COOKING ACCORDING TO ISLAMIC PRINCIPLES

In principle, cooking is one part of the food processing process. The full range of processing methods includes preservation, packaging, and storage (such as canning), as well as roasting, boiling, frying, and so on. Generally, the processing of protein-rich foods can be carried out through physical, chemical, or biological means. Physical processing usually involves crushing or heating; chemical processing utilizes organic solvents, oxidizing agents, alkalis, acids, or sulfur dioxide; and biological processing involves enzymatic hydrolysis or fermentation. Among these methods, heat-based processes—such as sterilization, cooking, and drying—are the most commonly employed.

Halal (permissible) and thoyyib (wholesome/good) food encompasses both the raw ingredients and the cooking method itself. In the context of thoyyib, food—as a source of energy for life—cannot simply be consumed without regard for its quality.

Cooking is a daily activity; surely, Islam provides guidance on it. Yet, have we ever asked ourselves if our current cooking methods align with Islamic teachings? Let us explore the extent of Islam's guidance on this matter.

Cooking is an act of worship. Prepare food that is halal and thoyyib, avoiding anything syubhat (doubtful) regarding its permissibility. The act of cooking should yield spiritual reward; the dishes we serve should not merely be delicious but also bring barakah (divine blessing).

Cooking—the process of transforming raw ingredients into a cooked state ready for healthy consumption—is an act of worship. It requires time and effort every day—morning, noon, and evening. We also need to learn how to cook correctly and deliciously; mothers, in particular, need diligence and patience in this learning process.

Fundamentals of Cooking

Cooking clearly requires knowledge, which is why cooking classes have become so popular. In addition to short courses, international cooking schools have also proliferated. Aspiring chefs may even travel to Europe—considered the mecca of global cuisine—for their training.

At its core, a key ingredient in cooking is water. Almost all dishes require water, whether for boiling, making vegetable soups or stews, or braising. Readers may recall that water responds to positive prayers. In 1994, a Japanese researcher (Dr. Masaru Emoto) demonstrated that water can transmit human emotions. Words can influence the molecular structure of water; when someone recited a prayer over water, the resulting molecules formed sparkling, diamond-like shapes. This proves that water takes on negative properties when exposed to negative words, whereas it acquires positive qualities when exposed to good words. Kind words—and prayers, which are the ultimate form of good speech—create beautiful water crystals, akin to the quality of Zamzam water. The molecular structure of Zamzam water is exquisite, orderly, and as beautiful as a sparkling diamond; when frozen, it radiates more than twelve distinct colors.

Therefore, maintain a positive attitude while cooking! The best approach is to engage in frequent dhikr (remembrance of God) and prayer. What is the religious ruling on praying over food (which contains water) or a glass of water? Several accounts mention that the Prophet (PBUH) would pray for individuals by asking them to drink water over which prayers had been recited. Drinking water over which Al-Fatiha or other Quranic chapters have been recited is permissible and does not constitute shirk (polytheism), provided one believes that healing comes solely from Allah SWT; the water serves merely as a medium. This practice is frequently exemplified by religious scholars. Sheikh Ibn Uthaymeen was once asked about treating the sick by reciting the Quran over water and having the patient drink it, or reciting the Quran over oil and applying it to the patient, or reciting the Quran into a cup inscribed with Ayat al-Kursi, filling it with water, and giving it to the patient to drink. Is there any precedent for these practices in the Sunnah of the Prophet Muhammad?

It is said that Ahmad bin Hanbal once said: "Every time I was sick, my father often took a vessel filled with water, read it, then told me to drink some of it and wash my face and hands with the rest." The water seems "alive".

Ibnul Qayyim Rahimahullah also said that he once received treatment by drinking Zamzam water and recited Surah Al Fatihah several times. At that time he was in Mecca and fell ill and couldn't find medicine or a doctor, so he took Zamzam water and recited Surah Al Fatihah several times, then drank it and it turned out he was completely cured.

So in essence, in order for food to provide the best blessings, it is highly recommended to pray for it. Wallahu a'lam.

Cooking Etiquette

Especially for mothers who cook every day, if you all apply etiquette in cooking, then apart from getting the reward of cooking, the food will also be more blessed. For example, it is sunnah to read Surah Al-Insyirah so that when our children eat the food, Allah will enlighten their hearts and make it easier for them to understand the knowledge they are learning.

Imagine the food that our husbands and children eat, which throughout the process is prayed for by the mother who cooks it with love, and asks for health blessings from Allah SWT. Very beautiful.

Here are some cooking etiquette so that the food we serve becomes a blessing:

1.  Perform ablution before cooking. Apart from being a useful practice, medically performing ablution will also make our body clean before cooking. Rasulullah SAW taught us to always be clean and maintain ablution throughout the day.

2.  Perform the sunnah prayer of two rak'ahs. By praying two rak'ahs before cooking, InshaAllah Allah will add a lot of goodness to the food that will be served.

3.   Pray throughout the process. One example of a prayer that can be recited upon entering the kitchen is: “Robbanaaa Aatinaa mil ladunka rahmatan wahai yik lanaa min amrinaa rosyadaa” (meaning: “O Allah, our Lord, grant us abundant mercy from Your presence and prepare for us guidance regarding our affairs”). Likewise, we are encouraged to offer a prayer whenever we handle cooking utensils or food ingredients. Make it a habit to recite the Basmalah so that cooking becomes an act of worship; in doing so, Allah SWT will guide our hands, resulting in delicious food. There are also many other prayers—for instance, when taking out rice (Surah An-Nahl: 96), preparing to wash the rice, opening the pot, placing the rice into the pot (Ali Imran: 200), stirring the food (An-Najm: 58), cutting vegetables, fruits, or fish (Al-Baqarah: 71), placing the pot on the stove (Al-Baqarah: 137), or putting the rice away in its storage container (Ali Imran: 27).

4.  Stir the dish from right to left. Certain dishes may require prolonged stirring; in such cases, it is advisable to recite the prayer: “Laisa laha min dunillahi kasyifah” (There is none besides Allah who can reveal it).

5.   Recite Salawat (blessings upon the Prophet) and Istighfar (seeking forgiveness) three times. Instead of gossiping or backbiting, increase your *Dhikr* (remembrance of Allah); *InshaAllah*, the food will be more delicious and blessed. And Allah knows best.

 

Cooking Well

Food must meet two criteria: it must be halal (permissible) and thoyib (wholesome/good). The aspect of thoyib relates to practical knowledge—specifically, how to select, store, process, cook, and serve food ingredients. How can we ensure food remains thoyib without compromising its valuable nutritional content? Nutrient-rich foods can lose their nutritional value if cooked incorrectly. For instance, cooking at high temperatures can destroy up to 20 percent of the vitamins in vegetables—particularly vitamin C, folate, and potassium. This explains the rise of the raw food movement; its adherents believe that the best way to serve food is without cooking it.

However, numerous studies indicate that many foods—such as carrots, spinach, and tomatoes—actually become more nutritious after cooking. The cooking process helps release antioxidants by breaking down cell walls, making the essential nutrients within the vegetables easier for the body to absorb.

Therefore, the best approach is to cook food, but in moderation. A relevant article worth reading is titled "Why Processed Food is Bad for You." Indeed, foods that undergo extensive processing—involving mechanical and chemical methods—pose five major risks: excessive sugar (hidden sugars); a composition that no longer resembles recognizable food but consists of created chemicals; low nutritional value; a tendency to cause weight gain; and high levels of trans fats or processed vegetable oils.

It is worth noting a key point from the article: "Processed Food Is Not Really Food" (food that is excessively processed can no longer be considered food). Much research indicates that the more extensive the processing, the more nutrients are degraded. Conversely, the best foods are those that undergo minimal processing.

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EATING AND DRINKING ADABS according to ISLAM

Some of the most disgraceful behaviors during this time are eating and drinking while standing, eating or drinking with the left hand, not praying before eating or drinking, and wasting food. Remember: of the four countries that waste the most food in the world, three of them are Saudi Arabia, Indonesia and the United Arab Emirates. The following are the etiquettes for eating and drinking.

Eat after cold food

From Asma' bint Abu Bakar RA, if she makes bread, she covers the bread with something until the heat disappears. Then he said, "I heard the Messenger of Allah say: indeed this is a greater blessing." (HR. Darimi and Ahmad). It was narrated from Abu Hurairah RA: "Food should not be eaten unless the smoke from the hot food has disappeared." Yes, it's best not to eat food that is still hot, or very cold.

Eat halal food

Eat food that is halal and good. "O messengers, eat well and do righteous deeds. Indeed, I am All-Knowing of what you do." (Al-Mu`minun: 51)

Praise food and don't criticize it

It is recommended to praise food and not to criticize it. Rasulullah SAW never criticized food at all. From Abu Hurairah RA it is said that the Prophet never criticized food at all. If he likes a food, then he eats it. If he doesn't like it, then he leaves it (HR. Bukhari and Muslim).

Criticizing food because it is too salty, not enough salty, soft, too hard, not cooked and so on is not good. Why it can not? Because the essence of food is God's creation. To denounce it is to denounce its creator. Besides, criticizing food will cause the cook to feel hurt. It is appropriate that if we are given a treat in the form of food, we should realize how great a blessing Allah has given us by making it easier for us to get it, thank Allah for getting this blessing and not criticize him. A plate of rice with side dishes when you are hungry is an invaluable gift that is right in front of you, which doesn't require you to sweat and sweat in the fields to plant and maintain it.

Conveying your attitude doesn't have to be a criticism. According to the KBBI, "reviling is "saying that there is a fault, disfiguring, condemning, criticizing, insulting". Look for a way to convey it without insulting. It may be that someone doesn't like a food but another person likes it. In essence, food is one thing, but it is another thing.

It is recommended to praise food. Once the Prophet asked his wife for side dishes, and the wife said she had no side dishes except vinegar. The Prophet then asked for the vinegar. The Prophet said while eating: "The best side dish is vinegar, the best side dish is vinegar." (HR Muslim).

Prioritize eating over prayer, if food has been served

What is meant by served is that it is ready to eat. Al-hadith: "When dinner has been served and prayer has been performed, then start with dinner and do not rush (to pray) until your meal is finished." The goal is for our hearts to be calm and prayerful.

If so, which one is actually more important? Isn't solemn prayer very important? "If dinner has been served and the Iqamah prayer has been said, then put dinner first." (HR. Bukhari and Muslim).

Do not use cutlery made of gold and silver

Rasulullah SAW said: "He who drinks from a silver vessel actually ignites the fire of hell in his stomach." (HR. Bukhari and Muslim).

Eat with three fingers

It is recommended to bite food with three fingers (i.e. with the thumb, index finger and middle finger), then lick the finger and the food container after eating. "I saw the Messenger of Allah eating with three of his fingers. When he had finished eating, he licked them." (HR. Muslim). "When one of you has finished eating, let him not wipe his fingers until he has cleaned them with his mouth (licked them) or licked them on someone else." (HR. Bukhari and Muslim). Licking other people, of course, people close to us, our own husband, our own mother, or our own wife. By licking or sucking your fingers, you can stimulate the process of producing more saliva and enzymes (a type of food digester), so that digestion is more perfect.

Eating with three fingers shows not being greedy and an attitude of humility. Of course, as long as it can be done. If you eat soup, use a spoon.

Eating with just three fingers—as the Prophet did—ensures a better balance between the amount of food entering the mouth and the quantity of enzymes present; this allows salivary enzymes like amylase and lysozyme to digest the food optimally, rendering it soft and easy to digest. "The Messenger of Allah (peace be upon him) used to eat with three fingers and lick them before cleaning them" (Narrated by Muslim).

Picking up fallen food

It is a Sunnah (Prophetic practice) to pick up fallen food, clean it, and then eat it. The Prophet (peace be upon him) said: "If one of you is eating and the food falls, he should pick it up, remove any dirt from it, and then eat it. He should not leave the food for Satan" (Narrated by At-Tirmidzi). This act serves as an expression of gratitude for the food Allah has provided and demonstrates our concern for the poor and needy. There is no need to feel humiliated simply for picking up fallen food.

A scholar once recounted a story about a visit from a friend whom he had served a meal. While they were eating, a significant amount of food kept falling from the friend's hand and scattering onto the ground; the friend would earnestly pick it up and eat it. One day, a person became possessed, and the devil spoke through his tongue, saying: "I would pass by a person eating appetizing food. He would refuse to give me even the slightest bit; I would try to snatch it from his hand, but he would pull it back from my grasp." It turned out that it was the devil who had caused the food to fall in the first place.

Dipping a fly that has fallen into a drink

If a fly falls into someone's drink, one should dip it in completely before discarding it; this is because one of its wings carries a disease, while the other holds the cure. (Narrated by Al-Bukhari)

Washing hands before and after eating

Washing hands helps maintain health and ward off various diseases. Although it is impossible to completely prevent germs and bacteria from entering our bodies, the risk can be reduced by washing hands before and after activities. Cleansing agents destroy bacterial cell membranes, weakening and killing the bacteria.

Praying before eating and expressing gratitude after eating

The Messenger of Allah (SAW) advised reciting Bismillah (in the name of Allah) when beginning a meal; if one forgets, one should say Bismillaahi fii awwalihi wa aakhirihi (in the name of Allah at the beginning and at the end of my meal). This is a hadith narrated by Abu Dawud and At-Tirmidzi.

The benefit of reciting Basmalah is to prevent Satan from sharing in the meal. Once, the Messenger of Allah was sitting with a man who was eating. The man had not mentioned Allah's name until only a single morsel of food remained. As he raised it to his mouth, he said, " Bismillaahi fii awwalihii wa aakhirihi." The Prophet laughed and remarked: "Satan had been eating along with him, but when he mentioned Allah's name, Satan vomited up everything that was in his stomach." (Narrated by Abu Dawud and An-Nasa'i).

Expressing gratitude to Allah (SWT) after eating. One of the supplications after a meal is: "Alhamdulillaahi hamdan katsiiran thayyiban mubaarakan fiihi ghaira makfiyyin walaa muwadda’in walaa mustaghnan ‘anhu rabbanaa." (Praise be to Allah with praise that is abundant and full of blessings, even if it is not praise that is adequate and sufficient") (HR. Bukhari).

From Mu'adz bin Anas, the Messenger of Allah said: "Whoever eats food and then says Alhamdulillah alladzi ath'amanaa hadza wa razaqaniihi min ghairi haulin minni wa laa quwwatin, then his previous and future sins will be forgiven for him" (HR Abu Dawud, at-Turmudziy, Ibnu Majah, etc.). The meaning of this prayer is: "Praise be to Allah who has given me this food and provided sustenance from Him without my power or strength."

Use your right hand

Rasulullah SAW said: "When one of you eats, eat with his right hand and drink with his right hand, for indeed Satan eats and drinks with his left hand." (Narrated by Muslim). The Messenger of Allah even invoked a curse upon a person who refused to eat with their right hand—not because the person was unable to do so, but simply out of arrogance.

Also, make an effort to eat directly with your hands rather than using a spoon. What is the secret behind this Sunnah? Try this simple experiment: prepare two bowls of rice—mix one using your hand and the other using a spoon—then let them sit for a few hours. Observe the results.

It turns out that the rice mixed by hand spoils faster. Why? Because between our fingers, there are enzymes that aid in breakdown, facilitating the work of the human digestive system in the stomach.

It is said that our hands secrete an enzyme known as RNase. This enzyme plays a role in our immune system and offers protection against bacteria. When our hands are dirty, this enzyme binds to bacteria, inhibiting their activity. Washing one's hands increases the ratio of the enzyme relative to the bacteria. Conversely, when eating with a spoon, harmful bacteria enter the body without encountering any resistance from the RNase enzyme.

Licking his five fingers one by one after eating, apparently in order to get this enzyme into the body more optimally. Wallahu a'lam.

Eat while sitting, don't stand

From the hadith of Tirmidhi, the Prophet forbade a man to drink while standing. "We asked Anas, 'What about eating?' He answered that it was even worse.'" (HR. Muslim). The Prophet's way of sitting when eating was not leaning back, but sitting on his knees, more or less like how Indonesians kneel on a mat. Why is eating standing up ugly? Because food takes longer than drinking.

Eat together

The companions asked: "O Messenger of Allah, indeed we eat but do not feel full." The Messenger of Allah answered: "Perhaps you eat separately (individually). Come together over your food and mention the name of Allah, surely the food will be blessed for you." (HR. Abu Dawud). It turns out that eating in congregation is more recommended, because it will bring blessings. "Eating together is one of the reasons that blessings come when eating."

Breathe outside the glass when drinking

It is also sunnah to drink three sips while breathing out of the glass. Rasulullah SAW drank three times, saying Allah's name at the beginning and praising Allah at the end (HR Ibn As-Sunni). "This way is fresher, tastier and more filling." (HR. Bukhari and Muslim). Breathing into a glass was forbidden by the Prophet. "When one of you drinks, let him not breathe into the glass" (HR. Bukhari).

Gargle after drinking milk

Pray before drinking milk and rinse your mouth afterward. Rasulullah SAW said: "If you drink milk then say Allahumma barik lana fihi wa zidna minhu, because there is no food or drink equivalent to milk." (Narrated by Al-Baihaqi). It means, “O Allah, bless us in this milk and grant us an increase of it.” “When you drink milk, rinse your mouth, for milk leaves a sour taste in the mouth.” (Narrated by Ibn Majah).

Do not overeat or be wasteful.

Do not be excessive or wasteful. Indeed, excessiveness is a trait of Satan and is deeply detested by Allah, as stated in the Quran (Surah Al-Isra: 26–27 and Al-A’raf: 31). Excessiveness is also a characteristic of disbelievers. “A believer eats with one stomach, whereas a disbeliever eats with seven stomachs.” (Narrated by Bukhari and Muslim).

Excessiveness in any matter is reprehensible and forbidden—especially regarding food and drink. Allah says: “Eat and drink, but be not excessive. Indeed, Allah does not like those who commit excess” (Al-A’raf: 31).

In the academic realm, research by molecular biologist Kalluri Suba Rao (2004) found that eating sparingly allows the body to better "concentrate" on self-repair; consequently, processes such as DNA repair, the elimination of toxins, and the regeneration of damaged cells with healthy ones can occur more optimally. Conversely, when one overeats, the body must work harder on catabolism (breaking down the food) and "lacks the opportunity" to repair itself.

Furthermore, a 2006 study by Christian Leeuwenburgh of the University of Florida’s Institute on Aging discovered that reducing food intake by just 8% below the point of feeling "full" can prevent accelerated organ damage. Thus, the correct approach is to "stop before feeling full." Recommendation to eat from the edges of the plate

Narrated by Ibn Abbas, the Messenger of Allah (PBUH) said: "Blessings descend upon the center of the food; therefore, eat from the edges and not from the middle!" This recommendation is particularly appropriate when eating together from a shared vessel, so that hands do not cross over one another.

Recommendation to engage in dhikr (remembrance of Allah) while eating

Ibnul Muflih cites a statement from Ishaq bin Ibrahim noting that Imam Ahmad would eat while saying *alhamdulillah* (praise be to Allah) and *bismillah* (in the name of Allah), adding: "Eating while praising Allah is better than eating in silence."

Do not attend banquets where khamr is served

Rasulullah SAW said: "Whoever believes in Allah and the Last Day, do not sit at a dining table where khamr (liquor) is served" (HR Ahmad).

Perform ablution first, if you are in junub

If we are in a state of junub and want to eat, it is recommended to perform ablution first. Aisyah said that if the Messenger of Allah was in a state of junub and wanted to eat or sleep, he would perform ablution first, like performing ablution for prayer. (Hadith narrated by Bukhari and also Muslim).

Etiquette in restaurants

This is from myself. Indeed, "the buyer is king", indeed his presence is eagerly awaited, and indeed he pays dearly for his food; But don't act arrogantly and "just for fun". We often find people angry because food doesn't taste right, or is served for a long time. This is an insult to humanity. Even though they are servants, act politely even when they are angry. A wise man said: "Politeness is the flower of humanity".

Eat before you're hungry, stop before you're full

We often hear the command to eat before you are hungry and stop before you are full, namely: "We (Muslims) are a people who only eat when we are hungry and stop eating before we are full." Many people think this hadith is dhaif, but its meaning is correct.

Shaykh Abdul Aziz bin Baz Rahimahullah said: "The meaning is correct, but the sanad is dha'if, please refer to the books Zaadul Ma'ad and Al Bidayah Wan Nihayah. It is beneficial for someone to eat when they are hungry or in need. And when eating, one should not overdo it until one is full. As for being full which is not harmful, there is nothing wrong with that."

However, there is another hadith whose meaning supports this. “The son of Adam fills no vessel worse than his stomach. It is sufficient for the son of Adam to eat a few morsels to keep his back straight. But if he must [eat more], then let one-third of his stomach be for food, one-third for drink, and one-third for breathing.” Imam Al-Shafi’i (may Allah have mercy on him) explained that overeating makes the body heavy and the heart hard, dulls the intellect, induces excessive sleep, and weakens one’s ability to perform acts of worship. Indeed, overeating can even become haram (forbidden) if it fills the stomach to the point where performing acts of worship becomes burdensome. Those who neglect worship tend to become arrogant, driven by base desires, prone to excessive sleep, and lazy. Thus, the ruling shifts from makruh (disliked) to haram primarily due to the adverse effects it causes.

Eat in moderation and with balance. Simply follow the various recommendations and Sunnah practices. For instance, satisfy an infant's nutritional needs for two years with breast milk rather than cow's milk; thousands of research studies have proven the benefits of breast milk.

Furthermore, avoid excessive consumption of animal protein. Beyond the negative physical impact—specifically the absorption of the animal's "feral nature"—the livestock industry is known to cause significant environmental damage. Methane gas emitted by livestock, particularly cattle, accounts for 14.5 percent of total global greenhouse gas emissions. Rising global beef consumption, driven by increased prosperity and lifestyle changes, has contributed to the rise in the Earth's temperature. This issue was highlighted, for example, at the Annual Media Briefing on Climate Change for Journalists of the Global South held in New Delhi, India, in November 2014. Therefore, to reduce greenhouse gas emissions, adopt a diet based on non-animal protein.

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HALAL AND HARAM FOOD in ISLAM

 

In simple terms, food in Islam is divided into "halal" (permissible), "haram" (not permitted or prohibited), and also "makruh".

Halal Food

The Word of Allah SWT: "And eat food that is halal and good from what Allah has provided for you, and fear Allah in Whom you believe in" (Al-Ma'idah: 88). "O you who believe, eat of the good provisions We have given you" (Al-Baqarah: 172). "O people, eat what is lawful and good from what is on earth" (Al-Baqarah: 168).

"What Allah has permitted in His book (the Qur'an) is halal, whatever He has forbidden, the law is haram, and whatever Allah has kept silent/did not explain the law, is forgiven. For this reason, accept His forgiveness, because Allah never forgets anything" (HR Al-Hakim). The original law regarding something is that it is permissible as long as there is no final argument that forbids it.

Haram Food

1.     All foods mentioned in the word of Allah, Surah Al-Maidah verse 3 and Al-An'am verse 145, where it is forbidden to eat carcasses, blood, pork, the flesh of animals slaughtered in the name of other than Allah, those that are strangled, those that are beaten, those that fall, those that are gored, and those that are torn apart by wild animals, except those that you have time to slaughter, and those that are slaughtered for idols.

2.     What is forbidden according to the hadith is everything that has fangs, himar, everything that has claws, and animals that eat dirt.

3.     All food that is vile, that is, that is dirty, disgusting.

4.     All types of food that can harm the soul, body, mind, morals and faith. Khamr, namely something that is intoxicating.

5.     Parts in the form of meat, bones or anything that is cut from a living animal. "Meat that is cut from an animal that is still alive, then what is cut is considered a carcass" (HR. Ahmad).

6.     Food obtained through illegal means such as theft, plunder, corruption, usury and other methods prohibited by religion. "And do not eat food among yourselves falsely" (Al Baqarah: 188).

On top of all this, there is what is called a food emergency, and it is permitted. "Whoever is in a state of compulsion and does not want it and does not (also) exceed the limit, then indeed your Lord is Forgiving, Most Merciful" (Al-An'am: 145)

Haram Drinks

The types of drinks that are haram can be divided into three types. Firstly, all drinks that are intoxicating or when drunk cause harm and damage the body, mind, soul, morals and faith, such as wine, wine, and the like. For wine and gambling: "In both of them there is a big sin and several benefits for humans, but the sin of both is greater than the benefits" (Al-Baqarah: 219). "O you who believe, indeed (drinking) liquor, gambling, (sacrificing to) idols, drawing lots of fortunes with arrows, are heinous acts including those of the devil. So stay away from these acts so that you may gain good luck" (Al-Maidah: 90). "Something that is intoxicating in a large amount is still haram in a small amount” (HR An-Nasa'i, Abu Dawud and Turmudzi).

Next, what is forbidden are drinks from unclean objects or objects that are unclean, as well as drinks that are obtained in ways that are not halal or that are contrary to Islamic teachings.

All intoxicating drinks are haram, whether made from wine, wheat or other ingredients. "Grapes can be made into wine, dates can be made into wine, honey can be made into wine, and soybeans can also be made into wine" (HR Abu Daud, Turmudzi, An-Nasai and Ibnu Majjah). Likewise, Islam firmly rejects treatment that uses alcohol. "Khamr is not a medicine, but wine is a disease" (HR Muslim).

Bad Consequences of Haram Food and Drinks

In essence, everything that is permitted in religion has extraordinary benefits, as do things that are forbidden in religion because they contain things that are very dangerous, physically and spiritually. "Every flesh that grows from a haram thing, hell is more appropriate to it" (HR. Tirmidhi).

Consuming haram food, drink or clothing will result in a person's worship activities being rejected by Allah Ta'ala. "Indeed, for Allah Ta'ala, several angels above Baitul Muqoddas call every night, whoever eats haram food will not accept obligatory or sunnah worship from him" (HR Sayyidina Abdullah Ibnu Abbas RA).

Consuming haram food will eliminate the good deeds that a person has done, even though the amount of worship he has done is great. "On the day of Qiyamat, some people will be brought with them who have virtues like Mount Tihamah, so that when it is brought to them everything becomes useless and then they are thrown into hell. It was said, O Messenger of Allah, how did that happen? He answered, they used to pray, fast, give zakat and make the Hajj, only in fact, when they were shown something that was haram, they took it and their deeds were abolished."

Yes, I remember the famous ustadz Zainuddin MZ once reminded me that in worship, we must first abandon what is haram before doing what we are commanded to do. So, a person who spends ill-gotten wealth for good is like a person who washes clothes with urine.

Apart from that, other consequences include not having prayers answered, eroding the perpetrator's faith, throwing the perpetrator into hell, hardening the perpetrator's heart, and having his good deeds rejected. Forbidden food and drink—especially alcohol—can corrupt the soul; they diminish intelligence, induce forgetfulness, drive one toward negative actions, foster a tendency for isolation and daydreaming, sap one's work ethic, endanger health, squander wealth, breed hostility and hatred, and hinder the remembrance of Allah.

“Indeed, Allah the Almighty is Good and accepts only what is good; and indeed, Allah has commanded the believers just as He commanded the Messengers... ‘O you who have believed, eat from the good things with which We have provided you’” (Narrated by Muslim).

In the language of the Quran, food and drink are referred to as tha’am. However, in Surah Al-Baqarah verse 249, the terms syariba (to drink) and yath’am (to eat) are used in relation to drinking water.

The Quran places great emphasis on food. It identifies food sufficiency and the establishment of security as two primary reasons for worshipping Allah: "So let them worship the Lord of this House (the Kaaba), who has provided them with food to relieve their hunger and secured them against fear" (Quraysh: 3–4).

In the Quran, various forms of the word denoting the act of "eating" do not merely mean "ingesting something"; in a broader sense, they encompass "all forms of activity." This implies that every activity requires calories derived from food. Surah Quraysh verses 3 and 4 state that Allah provides food to alleviate hunger and liberate people from fear.

One should not eat to excess. Surah Al-A’raf verse 31 states: "O Children of Adam, wear your beautiful apparel at every place of worship, eat and drink, but do not be excessive."

Overeating overfills the stomach, preventing gastric acid—which is essential for digesting carbohydrates—from functioning optimally. Polysaccharides may fail to break down into disaccharides; consequently, the food cannot be absorbed in the subsequent stage within the small intestine and is ultimately wasted. Even if the body is forced to digest it fully, the process requires a significant amount of time and energy.

Scientific findings indicate that consuming carrion is akin to introducing disease into the body. Carrion has already undergone decomposition by microorganisms such as bacteria and fungi, which are pathogenic to humans.

Why is the consumption of blood prohibited? Because blood is a fluid that serves a vital function in the body's transport system. In addition to nutrients and oxygen, blood also contains metabolic waste products such as carbon dioxide, toxins, viruses, and bacteria.

Food influences a person's character

"You are what you eat!"

This is a valid saying. Dietary habits can indeed influence a person's behavior. Several studies have proven a connection between the digestive tract and the brain; the digestive tract "thinks," too. The food we consume and the bacteria within our digestive tract play a significant role in shaping human behavior. Therefore, a healthy digestive tract fosters healthy behavior.

The types of food consumed alter the microbiome—the bacterial biota living in the digestive tract. The human digestive tract is home to colonies of bacteria and microbes that aid in digestion and nutrient absorption. The body requires beneficial bacteria (such as probiotics), so their numbers should exceed those of harmful bacteria (like E. coli). Changes in the microbiome have a profound impact on brain chemistry. An altered gut microbiome can release various substances that disrupt brain function; for instance, a stomach upset caused by consuming the wrong foods can lead to anxiety or even depression.

The same applies to children. While a child's character and behavior stem from genetic information passed down by parents—a blend of traits from both—environmental factors also play a decisive role. It is not unusual, then, for a child to be rude, short-tempered, or prone to tantrums, even if their parents do not exhibit such traits.

Parental eating habits can affect their children. For example, long-term consumption of haram (forbidden) foods forces one's DNA to continuously produce proteins that do not align with the individual's physiological needs. This results in a buildup of proteins that causes physical and mental health issues. It can even lead to mutations—alterations in genetic organization—within the DNA. If a gene is repeatedly copied and used as a blueprint for protein synthesis, it can wear out and sustain damage.

Clearly, haram food is unhealthy. Consuming haram (forbidden) food triggers the activation of scotophobin, leading to a rise in cortisol levels. This hormonal surge induces anxiety, which disrupts the body's micro-electrical systems and creates chaotic fields; consequently, ion transport at the cellular level is altered, throwing subatomic particle reactions into disarray. These "agitated cells" then transmit and spread this fear and anxiety throughout the entire body. According to Dr. Alexis Carrel, the full extent of how chemical compounds in food affect the human psyche and mind remains unknown due to a lack of adequate experimentation. Nevertheless, there is no doubt that human emotions are profoundly influenced by the quality and quantity of the food consumed.

Another aspect involves psychological factors. Consuming haram food—while knowing it is wrong—robs us of peace of mind and can even instill fear. Over the long term, this leads to chronic anxiety, causing the body to produce excessive amounts of cortisol, scotophobin, and adrenaline. This state alters metabolic and other biochemical processes, thereby inhibiting many healthy biological functions.

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The Urgency of Implementing the "Giving Economy" to Manage Staple Food

From the beginning, economics was constructed on the basis of "mutual taking" transactions. The description of the Islamic Food Economy, especially for staple foods, shows that there is another option that has been implemented for a long time, namely "mutual giving" transactions. People instinctively enjoy sharing food. Any tribe and any religion. Even now, in the modern world, we still like to do it. When we meet old friends, our habit is to invite them to eat. Yes, share food.

Is it possible to construct and run a “sharing economy” or “giving economy”? Of course this is a spectacular change.

However, why not? Because the economic sector and the socio-religious and cultural elements attached to it are very varied. And we must be open to various fresh ideas that are more solutions. We have to put together a new structure for the world food economy, which until now has turned out to be incomplete.

In a somewhat similar form, recently the sharing economy has developed. Sharing economy is ".....a way of distributing goods and services that differs from the traditional model of corporations hiring employees and selling products to consumers". The forms include sharing a workplace (co-working platforms), helping each other with capital (peer to peer lending platforms), borrowing clothes from each other (fashion platforms), sharing freelance workers (feelancing platforms), also developing giving each other rides, sharing taxis, and so on. The platform is a sharing of resources, roles and profit sharing which is possible due to the availability of digital-based information technology.

In agriculture, Rhenald Khasali (management expert), gave an example of a land owner who saw that many other farmers needed to pass through his land. In a sharing economy, landowners will not ban or close roads, but instead offer farmers cooperation and share in the profits. The land owner, for example, will offer the farmer to look after his crops so that later they can share the results.

In fact, the attitude of sharing assets has been carried out for thousands of years. The emergence of the internet and the use of big data, has made it easier for asset owners and asset users to communicate with each other.

People in the Caliphate era usually implemented non-market mechanisms. When famine hit the Hijaz (Medina), Umar bin Khaththab wrote a letter to his guardian in Egypt Amru bin al-'Ash and ordered him to send supplies. Then Amru replied to the letter. "I will send camels full of food, whose heads will be in front of you (Medina) and whose tails will be in front of me (Egypt)."

With regard to food, as explained at the beginning, world food production is very sufficient, but it is our consumption patterns that make it seem as if food is lacking. So, control your tongue and stomach. As explained above, Islam provides a comprehensive solution to a problem. This means that in order for there to be enough food, it is necessary to manage both the supply side and the demand side at the same time. We all have to control our desires.

I am very curious: did food stalls exist during the time of the Prophet? I have tried asking many religious scholars about this, but have yet to receive an answer.

If we consider the concept of hospitality, a guest arriving at a home becomes the host's full responsibility for three days, receiving free meals and lodging. Extending this logic, if an individual or a group of guests arrives in a village, shouldn't it be the village's obligation to meet their needs? This was a common occurrence during the era of the struggle for independence.

If this practice were followed, there would be no need for a trade in staple foods. Or, even if such a trade existed, the aim should not be to amass wealth or conduct business for profit. God knows best.

Islamic economics does not aim to satisfy the boundless variety of human needs and desires. Spiritual reward—pahala—is the ultimate goal of life and of economic activity itself. If giving earns one a spiritual reward, why should one sell—whether at a low price or, worse, a high one? Thus, it is highly reprehensible for anyone to use food as a weapon to amass wealth, dominate others, or exert control over them.

Is buying and selling the most effective and fair mechanism? It may be effective, but not necessarily fair. In any transaction, we can never truly pay the full equivalent of the price we hand over—and this applies to services as well.

Why should food be viewed differently? I would argue that every object possesses unique characteristics and a distinct position within society; therefore, it is inadequate to understand these objects solely through general principles applicable to other things. Theoretical oversimplification fails to appreciate or make room for the unique nature of food.

While food is often categorized as a primary or staple good, this classification seems insufficient. It deserves a higher status—perhaps as a "fundamental necessity"—placing it above mere "staple goods."

Why does food require a different approach to management? Yes, because food is unique. It is produced from the land—whether directly or indirectly. There is no such thing as purely factory-made food.

And the issue is that the amount of land in this world is finite; it does not change. How can something like this be equated with other types of goods?

Furthermore, food production is not the same as manufacturing. Manufacturing involves transforming raw materials into semi-finished and finished goods.

Which foods qualify as "staple foods" or "primary foods"? Indeed, we need to define exactly which foods fall into this category. Every society must determine what constitutes its staple food. In my view, it is best to limit this definition to foods that are simply processed and sold at low prices.

In Islam—at least according to the Sirah Nabawiyah (biography of the Prophet) with which we are familiar—food preparation did not involve complex processes. Food was simply boiled, roasted, or perhaps fried, and consisted of items consumed on a daily basis. There were no exorbitantly expensive foods—such as those with sky-high prices resulting from elaborate preparation methods.

This aligns with the concept of food as a basic necessity—food intended to meet biological needs, rather than prestige foods served at elite gatherings.

What is the most fundamental food? A "staple food" is exactly that—a dietary staple. There are hierarchies of food; some are absolutely essential for survival. In Indonesia, rice is generally the staple, though in some regions, it might be sweet potatoes, for instance.

A staple food serves as the primary source of nutrition. Since staple foods do not usually provide the full range of nutrients the body requires, they are typically accompanied by side dishes to ensure nutritional adequacy and prevent malnutrition. Staple foods vary according to location and culture but generally come from plants—either cereals (such as rice, wheat, and corn) or tubers (such as potatoes, sweet potatoes, taro, and cassava).

Livestock products, such as meat and dairy, also count as food, but they are not staple foods. One can survive without consuming meat or dairy for a month. In Indonesia, many people encounter meat only twice a year: during Eid al-Adha and Eid al-Fitr. However, for traditionally hunter-gatherer societies—such as the Inuit (Eskimos)—meat and fish serve as the primary food sources. Why should food be treated differently? The poor spend the vast majority of their income on food, and it is the duty of the affluent to assist them. Food is a top priority; once food needs are met, resources can be directed toward more meaningful pursuits.

Rice is the staple food for the majority of Indonesia's population, making it a quasi-public commodity of strategic value across economic, environmental, social, and political dimensions. Consideration could be given to removing rice from standard market mechanisms. To enhance the efficiency and effectiveness of rice price stabilization policies, a comprehensive pricing strategy is required. Such a policy must harmonize relationships among all stakeholders—from farmers and processing industries to marketers and consumers—within an efficient supply chain that ensures fair returns for every party involved.

Is it possible to remove food
from market mechanisms?

 

It is difficult—undoubtedly so. The idea that food is an attractive, easy-to-sell commodity that always finds a market has become deeply entrenched in our mindset and daily behavior. Economists have long analyzed food primarily as an economic good. Food is produced for sale, transforming it into agribusiness; supplies are withheld when prices are low, waiting for them to rise; governments employ "food politics," and so on.

Yet, removing food from market mechanisms is not impossible. It could happen if there were a noble intent. Of course, this does not mean it would cease to be traded entirely; rather, if traded, the context would be humanitarian—prioritizing humanity over massive profits.

Food requirements are not actually vast, and the world produces a surplus. However, supplies are often hoarded or withheld. Market mechanisms fail to smoothly distribute wheat from surplus-producing regions to areas facing shortages. The primary obstacle is the high cost of production; payment is required to acquire it. Yet, if a region facing a shortage is designated a disaster zone, wheat is shipped immediately, without haggling over the source of funds. Indeed, a disaster scenario is often the prerequisite.

Food is not merely an economic commodity; it is a fundamental necessity and should not be equated with other goods or needs. Because it is essential, those who share it earn greater merit. People have a choice: to sell or to give. Giving is far superior.

If food were removed from market mechanisms, could it be managed entirely by the government? It is possible. The Baitul Mal (public treasury) system historically operated this way. Food could be provided free of charge, as production costs can be kept very low through the use of government land and inputs, while consumption remains aligned with basic biological needs rather than excess. Thailand is frequently cited as an example of a country where the government is deeply involved in the food sector. The government purchases the entirety of the farmers' harvested grain—and remarkably, at a price 50 percent above the market rate.

Furthermore, food distribution outside of standard market mechanisms already takes place at the community level; the sharing of raw ingredients and prepared meals is commonplace—and remains so today.

Does Islam treat food differently?

If so, why?

 

Yes, food holds a significant position in Islam and requires special treatment. Those who produce it (farmers) hold a special status, as do those who consume it, while those who trade in it must adhere to specific guidelines.

The state, too, views food differently. It is a matter of life and death. People do not die from lacking a television, but the need for rice cannot be postponed. Therefore, it is highly improper for any party or nation to use food as a tool to dominate others; such conduct is truly uncivilized.

If you have a surplus of food, share it immediately. Why? Because a surplus serves no purpose, and food is generally perishable. This differs from shoes; owning a hundred pairs is not an issue, as they do not spoil.

Currently, with food subject to market mechanisms, those who deal in it amass immense profits and wealth. Profit margins are high, and their market dominance is substantial. Food has become a source of power—a process that begins with the large-scale acquisition of land through various means, driven by the understanding that land is the primary source of food production.

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