Indonesian Journal of Halal Research 2(1): 21-26, February 2020

E-ISSN: 2657-0165
P-ISSN: 2656-3754

The Effects of Haram Food on Human Emotional and

Spiritual Intelligence Levels
Miftah Farid*1, Hasan Basri1
1
UIN Sunan Gunung Djati
A.H. Nasution street No. 105, Cipadung 40614, Bandung, West Java, Indonesia
e-mail: *1faridzvirgo702@gmail.com

*Correspondent Author
DOI: 10.5575/ijhar.v2i1.7711

ABSTRACT
Muslim are taught to eat clean and safe food. Islam is very concerned about the source and cleanliness of food,
how to cook, how to serve, how to eat to how to dispose of leftovers. The concept of Islam in food is actually the
same as the concept of Islam in other respects, namely the concept that maintains the safety of the soul, body,
and mind. Halal food is allowed because it benefits the mind and body. Conversely, bad food is not allowed
because it will damage the mind and body. The research method used was descriptive qualitative research
methods. Data obtained from a variety of literature that discusses The Effects of Haram Food on Human
Emotional and Spiritual Intelligence Levels, both in the form of books and journals. Halal food and haram both
have a big influence on someone's life, both influential for morals, peace of mind, and fulfillment of prayer.
People who always fill themselves with halal food, then the morals will be good, his heart will be calm and his
prayers will be answered. Conversely, people who fill themselves with haram food will be bad in character, their
hearts will be sick, and their prayers will not answered.
Keywords: halal food, haram food, human emotional, spiritual intelligence

1. Introduction leftovers (Zulaekah & Kusumawati, 2005). The

Islam as a religion and also a way of life concept of Islam in food is actually the same as
regulates not only aspects of worship and ritual, the concept of Islam in other respects, namely
even further it regulates the mindset, actions the concept that maintains the security of the
even to the diet whatever is used and consumed soul, body and mind. Halal food is permitted
by humans. There is nothing in vain in matters because it benefits the mind and body.
that have been determined by Allah, including Conversely, bad food is not allowed as it will
in the prohibition of consuming food that is not damage the mind and body.
halal. This is of course not for meaningless The command to consume halal food is
restrictions or burdens but rather for the good of clearly found in the two sources of reference for
human even human health and well-being Muslims, namely the Koran and Al-Hadith.
which also can achieve the formation of However, in reality, Muslims in Indonesia, in
character and the fulfillment of prayer. particular, do not yet have a high awareness
Various types of food can be found in the regarding the importance of halal food. Yet
market, from sweet to sour foods that are all what is eaten by a Muslim, then it becomes the
packaged and served in attractive shapes. There blood and flesh with which he grows and
is no doubt that food presentation and develops will have a big influence on their
appearance play an important role in the behavior in daily life. Rasulullah SAW has
marketing of food products, both prepared reminded us the dangers of haram food that
foods and packaged foods. For Muslims there is enters our bodies which will have a profound
a factor that is far more important than just taste impact on the core of our bodies, he explained,
and appearance, namely the status of halal or "Indeed, in a human body there is a lump of
forbidden food. Muslims are taught to eat clean flesh, if it is good then all the body is good and
and safe food. Islam is very concerned about if it is damaged, then the whole body is broken,
the source and cleanliness of food, how to cook, nothing but a lump of flesh is the heart".
how to serve, how to eat, and how to dispose of

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Farid & Basri

2. Methods word halal.3 Here are some verses from the

The research method used in this journal Quran that explain the prohibition of several
was descriptive qualitative research methods. types of food and drinks.
Data obtained from a variety of literature that
discusses The Effects of Haram Food on “He has only forbidden to you dead
Human Emotional and Spiritual Intelligence animals, blood, the flesh of swine, and that
Levels, both in the form of books and journals. which has been dedicated to other than Allah.
Data collection techniques by means of But whoever is forced [by necessity], neither
literature study, data analysis needed in library desiring [it] nor transgressing [its limit] - then
studies obtained from a number of references in indeed, Allah is Forgiving and Merciful” (An-
the form of books, journals, encyclopedias, Nahl: 115).
documents and others that are considered to
“He has only forbidden to you dead
have a relationship and can support the solution
animals, blood, the flesh of swine, and that
of existing problems. Then, data analyzed by
which has been dedicated to other than Allah.
using qualitative data analysis techniques.
But whoever is forced [by necessity], neither
desiring [it] nor transgressing [its limit], there
3. Results and Discussion
is no sin upon him. Indeed, Allah is Forgiving
3.1. Foods that are Forbidden in Islam
and Merciful.” (Al-Baqarah: 173).
Islam is a religion that regulates all
aspects of human life. One of them is about “Prohibited to you are dead animals,
meeting the need for food. Apart from the taste, blood, the flesh of swine, and that which has
nutrition, hygiene and safety factors of food, been dedicated to other than Allah, and [those
there are other aspects that are no less animals] killed by strangling or by a violent
important, namely the status of halal and haram blow or by a head-long fall or by the goring of
food. Islam gives very high attention to halal, horns, and those from which a wild animal has
haram, or syubhat (doubtful) food. Paying eaten, except what you [are able to] slaughter
attention to food sources, cleaning, processing, [before its death]” (Al-Maidah: 3).
serving, and how to dispose of leftovers. “Say, "I do not find within that which
Specifically in one of the verses of the Quran was revealed to me [anything] forbidden to one
Allah warns humans to pay attention to their who would eat it unless it be a dead animal or
food, this is mentioned in surah Abasa verse 24: blood spilled out or the flesh of swine - for
ُ ‫فَ ۡل َين‬ indeed, it is impure - or it be [that slaughtered
َ ‫س ُن ِإلَ َٰى‬
‫ط َعامِ ِۦه‬ ِ ۡ ‫ظ ِر‬
َ َٰ ‫ٱۡلن‬ in] disobedience, dedicated to other than Allah.
24. “Then let mankind look at his food ”. But whoever is forced [by necessity], neither
desiring [it] nor transgressing [its limit], then
Although this verse is general, it is indeed, your Lord is Forgiving and Merciful”
understandable that Allah urges people to pay (Al-Anam: 145).
attention and choose carefully what kind of
food to eat. Based on the four verses above, there are
In terms of language, haram is forbidden several types of food that are forbidden to be
or not permitted ‫الممنوع‬.1 In terms of terms, consumed namely carcasses, blood, pork, and
according to Yusuf al-Qaradhawi haram is animals slaughtered not by the name of Allah.
something that is forbidden by Allah to do with Behind this prohibition, there is wisdom that
a confirmed prohibition, anyone who denies can be taken. Every prohibited thing must
will face the examination of God in the contain badness (mudharat) which in a certain
hereafter. In fact, sometimes he also threatened order may contain benefits. Although it can be
with Syariat in the world.2 something that is hated by humans is not
Al-Sa'di added, there are two kinds of necessarily bad for humans, and something that
prohibition, first it is caused by the substance, is loved is not necessarily good.
which is bad and heinous, the opposite of the The classification of halal and haram
word thayyib, the second is forbidden because it food, the obligation to consume halal food and
is revealed. In other words, the prohibition the prohibition to eat illegitimate food other
associated with the rights of Allah or the rights than as a test of faith for Muslims is also a rule
of His servants and this is the opposite of the for the benefit of human life. Here are some

22
 The Effects of Haram Food on Human Emotional and Spiritual Intelligence Levels

foods that are forbidden in Islam that the scholars, with reference to the word of
scientifically contain some mudharat (danger) Allah in surah al-An‘am:
when consumed by humans discussed as “Say, "I do not find within that which
follows: was revealed to me [anything] forbidden to one
who would eat it unless it be a dead animal or
Carcass blood spilled out or the flesh of swine - for
Carcasses have a negative impact on indeed, it is impure - or it be [that slaughtered
health. The carcass is an animal that does not go in] disobedience, dedicated to other than
through the process of slaughter, so the blood in Allah.” (Al-An’âm [6]: 145).
the animal's body is mostly not flowing out, but Al-Thabarî concluded, the verse is a clear
merges in the veins, spleen, and liver. This proposition that blood that does not flow is
blood will contaminate the meat so that the halal and not najis.4 Abu Bakr Ibn al-ArArabi
meat is mixed with blood. In contrast to halal asserted that the ulama had agreed (ijmak)
animals that are slaughtered by cutting the regarding the law of blood, that is haram and
arteries located in the neck, so that all the blood najis must not be consumed and used. A similar
out. In that way, the death of the animal was opinion was expressed by al-Qurthubi which
due to loss of blood, not because of its vital has become a consensus of ulama.5
organs injured. Because, if the organs, for
example, the heart, liver, or brain are damaged, Pig
the animal dies but the blood clots in its veins, Pigs are classified as animals that are
so that the flesh is contaminated by uric acid. haram if consumed. Apart from the way of
Al-Syawkani defines carcasses as animals that slaughtering pigs that are not in accordance
die by themselves, or in other words, their with the provisions of the Islamic religion
deaths are not caused by human actions, because they do not have a neck, pigs also
deliberately slaughtered or because they are contain ingredients that endanger health.
hunted. So carcasses are animals that die on Because of its filth, pigs are an intermediary
their own or animals that die without being host for several parasitic diseases which can
slaughtered in a syar’i way (Ali, 2016). then be transmitted to humans. In pork, the
cysts of Taenia solium worm and Trichinella
There are two types of the carcass that spiralis are sometimes found. Both can cause
are exempted to be eaten: the carcass of the parasitic diseases in the human body
grasshopper and the carcass of the fish (Yuningsih, 2010).
according to the Hadith: Scholars (Ulama) agree that pigs are
absolutely unclean as a whole. In the book
]‫[أحلت لنا ميتتان الحوت والجراد ودمان الكبد والطحال‬ Maratib alIjma ', Ibn Hazm mentions that the
‫اخرجه الدار قطنى‬ ulama agree that, both male or female and small
or large, the law of eating pork is haram,
Blood including meat, nerves, brain, cartilage,
Al-Thabarî asserted that what is meant by stomach contents (intestine), skin, and other
the blood that is forbidden is related to the body parts. So no part of the pig's body is
blood flowing "‫"الدم المسفوح‬, while the blood that allowed to eat, whether it's meat, skin, fat and
remains in the veins and body or that is left in other body parts. This has been agreed by all
the liver or spleen after the animal is Muslims.6
slaughtered, then the law of blood becomes
permissible to eat it with the meat it attaches. Slaughter for Other Than Allah
With reason, the blood that has been attached to Generally, the law of eating animals is
the flesh is difficult to separate. Blood is a body categorized into two types namely can be
fluid that carries oxygen and nutrients needed consumed and can not be consumed. Animals
by the body's cells and also carries carbon that can be consumed will be halal if it through
dioxide, metabolic waste products, medicines slaughter according to Islamic law. But if it is
not slaughtered in accordance to the Syari'a,
and other chemicals to be broken down in the
liver, and filtered in the kidneys to be then it falls into the category of carcasses which
discharged as urine. As for blood that does not are forbidden to be consumed. The purpose of
flow, it is not haram based on the agreement of the statement is that all slaughter processes are
carried out in accordance with the Syari'a Islam

23
Farid & Basri

with the permission and expect the pleasure of elevates the function of the soul as an internal
Allah SWT. So that it calms the mind muslims self device that has the ability to see the
who consume them. meaning behind a certain reality or event
Allah created man and then subjected (Azzet, 2010). Then Ary Ginanjar formulates
everything on earth to him. when the animal the synergy between IQ, EQ and SQ to become
slaughter while calling the name of Allah, it ESQ, which is an ability to give spiritual
bowed the animal, invited to shed blood and meaning to thoughts, behaviors, and activities
release his life in order to benefit humankind. comprehensively. Because, if emotional
The animals die the right way, that is, some of intelligence dominates a person's life, then that
the blood comes out through the veins in the person's life will tend to be materialistic, thus
neck. Flesh and other organs are protected from experiencing spiritual dryness. Vice versa, if
blood contamination. The part of the body spiritual intelligence dominates, it will leading
where the slaughter is the neck. In the neck to the failure of achieving the glory of life in the
there are major blood vessels, nerves world. Therefore, the synergy of IQ, EQ, and
connecting the head with the body, respiratory SQ is needed in order to be able to place
tract, and digestive tract. If the channel is cut behavior and life in the context of devotion to
off, the animal will die immediately without God Almighty.7
experiencing long torture (Yuningsih, 2010).
The conditions for slaughter that must be 3.3. The Effects of Haram Foods on
fulfilled, so that halal slaughtered animal meat Consumers' Emotional and Spiritual
is consumed including the slaughterer Intelligence
(slaughterer), slaughtering tools, limbs that The classification of halal and haram
must be slaughtered, and procedures for food, the obligation to consume halal food and
slaughter (Syukriya & Faridah, 2019). the prohibition to eat haram food other than as a
test of faith for Muslims is also a rule for the
3.2. Emotional and Spiritual Intelligence benefit of human life. Food has a great impact
Emotional and spiritual intelligence on a person's life, whether it is halal or haram.
basically can be called noble behavior. Because Someone who always eats halal food every day,
emotional intelligence is a skill/ability to build then his character will be good, his heart will
social relationships, which are more likely to be live, it can be the cause of prayer answered, and
materialistic. While spiritual intelligence is the useful for the mind and body. On the contrary,
ability to give meaning to life that is spiritual when accustomed to the unlawful, human
and aims ukhrawi. So, when someone has behavior will be bad, his feelings will die, his
spiritual intelligence, he will have noble prayer will be difficult to be granted, and
behavior (Purwoko, 2011). damage the body and mind. It is undeniable that
According to Daniel Goleman, emotional food has a huge influence on human physical
intelligence includes the ability to control growth and health. The issue to be addressed
enthusiasm and perseverance, self-control, the here is the effect of these food on the human
ability to motivate themselves, endurance to soul.
deal with depression, optimism, the ability to Al-Harali, a great ulama determined the
build good relationships with others, easily type of food and drink that could affect the soul
understand other people's emotions, and be and the mental characteristics of its eaters. This
attentive (Hermaya, 1999). Patton provides a scholar complemented his opinion by analyzing
simple description of emotional intelligence, the word “rijs” which supports the Quran as a
which is the ability to use emotions effectively reason to forbid certain foods, such as the
to achieve goals, build productive relationships prohibition of liquor (QS. 6, Al-Anʻam: 145).
and success in the workplace (Lembaga The word “rijs”, according to him, means "bad
Penterjemah Hermes Malang, 1998). From the character and moral depravity", referring to
description above it can be understood that Allah calling certain types of food and
what is meant by emotional intelligence is the understood as “rijs”, so this means what can
ability to regulate self-emotional so that it cause the development of bad character
becomes a positive force in building social (Mulizar, 2016). Some research showed that
relations. liquor is the first step taken by criminals before
While spiritual intelligence, according to doing crime. This is iin part caused by the
Ahmad Muhaimin Azzet, is intelligence that

24
 The Effects of Haram Food on Human Emotional and Spiritual Intelligence Levels

influence of the drink in his soul and mind praying tahajud, purifying from hadas and
(Shihab, 2007). unclean, reading al-Qur'an, praying
Al-Ghazali in his book Bidayatul continuously; and leave or refrain from eating,
Hidayah warns Muslims about how dangerous drinking, sleeping, sex and talking. Al-
it is if the stomach is filled with haram food. He Asbahaniy as quoted earlier explained that
mentioned: eating halal food is the key to Allah's guidance.
"If satiety from halal food is the Someone who consumes halal food will have a
beginning of all bad, what if from the haram? clear qalb (heart) so that he is able to see all the
Looking for something that is halal is an world affairs, religion, and the here after
obligation for every Muslim. Praying and properly. Conversely, if someone consumes
studying accompanied by consuming haram haram food then (qalb) his heart will become
food such as building on animal waste. dark so that he is unable to see world affairs,
The above quote indicates that people religion, and the hereafter properly. While
who consume haram food even though he is shubhat food will cause everything to be vague.
diligent in worshiping, his worship will not be Then, there are at least four dangers
accepted in the sight of Allah SWT, Al Ghazali arising from non-halal food. First, the body's
calls it like building on waste. The knowledge energy that is born from haram foods tends to
he acquired might not be a benefit to him. be immoral. Sahl's friend radhiyallahu ‘anhu
Because haram foods that enter a person's body said:" ‫من أكل الحرام عصت جوارحه شاء أم أبى‬
will harden the mind and heart to receive "Anyone who eats haram food, then acts on his
knowledge or wisdom. So that instead of limbs, inevitably".8
getting closer to his Rabb, he even more distant. Second, the obstruction of prayer from a
This is in line with the hadith of the Prophet forbidden food eater. That is based on the
Muhammad: message of the Prophet to Sa’d, “O Sa‘d,
Rasulullah SAW said: "Know that if improve your food, surely your prayers must be
bribes are forbidden to enter the stomach of answered. For the sake of the One who holds
one of you, then the deeds will not be accepted Muhammad's soul, actually a servant who
for 40 days" (At-Thabrani) A similar throws a bribe of haram food into his stomach,
explanation is also found in another hadith: then his deeds are not received for forty days".9
"Whoever buys clothes at a price of ten Third, the difficulty of accepting Allah's
dirhams between illicit money, then Allah will knowledge. Indeed that knowledge is light,
not accept his prayers as long as the clothes are whereas light will not be given to immoralists.
worn" (Ahmad). That was also what al-Shafi'i had complained to
"If someone goes out to make a his teacher Imam Waki, as was popular in his
pilgrimage with unclean living, then he rides a poem:
mount and says Labbaikallohumma labbaik, ‫شكوت إلى وكيع سوء حفظي * فأرشدني إلى ترك‬
then those in the sky call out:" Not labbaik and ‫المعاصي وقال اعلم بأن العلم نور * ونور هللا الَ يؤتاه‬
you don't get happiness. Your provision is ‫عاصي‬
unclean, your vehicle is unclean and your
pilgrimage is sinful and is not accepted " (At- "I complained about the bad memory of
Thabrani). Imam Waki‘ He suggested to me to leave
Furthermore, the Messenger of Allah immorality And he said, indeed knowledge is
strongly threatened those who eat haram food light While the light of God is not given to
intentionally, Rasulullah SAW said: immorals "
"It is not growing meat from haram Although as-Shafi'i does not mention the
food unless hell is more important to him" (At- difficulty of receiving knowledge due to eating
Tirmidzi) haram food, it can be understood that eating
Kharisudin Aqib wrote, that in the haram food is considered immoral. Haram food,
science of Sufism cleansing the soul is an disobedience, and acts of sin in general also
aspect of affection that determines the success have an impact on the laziness of worship, as
of the goals of Islamic education, which is more Imam Sufyan al-Tsauri once felt, "I was
prioritizing ukhrawi goals than worldly goals. prevented from performing qiyamullail for five
While the soul-cleansing method taught by months because of one sin I committed."10
Islam is through pious deeds that are prescribed Fourth, a harsh threat in the afterlife. The
or rewarded, such as: multiplying dhikr, form of the threat especially is the torturing by

25
Farid & Basri

hellfire. This threat is clearly conveyed in the

Qur'an and hadith. Among the threats of hellfire Abu Nu‘aim, Hilyatul Auliya, Beirut: Darl
for people who eat orphans and usury property. Kitab, 1974, Jilid 7
Al-Ghazali, Ihya ‘Ulum al-Din, jilid 2
4. Conclusion Ary Ginanjar A. dalam, ESQ, 10-27
Consuming haram food is very influential Azzet, A. M. (2010) Mengembangkan
on the emotional and spiritual intelligence. Kecerdasan Spiritual Bagi Anak, cet. 1.
Haram food can lead to the body's tendency to Yogyakarta: Katahati.
do bad, and keep the souls and hearts away Hermaya, T. (1999). Kecerdasan Emosinal.
from calmness and peace. Even more, eating Jakarta: Gunung Mulia.
haram food is one of the causes of obstruction Lembaga Penterjemah Hermes Malang. (1998).
of prayer and closer to the torturing by hellfire. Emotional Intellegence; Pelayanan
Sepenuh Hati. Jakarta: Pustaka Dela
Acknowledgements Prastasa.
Big gratitude for the assistance and Muchtar Ali. (2016). Konsep Makanan Halal
support from the leaders and all staff of the Dalam Tinjauan Syariah Ahkam. 16(2)
Islamic religious education faculty. Also Muhammad ibn Jarîr ibn Yazîd ibn Katsîr ibn
acknowledgments for the assistance and support Ghâlib al-Amalî Abû Ja’far al-Thabari,
of the leaders and all staff of UIN Sunan Jami’ al-Bayân fi Ta’wil al-Qur’ân
Gunung Djati Bandung. Muhammad ibn Khalifah, Thalibul ‘Ilmi bainal
Amanah wat-Tahammul, [Kuwait:
Gharas]: 2002, Jilid 1
1
Abû al-Sa’ud Muhammad ibn Muhammad ibn Mulizar. (2016). Pengaruh Makanan Dalam
Musthafâ al- Imadî, Mufradât al-Qur’ân, versi Kehidupan Manusia Menurut Tafsir Al-
Maktabah asy Syamilah, 315. Azhar.Jurnal At-Tibyan, 1(1).
2
Yusuf al-Qaradhawi, Al-Halal wa al-Haram fi al- Purwoko. (2011) Pengaruh Makanan Haram
Islam, Terjemah Wahid Amadi dkk, Halal Haram Terhadap Perilaku dan Tingkat
dalam Islam, 31 Kecerdasan Emosional dan Spiritual
3
Abd al-Rahmân ibn Nashir ibn al-Sa’di, Taysîr al- Siswa Ditinjau Dari Sudut Pandang
Karîm al-Rahmân Sufistik. Tesis. Program Pascasarjana
4
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Ghâlib al-Amalî Abû Ja’far al-Thabari, Jami’ al-
Shihab, M. Q. (2007). Wawasan al-Quran.
Bandung: Mizan.
Bayân fi Ta’wil al-Qur’ân, 193
Sulaiman ibn Ahmad, al-Mu‘jam al-Ausath,
5
Abû Bakr Muhammad ibn ‘Abd Allah Ibn al-
jilid 6
’Arabî, Ahkam al- Qur’ân, (Bayrut: Dar al-Fikr,
Syukriya, A. J. & Faridah, H. D. (2019). Kajian
t.th), 78.
6
Ilmiah dan Teknologi Sebab Larangan
Bidâyah al-Mujtahid, jilid I, 488; al-Qawânîn al- Suatu Makanan dalam Syariat Islam.
Fiqhiyyah, 34 Journal of Halal Product and Research,
7
Read prolog Ary Ginanjar A. dalam, ESQ, 10-27 2(1).
8
Al-Ghazali, Ihya ‘Ulum al-Din, jilid 2, 91 Yuningsih, R. (2010). Aspirasi Perlindungan
9
Sulaiman ibn Ahmad, al-Mu‘jam al-Ausath, jilid 6, Konsumen Dari Dampak Buruk Makanan
310 Tidak Halal Bagi Kesehatan. 1(2).
10
Abu Nu‘aim, Hilyatul Auliya, Beirut: dari Kitab, Yûsuf al-Qaradhawî, Al-Halâl wa al-Harâm fi
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