FOOD is one of the basic needs for survival and good health. As such, any debate on food is bound to attract interest.
For a Muslim, any discourse on food is considered important. This is because Muslims stress on the importance of the permissibility of the food to be consumed. In other words, the food must be halal. In truth, Islam outlines two important criteria in choosing the types of food. The first is of course the most well-known, that is, it must be halal or lawful. The other criterion, equally important but ironically not given much attention by many, is tayyib or good quality.
In short, food consumed must meet the criteria of halalan tayyiban (lawful and good).
Many Muslims are sensitive to the halal requirement. As such, we find that this criterion plays a very important role in choosing the types of food to be consumed by Muslims. In Malaysia, problems pertaining to halal food are not apparent as we have a regulatory framework to oversee issues pertaining to halal and haram.
Sadly though, not many give due attention to the tayyib requirement as stated in the Quran. Some foods may be halal, but it may not be good for consumption.
A good example of this is junk food. The contents of junk food may be halal, but from the health perspective, it is not good for consumption. Therefore from the Islamic perspective, the food should not be consumed by Muslims as it does not meet the criteria of halalan tayyiban. Both criteria, halal and tayyib, must be addressed. These days, food-related issues are many, but the one that has been given the most spotlight is genetically-modified food or GM food, for short. GM food has become a polemic among many quarters, particularly between those in favour and those against the production of GM food.
When we say GM food, we mean types of food that have been altered genetically through genetic engineering. In many cases, genetic manipulation involves the insertion of a foreign gene into a different species. Most GM food are plants, because it is much easier to manipulate plant genes as compared to animal genes. Nonetheless, foreign genes inserted into plants may originate from either plants or animals. Food plants as gene donors may not be controversial, but problems arise when DNA from animals is used to manipulate genes of crops.
In order to form a GM crop, a bacterial vector is required so as to transport the genetic material from one species to another. Usually the bacteria used as vector are of the type Agrobacterium tumefaciens which can interact naturally with almost all types of plants.
The foreign gene is inserted into the bacterial vector. The vector containing the foreign gene is, in turn, transferred into the plant to be genetically-modified. The deoxyribonucleic acid or DNA, which contains the gene code, from the foreign gene would then replicate itself in the plant. The part of the plant with the foreign gene is cultured and used to form a new type of plant. This new type of plant is the so-called GM crop which would then produce the GM food.
There are many concerns with regards to GM food. Is it safe to consume? Are there any side effects for those consuming GM food? For a Muslim, the most pertinent issue is of course the question of whether or not the food is halal.
To date, there is one fatwa or religious decree on GM food. The fatwa dealt with the issue of swine gene. After much deliberation, the fatwa issued by the National Fatwa Committee on July 12, 1999 states the following: # Any product, food or drink processed using biotechnological methods incorporating swine DNA is against the precepts of syariah and is therefore not permissible. # We have yet to reach a stage whereby the rule of “necessities overrule prohibitions” could be applied. As such, biotechnological usage of swine DNA in the processing of foods and drinks could not be justified as there are other viable alternatives. # The dangers of the usage of prohibited material are greater than the benefits. Hence, with this fatwa as a guide, the issue of using swine DNA in the process of producing GM food is settled. It is clear that as long as there are other alternatives, then the use of swine DNA to modify the genetic make-up of plants is prohibited by Islam.
While this issue may have been dealt with, there are many other issues vis-a-vis GM food that still need to be looked at. For instance, what about the usage of DNA from other animal sources? This matter requires careful study so that any doubts could be tackled.
In this regard, the ulama should sit down with the scientists to understand the issue. When the ulama properly understand the processes of modifying genes in plants, only then would a corresponding Islamic decree be produced.
But there is one other facet to GM food that should be pondered upon by all. Even if GM food is found to be permissible from the Islamic perspective, it is only half of the requirements that need to be addressed by Muslims.
The tayyib criterion is often overlooked by Muslims. With regard to GM food, studies need to be carried out so as to ascertain that the food is safe, nutritious and healthy for consumption.
Thus far, GM food has been getting a lot of negative press. While proponents for GM food have pointed out that GM food is a plausible solution to the eradication of the problem of food shortage, opponents have came up with a list of health hazards that are said to have been caused by GM food.
It is no surprise then that the debate on GM food is still ongoing. In one corner, we have the giant corporations and industrialists who are for the production of GM food.
Their arguments are that GM food is more resistant, resilient and have a higher yield. In the opposite corner, we have consumerists and environmentalists who are concerned with the risks of GM food as well as the destruction of the gene pool in the ecological system.
Both sides have their views, equipped with the necessary proof. The question remains, where does Islam stand on this? Aside from the issue of swine genetic material, we have yet to come across an opinion on the many-faceted issues of GM food from any Islamic scholar. Perhaps it is high time that the issues of GM food be given due attention by the ulama.
The ulama have to listen to scientific explanations of the processes of modifying genes in plants using foreign genes. The ulama would also have to be informed of the benefits and advantages of GM food. To present a broad picture on GM food, the ulama must also study the implications of GM food on health and the environment.
Only then would Islam be able to make a strong stand on this very important matter. Food is one of the bare necessities of mankind. As such, any issue with regard to food should not be taken lightly, or worse still ignored. In this instance, the Islamic scholars should take a proactive stand in tackling the issues arising from new technologies.