Remember: Farmers merely tend the crops; it is Allah who makes them grow.

 

We often mistakenly—or even arrogantly—refer to ourselves as the "growers." Yet, in essence, a farmer is not a creator, but a guardian.

Farmers till the soil, apply fertilizer, irrigate, and ward off pests. These are all asbab”—outward means of tending the crop. Yet, not a single farmer on earth has the power to make a grain of rice split open and sprout a shoot through their own will alone. They cannot command chlorophyll to function or roots to seek out water. It is at this point that human arrogance is humbled, for we are merely caretakers in a field that does not belong to us.

Allah emphasizes this truth powerfully in the Qur'an: "Tell Me about the seeds that you sow in the ground. Is it you who make them grow, or is it We who make them grow?" (QS. Al-Waqi'ah: 63–64).

This verse does not ask "who tends the crop," but "who makes it grow." Allah deliberately uses the term Az-Zari'un—the Grower. We are merely Al-Harits—the tillers of the soil. We are in a different league entirely. This is reinforced in another verse: "It is He who sends down water from the sky, and with it, We bring forth every kind of vegetation" (QS. Al-An'am: 99).

So, brothers and sisters—fellow farmers—the water comes from the heavens, and life comes from Allah. We stand in between, acting merely as intermediaries whose labor is a form of prayer.

The Messenger of Allah (peace be upon him) solidified this understanding with a beautiful hadith regarding the etiquette of farming: "No Muslim plants a crop that is subsequently eaten by birds, humans, or animals, without it counting as an act of charity for him." (Narrated by Al-Bukhari & Muslim)

Note: The Prophet did not say the reward comes because the person gave life to the plant, but rather because they planted it. The reward arises precisely when they willingly allow the produce to be consumed by other creatures—a sign of their realization that the plant does not belong to them, but is a trust from Allah for the benefit of all life. Thus, the true farmer is one who embodies the essence of Tawhid (belief in the Oneness of God): their hands labor the hardest in the soil, yet their heart holds the firmest conviction that it is not their own hands that bring forth life.

MashaAllah, tabaraqallah.

 

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Ingat: Petani hanya MEMELIHARA , Allah yang MENUMBUHKAN

Kita sering keliru bahkan sombong menyebut diri sebagai "penumbuh". Padahal hakikat petani bukan pencipta, tapi penjaga. 

Petani mencangkul, memberi pupuk, mengalirkan air, mengusir hama. Itu semua adalah “asbab”, yakni sebab-sebab lahiriah untuk memelihara. Tapi tidak ada satu pun petani di muka bumi yang mampu membuat satu biji gabah pecah menjadi tunas dengan kehendaknya sendiri. Ia tidak bisa memerintahkan klorofil untuk bekerja, atau akar untuk menemukan air. Di titik inilah kesombongan manusia dipatahkan, karena kita hanya perawat di ladang yang bukan milik kita.

Hakikat ini Allah tegaskan dengan sangat telak di Al-Qur'an: "Maka terangkanlah kepadaku tentang yang kamu tanam. Kamukah yang menumbuhkannya atau Kamikah yang menumbuhkannya?" (QS. Al-Waqi'ah: 63-64).

Ayat ini tidak bertanya "siapa yang memelihara", tapi "siapa yang _menumbuhkan_". Allah sengaja memakai kata Az-Zari'un - Sang Penumbuh. Kita hanya Al-Harits - si pembajak tanah. Beda kelas. Di ayat lain diperkuat: "Dialah yang menurunkan air dari langit, lalu Kami tumbuhkan dengan air itu segala macam tumbuh-tumbuhan" (QS. Al-An'am: 99).

Jadi saudara-saudara, Bapa Ibu rekan tani: air dari langit, hidup dari Allah. Kita di tengahnya hanya menjadi perantara doa yang bekerja.

Rasulullah mengunci pemahaman ini dengan hadis yang indah tentang adab bertani: "Tidaklah seorang muslim menanam tanaman, lalu dimakan oleh burung, manusia, atau hewan, melainkan itu menjadi sedekah baginya." (HR. Bukhari & Muslim)

Perhatikan: Nabi tidak bilang pahalanya karena ia yang menghidupkan tanaman, tapi karena ia yang “menanamnya”. Pahala itu datang justru ketika ia merelakan hasilnya dimakan makhluk lain, tanda ia sadar tanaman itu bukan miliknya, melainkan titipan Allah untuk semua kehidupan. Maka petani sejati adalah orang yang paling tauhid: tangannya bekerja paling keras di tanah, tapi hatinya paling yakin bahwa yang menghidupkan bukanlah tangannya. MashaAllah, tabaraqallah.

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Allah SWT: Teori “SATU SUMBER” (the One Source Theory)

  

Ada satu logika sederhana yang sering kita lewatkan saat bicara agama, yaitu logika konsistensi sumber (The One Source Theory), atau bisa juga disebut dengan “postulat Ketauhidan” dan “Teori Konsistensi Wahyu”. Begini enam point urutan penjelasannya:

1. Hanya ada sumber tunggal, maka pesan pasti tunggal

Premisnya absolut: Tuhan itu Satu (Tauhid). Konsekuensi logisnya, ajaran-Nya pasti satu, konsisten, dan tidak kontradiktif sejak awal penciptaan hingga hari ini.

Jika Tuhan itu Maha Sempurna, mustahil Dia menurunkan sistem pedoman hidup yang saling bertabrakan antar zaman. Naahhh, jika saat ini terlihat ada perbedaan, itu bukan karena sumbernya berbeda, tapi karena transmisi pesannya yang terdistorsi atau karena kedalaman tafsir kita yang belum sampai. Kita kurang jauh mainnya, Bro!.

2. Universalitas petunjuk: tidak ada suku atau kelompok manusia manapun tanpa Rasul

Ini postulat kedua yang berdasar dalil Qur'ani: “ …. Dan tidak ada suatu umat pun melainkan telah ada pada mereka seorang pemberi peringatan” (Alquran surat Fathir: 24).

Maka secara logis, semua cluster manusia dimana saja - di atas gunung, di kutub, di hutan Amazon, di pulau terpencil - pasti telah mendapat petunjuk. Pasti pernah diutus Nabi atau Rasul. Hadis menyebut telah diuturunkan sebanyak 124.000 Nabi dan 313 atau 315 Rasul, 25 yang kita kenal namanya. Artinya tidak ada istilah agama samawi vs non-samawi. Semua agama pada asalnya adalah agama samawi, agama dari langit, ya dri Allah SWT yang tunggal. Perbedaannya hanya pada tingkat keutuhan dan tingkat distorsinya saja.

Sebagian ajaran masih orisinal, sebagian besar sudah mengalami information bias, dibelokkan, ditambah, dikurangi oleh kepentingan kekuasaan dan waktu.

3. Islam sebagai nama generik dari konsistensi itu

Jika semua pesan itu konsisten, maka nama generik untuk semua pesan yang konsisten itu adalah ‘Islam’ - yang artinya kepasrahan total pada Sumber Tunggal tersebut.

Semua ajaran para Nabi itu pada hakikatnya adalah Islam dalam versinya masing-masing, dengan tingkat kelengkapan syariat yang berbeda sesuai konteks zamannya. Lalu semua versi itu disempurnakan, dilengkapi, dan digenapkan pada versi final yakni: Al-Qur'an.

“Pada hari ini telah Aku sempurnakan agamamu untukmu, telah Aku cukupkan nikmat-Ku bagimu, dan telah Aku ridai Islam sebagai agamamu” (QS. Al-Maidah: 3). Jadi, Alquran adalah penutup. Semua ajaran dari Nabi dan Rasul beribu-ribu tahun sebelumnya telah digabung disatukan disempurnakan dalam Alquran.

4. Intertekstualitas Para Rasul: semua Rasul saling mengenal dan mengakui

Ciri dari sistem yang konsisten adalah aktor-aktornya saling terhubung. Para Rasul saling mengenal dan mengakui, bukan saling menegasikan. Injil menyebut Ahmad, Al-Qur'an menyebut Musa, Isa, Sulaiman, Adam dalam satu garis keturunan wahyu yang sama. Posisi mereka setara sebagai channel atau penyampai, bukan kompetitor. Isi pesannya sama saja, persis sama: Tauhid. Jika hari ini terlihat berbeda, itu karena distorsi.

Ini yang dalam sosiologi agama disebut “perennial chain” (rantai abadi kebenaran yang sama). Yakni rantai transmisi nilai, pengetahuan, otoritas, dan pengalaman spiritual yang menghubungkan generasi sekarang dengan sumber wahyu atau tradisi suci masa lalu secara berkesinambungan.

5. Al-Qur'an Sebagai Kitab Final dan Preservasi

Agar kebingungan akibat distorsi ribuan tahun itu selesai, maka diperlukan satu kitab yang berfungsi sebagai master copy, yang paling lengkap, terstruktur, dan sengaja dijaga keabadiannya. Pasti terjaga. Tidak seperti kitab-kitab suci lain yang Allah tidak mengatakan akan menjaga keasliannya.

Al-Qur'an memposisikan diri seperti itu: “Sesungguhnya Kamilah yang menurunkan Al-Dzikr, dan pasti Kami (pula) yang memeliharanya”(QS. Al-Hijr: 9). Satu-satunya kitab yang klaim preservasinya tidak satu huruf pun berubah, sehingga menjadi standar untuk menguji konsistensi ajaran-ajaran sebelumnya.

6. Kesimpulan Epistemologis

Maka jika hari ini kita belum melihat kesatuan, keterhubungan, dan konsistensi itu, masalahnya bukan pada Tuhannya, bukan pada agama-Nya. Masalahnya ada pada keterbatasan epistemologi kita. Tugas kita bukan membela sekat-sekat perbedaan, tapi terus belajar, menggali, sampai menemukan benang merah kebenaran sejati yang satu itu. Ayo, semangat belajar, temukan kebenaran sejati !!
Wallahu alam bissawab.

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Prohibitions on trading in Islam

One, Don't sell haram goods.

Selling haram goods is clearly not permitted in Islam, and the Prophet never did that either. Therefore, stay away from trading in goods that are not clearly halal, such as liquor, cigarettes, statues and so on. The Prophet said: "The trade in khamr is forbidden" (HR. Bukhari). "Indeed, if Allah has forbidden a people to eat something, He will also have forbidden the proceeds from its sale." (HR Ahmad)

Two, don't force it.

This is a phenomenon that occurs quite often in our society, where farmers are forced to sell their crops to grain traders just because they owe them fertilizer previously. The Prophet's hadith states that sellers and buyers have the right to khiar, namely the opportunity to think while they are not separated. This is to suppress dishonesty.

Three, don't pretend to buy

A hadith narrated from Ibnu Umar R.A said, in fact Rasulullah SAW has prohibited buying and selling using the najshi method, namely pretending to pay a higher price so that other buyers will be deceived.

Four, transactions outside the market are prohibited

It was narrated from Ibnu Umar R.A. he said: "Indeed, Rasulullah S.A.W forbade holding merchandise before it arrived on the market. This is a statement from Ibn Numair. Meanwhile, according to other narrators, the Prophet S.A.W actually prohibited the purchase of merchandise before it was marketed."

Five, Do not hoard goods

It was narrated from Abdullah bin Mas'ud R.A. He said: From the Prophet SAW that the Apostle forbade holding back the purchase (hoarding) of merchandise. The issue of hoarding is a bit complicated, so various accusations are ultimately difficult to prove. The government panicked when the price of beef hit Rp 120,000 per kilogram. Feedlot operators were raided on suspicion of deliberately withholding their cattle from slaughter, even though the animals had not yet reached the necessary weight; the police were left empty-handed. Hoarding is the practice of purchasing goods in large quantities, storing them for a period, and releasing them only when prices have skyrocketed. It is an unjust act. Its consequences are manifold, including the disruption of market trading mechanisms, the display of selfishness, and the destruction of other merchants' livelihoods. It is narrated by Ma’mar bin Abdullah that the Messenger of Allah said: “No one hoards but a sinner.” (Reported by Muslim).

Six, Do not be a broker

The main difference between real traders and "brokers" is that "brokers" do not pay cash for merchandise and also do not mention the price when picking up the goods. This often happens in livestock. Belantik often brings the farmer's cows or goats to market without leaving any money behind. The new price will be decided later after the item is sold.

Narrated from Ibnu Abbas RA he said: Rasulullah S.A.W forbade middle people (become brokers?) to take the opportunity to buy merchandise to sell to village people. It was narrated from Anas bin Malik RA that he said: We are prohibited from selling merchandise to middle people (as brokers) to sell to village people, even if that person is their brother or father. In trading science they are called middlemen, but they do not behave in the sense of true traders.

Or, recently we heard about a system for selling goods using the dropshipping method. Here, someone sells a product to buyers (consumers) without buying the product first. The buyer is looked for first, and if there is already a buyer who has ordered and paid, then contact the official agent. Then the wholesaler will send the goods directly to the buyer's address in the name of our shop. The Prophet reminded us not to sell goods that do not belong to us, because this could harm other parties.

Hakim bin Hizam once asked Rasulullah sallallaahu'alaihi wa sallam: "O Rasulullah, there is someone who comes to me and asks me to sell him something that I don't have yet, by first buying it for him from the market?" The Messenger of Allah answered: "Do not sell something that you do not have" (HR Abu Daud, Ibn Majah, Tirmidhi and Nasai).

Seven, Pay in cash, don't go into debt

Delayed payments are so common in traditional trading, they call them “debts”. However, the situation sometimes goes too far. My studies with traders reveal just how many suffer losses—or even go bankrupt—because their receivables remain unpaid for months or years. This is often referred to as "defaulting" or "absconding with the money." For traders dealing in commodities like mangoes or coconuts—who often operate with limited capital—having tens or hundreds of millions in receivables go unpaid can destroy their businesses. This happens frequently.

In reality, this is not debt in the conventional sense. A standard loan involves a clear agreement to lend money for future repayment. In trade, however, what occurs is a delayed payment—often forced upon the seller by the buyer’s dominant position within the trading system and supply chain.

Islamic law regarding debt is very strict; dozens, perhaps hundreds, of Hadiths address this issue. In trade, debt would actually be unnecessary if every transaction were conducted on a cash basis—an immediate exchange of goods for money. A Hadith narrated by Usamah bin Zaid (may Allah be pleased with him) states, "Indeed, riba (usury) lies in the deferment of payment." The Prophet (peace be upon him) said, "Exchanging silver for gold constitutes riba unless the exchange takes place on the spot. Exchanging wheat for wheat is riba unless the exchange takes place on the spot. Exchanging dates for dates is also riba unless the exchange takes place on the spot."

The key point is that value changes due to the factor of time. One Hadith deserves special emphasis: "...indeed, the best among you is the one who is best in repaying debts."

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ISLAMIC ETIQUETTE IN TRADE

Farming and trading have long gone hand in hand; the very purpose of farming is often to sell the produce. Islam attaches great importance to the practice of buying and selling. It even elevates the status of merchants, making this profession the first to be honored with the obligation of paying zakat (alms). Historically, it was merchants—driven by economic necessity to travel across the globe—who played a pivotal role in spreading Islam, including to the Nusantara region.

Trading—buying and then selling—or entrepreneurship—creating something and then selling it—is a noble profession that facilitates the arrival of God’s (Allah SWT) provision. A hadith states: "Nine out of ten doors to livelihood are found in trade." Our Prophet, Muhammad (PBUH), was himself a true merchant. Historical records indicate that he began his business career at the age of twelve. He was known as an honest, friendly, and successful merchant, earning the titles Al-Shiddiq (The Truthful) and Al-Amin (The Trustworthy).

Prophets, Messengers, and Companions are Traded

Working to earn a living through trade, farming, or animal husbandry was never considered beneath the dignity of the Prophets and Companions, nor did it diminish the quality of their tawakkul (reliance on God). Even after becoming Caliph, Abu Bakr would go to the market every morning carrying garments to sell. When Umar and Ubaidah bin Jarrah encountered him, they asked, "How can you engage in trade while serving as the leader of the Muslims?" Abu Bakr replied, "How else am I to support my family?" This was despite the fact that, like Umar, he was entitled to a share from the Baitul Mal (public treasury).

During the time of Prophet Muhammad, women were permitted to participate actively in the economy. Khadijah (the Prophet's wife) and Qailah Umm Bani Ahmar are examples of successful businesswomen. There was also Asy-Syifa, a woman entrusted by Caliph Umar with the role of managing the market in Medina.

We have frequently heard the stories detailing the arduous journeys undertaken by the Prophets and Messengers to spread the faith revealed to them. We have known these accounts since childhood, and they continue to be retold in various sermons and religious observances. Their struggle was truly immense; the challenges they faced were far beyond those encountered by the average person—they were truly formidable.

Like ordinary human beings, Prophets and Messengers required food, clothing, and shelter. They did not simply receive these necessities in the same way they received divine revelation; they had to work to obtain them, just as other people do. A Hadith states: "God never appointed a Prophet who did not tend sheep or goats."

Beyond providing for themselves, Prophets and Messengers also had to support their families, necessitating work. Conveying revelation, upholding God's religion, and tending to the community did not require them to abandon their economic lives.

Throughout history, Prophets worked like ordinary people to sustain themselves. Surah Al-Furqan, verse 20, reads: "And We did not send before you, [O Muhammad], any of the messengers except that they ate food and walked in the markets." The marketplace is a place where people of diverse characters gather.

The Prophets engaged in actual work and trade. Prophet Moses (Musa) worked for Prophet Jethro (Syuaib); Prophet David (Daud) was a craftsman who made armor; Prophet Joseph (Yusuf) served as a royal advisor and warehouse overseer; Prophet Zechariah (Zakaria) was a carpenter; and Prophet Enoch (Idris) was a tailor.

Prophet Abraham (Ibrahim) produced earthenware for household use, while Prophet Moses was a master builder who designed and oversaw the construction of monumental structures in Egypt. Similarly, before being appointed as a prophet at the age of 30, Jesus (Isa) is often depicted in Christian art as a shepherd tending to goats; there are also accounts suggesting he worked as a carpenter.

The Prophets worked because they refused to exploit their status or rely on their communities for their livelihood. The Messengers engaged in various trades, utilizing manual skills and other abilities. "No food is better for a person to consume than that which is earned through the work of their own hands; indeed, the Prophet of Allah, David (Dawud), ate from the work of his own hands" (Hadith). Prophet David earned his living through manual labor as a blacksmith; he crafted items such as suits of armor and sold them in the market to support himself and his family. Prophet Solomon (Sulaiman) was the first person to create gold-plated ornaments.

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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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ISLAMIC GUIDE TO EATING AND DRINKING

 

“Tell me what you eat,

and I will tell you what you are” .

 

Yes, what we eat shapes who we are. That's why Muslims are prohibited from eating pork, one of the reasons is because pigs are dirty, dirty and smelly. His stomach and body were full of sources of disease.

In general, everything, whether in the form of plants, fruit or animals; it is halal to eat, unless it is forbidden by the Koran or hadith. Something is definitely forbidden because there is harm or danger in it. "O people, eat what is lawful and good from what is on earth, and do not follow the steps of the devil; for indeed the devil is a real enemy for you" (Al-Baqarah: 168).

Food that a Muslim may eat must meet two conditions, namely: halal and good (thaib). "Halal" means permitted to be eaten and not prohibited by Sharia law; while "good" means the food is nutritious and beneficial for health.

This means that "halal" matters are related to Islamic law, while "good" is seen from health sciences. In Islam, halal food must include three conditions at once, namely halal substance, halal method of obtaining it, and halal processing. Even though the substance is good, it must be obtained correctly, slaughtered properly, and processed using good and correct ingredients. Rasulullah SAW said: "What Allah has permitted in His Book is halal and what Allah has prohibited in His Book is haram, and what is kept silent (not explained), then that thing is among those things that are forgiven" (HR. Ibn Majah and Turmudzi).

Halal food is all food that is good, not dirty and not disgusting; not prohibited; ...and does not cause harm, pose a danger, or damage one's intellect, morals, or faith. Meanwhile, halal (permissible) beverages are those that comply with Islamic Sharia—specifically, any type of water or liquid that does not harm the body, intellect, soul, or faith. Furthermore, they must not be intoxicating, must be pure (free from ritual impurity), and must be obtained through legitimate means.

Why must our food be halal? There are many benefits to consuming halal food and drink, including greater peace of mind, the preservation of physical and spiritual well-being, divine protection from Allah SWT, increased honesty in life, and the attainment of Allah SWT’s pleasure. Those who are mindful of what they consume will cultivate noble character. All forbidden foods inevitably carry inherent dangers.

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