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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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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CONDUCTING AGRIBUSINESS IN ACCORDANCE WITH ISLAM

At its core, agribusiness is about the strategy of generating profit by managing every aspect of an agricultural enterprise—ranging from cultivation, post-harvest handling, and processing to marketing. This is undeniably a noble pursuit. The subjects of agribusiness can be plants, animals, or other living organisms.

In essence, agribusiness means transforming farming into a business venture; thus, planting and harvesting must be followed by selling. This is precisely where the challenge arises. When farmers must engage with the market, the act of farming—once an idyllic, romantic "way of life"—shifts into a business activity driven by financial calculations. There is an interesting book on this subject titled “Agribisnis Syariah: Manajemen Agribisnis dalam Perspektif Syariah Islam” (Sharia Agribusiness: Agribusiness Management from an Islamic Sharia Perspective) by Said and Pratiwi (2005), although I have not yet had the chance to read it. The Sharia agribusiness system and management represent an effort to establish values ​​of truth in business, grounded in the awareness that the universe is a gift requiring responsible stewardship. This endeavor harmonizes economic aspirations with spiritual ones—earning money, creating jobs, and securing a livelihood, all while accumulating righteous deeds.

Agribusiness comprises several subsystems: cultivation; the procurement and distribution of production inputs; post-harvest processing; trading and marketing; and supporting institutions. Does Sharia play a role here? Yes. Sharia applies whenever an activity involves interaction—whether between humans and nature, or, even more so, between human beings. These five subsystems clearly involve human-to-human interactions (*muamalah*). Consequently, these relationships must be guided by Islamic principles. If farming itself must be Sharia-compliant, then agribusiness—by extension—must also adhere to Sharia.

So, what exactly is Sharia agribusiness? In my view, it entails building a broad-based agricultural system through the application of Islamic teachings. The goal is, of course, to foster progress and justice. Ultimately, all Islamic rules are rooted in justice. Thus, Sharia agribusiness means conducting agricultural business with a mindset of sincerity and piety, acknowledging the greatness and majesty of Allah SWT. It involves working for the sake of Allah, seeking profit for the sake of Allah, and distributing the results in accordance with Allah’s guidance.

Agribusiness is, in reality, a vast field. Beyond the actual farming—planting, weeding, fertilizing, harvesting, and selling—we often overlook the fact that agribusiness also... ...encompasses indirect service-oriented activities. Thus, agribusiness also includes agricultural banking, agricultural insurance, extension services, transportation, and warehousing.

We are already familiar with the concept of sustainable agribusiness. The core idea is to maintain environmental sustainability and avoid causing damage to the earth. This aligns perfectly with Islamic teachings. Surah Al-A’raf, verse 56, states: "And do not cause corruption upon the earth after its reformation. And invoke Him in fear [of rejection] and aspiration [of acceptance]. Indeed, the mercy of Allah is near to the doers of good."

Therefore, engaging in agribusiness is also a form of da'wah (advocacy for the faith) and constitutes a path of ghairu mahdah worship (general acts of worship beyond the specific rituals).

Farming is undoubtedly a most noble profession. It involves planting and nurturing a tiny seed until it grows, sprouts leaves and flowers, and eventually bears fruit. While it is certainly Allah who causes it to grow, the work itself is truly good and noble. Thus, one must ensure that this work remains within the framework of worship; the agribusiness activities themselves should be carried out with the spirit and essence of worship.

Running an agribusiness can serve as a vehicle for da'wah (religious outreach) to strengthen human faith and act as a source of spiritual reward for those involved. By applying Islamic principles to agribusiness, we prevent the sector from being corrupted by greed and exploitation. Therefore, let us—as champions of the economy and life—engage in agribusiness now; specifically, agribusiness grounded in Islamic principles. We must ensure that food and beverages derived from plants and animals do not become *haram* (forbidden) for consumption simply because the operations were conducted by those lacking an Islamic approach.

To this end, we require agribusiness management that adheres to Sharia principles. Management is a series of processes—encompassing planning, organizing, implementation, supervision, evaluation, and control—designed to optimally utilize an organization's resources (human, capital, material, and technological) to achieve its objectives. As an organizational system, agribusiness requires operations that are managed correctly, systematically, clearly, purposefully, and orderly, in accordance with the emphasis placed by Islamic Sharia. This is illustrated in a Hadith narrated by Al-Tabarani, Al-Tirmidhi, and Al-Nasa’i: "Indeed, Allah loves those who, when performing a task, do so with ‘itqan’ (precision, clear direction, clarity, and thoroughness)."

The sequence of planning, organizing, implementation, supervision, evaluation, and control constitutes the management functions that are also applied within agribusiness management. These functions apply to every stage of agribusiness activity, whether in production management, agro-industry, marketing, or agribusiness risk management.

Regarding production or cultivation, agricultural production management aims to enhance both the quantity and quality of output. The Quran encourages multiplying harvest yields and improving quality through the application of appropriate cultivation technologies and the use of high-quality production inputs. In the realms of marketing and trade, the Islamic approach focuses on facilitating connections and serving both producers and consumers, rather than establishing an independent authority that dominates the entire agribusiness system.

How should risk be managed from an Islamic perspective? Farming and agribusiness operations are fraught with risk—which is precisely why commercial banks are often reluctant to get involved. These risks include climatic unpredictability, pest and disease outbreaks, and the risk of value depreciation. Such depreciation can stem from a decline in quality, price fluctuations, or shifts in consumer preferences. These risks weigh heavily on those involved in agribusiness.

Islam provides guidance that all forms of tests and risks must always be viewed as trials or disasters that come from Allah SWT. In this regard, Ali 'Imran's letter verse 117 states: "The parable of the treasures they invest in this worldly life is like the parable of a wind that contains very cold air which falls on the fields of a people who wrong themselves, then the wind destroys them. And Allah does not wrong them, but they are the ones who wrong themselves."

The harvest must be sold. So, in agribusiness there is trade. Trading or what used to be called trading, especially over long distances, between islands and even between continents; is a way of preaching. During the time of the Prophet Muhammad SAW, trade was carried out, both domestic trade and foreign trade. The mission is not only to trade and make a profit, but also to preach and broadcast the Islamic religion. It was from trading that the spread of Islam developed and spread throughout the world. The companions of the Prophet and Arabs often traveled for trade to various countries including China, Malaysia, the Philippines and also Indonesia.

Traders, who buy something and then sell it, or in Malay literature are often called "saudagar"; don't underestimate it. Abu Said narrated that the Messenger of Allah once said, "Traders who are honest and trustworthy will be included in the class of the Prophets, shiddiqien, and martyrs." However, on another occasion the Prophet warned that the market is a place where we must be careful. Becoming a trader is not easy, especially being an honest trader. The Prophet knew this very well because he was once a trader. Abdullah bin Umar was a successful trader, as were Abu Bakr, Umar and Uthman, whose wealth was obtained from trading.

Farming and trading were the jobs of the Apostles. Agriculture is the foundation that sustains all life; it is a primary sector. All other sectors would stagnate if the primary sector failed to function. A wool garment factory cannot operate until sheep farmers produce quality wool; a textile manufacturer cannot function if cotton farmers have not harvested their crops—and so on.

Prophets and Messengers worked to sustain the continuity of their mission (da'wah). Engaging in trade, agriculture, or animal husbandry to earn a livelihood was never considered beneath their dignity, nor did it diminish the quality of their reliance on God (tawakkul). Islamic scholars, too, were known for their industriousness and diligence in their endeavors, while remaining steadfast and resilient in the pursuit of knowledge and the propagation of the faith. During his time as Caliph, Abu Bakr would go to the market every morning, carrying garments on his shoulders to sell. When he encountered Umar and Ubaidah bin Jarrah, they asked him, "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, Abu Bakr received a stipend from the public treasury (Baitul Mal).

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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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Food Security in the Islamic System

Food security within the Islamic system is inseparable from the Islamic political system. Islamic political economy envisions guaranteeing the comprehensive fulfillment of all primary needs—encompassing both essential individual requirements and fundamental societal needs—for every single person. Food security is non-negotiable; relying on imports for staple foods is tantamount to mortgaging the nation to another country. Such import dependency can pave the way for foreign influence over a nation's politics. Islam mandates that the state guarantee the fulfillment of basic food needs. "The son of Adam has no right to anything other than these things: a house in which to live, clothing to cover his nakedness, and plain bread and water" (Narrated by At-Tirmidhi). Thus, the government must meet the needs for food, shelter, and clothing—specifically zhillu baytin (or bayt yaskunuhu—a house), tsawbun yuwârî ‘awratahu (clothing covering one's nakedness), and jilfu al-hubzi wa al-mâ’ (plain bread and water).

In providing this guarantee, the state employs both economic and non-economic mechanisms. Non-economic mechanisms include the responsibility of relatives. The order of responsibility is clear:

1.              First, individual responsibility. Islam commands every man to work to meet his own needs and the needs of those under his care (Al-Baqarah: 233).

2.              Second, the responsibility of relatives. If needs remain unmet—whether because the individual cannot work or their income is insufficient—then relatives, starting with the closest ones, are obligated to share the burden of support (Al-Baqarah: 233).

3.              Third, government responsibility. If needs still remain unmet, the responsibility shifts to an obligation of the Baitul Mal (the state).

 

The Messenger (SAW) said: "I am closer to the believers than they are to themselves; whoever leaves behind wealth, it belongs to his family, and whoever leaves behind debt or dependents, let them come to me, and it becomes my obligation" (Narrated by An-Nasa'i and Ibn Hibban). State mechanisms include, for instance, the right of the destitute (dhuafa) to zakat.

Regarding economic mechanisms, the state must ensure the implementation of Sharia laws related to the economy—such as laws concerning ownership, the management and development of assets, and the distribution of wealth within society. To ensure the operation of market mechanisms in accordance with Sharia, the state will eliminate and eradicate various obstructive distortions, such as hoarding, the hoarding of wealth (kanzul mal), usury (riba), monopoly, and fraud.

To ensure food security, the state must control the primary resource for food production: land. Islam takes a rather firm stance on this matter. Land that is left neglected for three consecutive years—whether acquired through inheritance, purchase, or gift—is subject to state seizure and redistribution to citizens capable of cultivating it. Abu Yusuf narrates in the book al-Kharāj, citing Umar bin al-Khattab: "There is no right for a person who fences off 'dead' [unclaimed] land after three years have passed." Another hadith states: "Whoever possesses land but leaves it neglected and unused for three years, and then another person utilizes it, that other person has a greater right to the land."

During the reign of Umar—and continuing into the Umayyad era—the Euphrates-Tigris delta and the marshlands of Iraq were drained through the construction of water channels to create arable land, which was subsequently distributed to citizens capable of farming it.

The state may also intervene in the market, though not by fixing prices. Price control is achieved by managing supply and demand. Anas (may Allah be pleased with him) recounted an instance when prices had soared; the Companions asked the Messenger of Allah to set fixed prices, but he refused to do so. The Messenger said: "Indeed, it is Allah who determines prices, who withholds and expands [provision], and who provides sustenance; and I truly wish to meet Allah without any one of you holding a claim against me for any injustice regarding blood or property" (Narrated by At-Tirmidhi, Ibn Majah, Abu Dawud, Ad-Darimi, and Ahmad).

Furthermore, Islam prohibits alliances or associations of producers, consumers, or merchants from entering into agreements, collusion, or conspiracies to regulate and control prices or trade—such as agreeing on minimum selling prices—in accordance with the words of the Muhammad SAW. This also applies to hoarders (muhtakir), an act the Messenger described as a grave sin and one condemned by Allah.

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Islamic Agricultural Economics and Islamic Food Economics

Before going further into "Islamic food economics", it's good to start a little with Islamic Agricultural Economics. Food here is positioned as part of agriculture, although then there is a tendency to shift it into the food and medicine group. This can be seen, for example, in the Job Creation Bill (Omnibus Law) which was discussed at the beginning of 2019.

We have heard of Islamic Economics for a long time, but not yet about "Islamic Agricultural Economics". On Google there are no results for "Islamic Agricultural Economy".

Islamic agricultural logic is not like ordinary economic logic. One onion bulb is planted, the result is 10 onion bulbs. A pair of sheep is kept, in some years there could be 10 of them. This is clearly intervention and infinite blessings from the Giver of Life. How many thousands of pots of vegetables can be produced from one hectare of onion plants, for example? How many mouths and stomachs enjoyed it. It really doesn't count. It's impossible to calculate the deliciousness of the taste of vegetables with the right aroma of fried onions.

So, don't look at the harvest from the money alone. One onion becoming ten onions could be considered a loss if, for example, the price of onions on the market plummets. But, if you look at the benefits and pleasures they experience, no farmer actually suffers a loss. So, farming is actually spreading seeds, sowing virtue, carrying out charity, reaping rewards. Not just investing money for money.

Islamic Agricultural Economics is not just

plant money harvest money...

If farming is understood as investing money for money, then we neglect to take into account the damage done. Using pesticides carelessly to kill worms that fertilize plants is not counted as a loss. Inorganic fertilizers make the soil hard, destroying soil biology. Conventional farming analysis does not include this damage. The results also only look at the yield, not the product.

Islamic agriculture does not destroy nature. Islamic agriculture protects nature. Islam rahmatan lil alamin, Islamic farming brings life, not destruction.

Every day people talk about food, there are lots of discussions about the economy, and religious study sessions are held every morning and evening. However, it seems that no one has tried to put it together in one breath: "Islamic-food-economy". Many people mention food when discussing agriculture. However, no one has dared to say that what they are discussing is classified as food economy.

Meanwhile in the real world, even though various approaches have been implemented, starting from the concept of food security, food sovereignty (farmers' sovereignty over food), self-sufficiency, etc.; but the food problem is not resolved. The UN reports that more than 800 million people in the world suffer from hunger, and 120 million of them experience acute hunger. When compared with the world's population of 7.7 billion people, the number of hungry people is more than 10 percent. Ironically, 1.3 trillion tons of food is wasted in the world every year, or the same as 1/3 of total world food production. Who wastes the most food (food waste and food loss)? In order from the most severe, they are Saudi Arabia, Indonesia, the US and the United Arab Emirates. Subhanallah.

This means, ladies and gentlemen, that the agricultural economics that we have applied is apparently unable to solve the world food problem. There are many errors in this science, for example the attitude that despise food as an industrial product. Just “production”; not a gift from God that should be highly valued. By respecting the food, we also respect those who produce it. This means that it is time for us to look at God's guidance in managing agriculture and food.

Agricultural economics is derived from economics, by changing the object to agricultural products. Is it adequate to build knowledge with a paradigm and approach like this and reduce it to Food Economics? On the other hand, agricultural economics talks about primary goods, but is derived from science built from secondary and tertiary objects?

It seems that staple foods must leave the market mechanism. There are at least four reasons. One, humans have basic instincts and morals to help the lives of others. People will die if they don't eat. So, in any tribe, in any religion, in villages and cities, in traditional communities; people love to share food and groceries. Even in this modern world, people still like to share food. There are parties in big cities with lots of food, free of charge. We also enjoy treating friends and guests.

Traditional societies never sell food to each other. In gathering and hunting societies, food is usually collected in one place and then consumed together. They created a community food barn. This habit continues to be maintained by today's society. We hold social gatherings, celebrations and parties as a mechanism for sharing food.

Two, food is always produced from the land, directly or indirectly. Well, because in fact a piece of land is never truly owned by a human being, where we only have the right to work on it; then something that is born from something that does not belong to him is certainly not his in full. There is a social element there. There is a social element to every harvest.

Three, religion also teaches us not to use staple foods as economic goods using market mechanisms. There are so many suggestions and teachings for entertaining guests, hadiths about making more vegetables so you can share them, and so on.

Four, the added value that is extracted from the land is many times the effort that a human being has put in. A seed is thrown to the ground, then five years later it bears fruit. Where is the thrower's human effort in it? This means that this is almost entirely a blessing from the land, from nature, yes from Allah. "And He has spread out the earth for (His) creatures, in which there are fruits and date palm trees with honey petals" (Ar-rahman: 10-11).

 

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The Evolution of Islamic Economic practice and thought

Broadly speaking, the evolution unfolded as follows. First, the era of Prophet Muhammad (PBUH) and the Rightly Guided Caliphs (7th century CE). During this period, fundamental principles of the Islamic economy—such as justice in wealth distribution and the prohibition of riba (interest)—were established and practiced, and the implementation of zakat (obligatory almsgiving) began.

Second, the Islamic Golden Age (8th to 13th centuries CE). Economic thought flourished alongside the advancement of Islamic civilization. Many Muslim scholars—such as Abu Yusuf, Al-Mawardi, and Ibn Khaldun—wrote extensively on economics and public administration. Under the Abbasid Caliphate, the Islamic economy expanded rapidly, with Baghdad serving as a major intellectual and economic hub. Prominent Muslim scholars like Al-Ghazali and Ibn Khaldun contributed significantly to economic discourse.

Classical scholars in the Muslim world made valuable contributions to Islamic thought regarding issues such as production, consumption, income, wealth, property, taxation, and land ownership. Among them were (along with their years of death): Abu Yusuf (798), Muhammad bin al-Hasan (805), Al-Mawardi (1058), Ibn Hazm (1064), Al-Sarakhsi (1090), Al-Tusi (1093), Al-Ghazali (1111), and Al-Dimashqi (805). 1175), Ibn Rushd (1187), Ibn Taymiyyah (1328), Ibn al-Ukhuwwah (1329), Ibn al-Qayyim (1350), Sayyid Ali Hamadani (1384), Al-Shatibi (1388), Ibn Khaldun (1406), Al-Maqrizi (1442), Dawwani (1501), Muhammad Aurangzeb Alamgir (1707).

Three, the Period of Decline (14th to 19th centuries CE). The development of Islamic economic thought stagnated due to the dominance of colonialism and the influence of Western economics.

Four, the Modern Resurgence (20th century to the present). Islamic economic thought began to revive with the emergence of Islamic banks and Sharia-compliant financial institutions. Academics and practitioners began developing more systematic and structured Islamic economic theories.

As a discipline, Islamic economics can be traced back to the first wave—which was more general in nature—in the early 19th century. Then came the second wave, entering the 20th century; for instance, the 1970s saw a surge in practices rejecting riba (usury). This second wave was characterized by scholarly developments that were more detailed, technical, and operational.

Some key events include:

1963 - Establishment of the first Islamic bank, Mit Ghamr Savings Bank, founded in Egypt by Ahmad El-Naggar. This marked the beginning of the modern Sharia banking system.

1969 - Formation of the Organization of Islamic Cooperation (OIC) to strengthen solidarity and economic cooperation among Muslim nations.

1975 - Establishment of the Islamic Development Bank. This bank was established to support economic and social development in OIC member countries in accordance with Sharia principles.

1976 - International Conference on Islamic Economics in Mecca.

1980s - The beginning of rapid growth for Sharia banking in Indonesia and globally, continuing to the present day.

 

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