; 2007; 2003).
The next element is heart. It is a subtle element that functions as a locus of human feelings, i.e., positive and negative feelings. Like desire and mind, heart is an element that covers Conscience. A person who is entrapped himself/herself in the cage of this element will never meet the Conscience. Negative feelings have a powerful energy to impede the spiritual journey to meet Conscience. Unfortunately, they cannot be removed from human’s self. However, there is an effective way that may be utilised to continue the journey, i.e., doing exercises that basically empower and strengthen positive feelings in daily life. Even though the negative feelings are still in existence, but through the exercises, they are overlapped by the positive feelings. Thus, the positive feelings are dominant and become the vehicle to meet the Conscience.
In short, desire, mind, and heart are actually human’s ego. Ego is not the real self of human being. A person ideally should struggle for himself/herself to go beyond the ego and meet Conscience as the Real Self. When the Conscience has been met, then the ego (desire, mind, and heart) is purified and melted within the Conscience. There is no more ego, but there is only Conscience. There is no god, but God. This is a journey from God, and returns to God.2
III. DESIRE:[NO] SUBMISSION TO THE CAPITALISTIC ECONOMY
Industrialisation of halal-thoyyib products is a hazily economic challenge because of the global halal market is promising potential. The
information declared by MIHAS
(www.mihas.com.my) in 2014 indicates that global halal market worth USD 2.3 trillion for halal foods and non-food trade. As a comparison, in 2010, Alam and Sayuti (2011) inform that the halal market at that time worth USD 500 billion (Cf. Issa et., al. 2009; Che Man 2006). The incredible growth can appeal entrepreneurs to enter to the business. The very influencing factor that affects the market value is Muslim population. The market value is undeniably supported by a huge number of Muslim population over the world that reported by PewResearchCenter (http://www.pewforum.org/) as at the amount of 1.6 billion. Indonesia, in terms of market share, has a very promising potential to market of halal products, because the Muslim population in Indonesia is about 209 million.
2 Al-Qur’an 2: 156:”To Allah we belong and to Him we shall return…”
For modern economic system, which is capitalistic, valuing any activities into money is the main concern. It is nothing wrong to value the practice of sharia into money, because the money can elevate economic prosperity of a society. Islam does not prohibit the doing of business to earn some money or profit. Reducing a reality into economic realm is a way of thinking for the economic system to perceive a reality of daily life.
A household mother’s daily activities, for example, have been claimed as the activities that have no economic value. Such activities as, caring, nurturing, and educating kids, preparing daily needs for her family, and other noble activities, according to the economic system, are useless, because no bodies pay for the activities.
In other words, they do not produce any money.
For this reason, she is categorized as an unemployed. Unfortunately, members of capitalistic economy look down the unemployed person, because she cannot hand over economic contribution to the society. In fact, she has planted the seeds of intellectual, mental-social, and spiritual capitals that are very useful for kids and society at large.
Educational institutions, for another example, have shown a changed orientation. Formerly, education is oriented to build good character of students. But now, under free-market system, it is directed to produce skillful and professional work force that are fully absorbed by the market. A concern of shaping a good personality with intellectual, mental-social, and spiritual intelligence is ignored. A student is understood as a raw material that in such away is crafted in a marketable shape to meet the needs of market.
Thus, human being in this economic system becomes a servant of, and is dehumanized for the sake of, free market system.
The influence of market is indeed very powerful. Without exception, science and technology are also under the hegemony of the market. Science and technology are created, developed, and implemented to foster economic growth. Techno-genetics, for instance, are utilised to study genes and technically modify their composition to create a new organism that significantly differs from the origin. Techno- genetics are able to modify, say, water melon to be free-seeds water melon. Of course, the creation of new water melon is hoped to have a higher market value comparing to the original water melon. A higher market value means that there is a higher profit; and in turn, the profit lifts economic growth and finally can uplift economic happiness of all members of society. Economic wellbeing becomes the ultimate objective of
human life. There is no other objective, except materialistic happiness. There is only one destination, i.e., economic happiness. For this reason, science and technology are created, developed, and implemented.
This study, of course, is fully aware of the logics of the economic system. According to the logics, industrialisation of halal-thoyyib products is really an economic challenge that can be perceived as an alternative way for fostering economic wellbeing of (Muslim) society. Under the logics, industrialisation of halal-thoyyib products is acceptable. However, one may say that by doing so, actually sharia in essence submits itself to the rules of the economic system.
This also means that sharia is reduced to economic reality as such. Thus, sharia becomes far away from its substantial purport.
Why does it happen? Because, it is driven solely by a human desire. Desire, as described above, tends to fulfill earthly and animal-like needs of human being. While the sharia sets itself as overt-covert and physical-spiritual rules governing human life for holistic happiness. For this reason, there is no submission to free-market and capitalistic economic system, but there is only a submission to the will of God.
IV. MIND:[NO] SUBMISSION TO THE EXTERNAL KNOWLEDGE OF SHARIA
Mind and desire cannot be separated. They always communicate to each other at all times to respond external or internal stimulants. Mind sometimes thinks of something that in turn stimulates a sort of desire. For example, I am thinking of a bundle of very nice strawberries on a supermarket. My mind works in such away that arouses my desire to eat the fruit. Or inversely, my desire to eat strawberry makes me to think of how I can realise the action of eating the fruit. It is possible that there is a desire to have very big money. Then, mind starts thinking of some strategies to realise the desire to have the money.
Along side of the interaction between mind and desire, mind itself essentially has a way of working. Mind works on the way of combining logics with knowledge. Logics are a set of rational patterns that is gained through studying some theories or through life experience. The logics are stored in sub-conscious mind. The logics are utilised to associate a set of knowledge according to a chosen way of thinking, i.e., a certain pattern of logics. Knowledge is any kind of knowledge that is captured through studying, reading, hearing, and experiencing an object that functions as data and stored in sub-conscious mind. The same data (knowledge) that is
processed by, say, two different logics may result in two different perceptions or insights. The uniqueness of mind depends on the quality and quantity of logics and knowledge.
The uniqueness of mind, according to Antonietti and Iannello (2012), is culturally constrained, not culturally shaped. Antonietti and Iannello (2012), in this respect, in an opposite of the existing theory that asserts that mind is culturally shaped. Their work claims that culture restrains the mind. This means that mind cannot develop and grow without any boundary of culture. Indeed, it is bounded by culture in which an individual who has the mind lives. While the existing understanding asserts that mind is shaped by culture. Mind is bounded in a special spatial- temporal and socio-cultural context (Harre and Gillet 1994). For culturalists, there is no mind that may go beyond a socio-cultural boundary.
In this paper, I would prefer to say that mind is both culturally constrained and culturally shaped.
Logics and knowledge, that are inherent of the mind, are only able to have logics that have already been studied within and across a specific culture; and so is the knowledge. Logics and knowledge, then, interact through their specific patterns to shape the character of the mind.
Clearly, mind is constrained and shaped by culture, be it specific or beyond.
Say, a Muslim’s mind that lives in both Islamic culture and capitalistic economic system will have a unique mind. Through this mind, the sharia of halal-thoyyib products may be interpreted as a religious injunction that legalises the industrialisation of the products for economic benefits. Sharia, in this context, performs as external knowledge that is processed by the logics to come up with a perception (an understanding).
The perception is not a universal one, because it is constrained and bounded by the Islamic and capitalistic cultures.
The Islamic and capitalistic mind is a contextual mind. It is not a pure or scared mind that can give a universal understanding about an object. So, according to this sort of mind, industrialisation of halal-thoyyib products is a rational choice and can be operationalised. Thus, indeed, it is a submission to the Islamic and capitalistic mind and the external knowledge of the sharia.
However, there will be no submission to the mind and the external sharia when there is a belief in the Universal Mind, i.e., Conscience. The contextual mind is only capable of perceiving a reality in a partial angle. While the Universal Mind without doubt has an ability to comprehend a reality as it is (without any intervention of desire, mind, and heart).
V. HEART:[NO] SUBMISSION TO THE POSITIVE FEELINGS
Like mind (that is connected with desire), heart is also connected with mind and desire. A work of mind may awaken a certain (positive or negative) feeling and also desire. My mind, for example, reminds me to an event that has already occurred long time ago. The past event is one that made me angry with my colleague. The activity of reminding the event really then cultivate my anger now, even though the event has already occurred in the past. This is so, because my sub-conscious mind stores all (physical, mental, and spiritual) aspects that were accompanying the past event. When the event is reminded, at the same time the memory of the event is retrieved, including the retrieval of the anger, the negative feeling. The feeling may direct desire to actualise a desire that is specific to the anger. Or, my mind will analyse whether such (negative) feeling need to be actualise or not.
The same mechanism also happens to positive feeling.
In other way around, (positive-negative) feelings may strongly raise our mind to think of something and take a course of actions. The actions, that are already done, usually are in line with the type of feelings. If the feeling is positive, then the mind and the action will be positive. But if the feeling is negative, then the mind and the action is also negative.
Heart is a locus of positive and negative feelings. The ideal feeling is the positive one.
Unfortunately, negative feeling cannot be removed from the heart. Whereas, the positive desire, mind, and feeling of heart are the path to meet the Conscience. Thus, there is a need for some kinds of exercises that may make positive desire, mind, and feeling fertile.
To make use of solely positive feeling in industrialising halal-thoyyib products is not enough. Because the heart as the locus of feelings is not separated from desire, mind, and Conscience. Surrender to the positive feeling, such as “peace of mind” (Rahman et.al. 2011) in producing and consuming halal-thoyyib products is not a real surrender. Therefore, there is no submission to the positive feeling, because the feeling is not the real and holistic faculty of human being.
VI. CONSCIENCE:[TOTAL] SUBMISSION TO THE
REAL GOD
Conscience is the most sacred faculty of human being that resides deeply in a spiritual and secret locus. It is a part of God that sometimes is called
as God-spot, or Atman in Hindu tradition, or any other terms that basically refer to a very essential part of human self. God emanates Himself to, and covers universe, including to all human beings beyond the limit of time-space dimension.
God is The Encompassing, The All Covering, The Omnipresence, or al-Muhith. There is nothing outside Him. All creatures are within His Body and unite with Him. He is one, inside and outside of human body.
Conscience has already been inside of human being. However, most people are not aware of the Conscience. They hide the Conscience with their desire, mind, and heart, their ego, or their earthly and animal-like consciousness. Human life is essentially a journey to meet and unite with the Conscience spiritually, or a journey to uncover the lower consciousness to gain God- consciousness. The attainment of God- consciousness means that there is no submission to human ego, but there is a total submission to God. At this point, only God who exists; human desire, mind, and heart are enlightened and are bent down to the authority of God. Human desire, then, becomes divine desire. Human mind is now divine mind, and human heart is converted into divine heart.
All overt actions are the reflections of, and under the command of, the Conscience. Sharia is not based on human ego, rather it is based on the perception and the will of God. The sharia of halal-thoyyib products is the will of God, and so is the externalisation of the sharia in a course of industrialisation of halal-thoyyib products. There is no claim that the sharia is a product of human mind through a process of interpreting texts of al- Qur’an and al-Hadist. A person (who has reached this point, the God-spot) never thinks of gaining economic happiness and prosperity, but the holistic ones.
VII. THE ALTERNATIVE CHALLENGE: THE ECONOMY OF POSSESSING, SHARING, GIVING, AND
WORSHIPPING
Industrialisation of halal-thoyyib products is just a sort of economic activity amongst other highly complex ones. Through a perception of an enlightened self,3 the industrialisation of the products is not necessarily following the existing modern economy which vastly emphasises on fulfilling one’s own self-interest. Definitely, economic activities are dominantly driven by the willingness to realise an individual’s self-interest.
In this respect, to express the interest in a highly free mechanical system is a way of raising
3 The self that has already met and united with the God- spot.
economic wealth. In that system, an economic actor has lawfully a right to posses what has been earned from his/her economic activities. This is the economy of possessing. The one in which the economic actors have freedom to enter businesses and to earn profits for their-own.
For a very long time the system undeniably has made valuable contribution to human economic prosperity and civilization. However, along side the positive contribution, the system has also made unwanted impacts on human social life and nature. It could be caused by the nature of the self-interest itself that has no interest to share the prosperity to other stakeholders; be them human beings or nature.
Balancing the system with other principle is needed to have a better one. A suggested principle might be the principle of sharing (cf.
Capra 1992). It is a principle that may have positive impacts on reducing the concentration resource and wealth. The principle of sharing opens a greater opportunity to share wealth for all members of society in a more justice way, but to some to extent still recognising a personal possession for every individual.
The last principle is giving. It is the principle that basically economic actors voluntarily give their resources to, and for the benefits of, all members of society. According to modern economic way of thinking, the logic of the principle may be hardly to accept. Because by giving something to others, the giver may lose his/her wealth in one side, and the other side may raise the wealth of the receiver. This is the reason of how contemporary economic actors mostly refrain to give.
However, in another perspective, the act of giving is exactly fruitful for the givers. There are no losses at all for doing that, because by giving something to others, the giver will receive a return. Rationally, the mechanism of how the givers having the return is by using the logic of quantum physics, especially the second law of thermodynamics that states: “… all physical processes in the universe can only flow from a state of greater to lesser energy” (McTaggart 2007, 25). When a person gives something to other person, he/she actually expels “giving energy” that basically lesser than the “giving energy” of universe (God). According to the law, then the giving energy flows from God to the giver. It means that the giver gets some returns (that may higher than what has been given by the giver) as a reciprocal consequence of his/her actions. Some people name this law as the law of attraction (Ahlquist 2008; Davis 2008).
The law certainly confirms a religious teaching that says that Allah will give someone doubled
rewards for good deeds. Economic actors who comprehend this law, undoubtedly, will be enthusiastic to take the actions of giving. An economic actors’ understanding on these law and principle will plant good seeds for the benefits of all. Moreover, the economic actions are delivered based on God-consciousness, so that the actions are actually the act of worshipping.
The diverse principles are very possible to implement, because in essence, firstly, they are able to accommodate the varied characters, socio- economic levels, consciousness levels, spiritual levels of economic actors and society at large.
Secondly, the principles implicitly direct human kinds to start doing a spiritual journey for their real happiness and prosperity. Thirdly, the principles educate people to comprehend the real meaning of life through their daily economic activities. And, lastly, by implementing the principles there will be a new economic reality with very blessed nuances.
The principles exhibit a spiritual hierarchy in order, i.e., possessing, sharing, giving, and worshipping, respectively from the lowest to the highest. However, they cannot be separated, they are all-inclusive. For this reason, the study would say that the industrialisation of halal-thoyyib products is delivered on those principles.
Utilising, for example, only the first principle and separated from the others may entrapped the industrialisation to the cage of modern and secular economic system.
VIII. BY PRODUCTS: HOLISTIC HAPPINESS AND PROSPERITY
There are two interesting issues related to the topic of happiness and prosperity. The first issue is: what is sort of happiness and prosperity? And the second issue is: are the happiness and prosperity the real objectives of the industrialisation?
The first issue is very interesting to turn up for some reasons. Firstly, if the concept of the happiness and prosperity is in the light of economic wellbeing as such, then it is no difference with the existing economic system.
This means that the sharia of halal-thoyyib is reduced to be a factor of production. Hence, the sharia may be traded as a commodity. Secondly, an economic transaction is actually very complex in nature. A transaction of selling and buying a halal food, for example, is not just involving an exchange of money, but there is an exchange of feelings and spiritual experience. When the halal food is traded, the seller and buyer not only involve in an exchange of money, but also exchanges of, for example, feelings of happy,
peace, sincere, love, and taqwa. Thus, an economic transaction in this respect includes the exchanges of money, social-mental feelings, and spiritual experience. This concept is in line with the work of Triyuwono (2012) who formulates that sharia value-added is economic, mental, and spiritual value-added that is acquired, processed, and distributed in a halal way. Based on the above explanation, it can be said that happiness and prosperity are economic, social-mental, and spiritual wellbeing.
The second issue is questioning whether the happiness and prosperity are the real objectives of the industrialisation of halal-thoyyib products. If the answer is yes, then the objectives are actually very simple. The ideal objective might be defined as attaining a God consciousness, that is, a consciousness that goes beyond human ego. It is a sort of spiritual experience that is in essence totally submitting to the will of God. Thus, happiness and prosperity are not the real objectives. They are by products of the industrialisation.
IX. CONCLUDING REMARKS
The study is in an opinion that the industrialisation of the halal-thoyyib products is a challenge for fostering the happiness and prosperity for all human kinds. However, the concept and the process of producing the products are based on the principle of possessing, sharing, giving, and worshipping. Even though the principles implicitly show a hierarchical level of spirituality, certainly they are integrated both in the sense of concept and implementation.
The principles are generated based on a metaphorical concept of spiritual journey towards God. Under the concept, the final destination of human being is to totally submit himself/herself to God that is indicated by a spiritual experience of meeting the God-spot. The principle of possessing, for instance, is a representation of the beginning level of consciousness in a continuum line towards a final consciousness that is expressed in principle of giving. This illustrates a journey from the beginning to the end, that is, a journey from desires to God-spot and a journey from the principle of possessing to the principle of giving.
As a consequence of the logics, happiness and prosperity cannot be understood as a concept that is isolated in a monetary sense. Rather, it has a holistic meaning which includes economic, social-mental, and spiritual dimensions.
Additionally, they are experienced, tasted, and felt through a self that is doing a spiritual journey.
In short, industrialisation of halal-thoyyib
products is an endeavour that may promise to promote economic, social-mental, and spiritual happiness and prosperity of all members of society. The holistic happiness and prosperity have positive impacts on strengthening the relationship of person to person, person to universe, and person to God. It is also a process of learning and doing a spiritual journey to return to God as the final destination.
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Detection of Porcine DNA Residue By Polymerase Chain Reaction on Food Processing Equipments after Ritual
Purification
Rosy Hutami
1), Joko Hermanianto
2), and Nancy D. Yuliana
2)1)
Graduate School of Food Science, Bogor Agricultural University, Indonesia
2)
Department of Food Science and Technology, Bogor Agricultural University, Indonesia
Abstract— A commercially available conventional PCR, based on a multi-copy target cytochrome b (cyt b) using porcine specific primers, has been validated for the Halal/Kosher authentication of porcine detection. Detection of porcine DNA residue in food processing equipment after ritual purification by Islamic law (sertu) is required to provide initial data on the condition of the equipment after ritual purifying if next there will be used other materials to purify porcine contamination. In this study, the probability of conventional PCR method in observing porcine DNA residue on affected equipments after ritual purificated was 1:3. It means 75%
of the sample analysis was disobservable using coventional PCR analysis method. The porcine DNA band was once found at 398 bp. The concentration of DNA extraction on the affected equipments varied from 2.4-24.2 ng/µl. The method were used Phire Direct PCR Dillution Buffer combining with Phusion High-Fidelity PCR kit.
Keywords— porcine, PCR, DNA.
I. INTRODUCTION
Halal food is defined as food that does not contain and contact with any prohibited (haram) materials or substances to be consumed by Muslims and its processing step does not break the Islamic law (MoRA RI 2001). As long as the increasing of consumers awareness of the importance of halal products, the passion of manufacturers to produce halal products is increase too. For the manufactures, ensuring halal food status, it is not only enough just by using the guaranteed halal raw materials, but also have to ensure whole the food production chain;
including raw materials halal status utilization, manufacturing process, pure equipments utilization, until released product. Porcine and its derivatives is prohibited to be consumed according to the Islamic law and the materials itself is chategorized as heavy najis. In case, there are manufactures who want to stand as halal food industries may have processed heavy najis such as
porcine and its derivatives, so their process equipments have come in contact with najis and become mutanajjis (unpure thing because of direct exposure of najis). In other hand, the food industries wish their affected equipments can be reused to produce halal product. So they expect there is any cleansing prosedure that can purify their affected equipments. Because, it should need a high cost if they replace the equipments by the new ones. The goodwill of the industries to move from non-halal food production base to halal food production base is a worthy thing to be supported by all of the stakeholders. Scholars, scientists, and technologists have to support food industries to implement the halal food productions system.
Reusing the affected equipments as the pure ones need a ritual purification according to Islamic law. Ritual purification needs to be done on areas which have come into direct contact with heavy Najis such as porcine and its derivatives and dog saliva. Ritual purification of the affected equipments is by one washing of earth water mixture and six washings of pure water according to Syafi’i school of thought [1].
In the implementation, earth can not always be used to purify any equipments because sometimes it will affect the equipments and the products [2].
Based on clean in place (CIP) method for food industries, cleaning agents that is commonly used for food processing equipments (especially for the stainless steel based) are acid solution (such as HCl and HNO3), alkali solution (such as NaOH), and detergents [3],[4]. Those materials were also used for cleaning affected processing equipments when ritual purification (sertu) can’t be implemented. But, there is no performance data of those cleaning agents in cleaning porcine and its derivatives residue on the affected equipments.
Porcine detection at molecular level has been diversely used nowadays especially DNA-based methods [5]. The use of DNA-based methods provides different levels of identifcation: (i) individual traceability to ensure food safety; and (ii) traceability of individuals to their source breed or species to detect possible labelling adulteration [6]. The process of multiplication of DNA sequences by polymerase chain reaction
technique (PCR) is another alternative in the determination of The existence of fraud or other species contamination in a product [7], [8].This method uses a universal DNA marker or a specific marker which is only found in a species of animal [9].
Cyt b gene is a gene that is often used to identify the species of the animal and the source of the animal product because it has eternal part at the level of species[10]. Fragment specific for pigs obtained at 398 bp [11].
The aim of this research is to detect porcine DNA residue on the affected equipments after ritual purifying (sertu). Then, the data will be compared with other cleaning agents performance datas for giving information about their performance in removing porcine DNA residue on affected equipments.
II. MATERIALS AND METHODS
2.1 DNA Sample Preparation
Twenty (20 ) grams of pork was exposed to 500 ml stainless steel mug up to half of the mug.
The mug was washed once with earth and water mixture and six times with pure water. The volume of water used is 400 ml for each wash.
The earth was mixed with water until the form as like as mud, then the mixture was rubbed inside the mug and 400 ml water was added into the mug. Each washing step was shook with orbital shaker at room temperature for 5 minutes at 120 revolution per minute (rpm). Then the re-pure equipment was swabbed. The swabs were dipped in distilled water and the water were analyzed as the sampel.
2.2 Specific Primer
Specific primers used for amplification of DNA fragments pig followed the method of Matsunaga et al. [12]. Forward
primer used is 5’-GAC CTC CCA GCT CCA TCA AAC ATC TCA TCT TGA TGA AA-3‘.
While a reverse primer specific for pig is 5’-GCT GAT AGT AGA TTT GTG ATG ACC GTA-3’
from the cytochrome b (cyt b) as target gene.
2.3 DNA Extraction
The process of DNA extraction used Phire Direct PCR dillution buffer. 500 µl of sampel was added with 20 µl dillution buffer. The quantitative measurement of DNA purity and its concentration was done by using a spectrophotometer to ensure successful DNA extraction, while the DNA test results in a qualitative extraction is done by electrophoresis on 1% agarose gel run at 100 V for 40 min.
2.4 PCR Amplification
Amplification of specific DNA fragments was made by PCR (polymerase chain reaction) method. Reaction components using Thermo Scientific Phusion High-Fidelity PCR Kit, as much as 15 µL, consisted of 0.2 µL forward primer, 0.2 µL reverse primer, 3 µL 5x Phusion HF buffer, 1 µL MgCl2, 0.3 µL dNTPs, 0.004 units Taq DNA polymearse, 0.4 µL DMSO, and 8.7 µL H2O.The process of amplification was run on a GeneAmp ® PCR System 9700 (Applied Biosystems ™). The reaction conditions included the pre-denaturation step for 30 s at 98oC, denaturation step for 5 min at 98oC, annealing step for 30 s at 60oC, extension step for 5 min at 72oC, and the last extension step for 5 min at 72oC.
2.5 The Interpretation Results Visualization and Amplification
Visualization of amplification performed on agarose gel 1,5% (v/w) was stained with EtBr (ethidium bromide) above transiluminator UV irradiation. Specific DNA fragment of pig were analyzed by standard DNA size marker (100 bp).
III. RESULT AND DISCUSSION
3. 1 Total DNA Quality
The purity of the DNA solution can be counted by comparing A260 nm to A280 nm. Limit of purity commonly used in molecular analysis on the ratio of A260/A280 is 1.8-2.0 [13]. The DNA sampel purity was not good enough, because the ratio of A260/A280 is 1.45-2.53. Although there were no negative values obtained. The concentration of DNA extraction varied from 2.4- 24.2 ng/µl. It was low to medium concentration, because the limit of concentration commonly used is not less than 50 ng/µl.
3.2 Amplification of Specific Fragment of DNA Cyt b
Fig. 1 Amplification of specific DNA fragments of cyt b on porcine affected equipments after ritual purification.
M: marker 100 bp, 1-2 : blank porcine DNA sample for 1st repeatation, 3-4 :
