Overview of Alcohol Law in Islam

In Islamic law, there is prohibition on consuming non-halal food and beverages. The order to consume halal food is clearly found in both reference sources for Muslims, namely the Qur'an and Hadith. But, the fact is that Muslims in Indonesia, there are still many who do not have a high awareness of Islamic law regarding halal food. Even though what goes into the flesh of a Muslim will affect their behavior in daily life (Zulaekah & Kusumawati, 2005). One of them is alcohol. Scientifically, alcohol is a common term for any organic compound that has a functional group called a hydroxyl (-OH) group that is bound to carbon atoms (MUI, 2010). These compounds are usually colorless, volatile, flammable, which is obtained from the fermentation of grapes, wheat, seeds and honey (Sulaiman, 2013), and so many other source. Alcohol is compounds that have many functions in daily life. Including its presence in various types of food and drinks, and usually has an intoxicating effect.

Long before it was known as the term alcohol, this was known as Khamar, which is the juice of grapes to be processed into intoxicating liquor. According to the Prophet Muhammad 'Alcohol is the mother of all evil and this is the most shameful crime.' (Hadith N.3371). Briefly by consuming, alcohol, the effect is to make someone lose their mind and get out of consciousness, as a result this can make them do things they might not do in a conscious state. On the other hands, from the origin of the word itself, Khamr 'closing', which comes from the word Khamara 'cover up', meaning that it can cover the mind from knowing the right situation (Risna, 2017). And this should not be done because awareness is the main key in Islam, aware of what they are doing, so they can control themselves to do things that are not supposed to be against Islam.

Therefore, consuming alcoholic food or drinks in Islam is illegal. This is as expressed by Imam Hanafi, Imam Maliki, Imam Syafi'I, and Imam Hanbali, where the three agreed that alcohol where the three agreed that alcohol was “najis”, impure or profane. In addition, there are opinions of several scholars from the School of Imam Hanafi who also emphasized the same thing, that clothes that are affected by alcohol, even if only a little, still should not be used to perform prayers “sholat” because they will not be valid. The same thing is also expressed in the provisions of the Fatwa of the Indonesian Ulema Council on Alcohol, that drinking alcoholic beverages in the general provisions of the law is illegal, and Khamr is “najis” (MUI, 2010).

Apart from the existence of Islamic law which states that consuming alcohol is haram, in Indonesia alone the circulation has already been quite extensive, because in almost every region in Indonesian jurisdiction there are small shops and large stores that sell alcoholic beverages. The types that are traded are various kinds of alcoholic beverages, both factory-made and traditional (Ashari, 2016). Based on data from the World Health Organization (WHO) in 2016, Indonesia, which is one of the countries with the majority of Muslims, is at the lowest point of alcohol abuse where it is recorded at less than 2.5 liters/person in the age group of more than 15 years. However, the situation of alcohol problems in Indonesia is so complex that there is still an increase in the prevalence of alcohol drinkers. In 2018, the proportion of consumption of alcoholic beverages for residents over the age of 10 increased to 3% from the previous year which was only 3% (Fitri, 2019). From this statement it can be seen that the alcohol’s consumption in Indonesia is not only done by adults, but underage children (less than 17 years old, adult’s standard age in Indonesia), namely those aged 10 years and above. This is certainly a form of abusing alcohol, because it is inappropriate for children to consume. Apart from that, although there are many restaurants or outlets that claim to only sell alcohol for a certain age standards, in reality there’s still many a negligent, even allowing easy access for underage children.

It’s unfortunate, considering that the majority populations in Indonesia are Muslims, so they must be able to be a good example, especially in protecting children from alcohol. Therefore, in addition to preventing the circulation of alcohol for abuse, Indonesia must strictly tighten access for underage children to alcoholic beverages or food. On the other hand, the parent’s role also important, where they should pay more attention to the lives development of their children, including in their social environment.

Apart from that, in the field of law enforcement, although Islam is clear that this is prohibited, Indonesia as a country with various religions, selling alcohol’s prohibition is not something that should be focused. Because this can oppose in various life’s aspects ranging from religion, economy, tourism, to local culture’s aspect. So, one step that can be done is to give an understanding to fellow Muslims to take care of each other and always be on a good behavior in accordance with Islamic values.

References

• Ashari. (2016). Efektifitas Penegakan Hukum Peraturan Daerah Kota Malang No 5 Tahun 2006 Terkait Peredaran Minuman Beralkohol Di Wilayah Hukum Kota Malang (Studi di Dinas Perindustrian dan Perdagangan Kota Malang dan Satuan Polisi Pamong Praja Kota Malang). Malang: Universitas Muhammadiyah Malang.
• Fitri, A. R. (2019, January 02). Penyelahgunaan Alkohol di Indonesia. Retrieved January 11, 2019, from Depok Pos: http://www.depokpos.com/arsip/2019/01/penyelahgunaan-alkohol-di-indonesia/
• MUI. (2010). Keputusan Fatwa Majelis Ulama Indonesia Tentang Alkohol. Retrieved Januari 11, 2019, from Halal MUI (Majelis Ulama Indonesia): http://www.halalmui.org/images/stories/Fatwa/fatwaalkohol.pdf
• Risna. (2017, October 30). Pandangan Sains Dan Al-Qur’an Terhadap Konsumsi Alkohol. Prosiding Seminar Nasional MIPA III.
• Sulaiman, A. A. (2013). An Assessment of The Effects of Alcoholism on Drunkards in Keffi Local Government Area of Nasarawa State, Nigeria: Islamic perspective. European Scientific Journal, 215-231.
• Zulaekah, S., & Kusumawati, Y. (2005). Halal Dan Haram Makanan Dalam Islam. Jurnal Suhuf.