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Dzabihah

Revisi sejak 23 November 2022 08.00 oleh RaFaDa20631 (bicara | kontrib) (→Syarat penyembelih)
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Dalam syariat Islam, dzabihah (bahasa Arab: ذَبِيحَة; żabīḥah; IPA: [ðaˈbiːħa]), adalah prosedur menyembelih hewan agar dagingnya halal (kecuali jenis ikan). Caranya dengan melukai bagian leher paling atas menggunakan pisau yang sangat tajam, kemudian memotong bagian tenggorokan, vena jugular, dan arteri karotis komunis pada kedua sisi, tetapi tidak memutus sumsum tulang belakang. Setiap penyembelih wajib mengucap basmalah (menyebut nama Allah) untuk setiap hewan yang disembelih.[1]

Tata cara

Dzabihah memiliki hukum-hukum berdasarkan al-Qur'an dan hadis.

Ayat al-Qur'an

Ayat-ayat dalam al-Qur'an menyebutkan hewan-hewan yang haram dimakan dalam Islam, tetapi pihak lain menyebutkan banyak alasan untuk tidak menganjurkan memakan darah, babi, dan bangkai.[2][3][4]

Sesungguhnya Dia hanya mengharamkan atasmu bangkai, darah, daging babi, dan (daging) hewan yang disembelih dengan (menyebut nama) selain Allah. Tetapi barang siapa terpaksa (memakannya), bukan karena menginginkannya dan tidak (pula) melampaui batas, maka tidak ada dosa baginya. Sungguh, Allah Maha Pengampun, Maha Penyayang

— Qur'an Al-Baqarah:173

Diharamkan bagimu (memakan) bangkai, darah, daging babi, dan (daging) hewan yang disembelih bukan atas (nama) Allah, yang tercekik, yang dipukul, yang jatuh, yang ditanduk, dan yang diterkam binatang buas, kecuali yang sempat kamu sembelih...

— Qur'an Al-Ma’idah:3

Pada hari ini dihalalkan bagimu segala yang baik-baik. Makanan (sembelihan) Ahli Kitab itu halal bagimu, dan makananmu halal bagi mereka. Dan (dihalalkan bagimu menikahi) perempuan-perempuan yang menjaga kehormatan di antara perempuan-perempuan yang beriman dan perempuan-perempuan yang menjaga kehormatan di antara orang-orang yang diberi kitab sebelum kamu, apabila kamu membayar maskawin mereka untuk menikahinya, tidak dengan maksud berzina dan bukan untuk menjadikan perempuan piaraan. Barang siapa kafir setelah beriman maka sungguh, sia-sia amal mereka dan di akhirat dia termasuk orang-orang yang rugi.

— Qur'an Al-Ma’idah:5

Maka makanlah dari apa (daging hewan) yang (ketika disembelih) disebut nama Allah, jika kamu beriman kepada ayat-ayat-Nya.

— Qur'an Al-An'am:118

Katakanlah, "Tidak kudapati di dalam apa yang diwahyukan kepadaku, sesuatu yang diharamkan memakannya bagi yang ingin memakannya, kecuali daging hewan yang mati (bangkai), darah yang mengalir, daging babi – karena semua itu kotor – atau hewan yang disembelih bukan atas (nama) Allah. Tetapi barang siapa terpaksa bukan karena menginginkan dan tidak melebihi (batas darurat) maka sungguh, Tuhanmu Maha Pengampun, Maha Penyayang.

— Qur'an Al-An'am:145

Sesungguhnya Allah hanya mengharamkan atasmu bangkai, darah, daging babi dan (hewan) yang disembelih dengan (menyebut nama) selain Allah, tetapi barangsiapa terpaksa (memakannya) bukan karena menginginkannya dan tidak (pula) melampaui batas, maka sungguh, Allah Maha Pengampun, Maha Penyayang.

— Qur'an An-Nahl:115

Syarat penyembelih

Syarat-syarat penyembelih berdasarkan hukum-hukum Islam

"Dan janganlah kamu memakan dari apa (daging hewan) yang (ketika disembelih) tidak disebut nama Allah, perbuatan itu benar-benar suatu kefasikan. Sesungguhnya setan-setan akan membisikkan kepada kawan-kawannya agar mereka membantah kamu. Dan jika kamu menuruti mereka, tentu kamu telah menjadi orang musyrik." (Qur'an Al-An'am:121 Oleh karena itu, penyembelihan hewan oleh seorang Nasrani yang tidak menyebut apa pun saat disembelih hanya dibolehkan hanya dalam keadaan terpaksa, sedangkan ulama lainnya menganggap itu masih haram.[butuh rujukan]

  • Agar tradisi penyembelihan dapat dilakukan di Amerika Serikat, peraturan perundang-undangan seperti Humane Slaughter Act, mewajibkan pemenuhan prasyarat sebelum ritual penyembelihan. Termasuk Islam dengan syarat Halalnya, juga Yahudi dengan syarat Kashrutnya. Ketentuannya seperti agar hewan merasa tenang saat disembelih, biasanya dengan teknik seperti elektronarkosis.[7]

Penyembelihan menurut Islam

 
Penyembelihan di Esna, Mesir, 1926

Tindakan menyembelih haruslah menyebut nama Allah. Menyebut nama Allah dimaknai sebagai tanda pengakuan hak Allah atas segala sesuatu dan syukur kepada Allah atas rezeki yang diberikan-Nya: bukan dalam rangka berbuat dosa atau tamak, melainkan untuk bertahan hidup dan beribadah. Ucapan yang umum adalah basmalah versi pendek, bismillah "Dengan menyebut nama Allah". Tidak tepat untuk menggunakan basmalah versi panjang: "Bismillahir-raḥmānir-raḥīm" (Dengan menyebut nama Allah Yang Maha Pengasih lagi Maha Penyayang) dalam situasi ini, karena menyembelih adalah tanda ketundukan alih-alih belas kasihan.[butuh rujukan]

Dalam tradisi Islam, hewan harus dibawa ke tempat yang tepat dan dibaringkan dengan perlakuan wajar agar tidak melukainya. Ini adalah sunnah tetapi tidak fardhu (wajib), kepala hewan menghadap kiblat. Pisau yang digunakan untuk menyembelih tidak boleh terlihat oleh hewan. Metode umum yang digunakan untuk menyembelih hewan melibatkan pemotongan urat nadi (arteri) serta kerongkongan dan tenggorokan dengan satu sembelihan pisau yang tidak bergerigi. Sistem saraf tidak boleh rusak, karena dapat menyebabkan hewan mati sebelum eksanguinasi terjadi. Kepala hewan tidak boleh dipenggal, karena mata pisau tidak boleh menyentuh sumsum tulang belakang. Begitu darah mengalir, hewan tersebut tidak ditangani sampai mati. Meskipun ini adalah metode yang disetujui, Komite Fatwa Mesir telah sepakat bahwa seekor hewan boleh dibuat tidak peka terhadap rasa sakit melalui elektronarkosis dan tetap halal.[7]

Menurut beberapa mazhab, ada yang mewajibkan penyembelihan secara individu dan di tempat terpencil. Di rumah potong hewan, seekor hewan tidak boleh sampai melihat hewan lain disembelih karena itu makruh.[8]

Sementara itu, menurut salah satu mazhab Syiah Sistani, penyembelihan banyak hewan menggunakan alat penjagal otomatis dibolehkan dengan syarat khusus.[9][10]

Metode ini tidak boleh melanggar hukum-hukum Islam (hewan tidak boleh mati berdasarkan hal yang diharamkan oleh hukum Islam) dan harus menghilangkan darah. Hal ini penting karena memakan darah hewan hukumnya haram;[Qur'an Al-Baqarah:173] akan tetapi, tidak ada kejelasan menghilangkan seluruh darah yang tersisa menyebabkan dagingnya terbebas dari najis. Faktanya, ulama menyatakan bahwa hanya perlu menghilangkan "sebagian besar" darah dari hewan.[11]

Pembiusan

Banyak Muslim menentang penggunaan teknik pembiusan apa pun pada hewan, meskipun tidak fatal.[12]

Agar halal, penyembelihan mensyaratkan hewan tersebut mati dengan pisau yang dipotong ke tenggorokan, dan pembiusan yang dilakukan sebelum penyembelihan tidak boleh sampai membunuh hewan, tidak termasuk menggunakan senjata api, yang dapat menyebabkan kematian seketika. Di tempat yang melakukan penyembelihan halal, teknik pembiusan dengan listrik reversibel dapat digunakan untuk membuat hewan tidak sadar selama proses penyembelihan, agar memenuhi kesejahteraan hewan dan persyaratan halal.[13]

Untuk ternak sapi, penyembelih halal cukup menggunakan pembiusan di kepala, yang mengharuskan sapi dikeluarkan darahnya dalam waktu 10 detik.[14] Penggunaan elektronarkosis untuk hewan besar dibolehkan sejak dikeluarkannya fatwa 1978 oleh Komisi Fatwa Mesir.[15] Terlepas dari kebolehan penggunaannya, praktik tersebut telah menghadapi penolakan beberapa dekade dari banyak komunitas Muslim.[16]

Kesejahteraan

Artikel utama: Pelarangan penyembelihan hewan kurban

Para penentang dzabīḥah, umumnya berasal dari aktivis kesejahteraan hewan, menganggap bahwa sejumlah metode penyembelihan "menyebabkan rasa sakit atau penderitaan yang parah pada hewan" dibandingkan dengan hewan yang dibius sebelum disembelih, dengan beberapa kelompok agama – seperti Komite Fatwa Mesir – menyetujui elektronarkosis sebagai metode penyembelihan atas dasar ini. Bahkan dikatakan lagi bahwa penyembelihan tanpa pembiusan sebelumnya meninggalkan sumsum tulang belakang, dan dengan demikian kemampuan untuk merasakan sakit sampai mati, masih dirasakan.[17]

Namun, sejumlah Muslim lainnya membantah tudingan kekejaman terhadap hewan dengan merujuk pada masalah kesejahteraan hewan yang timbul dari pembiusan hewan sebelum disembelih.[18]

Di Britania Raya

In 2003, Compassion in World Farming supported recommendations made by the UK's Farm Animal Welfare Council, the government's animal welfare advise committee, of outlawing slaughter without stunning, stating that "We believe that the law must be changed to require all animals to be stunned before slaughter."[19][20] The council's recommendations were that slaughter without pre-stunning was "unacceptable", and that the exemption of religious practices under the Welfare of Animals (Slaughter or Killing) Regulations 1995 should be repealed.[21]

In 2004, the government issued its response to the FAWC's 2003 report in the form of a consultation document, indicating that the government was not intending to adopt the FAWC's recommendation to repeal religious exemptions to the Welfare of Animals Regulations (1995), but that it might consider implementing the labelling of meat originating from animals slaughtered without pre-stunning on a voluntary basis. The RSPCA responded to the government's consultation and urged it to consider the animal welfare implications of allowing continuation of slaughter without pre-stunning, as well as pressing for compulsory labelling of meat from animals slaughtered in this way.[butuh rujukan]

However, in its final response to the FAWC report in March 2005, the government again stated that it would not change the law and that slaughter without pre-stunning would continue to be permitted for Jewish and Muslim groups.[butuh rujukan]

In April 2008, the UK government's Food and Farming minister, Lord Rooker, stated his belief that halal and kosher meat should be labeled when sold, in order for members of the public to have choice over their purchases. Rooker stated that "I object to the method of slaughter ... my choice as a customer is that I would want to buy meat that has been looked after, and slaughtered in the most humane way possible." The RSPCA supported Lord Rooker's views.[22]

In 2009, the FAWC again advised on ending practices of slaughtering wherein animals were not stunned before their throats were cut, stating that "significant pain and distress" was caused by leaving the spinal cord of the animal intact. However, the council also recognised the difficulties of reconciling scientific matters and those of faith, urging the government to "continue to engage with religious communities" as part of making progress.[23] In response to outreach from The Independent, Massood Khawaja, then-president of the Halal Food Authority, stated that all animals passing through slaughterhouses regulated by its organisation were stunned, in comparison to those regulated to another authority on halal slaughter, the Halal Monitoring Committee.[23] Halal and kosher butchers denied the FAWC's findings of cruelty in slaughter without pre-stunning, and expressed anger over the FAWC recommendation.[24] Majid Katme of the Muslim Council of Britain also disagreed, stating that "it's a sudden and quick hemorrhage. A quick loss of blood pressure and the brain is instantaneously starved of blood and there is no time to start feeling any pain."[25]

Seluruh dunia

Various research papers on cattle slaughter collected by Compassion In World Farming mention that "after the throat is cut, large clots can form at the severed ends of the carotid arteries, leading to occlusion of the wound (or "ballooning" as it is known in the slaughtering trade). Nick Cohen wrote in the New Statesman, "Occlusions slow blood loss from the carotids and delay the decline in blood pressure that prevents the suffering brain from blacking out. In one group of calves, 62.5 percent suffered from ballooning. Even if the cut to the neck is clean, blood is carried to the brain by vertebral arteries and it keeps cattle conscious of their pain."[26] Cohen also wrote that "Experiments carried out by the principal of the Swedish Veterinary Institute (Veterinärhögskolan) by order of the Swedish government in 1925 and published in 1928 determined that the blood carried to the brain by the vertebral arteries in bovines is reduced after slaughter by the Jewish shehitah method from 1/30 to 1/40, and on the basis of this and one other experiment Professor Axel Sahlstedt declared the method humane and not cruel. However, on the basis of other experiments that had showed different results, Sahlstedt recommended post-stunning as standard.[27]

However, between 1974 and 1978, Wilhelm Schulze and his colleagues carried out a study at the School of Veterinary Medicine, Hannover University in Germany: "Attempts to Objectify Pain and Consciousness in Conventional (captive bolt pistol stunning) and Ritual (knife) Methods of Slaughtering Sheep and Calves"[28] is reported on Islamic websites[29][30] to have concluded that "the Islamic way of slaughtering is the most humane method of slaughter and that captive bolt stunning, practiced in the West, causes severe pain to the animal." However, recent studies have countered the Schulze study, which is dated and relied on older EEG measurement techniques. Dr. Schulze himself also warned in his report that the stunning technique may not have functioned properly.[31]

For the Food and Agriculture Organization of the United Nations and the Humane Society International, "the animals that are slaughtered according to kosher and halal should be securely restrained, particularly the head and neck, before cutting the throat" as "movements (during slaughter) results in a poor cut, bad bleeding, slow loss of consciousness, if at all, and pain."[32]

In Europe, the DIALREL project addressed religious slaughter issues by gathering and disseminating information and by encouraging dialogue between the spiritual and scientific communities.[33] Funding for DIALREL was provided by The European Commission, and it began functioning in November 2006. DIALREL produced many fact sheets and ultimately published a final report in 2010, "Report on good and adverse practices – Animal welfare concerns in relation to slaughter practices from the viewpoint of veterinary sciences."

Certain Muslim and Jewish communities expressed frustration with the process of dialogue skewed for non-religious audiences.[34]

Research undertaken in 2010 by Meat & Livestock Australia on animal pain and distress concluded, "technologies available to alleviate such suffering overwhelmingly supports the use of pre-slaughter stunning".[35]

Dalam agama lain

Followers of some religions are prohibited from consuming meat slaughtered in the fashion described above. The Rehat Maryada of Sikhism states that in Sikhism, "consumption of any meat killed in a ritualistic manner" is strictly prohibited, therefore prohibiting both halal and kosher meat.[butuh rujukan]

Yahudi

Artikel utama: Comparison of Islamic and Jewish dietary laws

There are many similarities between the rules concerning dhabihah and shechita, Jewish ritual slaughter.

Muslims are divided as to whether or not Jewish slaughter suffices as a replacement for Islamic dhabihah halal. Some claim that Jewish slaughter leaves out the takbīr (saying "allahu akbar" ["God is great"]) and changes the method of slaughter; thus, their meat is haraam. Others claim that the slaughtering processes are similar enough in practice and in theory to render animals slaughtered by Jewish laws as halal.[butuh rujukan]

Jeremiah J Berman wrote in 1941: "At the present day in most of the Islamic world Muslims purchase Jewish meat, though they will not buy Christian meat. This is true in Istanbul, Beirut, Jerusalem and Mogador. Contemporary Muslims in these cities consider Jewish slaughtering as fulfilling all the requirements of their law, while they regard the slaughtering performed by Christians as done in contravention thereof. In Yemen ... Jewish meat is not acceptable." Berman also reports that Jewish meat slaughtered in Salonica (Thessaloniki) was not acceptable to Muslims.[36]

To be kosher, fit for consumption by those of the Jewish faith, meat must be slaughtered by a Jewish shohet who holds a license from a rabbi and has been examined on the laws of shechitah. This alone means that halal meat is forbidden to those of the Jewish faith. The requirements for the shape of the knife are more severe, the knife must be free from a single nick and the method of cutting is exactly defined. In addition, there is an inspection of the lungs (bedikah) that mammals must pass, which Muslims do not have.[36]

Lihat pula

Referensi

  1. ^ [Mufti Muhammad Taqi Usmani, "The Islamic Laws of Animal Slaughter", White Thread Publishers, CA, USA]
  2. ^ "Why Pork and Blood are Forbidden in Islam - a Scientific Explanation". IslamReligion.com. Diakses tanggal 28 February 2013. 
  3. ^ Laher, Sidi Suheil (13 January 2008). "Why is pork meat forbidden in Islam?". askMuslims.com. Diakses tanggal 28 February 2013. 
  4. ^ "The Philosophy of the Teachings of Islam – Part 4". The Review of Religions. 15 April 2011. Diakses tanggal 28 February 2013. 
  5. ^ World faiths, Teach yourself - Islam by Ruqaiyyah Maqsood. ISBN 0-340-60901-X. Page 168
  6. ^ "Islamic Method of Slaughtering – Department of Halal Certification EU". halalcertification.ie. Diarsipkan dari versi asli tanggal 4 January 2019. Diakses tanggal 3 January 2019. 
  7. ^ a b Egyptian Fatwa Committee, 18 December 1978, "The Opinions of the Ulema on the Permissibility of Stunning Animals" Diarsipkan 2 December 2012 di Wayback Machine., Organic Halal Meat., 1978
  8. ^ "How Halal Meat Is Slaughtered and Prepared In 8 Steps - Halal Guidance". halalguidance.com. 26 June 2021. Diakses tanggal 26 June 2021. 
  9. ^ "Dialogue on slaughtering and hunting - Sistani.org". Sistani.org. Diakses tanggal 19 May 2021. 
  10. ^ "Question & Answer » Islamic Slaughtering - sistani.org". Sistani.org. Diakses tanggal 19 May 2021. 
  11. ^ Dr. Abdul Majid Katme (18–19 September 1986), An Assessment of the Muslim Method of Slaughter, presented at the UFAW Symposium on Humane Slaughter and Euthanasia, held at the Zoological Society of London, Regent’s Park, diarsipkan dari versi asli tanggal 13 July 2013, diakses tanggal 29 March 2010 
  12. ^ "UK: Stunning before slaughter can cause pain, is cruel and tortures the animal". www.halalfocus.net. 10 May 2012. Diakses tanggal 20 July 2022. 
  13. ^ "Meat Industry Association - Halal". Meat Industry Association of New Zealand. Diakses tanggal 16 January 2020. 
  14. ^ "Electric Stunning of Cattle". www.grandin.com. Diakses tanggal 3 April 2018. 
  15. ^ Egyptian Fatwa Committee, 18 December 1978, "The Opinions of the Ulema on the Permissibility of Stunning Animals" Diarsipkan 2 December 2012 di Wayback Machine., Organic Halal Meat, 1978
  16. ^ Sam Jones, 6 March 2014, "Halal, shechita and the politics of animal slaughter". The Guardian. 2014.
  17. ^ Coghlan, Andy (13 October 2009). "Animals feel the pain of religious slaughter". New Scientist. Diakses tanggal 28 February 2013. 
  18. ^ "ASIDCOM report. Benefits of Religious Slaughter" (PDF). asidcom.org. Diakses tanggal 3 April 2018. 
  19. ^ "Should Halal and Kosher meat be banned?". 16 June 2003. Diakses tanggal 3 April 2018 – via news.bbc.co.uk. 
  20. ^ "Halal and Kosher slaughter 'must end'". 10 June 2003. Diakses tanggal 3 April 2018 – via news.bbc.co.uk. 
  21. ^ "Slaughter without pre-stunning (for religious purposes)". RSPCA. February 2015. hlm. 2. Diarsipkan dari versi asli (PDF) tanggal 28 September 2010. Diakses tanggal 8 November 2015. 
  22. ^ CIWF Halal and kosher meat should not be slipped in to food chain, says minister
  23. ^ a b Hickman, Martin (22 June 2009). "End 'cruel' religious slaughter, say scientists". The Independent. London. 
  24. ^ Halal and Kosher slaughter 'must end' BBC News. 10 June 2003. Retrieved 4 May 2010.
  25. ^ Karen Armstrong, Muhammad: Prophet for Our Time, HarperPress, 2006, p.167 ISBN 0-00-723245-4
  26. ^ Cohen, Nick (5 July 2004). "God's own chosen meat". New Statesman. Diakses tanggal 28 February 2013. 
  27. ^ "Some Attempts to Obtain, by Means of Physiological Experiments, an Objective Basis for an Opinion as to the Cruelty Alleged to Be Attendant on the Jewish Ritual Method of Slaughtering Cattle" by Professor A. V. Sahlstedt, Principal of the Veterinary Institute, Stockholm. (Abstract from 3 Nordiske, Veterinärmöte Oslo, 11 July 1928
  28. ^ Schulze W, Schultze-Petzold H, Hazem AS, Gross R. Experiments for the objectification of pain and consciousness during conventional (captive bolt stunning) and religiously mandated ("ritual cutting") slaughter procedures for sheep and calves. Diarsipkan 23 November 2010 di Wayback Machine. Deutsche Tierärztliche Wochenschrift 1978 Feb 5;85(2):62-6. (English translation by Sahib Mustaqim Bleher) (German)
  29. ^ The Halal Slaughter Controversy: Do Animal Rights activists protect the sheep or the Butcher? by Sahib Mustaqim Bleher www.mustaqim.co.uk
  30. ^ Is Islamic Slaughtering Cruel to Animals? By Dr. Aisha El-Awady, IslamOnline.net 2 February 2003 Diarsipkan 16 October 2009 di Wayback Machine.
  31. ^ Andy Coghlan (13 October 2009). "Animals feel the pain of religious slaughter". New Scientist.
  32. ^ Guideline for Humane Handling, Transport, and Slaughter of Livestock, Religious or ritual slaughter, ["?"http://www.fao.org/docrep/003/X6909E/x6909e00.HTM "?"]. "?" Diarsipkan 27 June 2016 di Wayback Machine.
  33. ^ DIALREL Website, Encouraging Dialogue on issues of Religious Slaughter
  34. ^ ASIDCOM (3 March 2010). "Interview with Dr. Joe M. Regenstein: "A live worth living"". ASIDCOM.
  35. ^ Pleiter, Helmut (February 2010). Review of Stunning and Halal Slaughter (PDF). Meat & Livestock Australia. ISBN 9781741915730. Diarsipkan dari versi asli (PDF) tanggal 4 February 2015. Diakses tanggal 4 February 2015. 
  36. ^ a b Jeremiah J. Berman, Shehitah (1941)

Daftar pustaka

  • Al-Dhabh: Slaying Animals The Islamic Way. By Dr. Ghulam Mustafa Khan. Publisher: Ta-Ha Publishers Ltd.
  • Benefits of religious slaughter without stunning for animals and humans. By Mrs. Hanen Rezgui, Engineer in Technology, member ASIDCOM
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