Raja Ritonga & Siti Aminah Raja Ritonga rajaritonga@stain-madina.
Sekolah Tinggi Agama Islam Negeri Mandailing Natal Siti Aminah sitiaminahaminah@gmail.
Sekolah Tinggi Agama Islam Negeri Mandailing Natal DOI: 10.
21580/wa.
Abstract Food and drink are two things that everyone needs.
However, for a Muslim, halal food and drinks are always a priority.
Therefore, not all food and drinks are halal for consumption, such as the halalness of animals or animals.
Islamic teachings teach that the halal and unlawful slaughter of animals is closely related to the method of slaughtering them.
This article explains and describes the relevance of slaughtering animals using cutting machines in the modern age.
This research uses a qualitative method type of literature study.
The data used in this study came from the search results of some books.
MUI fatwas, articles, and others related to research.
Furthermore, the data were analyzed descriptively using a normative approach.
The results of the study explain that the slaughter of animals using a slaughter machine is considered valid if it meets the requirements set out in the MUI fatwaAos.
Keywords: Slaughtered Animals.
Slaughtered Machines.
Muslim Friendly.
Halal Industry Abstrak Makanan dan minuman merupakan dua hal kebutuhan bagi setiap orang.
Namun, bagi seorang muslim kehalalan makanan dan minuman selalu menjadi prioritas.
Oleh karena itu, tidak semua makanan dan minuman halal untuk di konsumsi, seperti kehalalan hewan atau binatang.
Ajaran Islam mengajarkan bahwa halal dan haramnya hewan sembelihan berhubungan erat dengan cara Artikel ini menjelaskan dan mendeskripsikan relevansi penyembelihan hewan dengan menggunakan mesin pemotong di abad modern.
Penelitian ini menggunakan metode kualitatif dengan jenis studi pustaka.
Data-data yang digunakan dalam penelitian ini bersumber dari hasil penelusuran sejumlah buku, fatwa MUI, artikel dan lainnya yang berhubungan dengan penelitian.
Selanjutnya data-data dianalisis secara deskriptif dengan menggunakan pendekatan normative.
Hasil penelitian menjelaskan bahwa penyembelihan hewan dengan menggunakan mesin pemotong hewan dianggap sah apabila sudah memenuhi syarat yang telah ditetapkan dalam putusan fatwa MUI.
Kata kunci: Hewan Sembelihan.
Mesin Sembelih.
Industri Halal Volume 10.
Nomor 1.
April 2023 .
Relevance of Machinery Slaughtering of Animals A.
Introduction The perfection of Islamic teachings is reflected in all the rules that apply to the people 1 .
Starting from matters of worship, muamalah, ahwal syakhsyiyah and jinayah 2 .
Therefore, the term kaffah in Islam illustrates that all activities carried out must comply with the texts of the Qur'an or Sunnah3.
Nothing is done unless it must reflect the teachings of millah brought by Rasulullah SAW4.
A Muslim is obliged to protect himself from despicable acts and persecution.
Therefore, doing good in Islam can be done to anyone, either the person being persecuted or the person being persecuted5.
The principle of maintaining good relations with fellow human beings can be carried out as a form of hablun minannas 6 .
In addition.
Islamic teachings also teach to protect the natural surroundings including plants and animals7.
Furthermore, a Muslim in fulfilling his needs must pay attention to the halalness that he consumes.
Starting from substances, objects, and processes, or how to obtain them by religious guidance8.
Objects consumed will have an impact on one's body9.
Therefore, the rules of halal and haram are very fundamental in Islamic teachings10.
The description of halal and haram has been arranged very clearly.
Each side has a red thread that can be intertwined 1 Husaini.
AuPendidikan Akhlak Dalam Islam,Ay Jurnal Pendidikan Dan Kependidikan 2, no.
2549Ae8193 .
: 45Ae61.
2 Ainur Redha.
AuSinkronisasi Pelaksanaan Syariat Islam Dalam Undang-Undang Nomor 11 Tahun 2006 Tentang Pemerintah Aceh Antara Pemerintah Aceh Dan Mahkamah SyarAoiyahAy (UIN Ar-Raniry, 2.
, https://doi.
org/10.
1016/j.
125798https://doi.
org/10.
1016/j.
002http://w.
gov/pubmed/810049http://doi.
com/10.
1002/anie.
197505391http://w.
com/science/article/pii/B9780857090409500205http:
3 Ahmadiy.
AuIslam Kaffah: Tinjauan Tafsir Q.
S Al Baqarah: 208,Ay Syariati: Jurnal Studi Al-QurAoan Dan Hukum 2, no.
: 187Ae96, http://journal.
um-surabaya.
id/index.
php/JKM/article/view/2203.
Riana Ratna Sari.
AuIslam Kaffah Menurut Pandangan Ibnu Katsir,Ay Ishlah: Jurnal Ilmu Ushuluddin.
Adab Dan Dakwah 1, no.
: 132Ae51, https://doi.
org/10.
32939/ishlah.
Nurun Nisaa Baihaqi.
AuMasuklah Dalam Islam Secara KAffah: Analisis Atas Tafsir Q 2: 208 Dalam Ceramah Ustadz Adi Hidayat Di Youtube,Ay Contemporary Quran 1, no.
: 1Ae10, https://doi.
org/10.
14421/cq.
4 Prof.
Dr.
Ag Mardan.
Al-QurAoan Sebuah Pengantar.
Pustaka Mapan (Makasar: Pustaka Mapan Jakarta, 2.
, http://repositori.
uin-alauddin.
id/1661/1/Prof.
Mardan.
5 Muslimah.
AuBerbuat Kebaikan,Ay T-TAALIM Jurnal Kajian Pendidikan Agama Islam 2, no.
Oktober .
: 12Ae24.
Asmaul Husna.
AuKonsep Berbuat Baik Dalam Al-QurAoan (Sebuah Kajian Tafsir MauduAo.
,Ay Skripsi (IAIN Palopo, 2.
Fakhrur Rizky.
AuTafsir Ayat-Ayat Ihsan Dan Hubunganya Dengan TasawufAy (Institut PTIQ Jakarta, 2.
6 Bima Heryanto Gunadi, made Aristia Prayudi, and Putu Sukma Kurniawan.
AuPenerapan Prinsip Habluminallah Dan Habluminannas Sebagai Konsep Pengendalian Internal Pada Pengelolaan Keuangan Masjid,Ay JIMAT (Jurnal Ilmiah Mahasiswa Akuntans.
Undiksha 11, no.
: 1Ae12, https://ejournal.
id/index.
php/S1ak/article/view/24647.
Yedi Purwanto.
AuMemaknai Pesan Spiritual Ajaran Agama Dalam Membangun Karakter Kesalehan Sosial,Ay Jurnal Sosioteknologi 13, no.
41Ae46, https://doi.
org/10.
5614/sostek.
7 Safrilsyah.
AuAgama Dan Kesadaran Menjaga Lingkungan Hidup,Ay Subtantia 16, no.
April .
: 61Ae Abdullah Muhammad.
AuUrgensi Pelestarian Lingkungan Hidup Dalam Al-QurAoan,Ay Jurnal Pilarr : Jurnal Kajian Islam Kontemporer 13, no.
: 67Ae87.
Sulaiman Ibrahim.
AuPelestarian Lingkungan Hidup Dalam Perspektif Al-QurAoan: Kajian Tafsir MauduAoiy,Ay Jurnal Ilmiah AL-Jauhari (JIAJ) 1, no.
: 109Ae32.
8 Kasmawati.
AuMakanan Halal Dan Tayyib Persepktif Al-QurAoanAy (UIN Alauddin Makasar, 2.
Sucipto.
AuHalal Dan Haram Menurut Al-Ghazali Dalam Kitab MauAoIdhotul Mukminin,Ay Jurnal Hukum Dan Ekonomi Islam 4, no.
: 178Ae128.
9 M.
Mulizar.
AuPengaruh Makanan Dalam Kehidupan Manusia : Studi Terhadap Tafsir Al Azhar,Ay Jurnal At-Tibyan 1, no.
: 118Ae42.
10 Suhardi and Usman.
AuHalal Dan ayyib Dalam Qs Al-Naul/16:114 (Tinjauan Ekonomi Dan Kesehata.
,Ay Jurnal Al-Wajid 1, no.
: 237Ae49.
Wahana Akademika: Jurnal Studi dan Sosial Raja Ritonga & Siti Aminah with one another 11 .
Even for unclear things, the clarity between halal and haram is categorized as the part that is haram12.
In the Koran, the rules for consuming halal food are regulated.
The opposite has also been arranged by Allah SWT so that many objects are prohibited for consumption by a Muslim 13 .
For example, it is forbidden to consume carrion, blood, pork, and those slaughtered without mentioning the name of Allah SWT.
The legal provisions of this prohibition apply standardly to a Muslim under normal conditions only14.
The halalness of slaughtered animals in the eyes of sharia cannot be separated from many rules that are conditions and pillars that must be carried out 15 .
In the process of slaughtering animals, legal and illegal animals may still occur.
Therefore, animals that have been slaughtered will be considered halal if the pillars and conditions have been fulfilled.
Furthermore, it will be categorized as haram if some conditions and pillars have not been According to the Fatwa of the Indonesian Ulema Council (MUI) Number 2 of 2009, the standard for slaughtering explains the procedure for slaughtering animals, namely by mentioning the name of Allah17.
In Islamic law, what is meant by slaughtering is a way of eliminating the spirit that is in the animal by cutting its arteries and veins in the neck using a sharp tool such as a knife.
Animals that die are slaughtered without mentioning the name of Allah, then these animals become unclean18.
Along with the development of science and the needs of mankind, a method of slaughtering animals using machines has emerged.
The slaughter process is no longer done Of course, practically it is very helpful for human work.
However, in the interests of a Muslim, the halalness of slaughtered animals is at stake20.
11 Andriyani.
AuLiterature Analysis on Food in Islam and Health Perspective,Ay Jurnal Kedokteran Dan Kesehatan 15, no.
: 178.
12 Laras Shesa.
AuKeterjaminan Kedudukan Dzaul Arham Dalam Kewarisan Islam Melalui Wasiat Wajibah,Ay Al-Istinbath : Jurnal Hukum Islam 3, no.
: 146Ae66, https://doi.
org/10.
29240/jhi.
13 Riyam Hidayat and Aty Munshihah.
AuMakanan Sehat Dan Halal Dalam Al Quran,Ay Al-Dhikra Jurnal Studi Quran & Hadis 3, no.
: 161Ae76.
14 Utang Ranuwijaya.
AuKeharaman Hewan Dalam Perspektif Al-QurAoan Dan Hadits,Ay Alqalam 22, no.
: 457, https://doi.
org/10.
32678/alqalam.
15 Fazari Zul hasmi Kanggas.
AuPenyembelihan Hewan Menurut Madzhab SyafiAoi Di Rumah Potong Ayam Di Ponorogo,Ay Ijtihad : Jurnal Hukum Dan Ekonomi Islam 16, no.
: 41,
https://doi.
org/10.
21111/ijtihad.
16 Mohamad Solek.
AuJuru Sembelih Halal Berbasis Pada Walisongo Halal Research Center (WHRC),Ay Dimas:
Jurnal Pemikiran Agama Untuk Pemberdayaan .
https://doi.
org/10.
21580/dms.
17 Majelis Ulama Indonesia.
AuStandar Sertifikasi Penyembelihan Halal,Ay Himpunan Fatwa MUI Bidang POM & Iptek, 2009, 706Ae7.
18 Dwi Wahyu Ika Mahardika.
AuAnalisis Fatwa MUI No.
12 Tahun 2009 Tentang Standart Sertifikasi
Penyembelihan Halal Terhadap Pemotongan Sapi Di RPH Rita Jaya Beef Desa Pijeran Kecamatan Siman
Kabupaten
Ponorogo,Ay IAIN
Ponorogo
(UIN
Ponorogo, https://doi.
org/10.
1016/j.
125798https://doi.
org/10.
1016/j.
002http://w.
gov/pubmed/810049http://doi.
com/10.
1002/anie.
197505391http://w.
com/science/article/pii/B9780857090409500205http:
19 Riadi Barkan.
AuProses Penyembelihan Hewan Dengan Metode Stunning Dalam Perspektif Hukum
Islam,Ay UIN
Syarif
Hidayatullah Jakarta
(UIN
Syarif Hidayatullah Jakarta, https://eje.
com/view/journals/eje/171/6/727.
20 M.
Alhalim.
AuPengaruh Penyembelihan Halal Terhadap Perilaku Konsumen Dan Kepuasan Konsumen Di Pasar Caleue Kecamatan Indrajaya Kabupaten Pidie,Ay UIN Ar-Raniry (UIN Ar-Raniry, 2.
, https://w.
int/news-room/fact-sheets/detail/autism-spectrum-disorders.
Volume 10.
Nomor 1.
April 2023 .
Relevance of Machinery Slaughtering of Animals A.
This article will explain and describe the method of slaughtering animals using The presence of animal slaughterhouses in many areas is certainly a business opportunity or a solution to maintain the halalness of slaughtered animals.
The rise of halal tourism must be supported from various aspects, one of which is the availability and ease of accessing halal consumption.
Slaughtering animals with machines will certainly be a breakthrough to anticipate the availability of halal animals in various regions.
Research Method This study uses library research, the data used comes from search results from many books.
MUI fatwas, articles, and other scientific works that have relevance to the theme of the discussion.
Furthermore, the findings of the data were analyzed descriptively with a normative legal approach.
So, this study reviews the slaughter of animals in general and with the help of electricity or machines from the perspective of Islamic Law.
Result and Discussion Definition of Slaughter and its Types Fiqh divides the word slaughter into several languages, namely.
Udhhiyah, ad-dzabah, ad-dzakah21.
Udhhiyah and dhahiyyah, are words used for the slaughter of camels, cows, and goats on the day of Nahr .
Dzulhijja.
and tasyrik days to seek the pleasure of Allah SWT22.
Dzaba'ih is the plural form of dzabihah which means to be slaughtered, killed, or eliminated.
Islamic Fiqh defines it as an animal that is slaughtered to be eaten using sharp objects except for teeth and nails23.
Meanwhile, in language dzakah is defined as "fragrance".
The sentence that is included in this word is ra'ihah dzakiyyah "smells good".
Slaughter is called dzakiyyah because, in essence, the animal that is slaughtered by Islamic law makes the animal that is slaughtered fragrant .
The scholars agree that the purpose of slaughter is to slaughter the neck, lower part of the neck, or stab animals that are lawful to eat.
So, as a principle in slaughtering animals, several things must be done, .
the slaughterer is Muslim, .
an adult, .
the animal to be slaughtered is an animal that is lawful to eat, .
the tools used in slaughtering animals must be sharp, and .
the purpose of slaughtering animals is to seek the pleasure of Allah25.
Then in technical terms, the implementation of animal slaughter must be carried out with many ethics.
Namely, .
slaughtering the animal using a sharp object, so that the animal is not tortured, .
not sharpening the slaughtering tool in front of the animal to be slaughtered, .
facing the qiblah, .
stepping on or holding the foot of the animal to be slaughtered, and .
when going to slaughter the animal, you have to read basmalah26.
Furthermore, in the practice of slaughtering animals, of course, it is adjusted to the animal to be slaughtered.
The condition of the animal to be slaughtered may differ from one to another.
Normally, animals are slaughtered at the neck by severing the respiratory system and food pathways.
Therefore, the types of slaughter can be divided into three types, .
al21 Sayyid Sabiq.
Fiqh Sunnah, i (Jakarta: Pena Pundi Aksara, 2.
22 Hasan Saleh.
Kajian Fiqih Nabawi Dan Fiqih Kontemporer (Jakarta: PT Raja Grapindo Persada, 2.
23 Al-Khatib Al-Syarbini.
Mughni Al-Muhtaj (Beirut: Darul Kutub Ilmiah, 1.
24 Wahbah al-Zuhaili.
Fiqh Islam Wa Adillatuhu.
Jilid 2 (Jakarta: Gema Insani, 2.
25 Abdurrahman Al-Jaziri.
Kitab Al-Fiqh AoAla Al-Madzahib Al-ArbaAoAh (Beirut: Dar al-Kutub alIlmyah, 1.
26 Yusuf Qardhawi.
Hadya Al-Islam Fatwi Muasirah (Jakarta: Gema Insan Pers, 1.
Wahana Akademika: Jurnal Studi dan Sosial Raja Ritonga & Siti Aminah zabhu, namely cutting the animal's neck at the end, the part that is easy for humans to slaughter, .
an-nahru, namely slaughtering the animal's neck at the bottom, usually done for camels, .
al-aqru, namely slaughter due to emergency .
, so it can be done in any Hadith of the Prophet Muslim History from Syaddad bin Aus which means: "that Allah determines ihsan .
oing goo.
for each according to .
, if you are assigned to kill then you kill in a good way and if you want to slaughter then slaughter in a good way, and let one of the people sharpen his knife and give pleasure to the slaughtered .
ot tortured in the slaughte.
Legal Basis for Slaughtering Animals In the Qur'an Allah SWT expressly forbids Muslims from eating slaughtered animals without mentioning His name.
Allah SWT says:
AOaE ae aEEaO IaIac aaE O e aE I I NcEEI EaO IN OIIacN EaIAC OI acI ac IA AO EaOa eO a eO aI I NeE aeOEIOa aiO IN eI EIOa a IEaeOaE eI aoOI eIA
a e AE NOA
a e a ae
AIA
a ea aI eOaN eI Iac aE eI Ea aI e IaE eO aIA AuAnd do not eat of what .
nimal mea.
hen slaughtere.
is not called the name of Allah, that act is truly an act of wickedness.
Indeed, the devils will whisper to their friends so that they argue with you.
And if you obey them, of course, you have become polytheistsAy29.
The verse above confirms that it is halal to slaughter animals when mentioning the name of Allah SWT.
The order to consume slaughtered animals is only limited to the slaughtered animal mentioning His name.
So, it can be understood that even though the animal's meat is halal, if it is slaughtered without mentioning the name of Allah, then it is unlawful to eat it30.
The Qur'an also describes to a Muslim that a number of things that should not be This is part of the teachings of Islam.
Based on the Word of Allah SWT:
AeEIIe IO I OIe aIN acE EIa IeO NcEEI IN OEeIIeII aCa OEeIOCaOaa OEeIaIOa OEI IA eAaceO aa aOaIA
e AaIaIA
a A aEaeO aE aI Ee aIeO aa aOEA
a a e e AacI aO aaEe aIA
a a aa a a e e a a a a a e
AIA
A Oa eI a I I I N I IA A Eac IOe aI aE aeOA
ca Aa aE aEA
a AEa a acaE aI a acEeO a eI aOaI aI a aEaO EIA
e a AacA IA a Aa eC aI eO a eaEaeaEI E aE eI A eC aEeOa eOaI Oa aiOA
Ai IOII aEI aE ae aONI O aO II aEeO OI a eEIEe Ea aEI IO Ia aEI OaeaI EaO aEI i Ia O IO Ea aEI eIA
AaE eaE aI IOeIUA
e e e
a a e aa e a e e e a a e a e e e a a a e a e e a e a e
so AIA
AIA
AIIA
AIA
s ac IaA aIaeIA aeO IaIA AcEEa a aA eO aceOIA AA aE es Aa acI NA a a a a a e e a aI IIA AuIt is forbidden for you .
o ea.
carrion, blood, pork, and .
of animals slaughtered not in .
he name o.
Allah, those that are strangled, those that are beaten, those that fall, those that are gored, and those that are eaten by wild animals, except those that you can slaughter.
And .
lso forbidde.
slaughtered 27 Taqiyuddin Abi Bakar bin Muhammad Al-Khusaini.
Kifayatul Al-Akhyar Fi Hall Ghayat Al-Ikhtishar (Beirut: Beirut: Dar al-Kutub al-Arabiyyah, n.
28 Al-Imam Abul Husain Muslim bin al-Hajjaj al-Qusyairi An-Naisaburi.
Shohih Muslim (Kerajaan Arab Saudi: Darussalam, 2.
29 Kementerian Agama Republik Indonesia.
Al- QurAoyn Al- Karym Dan Terjemahannya (Surabaya: Halim, 30 Abu FidaAo Ismail bin Umar Ibnu Katsir.
Tafsir Al QurAoan Al AoAdzhim.
II (Riyad: Daar Thoibah, 1.
Volume 10.
Nomor 1.
April 2023 .
Relevance of Machinery Slaughtering of Animals A.
for idols.
And .
t is also forbidde.
to draw fate with azlam .
, .
it is an act of wickedness.
Today the disbelievers have given up hope of defeating your religion, so do not be afraid of them, but fear Me.
On this day I have perfected your religion for you, and I have completed My blessings upon you, and I have accepted Islam as your religion.
But whoever is forced because of hunger, not because he wants to sin, then indeed.
Allah is Forgiving.
Most Merciful31.
Based on the word of Allah SWT above, it can be concluded that the information in the verse is the legal basis for Muslims regarding halal and haram matters related to food.
Existing legal provisions can still change according to a person's condition.
Islamic religious teachings are flexible and easy.
In Islam, it is permissible to eat carrion as the Prophet Muhammad said:
AIA
AI Aa acaI EeIO a a IA AI OaI IA AIA AO aO eaa a aOaacI E aacI II AaEe aEI a aOE I aEA e aAI AA e caEA a aEA ea a a aA EaIa aIeO a A AuTwo carcasses and two blood have been made lawful for us.
The two carcasses are fish and grasshoppers.
The two types of blood are the liver and the spleen.
Ay (Narrated by Ahmad and Al-Baihaq.
Ay32.
Furthermore, the technique of slaughtering animals was explained by Rasulullah SAW to his companions.
This is explained in the hadith of Bukhari and Muslim as follows33:
A A aEIac I IA:A CEA-AO NEE INA- AI AI I IOA
AaEaEaeO aA I II eIA
e A I IOA-AAEO NEE EON OEIA-AOE NEEA
a e a aa aa
A IaA aaO IA-AAEO NEE EON OEIA- AacaA
AIA
UA Ee aC eOIIA
ca A aOaE aI EIIAUUaO uIaEU aO aIaIA
a Aac aO a a A aUa aIA
a a a A EIA
AIA
AIA
A aac Ca a aI Aa a a aE a aaUAUAA
e aA IaEe aC aOI a eEAA-AAEO NEE EON OEIA- AacaA
ca aO Ee aC a aO Aa aaIa EIIA
a a aEaO aO aO aOIA
UA Aa eaN aOO a aE IIeI aN eI I a eN sIAUA aOaE aI IaA Ee aC eOII aeOE Oa I aeOAUAN eIA
e A AaIa ac IIeI aN aIeO aEaaONa aUAII eI EeaIaI IaI seOA
a aOA
AIA
AIA
AuI IaEa INI Eea aNII aaOI a aE aaOI I Ee aO e IA ca :AEA A aOA:AA a A Aa aCAUa aa aNa NEEA
a A Ca eEAUAAIa aO IN aN aE aA
e aA Aa aI Ia ac aEaeO aE eI IeI aN AAUAA
AIA
AAIA
AIA
A aI NEEA
a aA CA
a Aa aA
e A aOaEaAUAacIA
a A aI aeIaa EA:AEA a A aIa ea a IaEe aCAUAOA
U A aI aIa aIA
a A aOEaeOAUUA uacI aECaO Ee a a O aAUAOE NEEA
AIA
A O IAUAE acI OEaceAA
AIA
AIA
AIA
A Aa aI aOA:A aO acaI EaceaUA Aa aeIA:AE acIA a Aa a aE eI a eI aEA a aa a a AA A acaIAUAEA a A EaeOAUaA Aa aEEaONAUAaEaeONA A IAC EONA.
aEaa a IA AuFrom RAfi 'bin Khadj -rasiyallAhu 'anhu- he said, "We were once with the Messenger of Allah -allallAhu 'alaihi wa sallam- at ul ulaifah in TihAmah.
People were hungry, then they got camels and goats.
Meanwhile the Prophet allallAhu 'alaihi wa sallam- was behind these people.
They were impatient, slaughtered, and prepared the pots .
o cook the.
Then the Prophet -allallAhu 'alaihi wa sallam- ordered that the pots be spilled.
Then he divided .
he ganima.
equally where 10 goats equal 1 camel.
But then there was a camel running away, they chased it until they were tired.
Meanwhile, among them, 31 Indonesia.
Al- QurAoyn Al- Karym Dan Terjemahannya.
32 Imam Ahmad bin Hanbal.
Musnad Imam Ahmad, 2000.
33 Imam Bukhari.
Shohih Bukhari (Jakarta: Al-IAotishom, 2.
Wahana Akademika: Jurnal Studi dan Sosial Raja Ritonga & Siti Aminah there were only a few horses.
Then one of them aimed at him with an arrow until finally.
Allah destined him to be able to kill the camel.
So he said, "Indeed these animals have a wild nature like the wild nature of wild So if one of these animals runs away, do it to him like this.
" I said, "O Messenger of Allah, we will meet the enemy tomorrow while we do not have knives.
Can we slaughter with a stick?" He replied, "What can spill blood in the name of Allah, then eat it, except that which is spilled with teeth and nails.
I will tell you why.
include bones while nails are knives of the Habasyah people (Ethiopi.
Ay.
From the hadith above, it can be understood that in slaughtering animals, teeth and bones are not allowed to be used as slaughtering tools.
Because teeth are the same as bones, while nails are a knife for the habsyah people.
Ibn Kathir mentioned that animals whose meat is halal when slaughtered without mentioning the name of Allah SWT.
For example, if mentioning the name of a statue, or the name of another creature, then the animal is unlawful and may not eat it.
Some scholars provide conditions that must be met by a slaughterer, namely baliq and intelligence.
Slaughter of Animals Using Machines The method of slaughtering animals with the help of machines or electricity has been carried out in many developed countries.
Of course, in the process, the slaughtered animals are stunned first.
This slaughter method is carried out because the needs of consumers are So that it closes the possibility of slaughtering animals manually will not able to meet the target you want to pursue34.
Slaughter by using a machine is a contemporary problem.
Because, in general, slaughtering animals is done by someone using a knife.
So, in the process of slaughtering using a machine, someone must operate the slaughter machine first.
Then the animal to be slaughtered is made unconscious .
and hung in a row and the animal hanger runs automatically with the animal's head down and its feet up.
Then the animal will automatically rotate around the machine which will automatically cut the animal35.
Slaughtering animals using machines is the best way or solution in current conditions because it makes work easier.
In the beginning, the slaughter was done manually, of course, it was so slow that the marketing target was not smooth.
The presence of slaughter by using a machine facilitates work.
Slaughter of animals using a machine as a means of slaughter is preceded by stunning the animal first.
This is done to facilitate the method of slaughter using a machine.
The procedure for slaughtering using a machine has several conditions, namely36:
Before slaughter, the animal will undergo stunning with the help of electric After the animal is unconscious, it is then slaughtered using a knife that has been sharpened, with a measure of its sharpness that the knife can decide halqum and Animal slaughter is carried out by people who are Muslim.
The purpose of stunning an animal before slaughter using this machine is twofold:
34 Fiki Husna.
AuStunning From Sains and Islamic Perspective,Ay Journal of Halal Product and Research 4, 1 .
: 8, https://doi.
org/10.
20473/jhpr.
4-issue.
35 Husna.
36 Barkan.
AuProses Penyembelihan Hewan Dengan Metode Stunning Dalam Perspektif Hukum Islam.
Ay Volume 10.
Nomor 1.
April 2023 .
Relevance of Machinery Slaughtering of Animals A.
Removing the animal's consciousness before slaughter can relieve pain in the animal when it is slaughtered.
Facilitate production work, where previously it took a long time to be fast, and produced a lot of production.
Slaughter of animals by using a machine has several methods, namely:
Stunning is an electric shock in the following order:
Stunning is a type of shock to the animal's head.
The strength of the electric current used must be controlled.
The officer who oversees the voltage is a Muslim and knows about stunting.
Water bath .
container filled with hot water for chickens and duck.
provided Machine volume is always controlled so as not to exceed the limit.
Always supervised by officers who understand the machine used.
This method does not hurt the animal.
Opinion of Islamic Scholars In addressing the issue of animal slaughter, the scholars differed in addressing this Hanafi Mazhab The scholars of the Hanafi mazhab of thought gave a fatwa that leaving out reading basmalah when slaughtering an animal, then the slaughter becomes unlawful, except for forgetting it, the slaughter remains halal, because, in essence, he has made remembrance in his heart that he wants to slaughter.
Maliki Mazhab The Maliki mazhab believes that if an animal is slaughtered intentionally leaving the recitation of the basmalah, it is forbidden to eat the animal, and it is makruh to add the recitation of the basmalah with remembrance.
Shafi'i Mazhab The Syafi'i mazhab gives the opinion that basmalah is obligatory.
However, adding basmalah readings with dhikr or sholawat is even better or highly Hanbali Mazhab The Hanbali mazhab gives the opinion that reading basmalah when you want to slaughter is obligatory.
There is no reason to forget to recite the basmalah, so the law is still unlawful MUI FatwaAos Regarding Slaughter Using Machines The Fatwa Commission of the Indonesian Ulema Council (MUI) in its session on Monday, 24 Shawwal 396 H/8 October 1976 after hearing an oral explanation and then followed by a written explanation from the leadership of PD Dharma Jaya regarding methods of slaughtering animals with a stunning mechanism system which described38:
Whereas the use of machines for stunning is intended to make it easier to collapse and fall of animals to be slaughtered at the abattoir and to relieve the pain of animals and the slaughter is carried out with a sharp knife and 37 Al-Jaziri.
Kitab Al-Fiqh AoAla Al-Madzahib Al-ArbaAoAh.
38 Indonesia.
AuStandar Sertifikasi Penyembelihan Halal.
Ay Wahana Akademika: Jurnal Studi dan Sosial Raja Ritonga & Siti Aminah severing hulqum .
reathing are.
, mari' .
ood walking are.
, and wajadaini .
wo vein.
animals slaughtered by Islamic slaughtermen, by first reciting the That an animal that collapses in a stupor at the slaughterhouse if it is not slaughtered will wake up on its own again fresh as it was before, and.
That slaughtering with this system does not reduce the flow of blood it will be more abundant and smoother so that the meat is cleaner.
Furthermore, the MUI Fatwa Committee also reminded the conditions that must be met for the slaughter of animals according to Islam, according to the four schools of thought and the schools of friends.
In addition, it also pays attention to the hadith of the Prophet narrated by Muslim from Syaddad bin Aus regarding the determination to do ihsan in all After examining in more depth all the stages and technical practices carried out, the MUI Fatwa Commission determined/fatwaed that the mechanical slaughter of animals by stunning is a modernization of doing good or ihsan for animals slaughtered by the teachings of the Prophet and fulfilling the requirements of syar'i provisions and the law is valid and lawful, and because of that, it is hoped that the Muslims will not doubt it.
Islamic teachings are a blessing for all of nature and are very dynamic along with the Human needs can be answered thoroughly in every problem that exists.
Changing times and technological developments are part of the mechanism for how to worship today.
For Islamic teachings, something that has clear arguments and texts is legally final but can develop in terms of implementation mechanisms.
Conclusion Islamic teachings are always dynamic according to the existing conditions and realities of the time.
The practice of slaughtering animals for halal purposes is not new, but studies on this matter can develop along with advances in technology.
Because for a Muslim, consuming slaughtered animals is closely related to halal and haram issues.
The MUI fatwa regarding the slaughter of animals with the help of electric .
power is permissible.
This is in line with the times and the demands of the needs of the people.
However, the Indonesian Ulema Council (MUI) provides a standard procedure for its implementation, namely, that all types of stuning, do not hurt, injure, or kill the animal because if there is death from the stunting process, it becomes unlawful.
References