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TABLE OF CONTENTS
16
27
50
67
83
Mohd Izhar Ariff bin Mohd Kashim, Muhammad Adib Samsudin, Wan Kamal Mujani
102
Muhammad Adib Samsudin, Mohd Izhar Ariff Mohd Kashim, Mohammad Zaini
Yahaya, Ahmad Munawar Ismail, Rozida Mohd Khalid, Wan Kamal Wan Mujani,
Hayatullah Laluldin, Irwan Mohd Subri, Syed Azhar Syed Sulaiman
109
122
Abstract
Halal slaughtering process is the killing and butchering of non-forbidden animals for
food. According to Islamic tradition, the conventional method used to slaughter the
animal involves cutting the large arteries in the neck along with the esophagus and
trachea with one swipe of non-serrated blade. Muslims argue it provides a relatively
painless death and helps to effectively drain blood from the animal. Scientifically,
the main purpose of effective and humane slaughtering is to remove the flowing
blood as quickly as possible and stop the delivery of oxygen to the brain. Blood is
suitable for microbial growth environment. Inadequate bleeding could cause more
blood to be retained in the meat. Consequently, this would lead to multiplication of
spoilage microorganisms and acts as a carrier for food borne pathogens. The main
concern of some veterinary and animal rights groups is that halal slaughter without
stunning may delay the commencement of unconsciousness and this could result in
suffering from stress and pain. Recently, it has been suggested that performing the
cut at the first cervical vertebra compared to the conventional cut at the second
or fourth cervical vertebra will almost eliminate false aneurysm development and
this will reduce subsequent distress. It is possible that when religious slaughter is done
faithfully and properly, the welfare of the slaughtered animal is not compromised,
even if this cannot be verified scientifically using currently available instruments.
Keywords - halal slaughter, animal welfare, bleeding, meat quality.
PhD, Associate Professor, Department of Animal Science, Faculty of Agriculture, Universiti Putra Malaysia
Introduction
There are many slaughter procedures that religions and cultures use around the
world. The two that are commercially relevant are the halal and kosher methods
practiced by Muslims and Jews respectively. The global trade in red meat and
co-products from animals slaughtered using these two methods is substantial and
growing (Farouk et al., 2014). Halal slaughter of edible animals for food is a ritual of
the shariah that purifies an animal from blood and filth thereby making it good and
wholesome for human consumption. Despite its short duration, halal slaughtering is a
vigorous step in the production of halal and thoyyib (acceptable and wholesome)
meat for Muslim consumption (Nakyinsige et al., 2014). Accordingly, Muslim
consumers reflect the importance of spiritual considerations over any other factor in
determining the quality of meat and when purchasing meat for their consumption
(Nakyinsige et al., 2013).
Humane slaughtering concerns being sympathetic for the animals being killed
for meat production through minimizing animal suffering and respect for animals
intrinsic worth. This is probably what Prophet Muhammad (peace be upon Him)
preached when he said: Allah calls for mercy in everything, so be merciful when you
kill and when you slaughter; sharpen your blade to relieve its pain. (Al-Qaradawi,
1994). Islam places great emphasis on humane treatment of animals, especially
before and during slaughter. Some of the conditions, to mention but a few, include
giving the animal proper rest and water, avoiding conditions that create stress,
not slaughtering an animal in front of others of its kind, not sharpening the knife in
front of the animals and using a very sharp knife to slit the throat. It is important to
acknowledge that Islam respects the intrinsic worth of animals and teaches animal
welfare.
When the animals are slaughtered without stunning, any delay between the cut to
the neck and the onset of unconsciousness could result in suffering from: stress and
pain associated with restraint (Berg & Jakobsson, 2007); pain associated with the cut
and stimulation of nociceptors in the wound (Gibson, et al., 2009; Zulkifli, et al., 2014);
and distress associated with delays in the time to loss of consciousness (Gregory et
al., 2010). It has been recommended that practices such as restraining the animal
in a comfortable position, using a very sharp knife, monitoring the interval from the
cut to loss of sensibility, and the slaughtered animals must be unconscious before
removal from the restrainer could improve animal welfare during slaughter without
stunning (Grandin, 2010). Therefore, the paper reviews the considerable possibility
for development and improvement with regard to management of the implicated
risks for traditional halal slaughter method.
Importance of Bleeding
The main purpose of effective and humane slaughtering is to remove the flowing
blood as quickly as possible and stop the delivery of oxygen to the brain (Gregory,
2007). From the Islamic prospective, the blood should not be consumed because it
is considered as an impure substance. Ali et al. (2007) documented that one of the
main goals of meat processing industry is to improve the bleeding and reduce meat
flaws, as optimized bleeding can enhance the quality of meat during storage. Blood
is suitable for microbial growth environment. Inadequate bleeding could cause more
blood to be retained in the meat. Consequently, this would lead to multiplication
of spoilage microorganisms and acts as a carrier for food borne pathogens (Lerner,
2009). Furthermore, remaining blood in the meat equalizes to retention of more
haemoglobin. Alvarado et al. (2007) mentioned that haemoglobin is a dominant
supporter of lipid oxidation. Lipid oxidation composes a key reason of non-microbial
meat spoilage, particularly during cooking, refrigeration and freezing storage (Soyer
et al., 2010).
One of the main conditions of halal slaughtering is that the neck is partially cut without
head decapitation leaving the spinal cord intact and the body should be released
immediately after slaughtering. In birds, it has been reported that decapitation
disrupts the nervous system causing asphyxia and suffocation and increased time of
death. Conversely, cutting the carotid artery, jugular vein, esophagus and trachea
without decapitation shortens the time of death (Davis, 1996). The study by Zaman
et al. (2012) investigates the variation of total protein profile in chicken skeletal
muscle as influenced by two methods of slaughtering using 2-D gel electrophoresis.
The results show that the protein with MW 116 kDa was present only in chickens
where the neck was completely cut off and body tied at the point of death
compared to the other situation where the neck was partially cut leaving the spinal
cord intact and the body was released immediately after slaughtering. One of the
possible candidate for this protein to be the 20S catalytic subunit of the enzyme
acetylcholine esterase (AChE) having Mw 110 kDa (Tsim et al., 1988). AChE is found
at mainly neuromuscular junctions and cholinergic brain synapses where its activity
helps to terminate neurotransmission (synaptic transmission).
10
been reported that the carotid arteries of the cattle slaughtered by halal method
are susceptible to develop false aneurysms at the severed cardiac ends (Gregory
et al., 2008) which could lead to delay the commencement of unconsciousness
(Gibson et al., 2009; Gregory et al., 2010). Recently, Gregory et al., (2012) suggests
that performing the cut at the first cervical vertebra compared to the conventional
cut at the second or fourth cervical vertebra will almost eliminate false aneurysm
development and this will reduce subsequent distress.
Pre-slaughter Stunning
In developed countries there is a legal requirement to render the animals instantly
insensible to pain prior to slaughter. This is achieved by using mechanical or
electrical equipment or by narcosis using gases such as carbon dioxide. Preslaughter stunning of animals using electrical shock is permissible in some Islamic
authorities if it meets some provisions like the position of electrodes, voltage range,
electrical current range and period, type of machine and electrodes used. There
should be provision of adequate training for the slaughterers. Head only electrical
stunning, non-penetrative captive bolt stunning and water bath stunning of poultry
have been approved by many Islamic authorities as long as the method is reversible
(Nakyinsige et al., 2014). According to the Department of Islamic Development
Malaysia (JAKIM) stunning is not recommended. However, if stunning has to be
carried out, the permitted methods are electrical or pneumatic percussive stunning.
The use of stunning equipment shall be under the supervision of a trained Muslim
and periodically monitored by competent authorities. In addition, the stunning
should not kill or cause permanent physical injury to the animals and the stunners
which are used to stun the animals under mughalazah najs category should not be
used to stun animals for halal slaughter (Department of Standards Malaysia, 2009).
The guidelines on stunning parameters are as specified in Table 1 and 2.
Type of
Livestock
Weight (kg)
Current (A)
Voltage (V)
Duration (s)
Chicken
2.40- 2.70
0.20- 0.60
2.50- 10.50
3.00- 5.00
Bull
300- 400
2.50- 3.50
300- 310
3.00- 5.00
11
Type of Livestock
Current (A)
Duration (s)
Lamb
0.500.90
2.003.00
Goat
0.701.00
2.003.00
Sheep
0.701.20
2.003.00
Calf
0.501.50
3.00
Steer
1.502.50
2.003.00
Cow
2.003.00
2.503.50
Buffalo
2.503.50
3.004.00
Ostrich
0.75
10.00
Use a very sharp knife that is twice the width of the neck.
Cattle, sheep and goats must be unconscious before removal from the
restrainer.
12
animals without stunning prior to throat slit and bleeding. This practice is permissible
in many countries but it is really contentious with regards to animal welfare. Areas of
concern include the stress of restraining the animal, whether the cut is painful and
whether the animal experiences excessive distress while bleeding out, such as the
aspiration of blood into the lungs. It is possible that when religious slaughter is done
faithfully and properly, the welfare of the slaughtered animal is not compromised,
even if this cannot be verified scientifically using currently available instruments. On
the other hand, supporters of non-stunning methods need to acknowledge that
some commercial production facilities have poorly trained slaughtermen and
unacceptable animal restraint systems that cause unnecessary animal suffering.
Scientific methods that have proven to conform with religious requirements must be
adopted in order to improve animal welfare and to produce meat of high quality.
Conclusion
The debate regarding the welfare aspect of slaughter without stunning goes on.
The quest should continue in order to ensure that the process of traditional halal
slaughter is as humane as possible for the sake of animal welfare. There is substantial
possibility for development and improvement with regard to management of the
implicated risks for halal slaughter without stunning. Additional indicators during
neck cutting without stunning to determine final loss of consciousness and actions
to be taken in cases of prolonged consciousness are also needed. Therefore, further
research on the socio-technical aspects of animal slaughter which may bring about
the production of quality halal meat is recommended.
References
Ali, A. S. A., M. A. Lawson, A. Tauson, J. F. Jensen, and A. Chwalibog. (2007). Influence
of Electrical Stunning voltages on Bleed Out and carcass quality of Broiler
chickens. Arch. Geflgelk, 71, 35-40.
Al-Qaradawi, Yusuf (1994). The Lawful and the Prohibited in Islam. Trans: Ahmad Zaki,
Hammad. Indianapolis, IN, USA: American Trust Publications.
Alvarado, C. Z., M. P. Richards, S. F. O Keefe, and H. Wang. (2007). The Effect of
Blood Removal on Oxidation and Shelf of Broiler Breast Meat. Poultry Science,
86, 156-161.
Berg, C., & Jakobsson, T. (2007). Post-cut Stunning at Religious Slaughter. Svensk
Veterinrtidning, 59(6), 21-28.
Davis, K. (1996). Prisoned Chickens, Poisoned Eggs: An Inside Look at The Modern
Poultry Ndustry. Summertown, Tennessee, USA: Book Publishing Company, 105
124.
13
14
Tsim, T., William, K. W., Randall, R. & Barnard, E. A. (1988). Synaptic Acetylcholinesterase
of Chicken Muscle Changes During Development from a Hybrid to a
Homogeneous Enzyme. The EMBO Journal, 7, 2451-2456.
Zaman, R., Nassir, H. M., Abdurrazq, N.B., Salleh, H. M., & Rahman, M. T. (2012). Effects
of Different Methods of Slaughtering on Protein Expression in Chicken Meat. IIUM
Engineering Journal, 13(1), 2734.
Zulkifli, I., Goh, Y. M., Norbaiyah, B., Sazili, A. Q., Lotfi, M., Soleimani, A. F., & Small, A.
H. (2014). Changes in Blood Parameters and Electroencephalogram of Cattle
as Affected by Different Stunning and Slaughter Methods in Cattle. Animal
Production Science, 54, 187193.
15
Abstract
This paper presents the significant role of culture which is utilized by the Mah Meri
community in Pulau Carey, Malaysia to practise sustainable tourism. Mah Meri is one
of the 18 indigenous tribes in Peninsular Malaysia. Preliminary study was conducted
in the year 2013 at Kampung Sungai Bumbon which is a well-established indigenous
tourism destination in Malaysia. In-depth interview which was used as the qualitative
data collection method helped the researchers to understand the community
resources which can encourage sustainable tourism practise. Cultural tourism
products like wood carvings, weavings, Main Jooh dance and Ari Moyang are the
main attributes which contribute to tourism development. This study reveals that the
community is proud of its culture. However, the community feels that their tourism
business is facing a threat because of scarcity of natural resources. It is hoped that
the findings of this study will contribute to existing literature in the indigenous tourism
ground that could improve the sector into a more beneficial source of income for
the indigenous community.
Keywords - Indigenous tourism, Mah Meri, sustainability, cultural product, scarcity.
Introduction
Tourism has been an important industry in Malaysia for a number of years (Musa,
2000) and international arrivals reached 24.6 million and 24.7 million respectively in
2010 and 2011, compared to 10.5 million in 2003 (Ministry of Tourism, 2012). Table1
shows international tourist arrivals to Malaysia and revenues received from 1998 until
2011.
16
Year
Arrivals/Million
Receipts/MYR Billion
1998
5.5
8.6
1999
7.9
12.3
2000
10.2
17.3
2001
12.7
24.2
2002
13.2
25.8
2003
10.5
21.3
2004
15.7
29.7
2005
16.4
32.0
2006
17.45
36.3
2007
20.9
46.1
2008
22.0
49.6
2009
23.6
53.4
2010
24.6
56.5
2011
24.7
58.3
Source: Ministry of Tourism (2012)
17
tourism business. This scenario can be regarded as a big threat to achieve sustainable
indigenous tourism development in Malaysia. King (1993) also argued that the way
in which culture is constructed and manipulated are also seen very clearly in the
packaging and development of cultural tourism. Tourism promotion takes place
through a number of institutions but primarily through Tourism Malaysia and Ministry
of Tourism and Culture (MOTAC).
Literature Review
Cultural aspect in indigenous tourism has been a popular research area highlighting
the indigenous people and their unique and authentic lifestyle. In this area,
commercialization of culture has brought tourism attractions to be targeted
especially on cultural celebrations. The culture of each ethnic by indigenous people
represents their identity. According to Butler and Hinch (2007), the development
of tourism strongly depends on their ethnicity, heritage and festivals. Butler and
Hinch (1996) also mentioned that culture has emerged as a powerful attraction not
only for tourists but also for entrepreneurs, government agencies and academic
researchers.
Many scholars agree that the cultural product has proven to be a medium in boosting
tourism development (Brown and Cave, 2010; Cohen, 2007; Liu, 2009). Besemenji et
al (2011) said that tourism emerged as a good way of preserving the Ontario Indian
customs and culture, but only if the right people are involved and if tourism does
not become a business for some individuals. Tourism can also help in the promotion
and presentation of Indian customs and cultures. This is the way to introduce their
culture to the world and thus contribute to its preservation. However many authors
argued that commoditization is the only way to sell the indigenous culture to tourists
(i.e; Thompson, 2007 and OGorman, 2007).
From the cultural tourism perspectives, commoditization can enhance local
economic growth and develop traditions by reducing poverty levels and increasing
the inherent value (UNWTO, 2004). However, cultural commoditization has been
criticized by several scholars. Cohen (1988) said that using indigenous culture as
a mass tourism product can ultimately cause the loss of authenticity, inherent
cultural value and significance. The Naxi indigenous community of China went
through cultural commoditization and presented their uniqueness to outsiders with
the help of the government but they are still in the belief that their culture is well
preserved and not faded (Brown and Luo, 2012). A study by Yoko (2006) on the
Karen community in Chiang Mai showed that the ecotourism is used to enhance
community development. According to the scholar, the establishment of National
Park in their area made the local community to be involved in bird watching and
elephant trekking activities directly. Apart from that, the genuine participation
in tourism has allowed the Karen community to commoditize their culture for
economic and cultural sustainability benefits.
18
In the Malaysian context, Kalsom et al. (2008) has said that the Malaysian government
consistently seek to achieve sustainable tourism practise by targeting a balance
between business imperatives, cultural heritage preservation and environmental
protection. This is evident by the establishment of Orang Asli cultural villages and
traditional handicraft centres such as the Pusat Kraftangan Orang Asli (Orang Asli
Handicraft Centre) in Cameron Highlands and Mah Meri Cultural Village at Carey
Island (Kunasekaran et al, 2013).
Indigenous tourism in Malaysia has high potential as a unique attraction, apart
from eco- tourism, which caters particularly for tourists from Australia, New Zealand
and Europe, who prefer to learn about unique and remote communities. At these
indigenous villages, visitors will be able to witness the traditional dances, lifestyle
and hunting techniques personally. However, Gomes (2004) has mentioned that
the government has prevented tourists from visiting the Orang Asli community in
Taman Negara, Pahang. The author also addressed the governments concern that
photographs of half-naked women in their natural living styles may give a wrong
impression regarding the majority Malay communitys dressing manner.
Methodology
In order to understand the real phenomenon in the particular study area, a
preliminary data gathering technique was employed. To obtain the data, naturalistic
inquiry was deemed appropriate by using a semi-structured interview as a tool. The
semi-structured interview was used as an inductive approach to gain new and
unexpected responses from the respondents, which prevents the interviewer from
assuming potential variables. However, a questionnaire guide was developed and
used throughout the interviewing session to obtain the pattern of answers that are
appropriate to the objectives of the study. Consequently, an interview guide was
designed as a list of questions and probing follow-ups, to guide through during the
interview. The main reason that the interview guide was selected was to help the
researcher stay on track. It will also help to ensure that the important issues/variables
were addressed. In addition, the interview guide also provided a framework and
sequence for the questions and helped maintain consistency across interviews with
different respondents from different type of tourism job involved.
There are three basic parts of the interview guide, which were utilized in this study.
The face sheet was used to record information, such as time, date and place of
interview. For example, the third respondent interviewed in Kampong Sg. Bumbon
was labelled as B3 Basic demographic information about the interviewee was also
noted on the face sheet.
19
20
from tour agents who bring some tourists. That one who promotes this
is Tourism Malaysia, and JAKOA but not much. Kraftangan Malaysia
of course is better (in promoting). (Yahya Sidin, 33 years old, male)
Dance was famous around the year 1977, there was Mah Meri
dance. Before the year 1977 the dance was already practised by
us but only after 1977, it became famous. It is a tourism attraction,
a tourist attraction now. I was involved in the culture, we were the
champion in 1977...then I went to Penang, Johor Bahru, Cameron
Highlands, Genting Highland, Kuala Terengganu during the opening
of the Museum of Kuala Terengganu, that time. Thats about
how many years I was not quite remember. Some went to Perak,
Selangor...ifAngkasapuri (TV station), we are going frequently even
now. Thats one of the factors which can add our income, indirectly.
Tourists come to enjoy, see clearly, I mean like that kind of tourism
sector is without doubt I get involved, thus, this increases tourism. It is
good if there is culture like this, there were tourists who come to see
in terms of culture. (Embus Seng Keng, 52 years old, male)
According to another respondent, the Main Jooh dance is famous among other
types of dance of Orang Asli community.
Our Main Jooh is receiving good demand. We always perform in
functions. People will be excited to see our attire and dance. There
was once, last year if Im not mistaken, we performed at an Indian
wedding function here in Pulau Carey. The Indian lady (bride) is our
friend, she always comes here and sits with us to learn our weaving...
and she asked us to come and perform during their wedding at a
wedding hall. All the people in the hall were happy and the place
became lively (Maznahanak Unyan, 44 years old, female)
Maznahanak Unyan who is also the head of the Tompoq Tompoh dance group
however said the dance is only performed when they are booked earlier. This is to
ensure the arrangement and gathering of dancers can be made without rushing.
21
Wood Carvings
The mask and sculptures are also equally important for the Mah Meris to portray
their culture. Sculptures like Kata Kala, Jin Gunung, Hantu, Pawang, Bes Kutu,
Moyang Mengkok, Moyang Tijau Didi, Hantu Ketam, Moyang Belangkas, Moyang
Lanjut, Harimau Berantai and Moyang Belalang are the main products that are still
being carved regularly.
Each statue or mask has some stories particularly for it, there is the
story of him. Actually in those days, people do mask and statue for
medical reasons. If body aches and pains strike we do the mask or
statue. Now all has changed, we do it for tourism, to craft. Now the
carving of mask and statue has turned into an art. (Yahya Sidin, 33
years old, male)
Among the sculptures of Mah Meri, Harimau Berantai (tiger statue with chain) is
unique and not only becomes a primary attraction for tourists but also a pride of the
wood carvers. The reaction of the tourists after seeing the unique carving is a pride
and great satisfaction for the wood carvers.
If you want to know the most valuable sculpture, it is the tiger statue
with a chain... Sometimes the tourists who come do not understand,
like a tiger is done first and joined (fixed) with the chain later but that
is not actually we do, we will do the tiger and chain together the
time we do the show live we carved one...Tourists see this strangely,
there is a ball in the tigers mouth, they say we make the ball and put
in the mouthbut we say that the ball naturally exist in the mouth
without doubt in that, the bizarre thing is interesting. (Alias Sayor, 35
years old, male)
The tourists who visit us are so excited, they come and take our
pictures, they are interested in our demonstrations like carving and
dancingthey really like. If we (wood carvers) we just make our
sculpture, they come and see us and become so happythey take
22
Conclusion
The initial investigation shows that the indigenous community is proud to portray
their culture to the outsiders. They are also proud to be known as the icon of tourism
among other Orang Asli sub-groups of Malaysia. This study also reveals that the Mah
Meri community is eager to explore tourism opportunities in their village. They strongly
believe that the tourism business can create many positive outcomes. Apart from
that, the community also agrees that the non-economic benefits such as cultural
sustainability and environmental sustainability are driven by the emergence of
tourism in their village. The results also clearly show that the community is very much
open to outsider and encourage any tourism development efforts in their area.
Tourism is perceived as a strong tool to connect them to the outside world. Existence
of tourism in their area not only directs governmental, non-governmental and interethnic affiliations, but also directs international exposure to the community.
The perception that the community is often neglected by the authorities makes the
community feel that they are not empowered (Kunasekaran, 2014). The community
agreed that the outsiders especially the government always discuss with the
community before any implementation of projects. According to the Tok Batin, the
discussions are considered as a formality task of the officers to respect the villagers.
The final decision of developmental projects however goes to the government. If this
goes on, the community will feel detached with any tourism developments organized
by the government. Thus, the government should not merely consult the community
23
to fulfil procedures, on a token basis. They should respect the communitys ideas
and give them opportunities of trial and error. By doing this, the community can
learn themselves and improve their level.
The future studies within the scope of Orang Asli and tourism participation should
also consider understanding the demand side of the tourism industry. Understanding
the supply side of the market alone is inadequate to make indigenous tourism
sustainable. The study of tourist motivation visiting indigenous groups should be done
to identify factors influencing the target market to choose indigenous tourism as
preferred tourism attraction. By understanding the demand side attributes, a holistic
understanding of sustainable indigenous tourism can be attained.
Acknowledgement
This research was funded by the Ministry of Education (MOE) under the Fundamental
Research Grant Scheme (FRGS).
24
References
Besermenji, S., Mili, N., & Mulec, I. (2011). Indians Culture in the Tourism of Ontario.
Zbornik Radova Geografskog Instituta Jovan Cviji, SANU, 61(3), 119-136.
Butler, R. & Hinch, T. (2007), Tourism and Indigenous People: Issues and Implications,
2nd edition, Michigan: Butterworth-Heinemann (first published: 1996).
Brown, K. & Luo, T. (2012). Authenticity versus Commoditization: The Chinese
Experience in the UNESCO Heritage Site of Lijiang. International Cultural Tourism
Conference: New Possibilities, 13 (1), pp.123-141.
Cohen, E. (1988). Authenticity and Commoditization in Tourism. Annals of Tourism
Research, 15(3): 371-386.
Jabatan Hal-Ehwal Orang Asli (JHEOA), (2004). Data Maklumat Asas Jabatan
Hal Ehwal Orang Asli Malaysia. Kuala Lumpur: Bahagian Penyelidikan dan
Perancangan.
Jabatan Kemajuan Orang Asli (JAKOA), (2010). Jabatan Hal Ehwal Orang Asli Report
of 2010.Jabatan Kemajuan Orang Asli: Kuala Lumpur.
Gomes, A. G. (2004). The Orang Asli of Malaysia. International Institute for Asian
Studies Newsletter, 35, 10.
Kalsom K., Nor Ashikin M., N., & Mohmad Amin M., I., (2008). Penglibatan Komuniti
dalam Pelancongan Lestari dlm. Pelancongan Malaysia: Isu Pembangunan,
Budaya,
Komuniti dan Persetempatan, Edited by Yahaya Ibrahim, Sulong Mohamad,
Habibah
Ahmad, Sintok: Universiti Utara Malaysia Press.
Karim, W. J. B. (1981). MaBetisek Concepts of Living Things. London: Athlone Press.
King. V.T. (1993). Tourism and Culture in Malaysia. In Hitchcock, M., King. V.T. and
Parnwell, M.J.G. (Eds.) Tourism in Southeast Asia (pp. 96 116). London: Routledge.
Kunasekaran, P. (2014). Factors Influencing Sustainable Indigenous Tourism
Attainment of The Mah Meri Community in Carey Island, Malaysia (PhD).Universiti
Putra Malaysia.
Liu, O., P. (2008). Packaging Myths for Tourism: The Rungus of Kudat. Bangi: Universiti
Kebangsaan Malaysia Press.
Ministry of Tourism Malaysia (2012). Downloads - Statistics - MOTOUR. [online]
Retrieved from: http://www.motour.gov.my/en/download/viewcategory/49statistik.html [Accessed: 19 July 2012].
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26
Abstract
Leadership has been connected with power, strategic planning, administration
and management, controls, communication, influence, monitoring and evaluation.
Identifying an effective leader is not an easy job. With regards to Islam, the concept
of leadership is discussed extensively vis a vis within the purpose of the creation of
man and his role as the vicegerent of Allah. The basis of Islamic political philosophy
is the belief in the unity (tawhid) and sovereignty of Allah. It is only Allah who has
the right to absolute loyalty. Loyalty to a leader, chief, nation or a monarch must be
subordinated to this dominant factor. It is possible to be loyal to a leader and to Allah
at the same time provided that loyalty to the former does not cause the abandon
of Islamic teachings. Sustainable development needs a good leadership in order to
achieve its goals effectively. Yet, there are other requirements; any decision must
be made through agreement as a result of muzakarah (two way discussion) among
committees in the organisation [Surah al-Shura (42): 38]. Consensus of opinion,
understanding and unity of opinion (wahdat al-fikr) must be constructed in problem
solving and issues. The decision which would be made should be based on what
shura comes out with.
Keyword - Leadership, Sustainable Development Community, Islam.
1 PhD, Post-doctoral Researcher, Department of Government and Civilization Studies, Faculty of Human
Ecology, Universiti Putra Malaysia (UPM)
2 Yayasan Dakwah Islamiah Malaysia (YADIM)
27
Introduction
Leadership means the position of a leader, chief or head of an organization or
association comprising of more than two people. Leadership also manifests the
capacity and ability to lead. Leadership also refers to the guidance, direction,
mission, responsibility and vision of a leader. Leadership is the nature and character
that allows a person to control his workers or subordinates without forcing them to
do what is required in order to achieve a goal (organizations, institutions, and so on).
There are a variety of tasks, roles and functions of a leader. A leader should be a
source of inspiration in accordance with the goals and objectives of an organization,
optimizing human resources, natural resources and others, providing a conducive
environment and facilities, providing motivation, enthusiasm, encouragement and
incentives and advise, communicating effectively, having vision, mission, aims and
objectives, problem solver, prioritizing welfare and safety, and establishing teamwork
and changing attitude, and transforming followers and organization to a better
condition.
The characteristics of the ideal Muslim leaders are believe in Allah, fear of Allah
and do good, upholding the values of human dignity, foster brotherhood and
unity of humanity, establishing the cooperation of mankind toward a prosperous
community, physically and spiritually, to foster the spirit of tolerance, respect for
freedom of other people and uphold kindness, justice, keeping promises, avoid
wasting and extravagance, instill compassion, promote prudent spending, avoid
discord and enmity, prevent damage, forming a virtuous society, responsible for
the progress and regression of society, doing right and left what is wrong, respect
and love the old and the young, not prejudice, caring for the poor and persons
with disabilities, single mothers and orphans, not taking the rights of others, strive to
do good, responsible, managing time and keeping promises (Al-Mawardi, 1996).
When one wishes to discuss the concept of Islamic leadership, he or she must first
understand the truth of Islam. Islam is a faith1 which guides the attitude of mankind
to the existence of Islam, universe, life, other human beings and creatures. From this
faith, Islam reveals beliefs, practices and deeds to the human beings. In the frame of
this faith, men live in this world. The performance of the demands of faith will make
the life of the Muslim leaders perfect (Al-Suyuti, 1985). In other word, man or faith is
the crux or vital force of Islam. A Muslim leader draws his moral, spiritual fortitude and
even his entire life from it.
Our response to truth, as revealed to us through His Holy Books and His Messengers, is
a reflection of the purity of our faith. If our faith is pure, so will our life be. Conversely,
if our faith is impure, our life will likewise be impure. It then becomes the primary
concern of every Muslim leader to endeavor to purify his faith. Purifying or fortifying
1 Islamic faith is built upon six fundamental beliefs in; Allah - His existence and Singularity, Messengership from Allah, Holy Books, Angels, Next World, and Pre-destiny.
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our faith means that we need to thoroughly understand and be fully convinced of
the fundamental beliefs of Islam - as indeed, we are so commanded by our Creator,
for our own sakes.1 A Muslim leader also must regulate his life in accordance with the
demands of the Shariah. Shariah aims at integrating all the diverse human activities
to the spiritual center. Without the performance of the demands of Shariah, the
Muslim life is a soulless shell (Al-Ghazali, 1988). The teachings of Islam encompass
all aspects of human life. Islam does not deal only with rituals and moral matters.
Various teachings of Islam concentrate on its rituals like fasting, prayers, giving alms,
hajj pilgrimage which pertain to mans relation with God and take into account the
political, social, economic and legal laws of Islam.
In sum, it can be stated that the four basic elements are inseparable. The performance
of the demands of faith, the design, development and way of life in accordance
with the demands of the Shariah, the practice of moral and ethical norms of Islam;
the assimilation of the virtues into the soul as modes of being (akhlaq), the performing
of good deeds and the eradication of the evils, and muamalah (public dealings),
all provide the basis for a spirit of good Islamic leadership.
1 The five pillars of Islam are the foundation of Muslim life. The five pillars of Islam are: 1. Faith or belief
in the Oneness of Allah and the prophets and finality of Prophet Muhammad (peace be upon him);
2. Establishment of the daily prayers; 3. Concern for and alms giving to the needy; 4. Self-purification
through fasting; and 5. The pilgrimage to Makkah for those who are able. The declaration of faith is
called (shahadah). The significance of this declaration is the belief that the only purpose of life is to
serve and obey Allah; and this is achieved through the teachings and practices of the Prophet Muhammad (peace be upon him). The religion of Islam is fully equipped with rules and guidance of every
kind in all fields of human activity in the conditions prevailing during each period of time. This will be the
state of affairs till the day at the end of the world. In Islam, faith without action and action without faith
are meaningless. Faith must motivate action, and action must be the means of further strengthening
the faith. The message of Islam is accordingly directed both towards strengthening the faith, and the
motivation of action.
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In this verse Allah said to His Angels that His intention is to place (mankind) generations
after generations on earth. The angels replied: Will You place therein those who will
make mischief therein and shed blood, while we glorify You with praises and thanks
(Exalted be You above all that they associate with You as partners) and sanctify
You. But Allah knows better that which they do not know. In another verse, Allah
said:
David! we did indeed make Thee a vicegerent on earth: so judge
Thou between men In truth (and justice): nor follow Thou the lusts (of
Thy heart), for They will mislead Thee from the path of Allah. for those
who wander astray from the path of Allah, is a penalty grievous, for
that They forget the Day of account (Sad: 26).
Allah also says:
Allah has promised, to those among you who believe and work
righteous deeds, that He will, of a surety, grant them In the land,
inheritance (of power), As He granted it to those before them; that
He will establish In authority their Religion - the one which He has
chosen for them; and that He will change (Their state), after the fear
In which They (lived), to one of security and peace: They will worship
me (alone) and not associate aught with Me. If any do reject Faith
after this, They are rebellious and wicked (Al-Nur: 55).
In accordance with this high position of man, Allah bestowed on man certain glories
as stated by al-Quran:
We have honored the sons of Adam; provided them with transport
on land and sea; given them for sustenance things good and pure;
and conferred on them special favours, above a great part of Our
creation[17:70]. Mans mission is to fulfill Gods creative work in the
universe [Hud: 61] This is essential on man for the sole purpose of
mans creation is to serve God [Al-Zariyat: 56].
Indeed, serving God, ibadah constitutes the real meaning of life that is the
possibility of man reaching worldly perfection. Of course, the term perfection does
not give the idea of absolute perfection because everything absolute belongs to
the realm of Divine attributes alone. It refers to the pattern or nature on which God
has created man [30:30; 95:4] The ultimate goal of a Mukmins life is to attain the
Allahs pleasure. All other desires are trivial and shall be sacrificed for the fulfillment
of this cardinal desire [5:19; 9:100; 58:22; 22:59; 2:207]. Al-Quran guides man so that
he can be a Muslih (a person who reforms) or Muhsin (a person who does good
work/deed) not otherwise. [Al-Kahf: 103-105; Al-Baqarah: 11-12; Al-Asr: 2-3] This is
30
because the ultimate goal of life is al-falah (success) that is prosperity in this world
and in the Hereafter. Islam teaches Muslims to always perform a dua (prayer or
supplication): O our Lord! Give us good life in this world and in the Hereafter, and
safe us from the chastisement of the Hell [Al-Baqarah: 201].
The duty of mankind is to believe Allah and His divine characteristics, to believe in
the Messengers of Allah (Peace and blessings be upon them), who submits to all
the commandments contained in the Holy books brought down to mankind, and to
accept and obey all the laws and guidance brought by the Prophet Muhammad
(Peace and blessings be upon him) (Yusuf Al-Qaradawi, 2005). Human beings as
Gods vicegerent on earth and play a role to administer, manage, harmonize and
enrich the earth as ever shown for example by His Majesty. Allah says in Surah alAnam, verse 265, which means: And He (Allah) Who has made you as the caliphs
(entrepreneurs) in the earth, and hath exalted some of you over some (other) some
degree, to test you of what he has given you.
The task of leading is one of trust and responsibility. It is also the duty of the government
to observe that no citizen remains unsupported of the basic necessities of life for the
Holy Prophet Muhammad (may peace be upon him) said: The government is the
guardian of those who have no guardian (Muslim ibn al-Hajjaj, 2009: 1136).
Although freedom of expression is one of the fundamental rights of the citizen which
a government must respect, the freedom should not be misused. Moreover, the
government is bound to create good conditions for the people in which the justice
become the priority and evil is demolished, and its citizens live as good Muslims.
It has been narrated on the authority of Ibn Umar that the Holy Prophet (May be
peace upon him) said:
Beware, every one of you is a shepherd and everyone is answerable
with regard to his flock. The Caliph is a shepherd over the people and
shall be questioned about his subjects (as to how he conducted their
affairs). A man is a guardian over the members of his family and shall
be questioned about them (as to how he looked after their physical
and moral well-being). A woman is a guardian over the household
of her husband and his children and shall be questioned about
them (as to how she managed the household and brought up the
children). A slave is a guardian over the property of his master and
shall be questioned about it (as to how he safeguarded his trust).
Beware, every one of you is a guardian and every one of you shall
be questioned with regard to his trust (Muslim ibn al-Hajjaj, 2009:
1142).
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32
It is an obligation for the Muslims to obey the rulers and leaders as long as they
didnt conflict with any of the Islamic laws, or ruled anything other than what Allah
revealed. It is an obligation also for the people and followers to account their leaders
and rulers for their actions and behavior. The obedience of the rulers or leaders that
rule by the word of Allah is obligatory upon Muslims unless the rulers order them to
commit a sin. The obedience is not obligatory if the rulers or leaders perform an act
of open disbelief in his organization, movement or government. Obedience to the
Muslim rulers and leaders is absolute except when he orders a sinful act. Islam allows
its followers to obey their leaders unless they order or perform a sinful act. Allah said:
O ye who believe! Obey Allah, and obey the Messenger, and those
charged with authority among you. If ye differ in anything among
yourselves, refer it to Allah and His Messenger, if ye do believe
In Allah and the Last Day: that is best, and Most suitable for final
determination (An Nisa: 59).
Allah also said:
All who obey Allah and the apostle are In the company of those
on whom is the Grace of Allah,- of the prophets (Who teach), the
sincere (lovers of Truth), the witnesses (Who testify), and the righteous
(Who do good): Ah! What a beautiful fellowship! (Al-Nisa: 69).
In a hadith, the Prophet Muhammad (peace be upon him) emphasized that listening
and obeying are essential for a Muslim in what he likes or dislikes unless he is ordered
to do a sinful act. If he is ordered a sinful act, then there is no listening or obeying.
The Prophet (peace be upon him) said:
It has been narrated on the authority of Ibn Umar that the Holy
Prophet (may peace be upon him) said: It is obligatory upon a
Muslim that he should listen (to the ruler appointed over him) and
obey him whether he likes it or not, except that he is ordered to do a
sinful thing. If he is ordered to do a sinful act, a Muslim should neither
listen to him nor should he obey his orders (Muslim ibn al-Hajjaj, 2009:
1149).
It has been narrated on the authority of Abu Hurairah that the Holy prophet (may
peace be upon him) said: Who so obeys me obeys God, and whoso disobeys me
disobeys God. Whoso obeys the commander (appointed by me) obeys me, and
whoso disobeys the commander disobeys me. The same tradition transmitted by
different persons omits the portion: And whoso disobeys the commander disobeys
me (Muslim ibn al-Hajjaj, 2009: 1147).
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The true Islamic leadership is based on the total commitment to Islam, its ethics and
morality, and its worldview. Allah said:
(The believers whose lives Allah has purchased are) those who turn
to Allah in repentance (from polytheism and hypocrisy), who worship
(Him), who praise (Him), who fast (or go out in Allahs Cause), who
bow down (in prayer), who enjoin (on people) Al-Maruf (i.e. Islamic
Monotheism and all what Islam has ordained) and forbid (people)
from al-Munkar (i.e. disbelief, polytheism of all kinds and all that Islam
has forbidden), and who observe the limits set by Allah (do all that
Allah has ordained and abstain from all kinds of sins and evil deeds
which Allah has forbidden). And give glad tidings to the believers
(Al-Taubah: 112)
Allah also said:
Ye are the best of peoples, evolved for mankind, enjoining what
is right, forbidding what is wrong, and believing In Allah. If only the
people of the Book had Faith, it were best for them: among them are
some who have Faith, but Most of them are perverted transgressors.
(Ali-Imran: 110)
Muslim leaders must master not only the different branches of knowledge but more
importantly they have to be imbued with knowledge. They must be conscious
and keep abreast of the contemporary reality and the environment while being
prepared to undertake much-needed changes and adjustments. They also must be
moderate in the sense of doing something within the realm of necessity. They must
avoid disagreements over petty and technical issues. Be more tolerant on petty
issues. Lastly, they must respect the opinion of the others although they have their
own opinion.
(ed.) [1983], Voices of Resurgent Islam, New York: Oxford University Press, 32.
3 Hassan Saab, The Spirit of Reform in Islam, Islamic Studies, 2: 1, March 1963, 18.
4 Al-Imam Sulaiman bin al-Ashath al-Sijistani. [1956], Sunan Abu Dawud, vol. 4, (Kitab al-
Sadaqah (charity in Allahs Cause), or Maruf (Islamic Monotheism and all the good and
righteous deeds which Allah has ordained), or conciliation between mankind; and he who
does this, seeking the good Pleasure of Allah, We shall give him a great reward.
35
reward to al-Muslihun.1 The concept of islah has a very broad meaning. One can
trace its significance by referring to the literal meaning of islah itself. The word islah is
an infinitive noun. According to Lane, it means:
made, or rendered, it or him, good, incorrupt, right, just, righteous, virtuous, or
honest; constituted it, disposed it, or qualified it, well, rightly, or properly; rectified,
corrected, redressed, or reformed, it; put it into a good, incorrupt, sound, right, or
proper, state; or restored it such a state; put it to rights, or in a state of order; set it
right, set it in order, ordered it, managed it well, cultured it; adjusted, dressed, or
trimmed, it; prepared it properly for us; repaired, mended, amended, or improved,
it; made it, or him, to thrive;2
The person who promotes islah is called muslih or in plural, muslihun. They are of the
people who occupy themselves in the things conducive to good, not the things
conducive to evil or bad in the light of Islamic essences. They considered the things
that were good for Islam, the people, creatures, environment and universe. Perhaps,
to best describe the idea of reformism in Islam one may refer to one of the sayings of
the Prophets companions. Husin ibn Ali in a gathering in Mina and Arafah during
the hajj season, declared his intention to launch his reform campaign. There he
repeated the pronouncements of his father, saying:
O God! You know that our struggle, moves, protests, and campaigns have not
been, and are not, for the sake of rivalry and for obtaining power, neither are
they for the sake of personal ambition nor for worldly ends, nor for the purpose of
accumulating wealth and acquiring worldly advantages. But to reestablish the
landmarks of your religion, that we may make reform manifest in your lands, so that
the oppressed among your servants may have security, and your laws, which have
been suspended and cast into neglect, may be reinstated.3 Therefore, the goals of
reformism in Islam are:
Not for the sake of competition and obtaining power
Not for the sake of personal ambition or interest
Not for the sake of worldly ends
Not for the purpose of accumulating wealth and acquiring worldly advantages
To uphold and establish the teachings of al-Quran and al-Sunnah
To reform life in all aspects included the material conditions of mans life, and
To establish Shariah in this world.
The nature of islah in Islam is a basic and gradual process, that is fundamental and
substantial. It is in this light of these interpretations that the objectives of Islamic
leadership should be observed.
1 Surah al-Araf, 7: 170. And as to those who hold fast to the Book (i.e. act on its teachings) and perform As-Salat, certainly we shall never waste the reward of those who do righteous deeds.
2 Edward William Lane. 2004. English-Arabic Lexicon. Vol. 2. London. The Islamic Text Soci
ety. 1714.
3 Nahj al-Balaghah: Imam Ali Bin Talibs Sermons, Letters and Sayings - Qum: Ansariyan Publications,
Khutab, 131.
36
37
statesman of the first rank who, with inspired ingenuity, was able to unite the many
Arab tribes in the brotherhood of Islam; someone who built, within his own life time,
a new community united in ideals and purposes.
His achievements in the military field are a living tribute to his greatness as a military
leader. His military strategy was very carefully devised. He managed to organize his
internal and external defenses, prepared and trained his men in arms and art of war
and then steadfastly fought against his enemies and defeated them all but showed
real magnanimity in victory and forgave them all (Afzalur Rahman: 1992).
The Divine Laws are revealed through His Chosen Messengers (Rusul). The Prophet
Muhammad (peace be upon him) was appointed on this office by Allah so that
he could educate people, train them, reform their minds, thought and character,
communicate Divine Injunctions to them and implement the Divine discipline and
mission (JAKIM, 2014). The Prophet (peace be upon him) demanded on behalf of
Allah to mankind to believe in the concept of Life Hereafter. A Muslim must consider
himself answerable to Allah and believe that he has to leave this world one day,
after his death, before his Lord and account for all his deeds. The Prophet (peace
be upon him) and his companions (may Allah be pleased with them) spent all their
energies on making people understand the faith and accept it with conviction.
As this knowledge spread, and the people adhered to it, the power of Islam grew
steadily.
The reformation of their morals and creation of a society founded upon high morality.
During the times of the Prophet Muhammad (peace be upon him) there were no
police nor was there any jail. The Prophet (peace be upon him) has educated the
society to be a God-fearing society. In the case of the prohibition of alcohol, when it
was proclaimed and declared unlawful, the vessels full of alcohol were broken and
the people immediately stopped drinking there and then. No history can provide
example of such spontaneous obedience to law.
38
Every leader is accountable to their leadership. This hadith implies to those who hold
leading positions in governmental organizations, head of family or those who hold
leading positions in society.
Authority here implies the executive, legislative and judicial bodies and, so on. It is a
form of trust (amanah) accorded by and bestowed upon people in order to be well
implemented, as clearly shown and mentioned in the holy Quran, where Allah said:
Allah doth command you to render back your Trusts to those to
whom They are due; and when ye judge between man and man,
that ye judge with justice: Verily How excellent is the teaching which
He giveth you! for Allah is He who heareth and seeth all things. (An
Nisa: 58) O ye who believe! obey Allah, and obey the Messenger,
and those charged with authority among you. if ye differ In anything
among yourselves, refer it to Allah and His Messenger, if ye do believe
In Allah and the Last Day: that is best, and Most suitable for final
determination. (An Nisa: 59)
Allah commands Muslims to render back their trust to those to whom they are due,
and when they judge between man and man, they should be judged with justice.
Therefore, authority must be executed fairly and must not be abused. The theory
of the separation of powers as introduced by Montesquieu does not guarantee
peoples freedom, but the functioning of the three bodies under the guidance of
Al-Quran and al-Sunnah can guarantee such freedom.
The power of authority should be given to the most suitable person so that he can
carry his responsibility effectively. The Prophet (peace be upon him) said: While
the Prophet was saying something in a gathering, a Bedouin came and asked him,
When would the Hour (Doomsday) take place? Allahs Messenger continued his
talk, so some people said that Allahs Messenger had heard the question, but did not
like what that Bedouin had asked. Some of them said that Allahs Messenger had
not heard it. When the Prophet finished his speech, he said, Where is the questioner,
who enquired about the Hour? The Bedouin said, I am here, 0 Allahs Messenger.
Then the Prophet said, When Al-Amanah (i.e., the trust or moral responsibility or
honesty and all the duties which Allah has ordained) is lost, then wait for the Hour.
The bedouin said, How will that be lost? The Prophet said, When the power or
authority is given to those who do not deserve it (i.e. they are not pious religious
scholars), then wait for the Hour (Muhammad bin Ismail Al-Bukhari, 1997: 88).
There are three functions within a state that is the role of government and leaders;
the function of deliberation to legalize laws, the function of implementation or
execution of the laws, and the function of judgment using with the laws. Al-Quran
clarifies:
The meaning: Allah doth command you to render back your trusts to
those to whom they are due; and when ye judge between man and
39
man, that ye judge with justice: verily how excellent is the teaching
which He giveth you! For God is He who heareth and seeth all things
[4: 58-59].
In this verse, Allah commands us to render back the trusts to those who are due;
and to judge between men with justice. If one differs in anything amongst them,
refer it to Allah and his Messenger because that is better and more suitable for final
determination. Allah mentions that the hypocrites who claim that they believe In
that which has been sent down and they wish to go for judgment (in their disputes)
to the Taghut (false judges, etc.) while they have been ordered to reject them. But
Shaitan (Satan) wishes to lead them far astray.
What is the meaning of uli al-Amr minkum (Those charged with authority among
you) [4:59]? According to Abdullah Yusuf Ali (1989: 151) the meaning of ulu al-Amr
is those charged with authority or responsibility or decision or the settlement
of affairs. As Islam makes no sharp division between sacred and secular affairs, it
expects ordinary governments to be imbued with righteousness, and stand in the
place of the righteous Imam (leader), and we must respect and obey such authority,
otherwise there will be no order or discipline.
According to M.A. Sherif (1994: 91), Abdullah Yusuf Ali is of the opinion that in
actual fact, there is a sharp division between law and morality, between secular
and religious affairs, as is the case in most countries at the present day. Islam still
expects secular authority to be exercised in righteousness, and on that condition,
enjoins obedience to such authority.
According to Masykuri Abdillah (1996: 12), it means consultative council that
has authority to decide upon public affairs, while among you indicates that
the authority (consultative council) must consists of persons elected by people
themselves. In the context of state, the consultative council is a legislative body. It
could be a parliament, constituent assembly, or another organ whose decision are
binding for the people. Its legislative authority is limited in that it must not be contrary
to the teaching of Islam.
The Prophet Muhammad (peace be upon him) positions mutual consultation and
collective bargaining as one legal basis for making the right decisions, especially
in important matters such as Jihad and the question of dealing with enemies, and
others. Allah praises the believers who have this quality in the Holy Quran where
Allah says:
And those who answer the call of their Lord [i.e. to believe that He is the Only one
Lord (Allh), and to Worship none but Him Alone], and perform As-Salt (Iqmat-asSalt), and who (conduct) their affairs by mutual consultation, and who spend of
what we have bestowed on them (Al-Syura: 48)
40
Although The Prophets (peace be upon him) having perfect intelligence including
help with revelation but Allah still directs him by saying:
And by the Mercy of Allh, you dealt with them gently and had you been severe
and harshhearted, they would have broken away from about you; so pass over
(their faults), and ask (Allhs) forgiveness for them; and consult them In the affairs.
Then when you have taken a decision, put your trust In Allh, Certainly, Allh loves
those who put their trust (in Him) (Ali Imran: 159).
41
cannot be tried nor tested. While a state without Islam, is just like greenfield without
fence, or a house without an owner (Abd al-Qadir Muhammad, 1986).
Political participation is a religious duty for Muslims and so as to bring down a tyrant
regime. Political participation also is one of the acts of enjoining the good and
forbidding the evil (Al-Amr bi al-Maruf wa al-Nahy an al-Munkar). If the action
to bring down a tyrant regime need the whole ummah to take on struggle for the
peoples rights then political participation is not only fard al-kifayah (collective
obligation) but it is also fard ain (individual obligation).
Political participation is one of the ways of balancing out peoples loyalty to the
government or authority. This principle is based on one Quranic verses: O ye who
believe! Obey God and obey the Apostle, and those charged with authority among
you. If you differ anything among yourselves, refer it to Allah and His Apostle (4: 59).
The people are obligated to obey the authority as long as it does not make any
mistake and violation nor behaves tyrannically. On the contrary, if the authority
makes mistakes and violations as well as behaves tyrannically, they are not
obligated to obey it. They even have the right to correct it using advice or criticism.
Then, if the authority does not reform itself, it has to resign or to be fired from its
position. The noblest struggle of any nation is expressing the truth in front of a tyrant
authority. Narrated by Anas bin Mlik, Allahs Messenger (peace be upon him) said,
Help your brother, whether he is an oppressor or he is an oppressed one. People
asked, 0 Allahs Messenger! It is all right to help him if he is oppressed, but how
should we help him if he is an oppressor? The Prophet (peace be upon him) said,
By preventing him from oppressing others (Al-Zubaidi, 1994: 526).
Woman as a Leader
There is no absolute meaning (qat al-dalalah) text that prohibits women from being
head of state or taking on other lower positions except two hadiths: A community
that allows a woman to run its affairs will not be happy. The Prophet Muhammad
said: A nation will not prosper if it is led by a woman.
The jurists (fuqaha) differ in their opinions about giving women positions like
ministership, judgeship, leadership in jihad, leadership in resolving public complaints,
and the police and army force. However, the consensus of the opinion of the jurists
(ijma ulama) agrees that a woman should not be appointed to the position of
Khalifah or nowadays what might be termed as Head of State. The reason behind
this restriction is that since there are complicated issues to be handled, both
religious and political, it may be difficult for a woman to handle them, taking into
consideration the strict code of modesty and conduct given by the religion of Islam
and the biological make-up of a woman [Abdur Rahman I. Doi, 1989: 136].
42
In certain respects, women seem unequal compared to men in Islam, for example
their shortcomings in understanding Gods injunction and its wisdom. Classical
ulama forbade a woman to become head of state because formerly this position
was conducted individually, while now it is normally conducted collectively, so that
a woman may indeed to be head of state.
In Quran, the verses: Men are the protectors and maintainers of women because
Allah has given the one more (strength) than the other, and because they support
them from their means. [4:34] might refer to the family affairs, and not to the social
and political affairs.
43
such organization. However, others should offer their advice in a suitable way and
manner when it is necessary.
The role of ulama also is important in any organization. In politics, any leader which
is entrusted with a public authority who does not take the counsel of those who have
knowledge and are conscious of God should be dismissed form his public position.
Advice is an obligation of every individual and it is vital in an organization; advice
towards leaders and common people; leaders advise their followers and members
of the organization. The principles of shura and advice (nasihah) involved enjoining
the doing of what is right and good and forbidding the doing of what is wrong and
evil is the responsibility of the state authorities as well as the people and any group
of them. [Surah al-Haj (22): 41, Surah Luqman (31): 17].
Shura means a serious and effective participation in making a decision. Administration
and management must rely on the spirit of mushawarah [the process of discussion
and consultation] in order to decide on any decision or action. The Quran addresses
the Prophet Muhammad (peace be upon him) to rely on shura in making decisions
and in matters which is no specific revelation had come [Surah al-Imran: (3): 159].
The Prophet Muhammad (peace be upon him) always consulted his companions
in matters as were not explicitly mentioned by Divine Injunctions. The Prophet
Muhammad (peace be upon him) allowed them the right to differ and there are
many instances when he preferred their opinion. Abu al-Ala al-Maududi mentioned
several stories regarding this, for example: In the battle of Badr, in which one of his
companions questioned him about the choice of the camp. He asked the Holy
Prophet (peace be upon him) whether the selection of camp was ordained by Allah
or had been made by him? The Holy Prophet (peace be upon him) replied that the
choice had be made by him. Thereupon the companion submitted that another
site would be preferable and his suggestion was accepted (Al-Maududi: 1978: 7)
Lessons we get from this story are: first, the companions when they received any
order from Allah they should obey it without question, second, competent persons
should be consulted in matters which were not covered by any Divine Injunction,
and third, people should also be given the right to discuss these matters openly with
liberty to differ from everybody howsoever highly placed [Ibid].
Any decision must be made through agreement as a result of muzakarah (two
way discussion) among committees in the organization. [Surah al-Shura (42): 38]
Consensus of opinion, understanding and unity of opinion (wahdat al-fikr) must
be constructed in problem solving and issues. The decision which would be made
should be based on what shura comes out with.All the administrative matters should
be conducted according to the laws of the al-Quran and al-Sunnah. The questions
not found in them should be settled by the Ijma (consensus of the authorities in a
legal matter) Al-Quran and al-Sunnah must be referred to as a term of reference in
decision making.
44
The leader and followers have to conduct the organizational matters by mutual
consent and counsel. Consent has to be based on mutual consultation and not
taken for granted, and consultation should lead to mutual consent. Consultation
has to be based on hikmah (wisdom) and subtle attitude while raising own opinion,
disagreement or critics (Al-Nahl (16):125).
Any decision or action taken should be given a priority to the public importance
(maslahah al-Ammah). Islam also suggests the principles of respecting and
appreciating other people opinions and advice. Therefore, in organization, every
member of the organization has the right to raise their opinion in a proper manner.
In Shura, the main aim is the spirit of brotherhood and cooperation based on belief
in Allah and the public interest, and not in the name of victory for a certain group
or explicit majority. Shura and the method of decision-making can be based on the
majority vote as long as the voted affair does not contradicted to the Quran and
Sunnah. The concept of majority votes here is not the same as that of westerns
liberal democracy with its concept of the majority vote or half plus one. This
method was practiced by the Prophet (peace be upon him) when he and the
Muslims faced a problem of the Quraishs surrounding the Madinah city. There were
two alternatives for Muslims to face up to the enemy, either offensive or defensive
actions. Personally, the Prophet (peace be upon him) chose the defensive position,
but the majority chose the offensive attack against the Quraish. The result was that
the majority decision was adopted.
Combating Corruption
Corruption is a global problem. The type of corruption also has changed with the
advancement of technology, globalization and the economic changes. Levels of
integrity of our society also are not good enough. It is not easy to educate our society
to respect for integrity. We need more efforts with strong political will to combat
corruption especially at the higher level. The government always gives full support
to ensure that any measurement to fight corruption bears fruit. The responsibility to
eradicate corruption or at least minimizing it is a task of every people. From Umar
who said that Allhs Messenger (peace be upon him) said:
Each of you is a guardian and is responsible for those whom he is in charge of.
So the ruler is a guardian and is responsible for his subjects; a man is the guardian
of his family and is responsible for those under his care; a woman is a guardian of
her husbands home and is responsible for those under her care; a servant is the
guardian of his masters wealth and is responsible for that which he is entrusted with;
and a man is the guardian of his fathers wealth and is responsible for what is under
his care. So each one of you is a guardian and is responsible for what he is entrusted
with.
45
46
Islam emphasizes on just and trust. Islam fights corruption and provides a holistic
manner to address it. Honesty and integrity can fairly flourish if we can provide a
conducive environment, tighten the corruption laws as well as enforcing it steadily.
Remember, fighting corruption is entrusted to us by Allah s.w.t. Allah says in Surah
Al-Anfal verse 27:
O You who believe! betray not Allh and his Messenger, nor betray knowingly your
Amnt (things entrusted to you, and all the duties which Allh has ordained for
you).
A letter written by Sayyiduna Umar Al-Khattab which was addressed to Sad Abu
Waqqas manifested eloquently about integrity and sincerity of a leader. He says:
Always search your minds and hearts and stress upon your men the need of perfect
integrity and sincerity in the cause of Allah. There should be no material end before
them in laying down their lives. But they should deem it a means whereby they can
please their Lord and entitle themselves to His favour. Such a spirit of selflessness
should be inculcated in the minds of those who unfortunately lack it. Be firm in the
thick of the battle as Allah helps man according to the perseverance that he shows
in the cause of His faith and he would be rewarded in accordance with the spirit of
sacrifice which he displays for the sake of the Lord. Be careful that those who have
been entrusted to your care receive no harm at your hands and are never deprived
of any of their legitimate rights (Muslim ibn al-Hajjaj, 2009: 1068-1069).
Conclusion
The characteristics of Islamic leadership consist of nine principles. We have discussed
the importance of Islamic leadership which is based on authority as amanah (trust)
and masuliyyah (responsibility), popular participation in decision-making, shura
(mutual consultation), taking into account the welfare of state and people as well
as subordinate, peace, equality [for example equal opportunity in education],
Islamic human rights, justice and just distribution of income, free courts and
ijtihad.Sovereignty is based on the laws derived from Allah and not other sources.
The basic concepts of Islamic leadership are stated in the Quran and Sunnah. The
Quran and Sunnah have established the characteristics of a quality leader from the
point of view of Islam. The Prophet Muhammad (peace be upon him) is a role model
for Muslims that should be followed. He gave examples on how to apply these basic
concepts in all walks of life. The theme of Islamic leadership has been written about
1150 years ago. Theories on Islamic leadership were developed gradually by Muslim
scholars based on experiences, empirical studies, and the application of Quran and
Sunnah in their daily lives. Islamic leadership is one of the important discussions by
Muslim scholars based on evidence of literatures especially hadith collections and
the elaboration of each hadith. What is interesting is that Muslims are allowed to use
any leadership model developed by others if it does not contradict to Quran and
Sunnah.
47
References
Al-Quran Al-Karim
Al-Quran For Microsoft Word
Ali, Abdullah Yusuf. (1989). The Meaning of The Holy Quran New Edition with Revised
Translation, Commentary and Newly Compiled Comprehensive Index, Maryland:
Amana Publications.
Al-Bukhari, Muhammad Bin Ismail Al-Mughirah (1997). The Translation Of The Meanings
Of Sahih A1-Bukhari English-Arabic, Translated By Dr. Muhammad Muhsin Khan.
Volume 1. Riyadh: Darussalam Publishers And Distributors.
Al-Ghazali, Abu Hamid Muammad ibn Muammad (1988). Ihya Ulum Al-Din. Vol.
2. Beirut, Lebanon: Dar Al-Marifah.
Al-Hajjaj, Muslim ibn (2009). Sahih Muslim. translated by Abd-al-Hamid Siddiqui.
California: USC-MSA Compendium of Muslim Texts.
Al-Mubarakfuriyy, Safy al-Rahman (1996). Al-Rahiq Al-Makhtum. Jeddah: Maktabah
Darus Salam.
Al-Maududi, Abu al-Ala (1978). Islamic Law and Constitution. (tr. and ed. By Khurshid
Ahmad). Lahore: Islamic Publications.
Al-Mawardi, Abu Al-Hasan (1996). The Laws of Islamic Governance. (Translator: A.
Yate). London: Ta-Ha Publishers.
Al-Qaradawi, Yusuf (2002). Fiqh al-Daulah Fi al-Islam. Beirut: Dar Al-Qalam.
Al-Qaradawi, Yusuf (2005). Al-Siyasah Al-Shariyyah. Cairo, Egypt: Maktabah
Wahbah.
Al-Radi, Al-Allamah Al-Sharif (1998). Nahj al-Balaghah: Imam Ali bin Talibs Sermons,
Letters and Sayings. Qum: Ansariyan Publications.
Al-Sijistani, Al-Imam Sulaiman bin al-Ashath (1956). Sunan Abu Dawud. Vol. 4,
(Kitab al-Malahim) (tahqiq Muhammad Mahy al-Din Abd al-Samad, Beirut: AlMaktabah al-Tijariyyah al-Kubra.
Al-Suyuti, Abu al-Fadl Abd al-Rahman b. Abi Bakr b. Muhammad Jalal al-Din alKhudairi. Tarikh Al-Khulafa. Beirut, Lebanon: Dar Al-Kutub Al-Ilmiyyah.
Al-Zubaidi, Al-Imam Zain-ud-Din Ahmad bin Abdul-Lateef (1994). The Translation of
the Meanings of Summarized Sahih Al-Bukhari - Arabic-English. (Translator: Dr.
Muhammad Muhsin Khan). Riyadh: Maktabah Darus Salam.
48
49
Abstract
This research focuses on the sensitivities of Muslims in Sarawak towards the choice
of halal food in their daily lives. Although they know the basic principles related
to halal, haram or syubhah food, there are some who still have little concern on
halal, haram or syubhah food. Furthermore in Sarawak, Muslim visitors, especially
first time visitors from the Peninsular of Malaysia who come on business or social
visits face a challenge in identifying convincing food premises that offer halal food.
The author will investigate the depth of Muslims in Sarawaks understanding of the
concept of halal food in Islam, sensitivities towards adoption of halal food, the status
of food premises in Hotels, other food premises and restaurants, food products,
premises that sell halal food, centers for the slaughters of animals as well as the
roles of Islamic Religious Department of Sarawak (JAIS) in addressing this issue. This
is a quantitative research, with questionnaires distributed as the instrument of study.
A total of 150 respondents from various educational backgrounds, ethnicities, age
and occupations were selected by random sampling to represent the population
of the study. A set of questionnaires that include 30 items were distributed to the
respondents. Findings were analyzed descriptively using the Statistical Package
for Social Science 20.1 for Windows. In general, the analysis expected to receive
positive feedbacks from the respondents in aspects including the level of sensitivities
towards choosing halal food, and not to be manipulated by food operators who
put profits before the qualities of products they offer.
Keywords - Food, Halal, Sensitivity, Society, Islam, Sarawak.
Abstrak
Penyelidikan ini memfokuskan kepada sensitiviti masyarakat Islam Sarawak terhadap
pemilihan makanan halal dalam kehidupan seharian. Meskipun masyarakat Islam
Sarawak mengetahui prinsip asas berkaitan makanan yang halal atau haram atau
syubhah tetapi ada sebahagian yang masih kurang prihatin atau mengambil berat
terhadap pemakananan halal, haram atau syubhah. Tambahan pula di Sarawak,
amat sukar untuk pengunjung-pengunjung Islam yang baharu menjejak kaji di
1 PhD, Senior Lecturer Department of Government and Civilization Studies, Faculty of Human Ecology,
Universiti Putra Malaysia
50
Pemakanan Halal
Pengambilan dan pemilihan makanan halal serta rasa sensitiviti perlu ada pada
setiap jiwa pengguna Islam dan sentiasa berhati-hati dalam mengisi anggota perut
agar tidak dicemari atau bercampur aduk antara makanan halal dan haram.
Masyarakat Islam perlu berdisiplin dalam melihat premis-premis yang menyediakan
makanan sama ada atas nama hotel, restoran, kedai makanan, medan selera,
kantin, one stop point, pasaraya, gerai-gerai pasar malam, dan pelbagai nama
lagi, memastikan pengeluar makanan tersebut menyediakan makanan yang halal,
sensitif dengan keperluan makanan orang Islam dari segi hukum syarak, berwaspada
dengan pemalsuan bahan mentah atau dokumen halal yang dikeluarkan oleh
KPDNKK (Kementerian Perdagangan dalam Negeri, Koperasi dan Kepenggunaan).
Al Quran dan hadis banyak menjelaskan perbahasan ulama silam dan terkini yang
sering mengingatkan masyarakat Islam sentiasa peka, bersifat warak iaitu berhatihati dalam pemilihan makanan serta perlu ada rasa sensitif dalam diri agar jiwa
sentiasa bersih seperti maksud firman Allah swt dalam surah al Baqarah 2:168 yang
berbunyi :
Wahai sekalian manusia, makanlah yang halal lagi baik dari apa yang terdapat
di bumi, dan janganlah kamu mengikuti langkah-langkah syaitan; kerana
sesungguhnya syaitan itu adalah musuh yang nyata bagimu.
51
Penekanan pemilihan makanan halal ini bukan perkara yang boleh dipandang
remeh kerana ia melibatkan hak pengguna dan sensitiviti masyarakat Islam.
Beberapa undang-undang dan akta telah diperkenalkan pihak kerajaan dan
ada yang dipinda mengikut keperluan dan kehendak semasa bagi merealisasikan
penguatkuasaan halal terutama di premis-premis bukan Islam bagi menghilangkan
keraguan serta menjaga kebersihan dan hubungan antara kaum majmuk di
Malaysia. Antaranya :
Permasalahan Kajian
Pada masa kini terutama di Sarawak, terdapat sebilangan besar pengusaha
makanan terdiri daripada bukan Islam yang menjadikan proses pembuatan
makanan amat meragukan dari segi hukum syarak. Pengusaha bukan Islam pula
terdiri daripada golongan majoriti. Tambahan lagi, masyarakat Islam Sarawak masih
perlu dibantu dalam usaha melatih pengusaha Islam menjadi mahir dan berupaya
menghasilkan produk makanan yang halal, berkualiti dan bersih atau halalan
52
tayyiban. Oleh itu, penulisan ini amat perlu untuk melihat sensitiviti warga Islam
Sarawak terhadap pemilihan makanan halal dalam kehidupan seharian mereka.
Disamping mengenal pasti tahap pengetahuan pengguna Islam Sarawak dalam
memilih pusat-pusat jualan halal dan premis sembelihan yang tidak meragukan.
Tujuan Kajian
Kajian ini dijalankan bagi menentukan pemilihan makanan halal dalam kehidupan
seharian serta rasa sensitiviti oleh masyarakat Islam Sarawak.
Objektif Kajian
Kajian ini mempunyai objektif khusus antaranya:
Mengenalpasti tahap kefahaman masyarakat Islam Sarawak terhadap konsep
halal dalam Islam
Mengenalpasti senstiviti masyarakat Islam Sarawak terhadap pemilihan makanan
halal
Mengenalpasti tahap kesedaran masyarakat Islam Sarawak dalam aspek pemilihan
premis makanan, produk makanan, produk halal dan pusat-pusat sembelihan
Meneliti peranan Jabatan Agama Islam (JAIS) Sarawak dalam isu pemilihan
makanan halal dan logo halal di premis jualan.
Kepentingan Kajian
Penulisan ini merangkumi isu-isu berkaitan dengan kefahaman masyarakat Islam
Sarawak terhadap konsep pemakanan halal Islam, pemilihan makanan halal,
status premis makanan hotel, premis makanan restoran, produk makanan, premis
jualan produk halal, pusat-pusat sembelihan dan sumber yang diambil dan
peranan Jabatan Agama Islam (JAIS) Sarawak. Secara khususnya penulisan ini
adalah untuk mengetahui persepsi dan kefahaman masyarakat Islam Sarawak
terhadap sumber permakanan halal dan memastikan pengambilan yang baik dan
bersih. Sewajarnya dari awal lagi masyarakat Islam perlu peka dengan makanan
yang diambil kerana ia akan menjadi darah daging serta berkait rapat dengan
perkembangan akal fikiran. Dapatan kajian ini juga diharapkan dapat membantu
pihak bertanggungjawab seperti JAIS dan JAKIM Cawangan Sarawak dalam usaha
memantau serta menghilangkan keraguan masyarakat awam, mengeluarkan sijil
halal, menghapuskan sijil halal palsu dan tiada karenah birokrasi dalam meluluskan
sijil halal serta memastikan peniaga bukan Islam menghormati keperluan rakan Islam
53
mereka yang bukan sahaja tumpuan kepada aspek kebersihan tetapi mematuhi
tahap serta proses halal terutama berkaitan dengan penyembelihan haiwan.
54
Didapati seramai 39 orang responden yang bekerja tetap, lain-lain 22 orang atau
29.7% dan 12 orang atau 16.2% yang tidak bekerja tetap atau berstatus kontrak
dan sementara. Didapati seramai 40 responden yang mewakili 54.0% memperolehi
pendfapatan bulanan RM1,000 ke bawah. Responden yang memperolehi
pendapatan bulanan antara RM3,001 hingga RM5,000 seramai 23 orang atau
31.1%. Manakala yang memperolehi jumlah pendapatan bulanan RM1001 hingga
RM3000 seramai 8 orang atau 10.8% dan pendapatan bulanan antara RM5,001
hingga RM7000 seramai 2 orang atau 2.7%. Baki seramai 1 orang responden atau
1.4% yang memiliki pendapatan bulanan antara RM7,001 hingga RM9000.
Didapati responden yang memiliki bilangan ahli rumah antara 1 hingga 3 orang
adalah 34 orang (45.9%), diikuti 26 orang (35.1%) antara 4 hingga 6 orang. Manakala
responden yang memiliki ahli rumah antara 7 hingga 9 orang adalah 13 orang
(17.6%) dan yang memiliki 10 orang ahli rumah ke atas hanya 1 orang atau 1.4%.
Didapati responden adalah terdiri daripada 47 orang berstatus bujang atau tidak
berkahwin yang mewakili 63.5.0%. sejumlah 27 responden yang mengisi borang soal
selidik ini pula terdiri daripada mereka yang sudah berkahwin dan mewakili 36.5%
keseluruhan responden
Didapati responden yang memiliki kelulusan Sarjana Muda seramai 33 orang (44.6%),
berkelulusan PhD seramai 20 orang (27.0%), SPM 13 orang (17.6%), Diploma 5 orang
(6.8%) dan STPM seramai 3 orang atau 4.1% Didapati responden yang bersekolah
dari aliran agama adalah seramai 26 orang (35.1%), diikuti aliran kebangsaan 25
orang (33.8%), aliran saing 21 orang (28.4%) dan teknikal seramai 2 orang atau 2.7%).
55
Item
Bil
Amat Setuju
44
59.5
Setuju
30
40.5
Jumlah
74
100
Jadual 1a: Sensitiviti Responden Terhadap Promosi Halal
Jadual di atas menunjukkan 44 responden mewakili 59.5% amat bersetuju bahawa
perlaksanaan promosi halal amat penting dan wajar dilakukan kerana kondisi
masyarakat majmuk dan etnik yang rencam dengan budaya dan adat serta
kepercayaan menyukarkan mereka membuat pemilihan makanan halal tanpa
wujudnya promosi halal. Manakala 30 orang responden atau 40.5% hanya bersetuju
dengan pernyataan di atas. Ini menunjukkan sensitiviti responden terhadap promosi
halal dapat menghilangkan keraguan dan rasa was-was di hati responden dalam
menentukan makanan atau premis jualan yang halal seterusnya mengalakkan
pengusaha makanan memastikan produk yang dijual adalah menepati kriteria
halal kerana ia berupaya menarik pelanggan Islam ke premis mereka. Penulis
turut bersetuju dengan respon yang diutarakan responden. Hal ini berdasarkan
pengalaman penulis sendiri yang telah berkhidmat di bumi Sarawak selama 10
tahun (2003-2013) yang mana agak sukar memilih makanan halal di premis-premis
jualan termasuk pusat sembelihan lantaran tiada logo halal dipamerkan atau
ada logopun tidak mengikut piawaian yang diluluskan JAKIM. Kehadiran pekerjapekerja dari semenanjung antaranya guru, jurutera, usahawan, peniaga dan lainlain agensi berjaya memupuk keprihatinan dan rasa sensitiviti terhadap premis dan
produk halal di Kuching dan Bintulu.
Item
Bil
Amat Setuju
5.4
Setuju
13
17.5
Tidak Setuju
54
73.0
4.0
Jumlah
74
100
Jadual 2a: Pengaruh Sibuk adalah Halangan Untuk Memilih
Kedai yang Berlogo Halal
Berdasarkan Jadual 2a di atas, peratus responden memberikan jawapan setuju
dan amat setuju adalah berjumlah 22.9%. ini bermakna masyarakat Islam Bintulu
Sarawak tidak menafikan kesibukan kerja harian menjadi halangan atau punca
untuk mengenalpasti dan memilih kedai-kedai makanan atau premis jualan
makanan atau produk yang bertanda halal. Jika dibandingkan dengan peratusan
tidak setuju dan sangat tidak setuju bezanya agak jauh juga iaitu sebanyak 79.0%.
56
Kenyataan ini menepati dengan pandangan Ustaz Khalidi Khalid, Ibrahim Mat Isa
dan Awangku Umar Awangku Ali kepada penulis tentang pengaruh kesibukan
walaupun ia menjadi punca masyarakat Islam Sarawak kurang mengambil inisiatif
tentang barangan halal tetapi peratusannnya agak rendah berbanding dengan
sebahagian besar yang turut sensitif dengan produk halal, terutama masyarakat
pendatang yang terdiri daripada para guru dan pekerja di sektor besar seperti ABF,
LMNG, dan lain-lain.
Item
Bil
Amat Setuju
10.8
Setuju
12.2
Tidak Setuju
44
59.5
13
17.5
Jumlah
74
100
57
Item
Bil
Amat Setuju
12.6
Setuju
35
47.1
Tidak Setuju
25
33.8
6.8
Jumlah
74
100
Item
Bil
Amat Setuju
2.7
Setuju
55
74.3
Tidak Setuju
16
21.6
1.4
Jumlah
74
100
Jadual 2b: Peranan Institusi Keluarga dalam Pendidikan Halal
Keprihatinan dan peranan ahli keluarga seperti yang ditunjukkan dalam Jadual 2b
di atas menunjukkan peratusan yang tinggi iaitu seramai 55 orang responden atau
74.3% menyatakan setuju diiikuti amat setuju seramai 2 orang atau 2.7%. Berbanding
yang menyatakan tidak setuju hanya 16 orang mewakili 21.6% dan sangat tidak
setuju 1 orang atau 1.4%. Pernyataan ini membuktikan bahawa institusi keluarga
perlu memainkan tanggungjawab penting dalam memberi pendidikan tentang
halal kepada ahli keluarga terdekat.
58
Item
Bil
Amat Setuju
10
13.5
Setuju
8.10
Tidak Setuju
55
74.3
4.0
74
Jadual 3b: Pendekatan Prasarana Dakwah
100
Jumlah
Item
Bil
Amat Setuju
13
17.6
Setuju
40
54.0
Tidak Setuju
12.1
12
16.2
Jumlah
74
Jadual 1c: Jabatan Agama Islam Sarawak (JAIS)
100
59
Item
Bil
Amat Setuju
28
38
Setuju
30
40.5
Tidak Setuju
12.1
9.6
Jumlah
74
100
Jadual 2c: Guru Agama, Guru j-QAF, Imam, Bilal, Merbok, Pegawai Agama
Golongan yang Mudah Didekati
Para guru-guru agama dan pendidikan Islam, guru-guru j-QAF, para imam, bilal,
merbok, pegawai-pegawai agama dan pendakwah adalah insan yang mudah
didekati masyarakat dan sewajarnya mengambil ruang ini untuk menjelaskan isu
halal dalam aspek pemilihan makanan dan sentiasa awasi dengan makanan
daripada sumber yang diragui. Mereka berperanan menghidupkan kuliah-kuliah
pengajian agama antara maghrib dengan isya, kuliah subuh, ceramah jemputan
dengan pengisian-pengisian ilmu tentang halal dalam Islam. Merujuk kepada
laporan soal selidik yang dijalankan didapati seramai 30 responden atau 40.5%
menyatakan setuju dan amat setuju seramai 28 orang atau 38% golongan yang
dinyatakan di atas memang diakui masyarakat tempatan mudah didekati dan
mesra rakyat.
60
Item
Bil
Amat Setuju
23
31
Setuju
33
45
Tidak Setuju
12
16.2
8.1
Jumlah
74
100
Item
Bil
Amat Setuju
22
29.7
Setuju
34
45.9
Tidak Setuju
13
17.56
6.7
Jumlah
74
100
Jadual 2d: Lambakan Produk Tidak Halal dan Nilainya yang Murah
Dalam Jadual 2d di atas menunjukkan seramai 34 responden atau 45.9%
menyatakan setuju bahawa lambakan produk tidak halalnya dan nilainya yang
murah mempengaruhi sikap dan sensitiviti pembeli. Seramai 22 responden atau
29.7% menyatakan amat setuju. Manakala seramai 13 responden atau 17.56%
menyatakan tidak setuju dan 5 responden mewakili 6.7% menyatakan sangat tidak
setuju.
Berdasarkan perkembangan Kuching dan Bintulu ke arah menjadi bandar
Indrapolis, banyak pembangunan berlaku dan juga kerancakan pertumbuhan
termasuk pembangunan fizikal seperti terbinanya bangunan-bangunan, kedaikedai makanan dan restoran serta premis-premis hotel dan kunjungan pelancong
dari luar dan dalam Sarawak menjadi punca pendapatan dan pertumbuhan
ekonomi yang mapan. Berdasarkan temubual penulis dengan Ustaz Ahzar Hipni,
Penolong Pegawai Hal Ehwal Islam di JAIS beliau menyatakan banyak kejadian
yang menimbulkan rasa ragu umat Islam terutama dalam isu mendapatkan sumber
61
62
Item
Bil
Amat Setuju
16
21.6
Setuju
32
43.2
Tidak Setuju
14
18.9
12
16.2
Jumlah
74
100
Jadual 3d: Pandangan Responden Terhadap Promosi Produk Halal Begitu Kurang
Pernyataan di atas menunjukkan sebahagian daripada responden yang ditemubual
bersetuju dengan promosi produk halal begitu kurang dan ada yang tidak tahu
membezakan antara yang halal dan tidak halal. Seramai 32 orang mewakili 43.2%
menyatakan setuju dan 16 orang atau 21.6% menyatakan amat setuju berkaitan
pernyataan ini. Manakala seramai 14 responden atau 18.9% menyatakan pendirian
tidak setuju, diikuti 12 orang mewakili 16.2% menyatakan sangat tidak setuju.
Item
Bil
Amat Setuju
34
45.9
Setuju
14
18.9
Tidak Setuju
20
27.0
8.1
Jumlah
74
100
Jadual 4d: Larangan Meletakkan Logo yang Tidak Disahkan JAKIM atau
Tamat Tempoh
Responden dan maklumbalas yang diterima daripada hati nurani responden yang
ditemubual agar mana-mana premis jualan sama ada premis jualan milik orang
Islam atau bukan Islam perlu meletakkan tanda logo halal dan melarang sama sekali
pengusaha barangan makanan atau produk untuk kegunaan harian masyarakat
Islam Bintulu meletakkan lambang logo yang mengelirukan, tiada kelulusan JAKIM
atau JAIS atau lesen halal yang sudah tamat tempoh. Fenomena hasrat warga
Islam Sarawak ini ditunjukkan menerusi dapatan yang menunjukkan seramai 34
responden mewakili 45.9% menyatakan amat setuju dan diikuti 14 responden atau
18.9% agar pengusaha dilarang mempamerkan logo yang yang tidak halal atau
tamat tempoh. Manakala seramai 20 orang atau 27.0% menyatakan tidak setuju,
diikuti 6 orang atau 8.1% menyatakan sangat tidak setuju.
63
Hasil daripada penyelidikan awal ini meliputi setiap persoalan yang dibincangkan,
dapatlah penulis rumuskan kepada aspek-aspek berikut:
64
Semua lapisan masyarakat yang terdiri daripada guru-guru agama dan orang
Islam perlu peka pada setiap masa demi memastikan pemakanan yang bersih
dan darah daging yang tumbuh adalah bersumberkan makanan yang baik,
bersih lagi halal.
Promosi produk halal begitu kurang dan ada yang tidak tahu membezakan
antara yang halal dan tidak halal.
Perlu meletakkan tanda logo halal dan melarang sama sekali pengusaha
barangan makanan atau produk melabelkan lambang logo yang mengelirukan
dan perlu ada kelulusan pihak JAKIM atau JAIS serta mempertingkatkan lagi
tahap kesedaran dan penghayatan pemakanan sunnah dan halal tayyiban.
Kesimpulan
Berdasarkan penulisan ini diharapkan kesedaran tentang konsep halal, amalan dan
praktisnya menjadi keutaman dalam apa jua tindakan serta memastikan kehidupan
orang Islam berlandaskan syarak tanpa syak dan ragu. Beberapa pendekatan
promosi halal dan kepenggunaanya perlu dipertingkatkan bersesuaian dengan
perkembangan zaman. Kewujudan Unit Halal, Institut Penyelidikan Halal dan
pengajian yang menawarkan pembelajaran tentang menghasilkan produktiviti
yang halal juga perlu ditekankan demi membentuk jati diri dan jiwa serta rohani
yang bersih dan tidak bercampur aduk antara yang hak dan batil. Pemilihan
makanan yang halal, mengenalpasti cara penyediaan makanan, peralatan
yang digunakan, mengkaji dari semasa ke semasa tentang produk halal yang
baharu atau yang sudah ditamatkan pengesahan sijil halal amat perlu ditekankan.
Sehubungan itu masyarakat Islam Sarawak akan sentiasa memperolehi makanan
yang baik lagi halal.
65
Rujukan
Awangku Umar Awangku Ali. Masyarakat Awam Sarawak. Temubual pada 10 Mei
2013
Azhar Hipni. Pegawai Agama JAIS. Temu bual pada 23 Ogos 2013
Ibrahim Mat Isa. Guru Pendidikan Islam. Temubual pada 1 Januari 2013
Khalidi Khalid. Penolong Pegawai Agama. Temubual pada 25 Jun 2013 dan 27 Jun
2013
Najihah Abd Mutalib. Pensyarah Universiti. Temubual pada 15 Februari 2014
66
Abstract
Velvet antler constitutes one of the natural pharmaceuticals ingredients that have
high economic value due to its numerous medicinal properties. The method of
taking deer antlers by cutting them when the deer is still alive, however, has caused
significant contradiction of fatwa whether it is categorized as halal or haram.
Thus, the objective of this study is to evaluate the use of velvet antler in medicinal
products from the Islamic perspective. Qualitative research methodology used in
this study was based on the analysis of documents and interviews. The study found
that the contradiction of the fatwas was the result of the different interpretation
(ijtihad) given by the Muftis on the concept of animal horn and antler cutting, which
is related to the issue of Animal Welfare that is pain. Most of the contemporary
Muslim scholars are prone to the view that it is halal to be used. Further research
can be done on the antlers through scientific experiments to prove and justify such
ijtihad, thus solving the fatwa issues that have arisen.
Keywords - Velvet antler, Medicine, Fatwa, Halal
Dibentangkan di Seminar on Shariah and Halal Laws LPPH-UKM, 19 Mac 2015, Bilik Seminar Institut
Penyelidikan Produk Halal, Universiti Putra Malaysia.
1 Institut Penyelidikan Produk Halal, Universiti Putra Malaysia
2 Pengarah, Institut Pengurusan dan Penyelidikan Fatwa Sedunia (INFAD), Universiti Sains Islam Malaysia
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Abstrak
Artikel ini membincangkan mengenai penggunaan tanduk rusa menurut perspektif
syarak. Secara asasnya, terdapat konflik fatwa di Malaysia berhubung isu
pemotongan tanduk rusa velvet ketika masih hidup untuk dimanfaatkan dalam
industri farmaseutikal alami. Objektif kajian ini adalah bagi menilai sama ada
produk perubatan yang berasaskan tanduk rusa adalah halal digunakan atau
tidak menurut syarak. Bagi mencapai objektif tersebut, kaedah kualitatif digunakan
menerusi pendekatan analisis dokumen dan temubual. Hasil kajian mendapati
bahawa terdapat perbezaan di kalangan fuqaha dalam menentukan hukum
memanfaatkan tanduk yang dikerat semasa hidup. Ia berpunca daripada ijtihad
mereka yang berbeza terhadap tanduk haiwan, iaitu sama ada ia termasuk dalam
kategori anggota yang hidup ataupun tidak. Dalam isu tanduk rusa, kebanyakan
para sarjana Islam kontemporari lebih cenderung kepada pandangan yang
mengharuskan penggunaannya. Kajian semula ke atas fatwa tanduk rusa dengan
disokong oleh fakta saintifik mampu memberi kesan yang besar kepada kesihatan
dan ekonomi masyarakat Islam di Malaysia, sekaligus menyelesaikan isu yang
diperlisihkan.
Kata kunci - tanduk rusa, velvet, farmaseutikal, perubatan, fatwa, halal
Pendahuluan
Tanduk rusa (antler) kebiasaannya dimiliki oleh haiwan spesis jantan daripada
keluarga cervidae dan merupakan satu-satunya bahagian yang boleh mencapai
pertumbuhan semula lengkap bagi kategori haiwan mamalia. Tisu yang terdapat
pada struktur tanduk rusa adalah antara yang paling cepat berkembang, iaitu
sebanyak 14 kg dalam masa 6 bulan, dengan kadar pertumbuhan 2 - 4 cm sehari
(Chen et al, 2009). Kebanyakan tanduk mula tumbuh pada bulan Mac - April dan
akan mencapai kematangan penuh pada bulan September - November. Tanduk
yang telah matang akan gugur selepas itu, dan kitaran ini akan berulang setiap
tahun (Chen et al, 2009). Kadar pertumbuhan yang luar biasa tanduk rusa adalah
terhasil daripada bekalan darah yang banyak, yang terdapat pada lapisan kulit
lembut tanduk atau dikenali sebagai velvet (Zhang et al, 2012).
Dalam bidang perubatan herba, tanduk velvet memiliki nilai ekonomi yang
cukup tinggi kerana memiliki khasiat perubatan tertentu. Tanduk rusa velvet sering
digunakan di dalam perubatan tradisional Cina selain bertindak sebagai bahan
antioksidan nutraseutikal (Sunwoo & Sim, 2006). Menurut kajian oleh Yang, para
pakar perubatan Cina tradisional sering kali menggunakan tanduk rusa untuk
meningkatkan jumlah darah, khususnya dalam menangani masalah anemia. Ini
kerana tanduk rusa memiliki kandungan monoacetyldiglycerides iaitu komponen
penting yang diyakini mampu merangsang pertumbuhan sumsum tulang dan sel
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darah merah (Yang et al., 2004). Menurut penyelidikan perubatan alternatif yang
diketuai Pengerusi Persatuan Akupuntur Amerika dan Perubatan Biotenaga, Prof.
Dr. Alex Duarte, di New Zealand, tanduk velvet digunakan sejak berabad lalu untuk
mengawal tekanan darah, meningkatkan tahap hemoglobin serta menambah
kecekapan fungsi paru-paru (Duarte, 2012). Selain itu, kajian oleh Prudden pula
mendapati bahawa kandungan N-Acetyl-Glucosamine yang terdapat pada
tanduk velvet amat berkesan bagi mempercepatkan penyembuhan luka (Prudden
et al, 1957, 283). Ilmu perubatan Melayu tradisional turut memperakui khasiat
tanduk sebagai penawar penyakit. Misalnya dalam kitab Mujarabat Melayu, turut
disebut tentang tanduk rusa dan tanduk kambing yang dikatakan berkhasiat untuk
mengubati demam dan sakit kepala (Haliza, 2000).
Disebabkan khasiatnya yang banyak, tanduk rusa mula diusahakan secara komersial
di Malaysia, antaranya dijadikan sebagai salah satu ramuan dalam makanan
kesihatan. Kebiasaannya, ubat tanduk rusa yang dijual di pasaran dihasilkan
daripada tanduk yang dikerat ketika masih hidup. Ini kerana, pengambilan melalui
cara ini akan membolehkan proses tuaian tanduk dipanjangkan sehingga lima
belas (15) tahun, tertakluk kepada jangka hayat maksimum rusa, berbanding jika
diambil melalui cara penyembelihan (Akbar Chiraghdin, 2014).
Walau bagaimanapun, penggunaan ubat tanduk rusa yang dihasilkan menerusi
kaedah pemotongan telah mencetuskan polemik dalam kalangan masyarakat
apabila terdapat dua fatwa yang berlainan, iaitu fatwa yang menghalalkan
dan yang mengharamkan. Justeru, artikel ini akan meneliti pandangan fuqaha
berhubung isu ini bagi mengetahui asas-asas dan punca perbezaan pandangan
mereka, seterusnya mencadangkan penyelesaian terhadap isu tersebut.
Metodologi Kajian
Dalam kajian ini, kaedah kualitatif digunakan menerusi pendekatan analisis
dokumen dan temubual. Analisis dokumen melibatkan kajian terhadap karyakarya fiqh klasik, dokumen fatwa, jurnal dan artikel bagi mengenalpasti pandangan
fuqaha serta mendapatkan informasi berkaitan isu yang dibincangkan. Manakala
kaedah temubual dilakukan bersama beberapa orang mufti di Malaysia antaranya
negeri Kedah, Terengganu dan Wilayah Persekutuan, serta mufti Singapura, bagi
mendapatkan penjelasan berhubung hujah yang digunakan oleh setiap negeri
dalam fatwa yang dikeluarkan.
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70
71
belalang serta beberapa bahagian haiwan seperti bulu, kasturi dan kantongnya
disebabkan terdapat dalil lebih khusus yang mengharuskannya.
Pendapat pertama:
Menurut pendapat pertama yang terdiri daripada para fuqaha Mazhab anaf
dan hir, hukumnya adalah tidak najis dan harus dimanfaatkan. Bagi pendapat ini,
tanduk tidak dikira sebagai anggota yang hidup disebabkan ia tidak menyakitkan
meskipun dipotong ketika hidup. Keadaannya adalah sama seperti bulu haiwan.
Al-Sarakhs dalam karyanya al-Mabsuh ada menyatakan secara jelas tentang
perkara ini iaitu ketika mengulas mengenai pemotongan tanduk lembu:
Sesungguhnya pemotongan tanduk lembu tidak menyakitkannya.
Maka ini menunjukkan bahawa tulang adalah anggota yang tidak
hidup, oleh itu tidak menjadi najis apabila haiwan mati (Al-Sarakhs,
1993, 1:203)
Pandangan yang mengkategorikan tanduk sebagai anggota bukan najis juga
didasarkan kepada ketiadaan illah yang menyebabkannya menjadi najis (illat altanjs) seperti darah yang mengalir, dan lendiran. Perkara ini dinyatakan oleh Ibn
Nujaim, ketika mengulas pendapat Alual-ddn al-Ksn yang merupakan salah
seorang ulamak mazhab anaf:
Dia (Alual-ddn al-Ksn) telah berkata di dalam (kitb) alBadie:Apa yang dipotong daripada benda yang hidup, sekiranya
bahagian yang dipotong itu memiliki darah seperti tangan, telinga,
hidung dan seumpamanya, maka ia adalah najis secara ijmak.
Tetapi jika tiada darah seperti rambut, bulu biri-biri, dan kuku, maka
ia adalah suci pada pendapat kami, berlainan dengan pendapat
al-Shfiiyy (Ibn Nujaym, t.th, 1:113)
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Berdasarkan kepada hujah-hujah di atas, tanduk haiwan yang dikerat ketika masih
hidup adalah suci dan boleh dimanfaatkan. Begitu juga tanduk dari haiwan yang
tidak disembelih secara syarak turut dikira suci.
Pendapat kedua:
Menurut pendapat kedua yang terdiri daripada jumhur ulamak daripada Mazhab
Mlik, Shfiiyy dan anbal, hukumnya adalah najis (Al-Zuayl, 2007, 1:308). Menurut
Mazhab Shfiiyy, sebarang anggota yang tercerai daripada badan haiwan hidup
adalah najis berpandukan kepada hadis yang telah dibincangkan sebelum ini,
melainkan bulu daripada haiwan yang halal dimakan. Perkara ini dinyatakan oleh
al-Nawaw dalam karyanya al-Minhj seperti berikut:
Dan bahagian yang bercerai daripada haiwan yang hidup adalah
sama seperti hukum bangkai, melainkan bulu haiwan yang halal
dimakan, maka hukumnya suci (Al-Nawaw, 2005, 1:15)
Walau bagaimanapun, terdapat pengecualian bagi anggota yang tercerai dari
badan haiwan yang bangkainya dianggap suci oleh syarak seperti ikan dan
belalang. Al-Khab Al-Sharbn di dalam karyanya al-Iqn menjelaskan dengan
lebih lanjut seperti berikut:
Dan bahagian yang bercerai daripada haiwan yang hidup
adalah sama seperti hukum bangkainya. Jika (bangkainya) suci,
maka ia (bahagian yang tercerai) itu suci, dan jika ianya (bangkai)
najis maka bahagian tersebut adalah najis, kerana hadis apaapa yang dipotong dari benda hidup sama seperti bangkainya.
Maka bahagian yang tercerai dari tubuh manusia, atau ikan, atau
belalang adalah suci dan yang selainnya adalah najis (Al-Sharbn,
t.th, 1:29)
Menurut Ibn Qudmah, sebab (illah) kepada kenajisan adalah kerana anggota
yang bersifat keras tersebut memiliki deria rasa dan dapat merasai kesakitan,
cuaca sejuk dan panas. Kewujudan deria-deria ini menunjukkan bahawa ia juga
termasuk dalam kategori anggota yang hidup. Perkara ini dinyatakan oleh beliau
ketika menghuraikan hukum tulang haiwan seperti berikut:
Dan kerana bukti kepada kehidupan ialah memiliki deria rasa
dan merasai kesakitan. Kesakitan pada tulang lebih kuat dirasai
berbanding kesakitan pada daging dan kulit. Al-hirs (istilah rasa
sakit pada gigi geraham) menyakitkan dan tulang juga merasai alhirs ini. Ia juga dapat merasai kesejukan dan kepanasan air. Setiap
yang hidup akan dilanda kematian kerana mati adalah pemisah
bagi kehidupan. Dan setiap yang boleh dilanda kematian akan
menjadi najis seperti daging (Ibn Qudmah, 1968, 1:54)
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Meskipun hukum yang dinyatakan di atas adalah dalam konteks tulang, namun
tanduk juga boleh disamakan dengan hukum tulang kerana kedua-duanya
adalah anggota yang bersifat keras. Walau bagaimanapun, jika haiwan tersebut
disembelih secara syarak, maka hukum tanduk adalah halal untuk digunakan. Ini
turut dinyatakan oleh Ibn Qudmah seperti berikut:
Tanduk, kuku, tapak kaki kuda hukumnya sama seperti tulang.
Sekiranya diambil daripada haiwan yang disembelih secara syarak
maka ia adalah suci; adapun jika diambil daripada haiwan hidup
makan ia adalah najis (Ibn Qudmah, 1968, 1:54)
Berdasarkan kepada pandangan para fuqaha di atas, pengkaji membuat
kesimpulan bahawa perbezaan hukum yang berlaku adalah berpunca daripada
pentafsiran yang berbeza terhadap konsep bangkai itu sendiri iaitu sama ada ia
merangkumi semua jenis anggota haiwan ataupun anggota tertentu sahaja yang
memiliki deria rasa. Selain itu, para fuqaha juga membezakan di antara anggota
yang memberikan kesan atau tidak kepada kehidupan haiwan jika dipotong ketika
hidup seperti mengancam nyawanya atau menyebabkan kecacatan.
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atau mati tanpa disembelih secara sah mengikut syarak. Nas fatwa adalah seperti
berikut:
Juzuk-juzuk binatang kecuali ikan dan belalang yang bercerai
padanya sama ada binatang-binatang itu halal dimakan ataupun
haram sama ada hidup ataupun mati tanpa sembelihan yang
sah adalah najis, kecuali rambut (al-syaru) dan bulu (al-suf) yang
bercerai dari binatang yang halal yang hidup atau yang mati
dengan sembelihan yang sah, maka ia adalah bersih.
Tanduk rusa yang diceraikan dari rusa yang hidup atau yang mati
adalah najis kecuali mati dengan kerana sembelihan yang sah
pada syarak, maka ia adalah bersih yang bersih harus dimasukkan
ke dalam ramuan ubat-ubatan dan yang najis haram dimasukkan
ke dalam ramuan ubat-ubatan.
Para fuqaha di dalam semua mazhab bersepakat tentang najis
juzuk-juzuk binatang yang bercerai atau yang terpotong daripada
binatang yang hidup sekalipun ia binatang yang halal kecuali
rambut dan bulu kerana sabda Rasulullah S.A.W: Maksud: Barang
yang dipotong daripada binatang yang hidup adalah najis
(Riwayat al-Hakim)
Islam melarang (mengharamkan) berubat dengan benda-benda
najis kecuali di dalam keadaan dharurat (Himpunan Fatwa 3 Negeri
Kedah Darul Aman, t.th: 60-61).
Walau bagaimanapun, fatwa di atas dilihat bertentangan dengan keputusan
fatwa (tidak diwartakan) yang dibuat oleh Mesyuarat Jawatankuasa Fatwa
Negeri Terengganu bertarikh pada 1 Zulhijjah bersamaan 25 Februari 2001,
ketika membincangkan mengenai tanduk rusa yang dikerat ketika masih hidup.
Keputusannya ialah:
Mesyuarat bersetuju bahawa tanduk rusa yang dikerat ketika rusa
masih hidup adalah suci (tidak najis), oleh itu ia harus dimanfaatkan
(Keputusan Fatwa Mufti Terengganu, 2001)
Nas fatwa asal oleh Jabatan Mufti Terengganu adalah ringkas dan tidak disertakan
dengan hujah dan dalil. Namun, menurut Sahibus Samahah Dr Hj Zulkifly bin Muda
yang menjawat jawatan Mufti Terengganu ketika ini, keputusan yang dikeluarkan
tersebut adalah ringkas kerana ia diputuskan di dalam mesyuarat berdasarkan
pandangan ahli jawatankuasa Mufti Terengganu ketika itu. Meskipun demikian,
menurut beliau fatwa tersebut tidak akan diubah di atas hujah bahawa tanduk rusa
adalah bersifat keras, tidak menyakitkan apabila dipotong dan ia adalah sama
seperti bulu haiwan dan kuku (Zulkifli Muda, 2014).
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Hujah yang dikemukakan oleh Mufti Terengganu juga dilihat selari dengan
pandangan yang diberikan oleh Sahibus Samahah Dr Zulkifli Mohamad al-Bakri
iaitu Mufti Wilayah Persekutuan. Menurut beliau, tanduk rusa adalah dikira anggota
yang bersih dan halal dimanfaatkan kerana pemotongan ketika hidup hanya
menyebabkan kesakitan yang sedikit kepada rusa. Dalam konteks ini, hukum tanduk
adalah tidak tepat jika diqiyaskan dengan daging haiwan. Beliau menjelaskannya
seperti berikut:
Tanduk rusa ni, apa yang saya ketahui, sebab dia bersifat tumbuh.
Bila kita ambil, kemudian kita potong, dan dia akan tumbuh.
Maka bila dia tumbuh maka maknanya boleh digunakan lagi
lah. Dan rusa tersebut memang nampak sedikit ada pendarahan,
tapi dalam jumlah minima dan tak sakit sangat. Saya cenderung
kepada kebolehan. Wallahualam. Sebab dia ni bukan nak qiyas
kepada daging ni tak kena sangat. Jadi manfaat tu berlaku, boleh
kita ambik (Zulkifli Mohamad Al-Bakri, 2014)
Di Indonesia, terdapat satu ulasan mengenai hukum larutan penyegar dari ekstrak
batu tahu dan tanduk dari sejenis kambing gunung, oleh kumpulan tanya jawab
produk halal di bawah kelolaan Lembaga Pengawasan Pangan Obat dan Makanan
Majelis Ulama Indonesia (MUI). Ketika menjawab pertanyaan dari salah seorang
yang bertanya, jawapan yang diberikan ialah menghalalkan penggunaannya,
sepertimana berikut:
Dari segi khasiat memang masih menjadi perdebatan di antara
ahli farmasi dan obat-obatan tradisional. Kami tidak akan
membahasnya lebih detail lagi. Sedangkan dari segi kehalalan,
ada salah satu bahan, yaitu tanduk kambing gunung yang sempat
menjadi perdebatan di kalangan komisi fatwa. Tanduk tersebut
ternyata berbeda dengan tanduk kerbau yang jika dipotong tidak
akan tumbuh lagi. Tanduk ini lebih mirip dengan tanduk rusa, yang
apabila dipotong maka ia akan tumbuh lagi seperti kuku. Ternyata
oleh komisi Fatwa diputuskan bahwa bahan tersebut halal
(Kumpulan Tanya Jawab Produk Halal, LPOM MUI)
Manakala di Singapura, meskipun tiada fatwa rasmi yang dikeluarkan terhadap isu
ini, namun menurut pendapat peribadi Mufti Singapura iaitu Sahibus Samahah Dr
Mohammad Hafiz Bakaram, penggunaannya adalah diharuskan kerana ia diambil
dari haiwan yang halal dimakan. Beliau menyatakan seperti berikut
Tapi saya boleh dengan semangat yang saya dapat rumuskan
daripada beberapa keputusan fatwa dalam isu yang lain, saya
punya pendapat peribadi bahawa binatang itu kalau binatang
yang boleh dimakan dagingnya, kemudian diambil sesuatu
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dengan anggota yang tidak mengalir darah lain seperti bulu, boleh diterima
ataupun sebaliknya. Persoalan ini juga perlu dilihat dari aspek kebajikan haiwan,
bagi memastikan penetapan hukum tanduk rusa bukan sahaja bertepatan
dengan maqasid syariah bahkan mampu menonjolkan Islam sebagai agama yang
menjaga kebajikan haiwan itu sendiri.
Kesimpulan
Islam adalah agama yang mementingkan aspek kesihatan. Pada masa yang
sama, persoalan halal dan haram adalah perkara utama yang perlu difahami
oleh seorang Muslim sebelum menggunakan sesuatu ubat. Dalam isu tanduk rusa,
kebanyakan para sarjana Islam kontemporari lebih cenderung kepada pandangan
yang mengharuskan penggunaannya. Namun begitu, kajian semula ke atas fatwa
tanduk rusa dengan disokong fakta saintifik mampu memberi kesan yang besar
kepada kesihatan dan ekonomi masyarakat Islam di Malaysia.
79
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Al-Qaraw, Ysuf (2011). Zirat al-A fi aw al-Syarah al-Islmiyyah. Kaherah:
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Al-Sarakhs, Muammad bin Amad Ab Sahl (1993). Al-Mabs. 30 vols. Beirut: Dar
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Al-onn, Muammad bin Isml bin Sol (n.d.). Subul al-Salm. 2 vols. Dr al-Hadth.
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Zulkifli Mohamad al-Bakri (2014). Temuramah Berhubung Fatwa Halal di Wilayah
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Abstract
Recently, modern technology concerning modern food production has been
rapidly developed. It is intended to cover the food supply so that it will be sufficient
and thus able to improve the economy of a country. From these efforts, there rose
a range of modern food products produced by the mixing of illegal substances,
forbidden and dubious as blood plasma in food.The issues raised regarding blood
plasma in foods is when the blood that flows has been modified into dust plasma.
Some scientists claim it is very useful to modern foods, for example when it is capable
of causing beef chunks to become more solid and lasts longer. In addition, it is also
capable of producing food additives such as dyes, emulsifiers, fat substitute, and
egg white substitute for the binding of food, protein supplements, iron and bioactive
compounds. Therefore, the objective of this article is to review the law in the use of
blood plasma products in modern foods which is rapidly increasing these days in
local and international markets. This study is conducted using qualitative methods
involving primary texts in sharia and science. As a further enhancement of this
research, views and opinions amongst fiqh scholars will be submitted in addition to
the evidence produced by scientists in producing the food. Therefore, the discussion
will begin with an explanation of the definition of blood plasma according to science
as well as the concept and application of blood plasma in food. As a result, the
determination of the law on the use of blood plasma in the food will be discussed.
However, this article does not deny that the original law on the use of flowing blood
in food products is illegal because it was clearly mentioned in the Quran. Based on
the original law of flowing blood, the determination of the blood plasma application
in modern food will be ethically resolved. From this study, some principles regarding
the law of using blood plasma in modern food has been outlined.
Keywords - Blood plasma, Halal food, Food technology, Shara food
1 Jurnal ini merupakan modul bagi projek penyelidikan kod FRGS/2/2013/SSI03/UKM/03/2 tajuk Pembinaan Modul Hukum Produk Bioteknologi Moden Bagi Hub Halal Jakim Menurut Kerangka Maqasid
Shariyyah.
2 Pensyarah Jabatan Syariah, Fakulti Pengajian Islam UKM.
3 Pensyarah Fiqh Kepenggunaan Semasa, Jabatan Syariah, Fakulti Pengajian Islam UKM.
4 Profesor dan Dekan Fakulti Pengajian Islam, UKM.
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Abstrak
Akhir-akhir ini, teknologi dalam penghasilan makanan moden semakin pesat
dibangunkan. Ia bertujuan untuk menampung bekalan makanan supaya
mencukupi serta mampu meningkatkan ekonomi sesebuah negara. Rentetan itu,
maka timbullah pelbagai jenis produk makanan moden yang dihasilkan menerusi
percampuran bahan-bahan haram, terlarang dan meragukan seperti plasma
darah dalam makanan. Isu yang ditimbulkan dalam permasalahan plasma darah
dalam makanan ini ialah apabila darah yang asalnya mengalir telah diubahsuai
sehingga menjadi debu-debu plasma. Sebahagian saintis mendakwa ia sangat
berguna kerana ia mampu menjadikan ketulan daging kepal lebih padat dan
bertahan lama. Selain itu, ia juga mampu menjadi nilai tambah kepada produk
makanan moden dalam menghasilkan aditif makanan seperti pewarna, emulsifier,
pengganti lemak, pengganti putih telur bagi mengikat makanan, suplemen
protein, zat besi dan bioaktif senyawa. Oleh itu, objektif artikel ini ialah untuk
mengkaji hukum penggunaan plasma darah dalam produk makanan moden
yang semakin banyak di pasaran tempatan dan antarabangsa. Metode penulisan
artikel ini lebih kepada kualitatif yang melibatkan teks-teks utama dalam syariah
dan sains. Sebagai pengukuhan terhadap kajian ini, pandangan para fuqaha
mazhab akan dikemukakan di samping pembuktian yang dihasilkan oleh para
saintis dalam menghasilkan produk makanan berkenaan. Sehubungan itu, sebelum
penentuan hukum dilakukan, maka perbincangan akan dimulakan dengan
penjelasan mengenai definisi plasma darah menurut sains dan konsep serta
aplikasi plasma darah dalam makanan. Hasil daripada perbincangan tersebut,
penentuan hukum terhadap penggunaan plasma darah dalam makanan akan
dibincangkan. Walaupun begitu, artikel ini tidak menafikan bahawa hukum asal
kepada penggunaan darah mengalir dalam produk makanan adalah haram
kerana ia secara jelas telah disebut dalam al-Quran. Berasaskan kepada hukum
asal darah mengalir tersebut, maka penentuan hukum terhadap aplikasi plasma
darah yang telah berlaku perubahan sifat dalam makanan moden akan dapat
diselesaikan dengan beretika. Hasil kajian ini, beberapa prinsip telah digariskan
bagi menentukan hukum penggunaan plasma darah dalam makanan moden.
Kata Kunci - Plasma darah, Makanan halal, Teknologi makanan, Makanan Syara
Pengenalan
Agama Islam merupakan agama yang sangat menekankan terhadap kesihatan
dan nyawa manusia. Allah S.W.T memerintahkan kepada para hamba-Nya untuk
memilih makanan atau minuman yang baik (halalan tayyiban). Sebaliknya,
makanan dan minuman yang mempunyai kesan buruk, sama ada pada zat atau
faktor luaran, ia dilarang untuk dimakan. (Nor Fadilah, 2013).
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Makanan dan minuman adalah keperluan fisiologi yanag perlu dipenuhi untuk
kelangsungan kehidupan seharian manusia. Ini kerana, tenaga yang diperoleh
melalui makanan dan minuman digunakan untuk melakukan kerja-kerja seharian,
tumbesaran tubuh badan, perkembangan zuriat, dan melaksanakan segala proses
kelangsungan hidup. Menurut perspektif Islam, tujuan pengambilan makanan
bukan sahaja untuk kepentingan fisiologi, tetapi tujuan yang utama adalah bagi
mengabdikan diri kepada Allah S.W.T. Kesihatan dan kekuatan tubuh badan
bergantung kepada makanan dan minuman yang diambil (Saadan & Zainal, 2014).
Pada masa kini, hasil kajian yang dilakukan oleh Jack Appiah Ofori dan YunHwa Peggy Hsieh Jabatan Pemakanan, Makanan dan Sains Senaman, No 420
Sandels Bangunan Florida State University, Tallahassee, Florida Amerika Syarikat
dianggarkan bahawa 1,500,000 tan darah babi dihasilkan setiap tahun di China.
Darah babi tersebut mengandungi protein yang sama dengan 2,000,000 tan
daging atau 2,500,000 tan telur. Oleh itu, sumber protein yang sangat berharga
hilang jika darah haiwan dibuang dan ini akan menghasilkan masalah pencemaran
persekitaran yang parah dan serius dalam sesebuah negara. Banyak negara
maju telah mengharuskan pembuangan darah haiwan dengan syarat ia bebas
dari pencemaran alam sekitar. Oleh yang demikian, bagi menangani keburukan
daripada pencemaran alam sekitar, maka beberapa usaha mengambil manfaat
daripada darah telah dilakukan. Antaranya ialah menjadikan ia sebagai plasma
darah untuk dijadikan nilai tambah dalam produk makanan moden. Hal ini sekaligus
turut mencegah hilangnya sumber protein yang berharga untuk sesuatu produk
makanan dengan skala yang besar (Ofori & Hsieh, 2012).
Pada tahun 2001, industri makanan dianggarkan telah mengambil manfaat dari
darah yang dihasilkan di tempat penyembelihan haiwan sebanyak 30%. (Ofori &
Hsieh, 2012) Pengambilan manfaat dari pusat penyembelihan haiwan ini pada
masa kini mungkin menjangkaui angka pada tahun 2001, meskipun tiada data
untuk mengesahkan hal ini. Plasma, bahagian cair dari darah yang tersisa setelah
sel darah (sel darah putih leukosit, sel darah merah, dan platelet) telah dihapus,
paling banyak digunakan dalam industri makanan kerana neutral dalam rasa dan
tanpa warna gelap (Ofori & Hsieh, 2012).
Berdasarkan kepada maklumat tersebut, banyak industri perusahaan makanan mula
mengambil kesempatan untuk mendapatkan keuntungan yang banyak dengan
mengolah darah haiwan kepada plasma darah yang mampu menghasilkan zat
aditif dalam makanan moden.
Sejajar dengan perkembangan sains dan teknologi, banyak makanan yang memiliki
unsur-unsur haram dalam pembuatannya. Justeru, umat Islam mestilah berhati-hati
dalam memilih makanan yang akan menjadi darah daging mereka sendiri. Maka
penentuan hukum terhadap produk sedemikian perlu dilakukan oleh pakar-pakar
dalam bidang Syariah.
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i. Menurut Jumhur Ulama yang antaranya ialah Malik bin Anas dalam
salah satu pendapatnya, darah yang tersisa di permukaan daging
sembelihan, pembuluh darah, dan hatinya itu adalah suci dan
tidak haram dimakan. Rasulullah SAW bersabda:
Darah yang diharamkan adalah yang ditumpahkan.
Sedangkan daging yang berlumuran darah, tidaklah
mengapa.1
ii. Mazhab Syafii dan Malik dalam pendapat yang lain berpendapat,
semua darah itu adalah najis dan haram dimakan. Pengharaman
meliputi semua penggunaan sama ada sedikit atau banyak,
mengalir ataupun tidak. Ini berdasarkan firman Allah S.W.T dalam
surah al-Maidah ayat 3 yang bermaksud:
Diharamkan atas kamu sekalian bangkai dan darah.
Walaupun ayat ini mutlak, namun mereka menilai darah yang tersisa di daging, urat,
dan sebagainya untuk dimaafkan, meskipun warna merah darah mendominasi
ketika diguna pakai atau sebaliknya. Ayat dalam surah al-Anam itu tergolong
makiyyah (turun sebelum hijrah). Sementara itu, ayat : Diharamkan atas kamu
sekalian bangkai dan darah, dalam surah al-Maidah itu madaniyyah (turun setelah
Hijrah). Ertinya, diturunkan sebelumnya. Jadi, semasa di mekah, Islam mengharamkan
darah yang mengalir. Setelah itu, di Madinah, Islam mengharamkan seluruh darah
(Syihabuddin al-Qarafi, 1994: 4/106).
Para ulama yang menentukan hukum berdasarkan ayat yang terikat, iaitu majoriti
ulama yang berpendapat hanya darah yang mengalir dianggap najis dan
diharamkan. Sebaliknya, para ulama yang menentukan hukum berdasarkan ayat
yang tidak terikat, iaitu yang berpendapat bahawa darah yang mengalir adalah
darah yang banyak, sedangkan yang tidak mengalir itu sedikit. Kedua-duanya
adalah najis. Jadi, sedikit atau banyak, darah tetap diharamkan. Meskipun begitu,
yang tersisa di dalam urat dan permukaan daging setelah disembelih adalah
dimaafkan kerana ia agak sukar untuk dibersihkan dan termasuk dalam kaedah
umum al-balwa (Ibn Rusyd, 1982: 6/297, 298).
Beberapa ulama kontemporari juga menjelaskan bahawa semua jenis darah adalah
diharamkan, sama ada darah yang mengalir mahupun yang tidak. Misalnya, darah
yang mengalir daripada haiwan yang disembelih atau darah haid (al-Zuhaili, 2007).
Selain itu, darah manusia selain darah orang yang mati syahid dan darah haiwan
selain haiwan laut yang mengalir keluar daripada tubuhnya baik semasa hidupnya
1 Abu Dawud, 1996. Sunan Abu Dawud. Kitab Al-atimah. Beyrut: Dar Al-Fikr. Hadis Hasan.
89
ataupun sudah matinya, jika memang ia mengalir banyak, maka darah tersebut
dianggap sebagai najis. Darah ikan, jantung, limpa, dan hati dan semua darah
yang berada dalam saraf haiwan sesudah ia disembelih selama ia tidak mengalir,
tidak termasuk dalam hukum najis (al-Zuhaili, 2007).
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Pewarna
Serbuk hemoglobin adalah sumber pewarna merah yang diperoleh
dari haiwan yang disembelih, merupakan sumber yang baik dari
pewarna merah asli yang diberikan jumlah besar darah yang
dihasilkan setiap hari. Penggunaan hemoglobin sebagai pewarna
mempunyai manfaat tambahan iaitu bagi menangani masalah
kekurangan zat besi (Ofori & Hsieh,2012).
Darah babi Liquid diubati dengan CO pada tingkat pH yang
berbeza (7.4, 6.7, dan 6.0) dan disimpan di dalam suhu yang rendah
selama 4 hari bagi mempertahankan warna merah lebih stabil dan
menarik daripada darah segar. Penelitian ini dilakukan sehingga
hari ke-4 penyimpanan di dalam suhu yang rendah. Oleh kerana
ini merupakan tempoh khas bagi jumlah bakteri tetap rendah
dan kerananya darah mempertahankan profil mikrobiologi yang
aman, memungkinkan pemanfaatan yang aman sebagai bahan
makanan (Ofori & Hsieh 2012).
ii. Emulsifier
Globin juga lebih baik dibandingkan dengan protein lain yang
digunakan sebagai pengemulsi dalam produk daging dan produk
makanan secara umum dibandingkan kapasiti pengemulsi dari
globin, biji kapas dan protein susu. Terdapat laporan menjelaskan
bahawa globin memiliki kapasiti pengemulsi terbaik. Potein darah
memiliki kapasiti pengemulsi yang sangat baik dan memadai dapat
menggantikan kasein dan telur dalam sistem emulsi daging. Protein
darah seperti hemoglobin, bila digunakan sebagai pengemulsi,
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Product
Company
Source of
blood
Description
Fibrimex
Sonac BV,
Netherlands
Porcine or
bovine
Plasma Powder
FG
Sonac BV,
Netherlands
Porcine or
bovine
Harimix (C, P or
P+)
Sonac BV,
Netherlands
Porcine or
bovine
Stabilized hemoglobin
Hemoglobin
Sonac BV,
Porcine or
Netherlands
bovine
PP
Sonac BV,
Netherlands
Porcine or
bovine
Prolican 70
Lican
Functional
Protein Source,
Chile
Porcine
Prietin
Lican
Functional
Protein Source,
Chile
Porcine
Myored
Lican
Functional
Protein Source,
Chile
Porcine or
bovine
ImmunoLin
Proliant, USA
Bovine
B7301
Proliant, USA
Bovine
AproRed
Proliant, USA
Porcine
Stabilized hemoglobin
Aprofer 1000
APC Europe,
Spain
Porcine or
bovine
Proferrin
Colorado
Biolabs Inc.,
USA
Bovine
Vepro 95 HV
Veos NV,
Belgium
Bovine
Plasma
Veos NV,
Belgium
Bovine or
porncine
Jadual 1: Contoh Protein Darah Yang Diturunkan, Bahan Yang Digunakan sebagai
Aditif Makanan dan Makanan yang Mengandung Suplemen (Ofori & Hsieh, 2012).
98
Kesimpulan
Pandangan penulis terhadap penentuan hukum plasma darah dalam makanan
moden adalah tetap merujuk kepada hukum asas darah yakni haram. Produk
makanan yang menggunakan campuran pelbagai aditif yang bersumberkan
darah sama ada daripada haiwan yang halal mahupun haiwan yang haram
adalah haram dimakan dan tidak boleh digunapakai dalam pembuatan
makanan. Ini kerana masih banyak bahan lain selain plasma darah yang boleh
digunakan dalam pembuatan makanan yang memiliki fungsi yang sama dengan
plasma darah. Walaupun terdapat pelbagai pandangan ulama dalam penentuan
hukum makanan tersebut, pandangan mazhab Syafii adalah yang terbaik untuk
diaplikasikan di Malaysia kerana mazhab ini berpegang dengan prinsip ihtiyath
(kehati-hatian) dalam memilih dan mengkonsumsi makanan.
Pengharaman produk makanan yang mengandungi plasma darah adalah sangat
jelas kerana kesannya yang mungkin mendatangkan kemudaratan. Memang tidak
dinafikan bahawa darah memiliki banyak kandungan nutrisi dan protein, namun
perlu diingatkan juga bahawa masih banyak lagi bahan-bahan halal lain selain
darah yang memiliki nutrisi dan protein seperti telur, susu dan sebagainya. Untuk
bahan pengikat makanan, enzim transglutaminase atau bubuk plasma dari darah
haiwan mampu digantikan dengan enzim transglutaminase rekombinan yang
bersumberkan daripada teknologi rekombinan.
Oleh itu, bagi mengatasi permasalahan dalam penentuan hukum makanan moden
khususnya yang mengandungi plasma darah, maka para saintis dan pengusaha
teknologi makanan berkerja sama dengan pemikir-pemikir Islam yang pakar dalam
bidang halal dan haram. Dengan cara ini, produk makanan umat Islam khususnya
di Malaysia akan lebih terjamin dari pelbagai aspek kehidupan sama ada kesucian,
keselamatan, kesihatan dan halal haram.
99
Rujukan
Al-Quran Al-Karim.
Abu Dawud, (1996). Sunan Abu Dawud. Kitab al-atimah. Beyrut: Dar al-Fikr.
Abdurrahman Bin Muhammad (1398H). Majmu Fatawa Ibn Taymiyah. Beirut: Dar
Al-Wafa. Cetak pertama.
Abu al-Walid Muhammad bin Ahmad Ibn Rusyd (1434H/2013). Bidayatul Mujtahid
wa Nihayatul Muqtashid. Beirut: Darul Kutub al-Ilmiyyah. cet. 5
Ali, Ibnu Muhammad bin Said bin Hazm (1988). Al Muhalla. Beirut: Mansyurat Dar Al
Afaq Al Jadidah.
Al Qarafi, Syihabuddin (1994). Adz-Zakhiroh. Beirut: Dar Al Gharb Al Islami. cetakan
pertama.
Ala al-Din Abi Bakr bin Masud al-Kasani (t.th.). Badai al-Sanai fi Tartib al-Syarai.
Beirut: Dar al Kutub al-Ilmiyyah.
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Campbell (2008).Biologi. Jakarta: Erlangga
Clara S.F. Bah, Alaa El-Din A. Bekhit, Alan Carne, and Michelle A. McConnell
(2013). Slaughterhouse Blood: An Emerging Source of Bioactive Compounds,
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Institute of Food Technologists doi: 10.1111/1541-4337 , New Zeland.
Jack Appiah Ofori and Yun-Hwa Peggy Hsieh (2012). The Use of Blood and Derived
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978-953-51-0067-6, InTech, Available from: http://www.intechopen.com/books/
food-additive/the-use-of-blood-and-derived-products-as-food-additives
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Teori Istilahah Menurut Perspektif Islam Dan Sains: Aplikasi Terhadap Beberapa
Penghasilan Produk Makanan, Kuala Lumpur; Jurnal Syariah, Jil. 17, Bil. 1, 169-194
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Islamic Studies, anjuran Akademi Pengajian Islam Universiti Malaya pada 17-18
Disember 2008.
Muhammad Usman Syabiri (2007). Al-Qowaid al- Kulliyyah wa al-Dawabitu alFiqhiyyah fi al-Syariah al- Islamiyyah. Al-Ardan: Dar an- Nafais.
100
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Percetakan Almuarif.
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Thawilah, Abdul Wahab Abdussalam (2010/1431).
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Zaidan, Abdul Karim (1997). Al Mufassol Fi Ahkam Al Marah wa Al Bait Al Muslim fi Al
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101
Abstract
Halal issues are not limited only to the matters of food and drink. Islamic law
must also prevail in all aspects of life, including in hospitals. Currently, the hospital
management only complies with the general rules set out by the government, but
there are some other aspects that are non-compliance with the requirements of
shariah, especially in the selection of medicines and the doctor-patient relationship
of different gender. Regarding the selection of medicines or pharmaceuticals
substance, there is doubt on whether the substance are lawful or unlawful. For
example, Condopril nerve medicine, antibiotics Gloxacilin and anti-fungal sprays
Clotimazol are derived from pigs. While in the relationship between doctors and
patients, the survey found complaints from female patients, especially in the labor
room. Therefore, it is necessary to set up a Shariah Advisory Committee at the hospital
management level so that all activities in hospitals related to Muslims adhere to the
criteria of Shariah. This is similar to the role played by the Shariah Advisory Committee
in commercial banks in Malaysia.
Keywords - Shariah Compliant, Medicine, Hospital
1 Sebahagian daripada hasil penyelidikan bertajuk Kajian Penerokaan bagi Penubuhan Jawatankuasa
Pengawasan Syariah di Hospital (ERGS/1/2013/SSI03/UKM/02/1)
2 Pensyarah (PhD), Jabatan Syariah, Fakulti Pengajian Islam (FPI), Universiti Kebangsaan Malaysia (UKM).
3 Pensyarah (PhD), Jabatan Syariah, FPI, UKM.
4 Pensyarah, Jabatan Syariah, FPI, UKM.
5 Pensyarah (PhD),Jabatan Usuluddin dan Falsafah, FPI, UKM.
6 Pensyarah (PhD), Pusat Pengajian Sains Kimia dan Teknologi Makanan, Fakulti Sains dan Teknologi
(FST), UKM
7 Profesor (PhD), Jabatan Pengajian Arab dan Tamadun Islam, FPI, UKM.
8 Pensyarah (PhD), Universiti Islam Antarabangsa Malaysia (UIAM).
9 Prof. Madya (PhD), Fakulti Syariah dan Undang-Undang, Universiti Sains Islam Malaysia (USIM)
10 Profesor (PhD), Pusat Pengajian Sains Farmasi, Universiti Sains Malaysia (USM).
102
Abstrak
Persoalan hukum halal tidak terhad hanya kepada persoalan makan dan minum
sahaja. Bahkan hukum syarak mesti diterima pakai dalam semua aspek kehidupan
termasuk di hospital. Pengurusan hospital ketika ini mematuhi peraturan am
kerajaan, namun terdapat beberapa aspek didapati tidak mematuhi kehendak
hukum syarak khususnya pemilihan ubat dan hubungan antara doktor dengan
pesakit yang berlainan jantina. Berkaitan pemilihan ubat atau bahan farmaseutikal,
terdapat keraguan sama ada ubat yang diberikan itu halal atau haram. Misalnya
ubat saraf Condopril, antibiotik Gloxacilin serta penyembur anti-kulat Clotimazol
yang berasal daripada khinzir. Manakala hubungan antara doktor dengan pesakit
pula, tinjauan mendapati rungutan daripada pesakit wanita khususnya ketika di
dewan bersalin. Mereka tidak selesa ketika urusan kelahiran dikendalikan oleh
doktor lelaki. Forum di laman sesawang antara lain berbincang tentang doktor
pelatih lelaki diminta oleh doktor pakar untuk meletakkan tempat membuang air
kecil kepada wanita yang hampir bersalin. Perkara ini tidak wajar berlaku kerana
tugas ini boleh diserahkan kepada doktor pelatih wanita atau jururawat wanita.
Justeru, adalah perlu untuk dibentuk sebuah Jawatankuasa Pengawasan Syariah di
hospital agar semua aktiviti di hospital yang berkaitan dengan umat Islam mematuhi
kehendak syarak. Hal ini sama seperti peranan yang dimainkan oleh Jawatankuasa
Pengawasan Syariah di bank-bank perdagangan di Malaysia.
Kata Kunci Pematuhan Syariah, Ubat, Hospital
Pengenalan
Idea penubuhan Jawatankuasa Pengawasan Syariah di hospital bertujuan untuk
memastikan persoalan hukum syarak yang berkaitan dengan hospital dipatuhi. Ia
mempunyai kaitan dengan ketaatan terhadap perintah Allah SWT dalam setiap
aspek kehidupan manusia termasuklah bidang perubatan. Dua isu utama yang
timbul ialah pemilihan ubat dan bahan farmaseutikal serta hubungan antara
pesakit dan kakitangan hospital yang berlainan jantina.
103
ubat-ubat di hospital tidak terbatas pada ubat yang diberikan secara oral sahaja
namun merangkumi pelbagai bentuk dos.
Penggunaan vaksin yang seringkali diguna pakai dalam mengubati pelbagai jenis
penyakit mempunyai asas pembuatan daripada enzim atau hasilan protin daripada
khinzir. Ubat suntikan dalam pelbagai bentuk terutama insulin yang kerap digunakan
di hospital juga turut terlibat dalam proses pembikinan ubat yang terhasil daripada
punca yang tidak halal. Beliau menambah, pembawa untuk ubat-ubat semburan
juga mungkin terhasil daripada pelbagai jenis bahan yang bukan hanya diragui
bahkan setengahnya memang tercatat daripada bahan tidak halal namun masih
berleluasa digunakan di hospital. Walaupun bahan aktif sesuatu ubat itu adalah
halal, namun bahan pengikat, bahan pembawa, pelarut atau pelincir mungkin
bukan daripada hasilan yang halal (Syed Azhar 2013).
Justeru, kewujudan jawatankuasa yang memberi penekanan kepada aspek halal
akan membantu meletakkan sistem kesihatan negara di ambang yang lebih baik.
Selain itu juga, ia berupaya membantu peningkatan servis produk halal dalam
bidang kesihatan. MS2424 yang telah dihasilkan di negara ini mampu menjadi
pemangkin untuk menghasilkan produk farmaseutikal halal yang lebih menarik
minat orang Islam dan lain-lain agama yang mementingkan aspek kebersihan
dalam pembikinan ubat ubatan. Oleh itu, kewujudan jawatankuasa ini akan
memberikan manfaat kepada kepada masyarakat keseluruhannya.
104
melanggar peraturan syarak ini tidak wajar terjadi kerana tugas ini boleh diserahkan
kepada doktor pelatih wanita atau jururawat wanita. Ulama telah menetapkan
bahawa urusan sakit puan wanita muslim mesti dikendalikan oleh doktor wanita
walaupun wanita tersebut bukan beragama Islam kecuali keadaan darurat sahaja
(Atiyyah Saqr 2002).
Oleh itu, walaupun para doktor terikat dengan etika kedoktoran di bawah Medical
Malaysian Council (MMC), namun penguatkuasaan hukum halal haram adalah
di luar bidang kuasa mereka. Ini agak malang bagi sebuah negara Islam kerana
rujukan kepada etika ataupun adab kedoktoran yang berpaksikan kepada ajaran
Islam sudah pun wujud sejak abad ke-9 lagi (Padela 2007). Oleh itu, adalah wajar
untuk ditubuhkan Jawatankuasa Pengawasan Syariah di hospital untuk memastikan
perintah Allah SWT dalam soal ini terlaksana.
105
Ayat ini mengandungi arahan yang jelas mengenai kefarduan dan kewajipan untuk
melaksanakan tugas menyeru ke arah kebaikan dan mencegah kemungkaran.
Dalam ayat ini, perkataan
yang bermaksud hendaklah adalah kata kerja
yang disertakan dengan huruf lam al-amr yang menjadikan perbuatan ini sebagai
satu arahan yang wajib dipatuhi berdasarkan kaedah usul fiqh
yang bermaksud kata perintah membawa maksud wajib. Hal ini jelas menunjukkan
keperluan wujudnya sebuah badan syariah atau jawatankuasa syariah dalam
industri bagi mengawasi segala urusan yang berkaitan dengan syariat. Keperluan
penubuhan ini tidak terbatas dalam ruang lingkup Institusi kewangan Islam sahaja,
bahkan ia diperlukan dalam institusi lain seperti hospital.
Bahkan, sejak pembukaan Tingkap Islam (Islamic Window) pada tahun 1994 oleh
bank-bank perdagangan dengan dikawal selia oleh jawatankuasa syariah (Asyraf
Wajdi t.th). Peranan jawatankuasa syariah ini ialah untuk memastikan setiap operasi
dan produk perbankan Islam mematuhi kehendak al-Quran dan al-Sunnah (Husin
Shahatah t.th). Hasilnya, setelah hampir 27 tahun (1994-2012) sejak ia diperkenalkan,
jumlah keseluruhan deposit perbankan Islam berjumlah 277,550 juta (Asyraf Wajdi
t.th). Ini menunjukkan produk-produk di bank dipercayai keislamannya dengan
pengawasan daripada jawatankuasa syariah. Justeru adalah diharapkan
penubuhan jawatankuasa pengawasan syariah di hospital mampu memampan
ekonomi negara di samping beranjak ke arah satu paradigma perubahan yang
selaras dengan keperluan agama dan kesucian produk perubatan.
Kesimpulan
Penubuhan sebuah Jawatankuasa Pengawasan Syariah di hospital merupakan
manifestasi kepatuhan terhadap perintah dan larangan Allah SWT. Kepatuhan ini
pada hakikatnya membawa kebahagiaan kepada manusia. Ini diketahui melalui
firman Allah SWT (al-Anbiya 21:107):
Maksudnya: Dan tiadalah Kami mengutuskan engkau (wahai Muhammad),
melainkan untuk menjadi rahmat bagi sekalian alam.
Ayat di atas jelas menunjukkan bahawa Nabi Muhammad SAW diutus untuk
membawa rahmat kepada seluruh alam. Oleh itu, rahmat itu hanya akan dinikmati
setelah setiap perintah dan larangan Allah SWT yang dibawa oleh junjungan besar
itu dipatuhi dan ditaati.
106
Rujukan
Al-Quran.
Ahmad Faizol Ismail. (2011). Perbandingan antara Hisbah dan Majlis Penasihat
Syariah Sistem Perbankan Islam. Jurnal Muamalat, 4151.
Anon. (2011). http://mindsay.11.forumer.com/viewtopic.php?t=933 [8 Mei 2013]
Borovecki, A., Oreskovi, S. & Ten Have, H. (2005). Ethics and the Structures of Health
Care in the European Countries in Transition: Hospital Ethics Committees in Croatia.
BMJ (Clinical research ed.), 331(7510), 2279. doi:10.1136/bmj.331.7510.227
Drries, A., Simon, A., Neitzke, G. & Vollmann, J. (2010). Implementing Clinical
Ethics in German Hospitals: Content, Didactics and Evaluation of a Nationwide
Postgraduate Training Programme. Journal of medical ethics, 36(12), 7216.
doi:10.1136/jme.2010.036137
Gaudine, A., Thorne, L., LeFort, S. M. & Lamb, M. (2010). Evolution of Hospital
Clinical Ethics Committees in Canada. Journal of medical ethics, 36, 132137.
doi:10.1136/jme.2009.032607
Guerrier, M. (2006). Hospital Based Ethics, Current Situation in France: Between
Espaces and Committees. Journal of medical ethics, 32(9), 5036. doi:10.1136/
jme.2005.015271
Hossam Arafa. (2013). Ethics of the Medical Profession from the Islamic Viewpoint.
http://www.onislam.net/english/health-and-science/faith-and-thesciences/418888-ethics-of-the-medical-profession-from-the-islamic-viewpoint-.
html?the_Sciences=. [18 Julai 2014]
Maas Riyaz Malik. (2010). Shariah Supervisory Boards in Islamic Finance. Kertas Kerja
Modul SH1002 Certified Islamic Finance Profesional (CIFP).
Malaysia Medical Association Code of Medical Ethics (2002).
Malaysia Medical Council. (1986). Code of Profesional Conduct. http://mmc.gov.
my/v1/docs/Code_of_Professional_Conduct.pdf. [13 Julai 2014]
McLean, S. a M. (2007). What and Who are Clinical Ethics Committees for? Journal
of Medical Ethics, 33(9), 497500. doi:10.1136/jme.2007.021394
107
Mohd Nasran Mohamad, Amir Husin, Ahamad Dhalan Salleh & Salmy Edawaty
Yaakub. (2008). Konsep Pengawasan Syariah dalam Perbankan Islam: Suatu
Strategi Pengukuhan. Prosiding Perkem III, 1, 243255.
Padela, A. I. (2007). Islamic Medical Ethics: A Primer 21(3), 169178.
Zhou, P., Xue, D., Wang, T., Tang, Z. L., Zhang, S. K., Wang, J. P., Mao, P. P. et al. (2009).
Survey on the Function, Structure and Operation of Hospital Ethics Committees
in Shanghai. Journal of medical ethics, 35(8), 5126. doi:10.1136/jme.2008.028340
Zulkifli Hasan. (2006). The Role and Respinsibilities of The Shariah Committee of The
Islamic Financial Institution in Malaysia. Jurnal Syariah,. Retrieved from http://
myais.fsktm.um.edu.my/6931/
108
Abstract
Sri Aman is a division of Sarawak where the majority of the population in this area
is the Malay community (Chang Pat Foh: 1999). Currently the number of Malays in
Sri Aman is approximately 20% of its population. For them, agriculture is not only a
sector of employment or economic resource but is also a traditional occupation
for the Malay community of Sri Aman and they are famous for the cultivation of
rice. Apart from paddy, oil palm and rubber are also important plants for Sri Aman
communities. Sri Aman is also known for crops like citrus fruits, rambutan, corn and
others. However, based on the observation done, that they are still using traditional
methods in the agricultural activities. Besides that, researchers also found that the
infrastructural development at the village level is very poor. This study has concluded
that the agriculture avtivities cannot to be develop due to most of the cultivated
land is in small scale with using traditional methods and facing the problem of limited
financing capital.
Keywords - Agriculture Practice, Sri Aman, Traditional Agriculture, Agriculture
Abstrak
Sri Aman merupakan salah sebuah bahagian Sarawak yang majoriti penduduknya
adalah bangsa Melayu (Chang Pat Foh: 1999). Namun begitu masyarakat Melayu
hanya menguasai 20% daripada jumlah penduduk Sri Aman. Aktiviti pertanian
merupakan pekerjaan tradisi yang masih lagi diwarisi oleh masyarakat Melayu Sri
Aman terutamanya dengan tanaman padi. Selain daripada padi, tanaman kelapa
sawit dan getah juga merupakan tanaman penting masyarakat Sri Aman kini. Sri
Aman juga terkenal dengan hasil tanaman buah-buahan seperti limau, rambutan,
jagung dan sebagainya. Berdasarkan pemerhatian pengkaji mendapati bahawa
masyarakat Melayu Sri Aman masih menggunakan kaedah tradisional dalam aktiviti
pertanian mereka. Di samping itu, pengkaji mendapati tahap pembangunan
infrastruktur di kampung-kampung Melayu Sri Aman adalah di tahap yang kurang
memuaskan. Kajian ini merumuskan aktiviti pertanian masyarakat Melayu tidak
dapat dimajukan kerana ia dijalankan dalam bentuk pada skala kecil dan untuk
sara diri sahaja di samping masalah kewangan yang terhad.
Kata Kunci Amalan pertanian, Sri Aman, Pertanian Tradisional, Pertanian
1 Jabatan Pengajian Kenegaraan dan Ketamadunan, Fakulti Ekologi Manusia, Universiti
Putra Malaysia.
109
Pendahuluan
Sebagaimana yang kita ketahui bahawa bumi Sarawak mempunyai potensi yang
sangat besar dalam agenda pembangunan pertanian negara. Ini kerana Sarawak
mempunyai kawasan tanah yang sangat luas dengan keluasan tanah 2.2 juta
hektar. Justeru, penggunaan tanah bagi sektor pertanian mampu meningkatkan
taraf ekonomi penduduknya. Pihak kerajaan juga telah mewujudkan pelbagai
institusi pertanian di Sarawak bagi membantu usaha pembangunan sektor pertanian
di Sarawak. Keluasan tanah yang dimiliki oleh negeri Sarawak mempunyai potensi
besar dalam sektor pertanian dan telah menarik minat Jepun untuk meneroka
pelaburan dalam industri halal berskala besar dalam sektor perladangan atau
pertanian menerusi kerjasama Malaysia-Jepun sebagai satu cara memastikan
keselamatan makanan (Utusan Sarawak, 27 Mei 2008). Bagi meningkatkan
penanaman padi kerajaan telah menjadikan Sarawak sebagai Kedah kedua atau
kawasan penanaman padi kedua negara. Kerajaan negeri telah meluluskan lebih
daripada 10,000 hektar bagi sektor pertanian yang melibatkan kawasan di Tanjung
Manis dan Mukah yang terletak di Koridor Tenaga Diperbaharui Sarawak (SCORE)
sebagai Halal Park dalam Rancangan Malaysia ke-Sembilan (Utusan Sarawak: 17
Mei 2008).
Dalam usaha membangunkan sektor pertanian Sarawak, pengkaji telah memilih
Sri Aman sebagai lokasi kajian. Maka kajian ini, akan mengupas sejauh mana
kesungguhan golongan petani Melayu Sri Aman mengambil peluang dan
berperanan dalam menyumbang kepada sektor pertanian khususnya tanaman
padi. Berdasarkan pemantauan pengkaji, Sri Aman berpotensi dimajukan dalam
pertanian kerana mempunyai keluasan dan kesuburan tanah yang sangat sesuai
bagi aktiviti pertanian. Justeru itu, pengkaji berusaha untuk melihat lebih dekat
keadaan golongan petani Melayu di Sri Aman, serta mengkaji isu-isu pertanian
mereka. Kertas kerja ini juga mengesyorkan beberapa cadangan hasil penemuan
kajian ini bagi meningkatkan sektor pertanian Sarawak khususnya golongan petani
Melayu di Sri Aman.
110
Selain padi, kelapa sawit dan getah, masyarakat di Sri Aman juga ada yang
mengusahakan tanaman buah-buahan seperti buah rambutan dan limau.
Masyarakat Iban yang tinggal di rumah panjang banyak mengusahakan tanaman
rambutan manakala tanaman limau menjadi tanaman tradisi masyarakat Melayu,
di samping tanaman kelapa. Oleh itu, kajian ini membuktikan betapa pentingnya
pertanian bagi masyarakat Sri Aman.
Berdasarkan pemerhatian awal pengkaji mendapati bahawa sektor pertanian di Sri
Aman sangat kurang mendapat bantuan dan akhirnya aktiviti pertanian menjadi
sangat kurang berkesan. Hal ini adalah disebabkan mereka masih menggunakan
kaedah secara tradisional. Selain itu melalui pemantauan pengkaji juga mendapati
bahawa pembangunan infrastruktur yang berada pada tahap yang sangat kurang
memuaskan menjadi faktor penghalang perkembangan pertanian mereka.
111
112
113
114
Kampung
Peratus (%)
Kampung Bakong
20.5
Kampung Lingga
40.2
Kampung Sekait
1.6
4.9
1.6
Lain-lain
31.1
Jadual 1: Pembahagian Kampung Responden
Umur
Peratus (%)
Bawah 20 tahun
0.8
21-30 tahun
4.9
31-40 tahun
10.7
41-50 tahun
47.5
51 tahun ke atas
32.8
Tiada kenyataan
3.3
Jadual 2: Pembahagian Umur Responden
Pendapatan Bulanan
Peratus (%)
Bawah RM300
59
RM301-RM700
28.7
RM1001-RM1500
4.1
Tiada kenyataan
8.2
Jadual 3: Pembahagian Pendapatan Bulanan sebagai Petani Responden
Berdasarkan kepada jadual-jadual di atas, responden yang teramai ialah daripada
Kampung Lingga dan Kampung Bakong di mana masing-masing dengan 40% dan
20% dan lain-lain sekitar 2-5% sahaja. Manakala 38% yang dicatatkan tanpa nama
kampung ialah kebanyakannya mereka yang tinggal di bandar tetapi berasal
daripada kampung-kampung tersebut. Data menunjukkan bahawa lebih daripada
70% responden berumur lebih 41 tahun. Ini disebabkan ramai daripada golongan
muda telah berhijrah ke bandar seperti Kuching, Bintulu, Sibu dan Miri. Ini adalah
kerana golongan muda tidak berminat dan yakin dengan pekerjaan pertanian.
Bagi pengkaji amalan kaedah tradisional merupakan faktor kenapa golongan
muda lebih suka bekerja di bandar daripada menjadi petani.
Bagi Jadual 3, menunjukkan 59% responden berpendapatan di bawah RM300.00
dan 28.7% pula berpendapatan antara RM300.00 - RM700.00. Jelaslah bahawa
kedudukan ekonomi golongan petani ini berada di tahap kemiskinan dan kemiskinan
tegar. Kebanyakan petani juga apabila ditanya dengan penggunaan teknologi
115
116
117
118
Kesimpulan
Pertanian merupakan sumber pendapatan utama masyarakat Melayu di Sri
Aman. Kebanyakan petani mempunyai tanah yang subur serta sesuai bagi sektor
pertanian. Namun kaedah tradisional yang digunakan dalam sektor pertanian
adalah faktor utama yang menyebabkan hasil tanaman tidak memberangsangkan
serta menyebabkan tahap sosioekonomi yang daif. Analisa kajian menunjukkan
bahawa golongan petani lebih fokus kepada teknik penanaman tradisional dan
sara diri. Hal ini juga dapat dibuktikan melalui data yang menunjukkan pemilikan
tanah pertanian oleh golongan petani yang berskala kecil sejak dari dahulu lagi.
Di samping itu, mereka juga tidak melihat kepentingan penggunaan teknologi
dalam amalan pertanian. Kebanyakan petani lebih fokus kepada masalah
ketiadaan baja dan racun sahaja dan bukannya modal sebagai asas kepada
kemajuan pertanian. Selain itu, golongan petani juga menghadapi masalah
berkaitan tiadanya usaha dan bantuan pembaikan sistem saliran yang rosak dan
ini menyebabkan tanah mereka tidak mendapat sistem pengairan yang baik.
Malah apa yang menyedihkan ialah terdapat sebilangan besar petani yang tiada
maklumat bagi mendapatkan bantuan sama ada melalui pihak kerajaan ataupun
swasta. Dalam hal ini pihak berwajib perlu memainkan peranan yang lebih proaktif
bagi memastikan penyebaran maklumat berkaitan bantuan lebih berkesan dan
sampai kepada golongan yang memerlukan. Justeru, kajian ini mencadangkan
119
strategi modal dan teknologi moden perlu diberi keutamaan dalam menjayakan
pemerkasaan pembangunan sektor pertanian negara sesuai dengan hasrat
kerajaan yang ingin melihat sektor pertanian sebagai suatu bidang keusahawan
maju menjelang 2020.
120
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Bahasa Pustaka
AgroMalaysia (2008), Pertanian Adalah Perniagaan
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Chang Pat Foh, (1999), Legends & History Sarawak, Kuching: Lee Ming Press
Jabatan Perangkaan Negeri Sarawak 2002
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Mohd Daud Awang, Amiruldin Md. Sham, Mohd Hafiz Abdul Wahab, Shahida
Shamimi & Asjad Mohamed (2009), Peranan Zakat dalam Pembangunan
Pertanian: Kajian Awal di Sri Aman, Prosiding Seminar Ekonomi Islam Anjuran
USIM. 15 16 Julai 2009
Mohd Daud Awang, Mohd Hadzrul bin Masnin, Bidin Chee Kifli & Ahmad Nasir Mohd
Yusoff (2011), Penglibatan Golongan Melayu Miskin dalam Sektor Pertanian:
Kajian terhadap Masyarakat Melayu di Sri Aman Sarawak, Prosiding Seminar
INCoH2011 di Park Royal Pulau Pinang anjuran USM, pada 14-16 jun 2011
Utusan Sarawak, 17 Mei 2008:1, Hub Halal Tanjung Manis Dalam TM Ke- 9
Utusan Borneo, 8 Mac 2008: 4. Industri Sawit Sumbang RM 1 Bilion Tingkat Mutu
Hidup Pekerja Ladang
Utusan Sarawak, 27 Mei 2008:5, Kerjasama Pertanian Malaysia-Jepun Penting Bagi
Pastikan Keselamatan Makanan
Utusan Sarawak, 11 Disember 2009:7, Projek Penanaman Sawit Ubah Taraf Hidup
Penduduk Sri Aman
121
Abstract
Modern medicine is growing so rapidly in Malaysia with many of the current treatment
methods have been introduced to treat patients and is an effective method
according to modern medical practioners. Sometimes, this treatment violated
medical ethics, causing confusion among the public. This paper is an attempt to
identify the level of awareness of UPM medical students towards medical ethics.
Overall, it found that most of the respondents have a high level of awareness of
medical ethics at the same time give the conclusion that medical ethics is essential
in a medical institution for medical practitioners in particular in itself.
Keywords - Medical ethics, UPM Medical Student, Awareness.
Abstrak
Perubatan moden berkembang dengan begitu pesat di Malaysia dengan wujudnya
pelbagai kaedah rawatan terkini yang telah diperkenalkan untuk merawat
pesakit dan merupakan kaedah yang berkesan menurut kacamata pengamal
perubatan moden. Di saat keghairahan ini berlaku, kadang-kala perawatan ini
tanpa sedar telah melanggar etika perubatan sehingga menimbulkan kekeliruan
dalam kalangan masyarakat. Makalah ini disediakan untuk mengenalpasti
tahap kesedaran pelajar perubatan UPM terhadap etika perubatan. Secara
keseluruhannya, didapati bahawa kebanyakan responden mempunyai tahap
kesedaran yang tinggi terhadap etika perubatan sekaligus memberi kesimpulan
bahawa etika perubatan amatlah penting dalam sesebuah institusi perubatan
khususnya bagi pengamal perubatan itu sendiri.
Kata Kunci - Etika Perubatan, Pelajar Perubatan UPM, Kesedaran.
1 Halal Products Research Institute & Department of Government and Civilization Studies, Faculty of
Human Ecology Universiti Putra Malaysia
2 Halal Products Research Institute & Department of Government and Civilization Studies, Faculty of
Human Ecology Universiti Putra Malaysia
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Pendahuluan
Etika perubatan merupakan bidang ikhtisas yang mengkaji mengenai isu-isu yang
berkaitan etika kesihatan menusia seperti pengguguran bayi, manipulasi genetik,
hak pesakit dan tanggungjawab pengamal perubatan. Etika perubatan bukan
sahaja hanya perlu diamalkan oleh pengamal perubatan, tetapi juga perlu
diamalkan oleh profesion perubatan yang lain seperti jururawat, ahli farmasi dan
seangkatan dengannya (Boylan, M, 2000). Kejayaan sebenar para sarjana dahulu
kala dalam membina tamadun bergantung kepada nilai-nilai etika yang diamalkan.
Seandainya etika yang diamalkan itu menepati garis panduan akhlak Islam maka
pastinya tamadun berjaya dibangunkan dengan cemerlang serta mendapat
balasan baik dari Allah s.w.t. (al-Ruhawi, 1992). Kecemerlangan ini jelas tergambar
ketika tamadun Islam berkembang sehingga ke Sepanyol dengan melahirkan
ramai sarjana Muslim yang menjadi guru kepada sarjana Barat. Keadaan ini
memperlihatkan bahawa etika itu adalah asas terpenting yang akan memastikan
kejayaan atau kegagalan pembinaan sesuatu tamadun itu (Nurdeng Deuraseh,
2003).
Penghayatan etika yang mulia dalam kalangan sarjana melambangkan keberkatan
dan kebenaran ilmu yang dimiliki. Realiti masa dahulu hingga kini menunjukkan isu
pelanggaran etika perubatan masih terus berlaku. Ishaq Ibn Ali al-Ruhawi, seorang
doktor yang berjaya pada kurun ke-9 Masihi selepas al-Tabari, penulis buku yang
paling komprehensif dalam bidang etika perubatan yang bertajuk Adab al-Tabib
yang telah disiapkan selepas 890 Masihi (Buku ini telah disunting oleh Marizan Asiri
dan telah diterbitkan oleh Riyad: Markaz al-Malik Faysal li al Buhuth wa al-Dirasat
al-Islamiyyah, 1992). Al-Ruhawi telah menjelaskan dengan lebih terperinci tentang
apa dan bagaimana tindakan seorang doktor mengikut urutan untuk memelihara
dan mencapai tahap tertinggi dalam taraf kesempurnaan kerjayanya.
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etika dalam kalangan pengamal perubatan (Abdul Hamid Abdul Kadir, 2008).
Atas kecuaian dan kelemahan yang berlaku, perkara ini wajar diambil perhatian
di peringkat awal pengajian kedoktoran oleh mereka yang terlibat dengan
perubatan khususnya pelajar perubatan. Oleh yang demikian, suatu kajian perlu
dijalankan bagi melihat dan mengenalpasti tahap kesedaran dan kepentingan
etika perubatan.
Objektif Kajian
1. Untuk mengkaji tahap kesedaran pelajar perubatan UPM terhadap etika
perubatan; dan
2. Untuk mengenalpasti kepentingan kursus etika perubatan di kalangan pelajar
perubatan UPM yang membawa kepada kesedarannya.
Metodologi Kajian
Pengkaji telah menyediakan instrumen kajian yang dibentuk merujuk kepada
penelitian-penelitian daripada literatur-literatur yang telah dikaji sebelum ini
mengikut objektif yang telah ditetapkan. Pengumpulan maklumat melalui kajian
soal selidik juga dilakukan bagi mendapat malumat yang lebih tepat dan bersifat
semasa. Hasilnya terdapat beberapa bahagian soalan yang terangkum di dalam
borang soal selidik seperti yang dinyatakan di bawah:
Bahagian 1 mengandungi 4 soalan yang bertujuan untuk mengkaji tahap Kesedaran
responden mengenai etika perubatan. Pengukuran soalan adalah berdasarkan
lima skala, iaitu 1 = sangat rendah, 2 = rendah, 3 = sederhana, 4 = tinggi, 5
= sangat tinggi. Di bawah adalah soalan yang berkaitan:
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1)
2)
Saya percaya kursus etika perubatan di UPM adalah satu subjek yang
penting bagi pelajar perubatan
(I believed that medical ethics course in UPM is essential subject for medical
students)
3)
4)
Bahagian 2 soal selidik bertujuan untuk mengenal pasti tahap kepentingan kursus
etika perubatan. Antara soalan-soalan yang dikemukakan adalah:
1)
2)
Angkubah
n (%)
Gender
Male
20 (22.7%)
Female
68 (77.3%)
Race
Malay
67 (76.1%)
Chinese
13 (14.8%)
Indian
7 (8.0%)
Others
1 (1.1%)
Religion
Muslim
68 (77.3%)
Buddhist
12 (13.6%)
125
Hindu
7 (8.0%)
Christian
1 (1.1%)
Others
Age
18
1 (1.2%)
19
84 (98.8%)
Status
Single
88 (100.0%)
Married
Divorce
87 (98.9%)
1 (1.1%)
Hasil Kajian
Tahap Kesedaran Terhadap Etika Perubatan
126
Bil
1.
2.
3.
4.
Pernyataan
I am aware of medical
ethics issues inMalaysia
Sangat
Rendah n
(%)
Rendah
n (%)
Sederhana
n (%)
2 (2.30%)
33
Tinggi
n (%)
Sangat
Tinggi
n (%)
38 (43.20%) 15 (17.00%)
(37.50%)
17
(2.30%)
(19.30%)
2 (2.30%)
38 (43.20%) 31 (35.20%)
31
(10.20%)
(35.20%)
18 (20.50%)
48 (54.50%)
40 (45.50%) 28 (31.80%)
127
Bil
Pernyataan
Sangat
Rendah n
(%)
Rendah
n (%)
Sederhana
Tinggi
n (%)
n (%)
Sangat
Tinggi n
(%)
I must respect my
colleagues
1.10%
11.40%
26.10%
61.40%
I am interest to
cooperate with
my colleagues to
maximize patient care
1.10%
6.80%
27.30%
64.80%
I will cooperate
with my patients
respectfully
8.00%
28.40%
63.60%
I will exhibit my
photograph together
with my name in front
of my professional
room
26.10%
37.50%
28.40%
8.00%
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Kesimpulan
Secara keseluruhannya, kajian ini mendapati bahawa kebanyakan responden
mempunyai minat yang tinggi terhadap etika perubatan sekaligus memberi
kesimpulan bahawa etika perubatan amatlah penting dalam sesebuah institusi
perubatan khususnya bagi pengamal perubatan itu sendiri. Selain itu, dapat
disimpulkan juga bahawa kebanyakan responden mempunyai tahap kesedaran
yang sederhana dalam mengenal pasti tahap kepentingan etika perubatan dalam
institusi perubatan.
129
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