Sunday, 14 July 2013

Kisah Sang Kurma (part II)



Oleh Abdul Afiq Mohd Jaih

Bahagian ini adalah sambungan daripada bahagian 1. Anda boleh bacanya disini Kisah sang kurma (part I)

Peringkat kematangan kurma
Secara umumnya, buah kurma mempunyai beberapa peringkat kematangan iaitu Hababouk, Kimri, Khalal, Rutab dan Tamr. Saiz, warna, bentuk, kandungan air dan gula, dan tahap kekeringan buah kurma pada setiap peringkat kematangan adalah berbeza yang seterusnya menjurus kepada kelainan rasa buah tersebut. Kebiasaannya, buah kurma yang diimport ke Malaysia adalah buah kurma kering (peringkat Tamr) kerana ia lebih mudah untuk dikendali dan mempunyai jangka hayat yang lebih panjang.
peringkat 1
peringkat 2
peringkat 3
peringkat 4 
peringkat 5






Kurma sebagai power bank
Kurma adalah makanan yang paling digemari oleh Nabi Muhammad S.A.W. untuk berbuka puasa. Ia juga menjadi pilihan ideal kepada sesiapa sahaja untuk berbuka puasa kerana kandungan nutrisi yang terdapat dalam buah kurma tersebut yang mempunyai kandungan gula ringkas yang tinggi yang mampu memberi tenaga segera kepada pemakannya. Tenaga segera ini diperlukan bagi mereka yang berpuasa setelah tidak mengambil sebarang makanan atau minuman lebih daripada 12 jam. Selain itu, kurma juga mengandungi gula kompleks yang mampu memberi tenaga kepada pemakannya untuk tempoh masa yang lebih lama. Gula atau karbohidrat ini merupakan kandungan utama dalam buah kurma dengan jumlah antara 66-89% dalam kurma kering, dan 48-59% dalam kurma segar (atau dikenali sebagai kurma basah).

Dalam satu hadis yang diriwayatkan oleh Ibn Hibban dan Baihaqi:
 “daripada Abu Hurairah, Rasulullah S.A.W. bersabda; makanan terbaik untuk sahur bagi orang beriman adalah kurma”.

Kajian menunjukkan bahawa kandungan fruktosa dan glukosa dalam kurma (antara 33-38g/100g) adalah lebih tinggi daripada kandungan gula dalam pisang , anggur dan tomato (Ismail et al., 2008; Lycaon et al., 2011; Beckles, 2012). Selain itu, kajian juga mendapati jumlah tenaga yang boleh dibekalkan oleh buah kurma adalah melebihi 3000 cal/kg, dimana ia adalah lebih tinggi daripada buah-buahan lain seperti aprikot (520 cal/kg), pisang (970 cal/kg), dan oren (480 cal/kg) dan makanan lain seperti nasi (1800 cal/kg), roti gandum (2295 cal/kg), dan daging tanpa lemak (2245 cal/kg) (Zaid dan de Wat, 2002).

Sebagai gula ringkas, kandungan gula utama iaitu fruktosa dan glukosa dalam buah kurma tidak boleh lagi dipecahkan kepada gula yang lebih ringkas (Izydorczyk, 2005). Sebagai monosakarida, fruktosa dan glukosa ini dengan mudah boleh digunakan dan dihadam oleh sistem penghadaman manusia untuk penghasilan tenaga. Selain itu, sukrosa yang terdiri daripada glukosa dan fruktosa adalah dikategorikan sebagai disakarida. Gula ini perlu dipecahkan terlebih dahulu kepada gula ringkas (glukosa dan fruktosa) sebelum digunakan dalam penghasilan tenaga oleh badan. Proses penghasilan tenaga daripada sukrosa yang mangambil masa agak lama akan memberi kelebihan kepada mereka yang memakan buah kurma kerana mereka akan berasa kenyang dan bertenaga untuk tempoh yang lebih lama.


Penemuan hasil kajian juga mendapati bahawa kurma mempunyai kandungan antioksida yang agak tinggi iaitu 1871 µmol/100g berbanding 340 µmol/100g antioksida dalam aprikot, namun lebih rendah daripada buah tin (3383 µmol/100g). Antioksida adalah penting untuk mencegah penyakit seperti kanser dan arterosklerosis, selain melambatkan proses penuaan sel-sel kulit pada badan.  


Akhir kalam, diharap sedikit penerangan di atas dapat memberi gambaran kepada pembaca mengenai kelebihan dan kebaikan buah kurma bukan sahaja dibulan Ramadhan yang penuh keberkatan ini, malah sesuai juga diamalkan dalam jadual pemakanan harian pada bulan-bulan lain. Kelebihan dan keistimewaan buah kurma terutama kepada orang Islam tidak dapat disangkal lagi memandangkan ia telah disebut dalam Al-Qur’an lebih daripada 20 kali dan termasuklah dalam hadis-hadis Nabi Muhammad S.A.W. Walau begitu, adalah dinasihatkan juga agar pembaca mengambil makanan pada kadar yang perlu sahaja dan memperbanyakkan sumber makanan, dan tidak terhad kepada sejenis makanan sahaja kerana makanan yang berbeza mengandungi kandungan dan nutrisi yang berbeza, yang pastinya amat diperlukan oleh tubuh kita untuk kekal sihat. 




Sekian, terima kasih.

Kisah Sang Kurma (part I)



Oleh Abdul Afiq Mohd Jaih

Daripada Anas: Rasulullah berbuka puasa dengan beberapa biji kurma sebelum menunaikan solat. Jika tidak ada kurma, baginda akan berbuka puasa dengan beberapa biji anggur. Jika tidak ada anggur, baginda akan berbuka dengan air. (Riwayat Ahmad)

Salam Ramadhan al-Mubarak.

Lazimnya di Malaysia, buah kurma akan kembali mendapat perhatian apabila tibanya bulan Ramadhan. Ini kerana terdapat beberapa hadis dan sunnah Rasulullah S.A.W. yang mengaitkan buah kurma dan bulan Ramadhan. Namun begitu, buah kurma ini bukanlah terhad penggunaan dan pemakanannya pada bulan Ramadhan sahaja, namun ia juga sesuai untuk diamalkan dalam diet seharian berdasarkan kepada beberapa hadis dan kebaikan buah ini kepada kesihatan. Artikel yang mungkin panjang ini telah cuba saya ringkaskan seringkas mungkin tanpa mengurangkan maklumat-maklumat penting untuk dikongsi bersama. Selamat membaca. 


Jenis-jenis kurma
Tahukah anda bahawa terdapat lebih daripada 3000 jenis buah kurma diseluruh dunia. Namun, buah kurma yang boleh dimakan bergantung kepada spesies/pengkelasan tumbuhan tersebut. Dalam keluarga Palmae, terdapat banyak jenis pokok kurma, tetapi yang boleh dan selamat untuk dimakan hanya kurma yang berasal dari spesies Phoenix dactylifera L. sahaja.



Kurma-kurma ini berbeza jenisnya berdasarkan kepada perbezaan ciri-ciri yang terdapat pada buah kurma tersebut, antaranya tahap kelembutan dan kekerasan isi buah kurma, tahap kemanisan buah kurma, warna buah, saiz buah dan tempat asal buah kurma tersebut. 





Antara jenis-jenis kurma yang telah direkodkan adalah Khalas, Barhe, Lulu, Shikat alkahlas, Sokkery, Bomaan, Sagay, Shishi, Maghool, Sultana, Fard, Maktoomi, Naptit saif, Jabri, Khodary, Dabbas, Raziz, Shabebe, Shahla, Gash gaafar, Gash habash, Bushibal, Mabseeli, Um-sellah, Shahal , Suqaey, Sukkary, Safawy, Sofry, Anabarah, Rabeaah, Shalaby, Mabroom, Barny, Rotanah alshara, Robanah masery, Shorcy, Bamy, Tamirraq, Bou skri, Bou-feggous ou moussa, Bou-sthammi blanche, Bou-zeggar, Haoua, Race-lahmar, Bou-sthammi noire, Mest-ali, Jihel, Oum-N’hale, Ahardane, Bou-cerdoun, Bou-ittob, Outoukdim, Mah-lbaid, Tadment, Admou, Bel-hazit, Mekt, Sair layalet, Azegzao, Iklane, Bou-feggous, Bou-temda, Aguelid, Bou-slikhene and Aissa-youb.

Daripada banyak jenis kurma ini, sejenis kurma yang menjadi kegemaran Nabi Muhammad S.A.W. adalah kurma Ajwa. Di Malaysia, kurma ini dijual pada harga mencecah RM180 per kg. Keistimewaan kurma ini diceritakan lagi dalam beberapa hadis, antaranya;

Dalam Sahih Muslim, A’isha berkata Nabi S.A.W. bersabda, “kurma Ajwa dari ‘Aliya mengandungi kesan pemanasan dan ini adalah penawar di waktu pagi”. Selain itu, dalam Sahih Bukhari, Nabi Muhammad S.A.W. turut bersabda, “orang yang memakan tujuh biji kurma Ajwa  setiap pagi, dia tidak akan terkesan oleh racun dan sihir pada hari dia memakannya”.

Demikian mukadimah tentang kurma-kurma yang ada diserata dunia. Dalam bahagian kedua, saya akan menceritakan mengenai peringkat kematangan kurma, dan kebaikan kurma sebagai 'powerbank'..... Anda mahu tahu lebih lanjut?? tunggu ye!!!


Stay tuned!




Thursday, 4 July 2013

Alternative to Animal Testing in Cosmetics- The Thoyyiban Aspect

By: Nina Naquiah Ahmad Nizar


           In the Quran, the Thoyyiban aspect is emphasised on the essential quality of object, food, effort, earning, art, human being and every other aspects. The state of Thoyyiban is attained by natural relation of good environmental and societal systems whereby its correlation results in a harmonious parallel existence. Muslims in general know from the Quran that Thoyyiban is not only about food, but covers more. It constitutes of ethics too.

           In the application of cosmetics, it is sensible to unfold the theory of ethics to be used together with Thoyyiban dogma. Ethics are proposed to explain life principles that are competent of directing humankind towards a truthful moral act and to reflect on the moral systems devised by human. It has a practical concern and it is put together by the aspiration to unite deeds and knowledge, by means of applying this knowledge to do judgements’ of certain things accordingly and perhaps, showing the interaction between inner reflection and exterior action. The awareness of and ability to react carefully to the basic interdependence among all forms of life on the planet defines eco-ethical consciousness (Rebecca & Jeff, 2005).

          What is animal testing? Scientists use animals for many different purposes. Animal experimentation is appropriate to describe animal use in testing of consumer products, drugs and food. This includes testing eye shadow, lipstick, contact lens solution and shampoo (Vaughan, 2000). Animal testing revolves around the use of animals in experiments and development projects usually to determine toxicity, dosing and efficacy of test drugs before proceeding to human clinical trials. However, controversies arise when some people believe that animal testing is unnecessary, a poor scientific practice, and never an absolute representation of results in humans, as it involves animals getting injured, having to live through pain, and sometimes being left to suffer or die.

       From hadith, it is clear that Allah despises animal cruelty. We were thought to act humane to animals too. 
   عن شداد بن اوس ثنتان حفظتهما عن رسول الله صلى الله عليه وسلم قال ان الله كتب الاحسان على كل شيء فاذا قتلتم فاحسنوا القتلة واذا ذبحتم فاحسنوا الذبح وليحد احدكم شفرته فليرح ذبيحته (حديث رواه المسلم)

Shaddid b. Aus said: Two are the things which I remember Allah's Messenger (peace be upon him) having said: Verily Allah has enjoined goodness to everything; so when you kill, kill in a good way and when you slaughter, slaughter in a good way. So every one of you should sharpen his knife, and let the slaughtered animal die comfortably. [Sahih Muslim]

Rabbits, particularly albino rabbits, for example, are commonly used in testing for cosmetics and other chemicals. The main test conducted is the Draize test, which assesses drug toxicity by dropping a substance in the rabbit’s eyes or on their skin, which are then observed for redness, irritation or any other damage. This is said to be a very painful test and the rabbits are usually killed after it is completed (Hariati Azizan, 2010).

However, there are majority of researchers whom understand and work within legal obligations regarding animal testing. Considering the concerns of public nowadays, investigators pursue the ‘three Rs’ of modern research, namely ‘a replacement of animals in research, which follows on from an active development of alternatives; a reduction in the numbers of animals used in experiments; and a refinement of laboratory and field techniques to reduce invasiveness and/or to increase the value of the results’ (Vaughan, 2000).

Having said; cosmetic products should be against animal cruelty and manufacturers should practice ethics in product testing. Many NGO’s such as British Union for the Abolition of Vivisection (BUAV) and Leaping Bunny under Humane Cosmetics Standard (HCS) and the Humane Household Products Standard (HHPS) have created awareness on cosmetic product safety. The heart of the issue revolves on minimizing or eliminating cruelty to animals during scientific research. This resulted in global recognition of no animal testing for cosmetic products. The climax is when the 7th Amendment of the EU Cosmetic Directives officially includes the provision of animal testing ban for its member states.

So, are there any alternatives to animal testing? Masson et al. highlighted since tests on animals are unacceptable anymore for cosmetic companies, other alternatives have become available and accepted. Several options include tests run on human volunteers and tests run on different material than human beings to establish cosmetic efficacy based on physical, chemical, biochemical and biological data.

Saaf Pure Skincare products are claimed to be tested only on human volunteers. This may comprise self evaluations by consumers or ‘in-use tests’ in assessing the acceptance and effectiveness of a product on the targeted consumers, cosmetically trained volunteers and also studies with a well trained experimenter (with or without instrumental methods) or experts (for instance, dermatologists and estheticians to evaluate efficacy of cosmetic products on human beings by means of visual, tactile or olfactory).

The SimplySiti products are tested through human testimonials and by SimplySiti’s definition and standard, this means that every potential product are each tested on repeatedly until positive result is shown. Since some ingredients in make-up may cause allergies in some cosmetics users, the lab is very careful in its choice of ingredients. Those who are prone to acne may especially appreciate make-up range that is mild and comfortable on skin, which are meant for problematic or even the most acne skin.  Tests are conducted on human volunteers to ensure that the makeup does not clog pores or trigger blemishes. Along the same lines, those with sensitive eyes and skin may be pleased to know that all SimplySiti products for use on the sensitive areas like the eye area for example are safe and thus making them suitable even for contact lens wearers.

Another method is to test on different material than human beings (non- human tests). Studies that cannot be performed ethically on human volunteers can be done in this manner leading to constructive and relevant information, avoiding complains on pain, stress or other negative aspects. L’Oréal has made a significant contribution in discoveries and researches into animal testing alternatives. The company has pioneered the research and development of artificially grown human skin for use in skin irritancy tests called EpiSkin. Now, The Body Shop is using this revolutionary approach to testing wherever possible.


In another research of an ongoing ToxDrop project by Dr. Beatrice Schaak, “cell-on-a-chip” technology is developed. This is hoped to replace animals in toxicity screening. The chip holds dots of human cell cultures and enzymes, which imitate human reactions to potentially toxic compounds and charts reactions over time. In Kroto Research Institute, Sheffield, exploitation on tissue engineering allows the development of a 3D skin model which could be used to replace animals in tests for skin corrosivity and phototoxicity.

The cosmetic science research area has grown since 1998, especially between 2002 and 2004, funded by the Science Research Investment Fund (SRIF). This facilitated the acquisition of a range of bio-engineering equipment, enabling the measurement of skin hydration, skin pH values, sebum level, trans-epidermal water loss, skin elasticity and skin colour, as well as the visualization of skin topography. In addition, the polarizing microscope, rheometer and texture analyser provided an insight into the structure and properties of various product forms used in cosmetics and toiletries (Danka Tamburic, 2006).

For the important claim of moisturization, Corneometer® (Courage & Khasaka, Germany) and Moisturemeter® measure the impedance on the surface of the skin. Skin firmness such as elasticity, tonicity and tissue cohesion, on the other hand, can be measured by using Cutometer®, Twistometer® or Ballistometer®. Chromametry namely Chromameter® (Minolta) or Mexameter® (Courage & Khasaka) are used to find out the skin tone. Flexabrasion® (Croda International, Plc, UK) gives more realistic values of the hair strength and surface quality (Karl Lintner 2009).


Therefore, eco-ethical can be viewed as free from animal cruelty, caring for the environment, not harming one’s body that is integrated in the quality and safety aspects, and fulfilling corporate social responsibility among others. Providing animal testing alternatives has become timely and crucial. The concept of halal cosmetics embraces an eco-ethical philosophy which rests well with modern and conservative Muslims worldwide.

HALAL MAKE UP?

By: Nina Naquiah Ahmad Nizar

“Allah is beautiful and He loves beauty.”
[Sahīh Muslim]
Cleanliness is pre-requisite to beautification, in which the state of purity is most loved by Allah and His prophet. Cleanliness, hygiene and beatification are highly related to cosmetics. There are numerous reasons that made cosmetics as women’s (and men’s) best friend. For some, cosmetics are worn daily due the importance placed on image and the competition in the workforce. Preference is more on color cosmetics that preserve and protect the skin against sun damage rather than just improving the exterior. These are the baby boomer generation who are innovation driven purchasers; yearning for age defying properties cosmetics, foundations that protect the skin against UV rays and reduce the appearance of fine lines, treatment ingredients that help a variety of skin problems, and lip glosses and lipsticks with a plumping effect. Apart from that, there are also users who want good quality mass-market personal hygiene products at affordable prices (Karl Lintner 2009).

There are disputes on whether or not halal cosmetics productions are necessary. Some may inquire if putting on make up to show non-muhrims is allowable or even in extreme cases, puts the query for halal cosmetics as darurah.  It isn’t inevitably a ‘Muslim’ principle to wear excessive make up because of the Islamic views on the importance of modesty.

Quran [24:31] And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O you Believers! Turn you all together towards Allah, that you may attain Bliss.
So, is creating a Halal make up range in anyway contradictory? Samina, the founder of Samina Pure Make Up, in Islam, it is considered good for a wife to make the effort to look attractive for her husband while also maintaining a modest appearance when in public. There are plenty of family and women only occasions where Muslim women can wear what they want. Reality speaks; both practicing and non practicing Muslim women wear makeup, if so then why not provide a Halal option (Aftab Gulzar 2010).

In this side of the world, already there are Malaysian Halal certified cosmetics brands that include Safi, Binari, Syahirah, Clara International, and a few others. Wan Norma Wan Daud, Director of the Product and Services Development Division, Malaysian External Trade Development Corporation or MATRADE says, “We not only need to create awareness amongst the Muslims that they should be concerned about the cosmetic’s composition, but also tell them that Halal cosmetics are available and where to get them. Malaysia can sell a lot especially to the Middle East, simply because ours is certified Halal,” She also thinks that Islamic scholars must set the record straight on various issues concerning the use of cosmetics and the set limits for Muslims. 

Now, after decades, many Western companies are increasingly developing marketing campaigns and formulating products themselves with Muslims firmly in sight under the “Islamic marketing”. As the Islamic population has grown in size and affluence there are now vast community of Muslims worldwide and more multinationals are seeking to tap into the market. 

Colgate-Palmolive, for instance, claims to be the first international company to have obtained Halal certification in Malaysia for toothpaste and mouthwash products. Colgate’s products now bear the Halal logo, which also is featured in the company’s television commercials.

Ibn Umar (R) narrates that the Messenger of Allah (pbuh) said: 'Make a regular practice of the Miswaak, for verily, it is healthy for the mouth and it is a Pleasure for the Creator (i.e. Allah is pleased with the Muslim who uses the Miswaak)'.
                                                                                                                         [Sahih:Al-Bukhari]

Unilever says the Sunsilk Lively Clean & Fresh shampoo, which is sold in Malaysia and Singapore, was created for people who suffer from oily scalps after wearing any head covering, be it a baseball hat or head scarf. After company research showed that many women who wear the head scarf complained of oily scalps, it introduced the halal products in television commercial aimed at them. More to the point, The Tom’s of Maine brand had its products being certified Halal since 2006 except for bar soap and Wicked Fresh! Mouthwash, and Revlon Colorsilk and Colorsilk Luminista hair colouring products have been certified for more than ten years.


 Katie Leavitt of Tonic sums up a proposition of another makeup entrepreneur and former pharmaceutical clinician, Dr Mah Hussein-Gambles, saying that Halal is for everyone and we should approach it from the eco-ethical angle too, besides the religious angle. What's more, realizing the vast Muslim market, with the credibility of halal claimed products, she is confident that halal can sell, both for Muslims and non-Muslims. Hence, with the availability of halal cosemetics, beautify ourselves within the limits of Shariah and feel good! Wallahua’lam.

Food safety issue: PAhs toxin in food endanger human life

By: Kamilah Nazifah Kamin


Halalan toyyiban does not only cover the authenticity of the food being free from pig or alcohol presence but it also covers food safety. Food safety especially for meat-based foods is very important because they are basic nutrients as the main protein sources. However, toxins may occur in these types of food which has been contaminated by environmental pollutants that spread in the air and partition to the particle matter. 


Toxin compounds such as pesticides, polycyclic aromatic hydrocarbons (PAHs), chlorinated and brominated compounds (i.e Polychlorinated biphenyl (PCB), Polybrominated dibenzodioxin (PBDD)) have a lipophilic nature thus it can be stored in muscle, liver or adipose tissue of animal and human after consuming it. Recently, toxin such as PAHs has become a big issue and extensively being discussed due to its carcinogenic, mutagenic and endocrine-disrupting activity to human (Mnif et al., 2011). Dissimilar to other harmful organic chemicals that have been barred or regulated in discharges, PAHs continue to be released into the environment because their persistent formation through the burning of fossil fuels in transport, petroleum products and forest fire (Burgess et al., 2003).



Zakaria et al. (2002) verified that input of PAHs to Malaysian waters are cause by frequent heavy rain that may transport leak petroleum and overflow of urban water treatment plants to flood into coastal waters and rivers hence exposing these toxins to be consume by fish. Other than that, these toxins can also be form during cooking process such as grilling, barbeque and smoking process. Nakamura et al. (2008) stated that it is probable to detect a single aromatic ring converted into a multiple ring systems at temperature above 400°C demonstrating the formation of PAHs due to char creation. He recommended that the production of radicals on the aromatic carbons by releasing the O-CH3 series may be the initial phase of PAH-like multiple ring system creation.

Therefore, bear in mind that though these foods are halal, but there are not toyyiban. Even though the toxins are present in very small amounts, they still harmful to human health (Nunez et al., 2005). These toxin effects can be reduce by removing the char from the grilled food such as in satay, chicken barbeque and so on. In addition we have to avoid from taking the same protein sources everyday and try to take different variety of protein sources such as meat, chicken, fish, egg and soy product. 

Last but not least, we are what we eat!


References 
Burgess, R., Ahrens, J. & Hickey, C., (2003). Geochemistry of PAHs in aquatic environments: source, persistence and distribution. In E.T. Douben, (Eds), PAHs: An Ecotoxicological Perspective. Ecological & Environmental Toxicology Series: Wiley.
Mnif, W., Hassine, A.I.H., Bouaziz, A., Bartegi, A., Thomas, & O., Roig, B. (2011). Effect of endocrine disruptor pesticides: A review. Int. J. Environ. Res. Publ. Health, 8, 2265–2303.
Nakamura, T., Kawamoto, H., & Saka, S. (2008). Pyrolysis ehavior of Japanese cedar wood lignin studied with various model dimmers. J. Anal. Appl. Pyrol, 81, 173–182.
Nunez, O., Moyano, E. & Galceran, M.T., (2005). LC-MS/MS Analysis of Organic Toxics in Food. Trends in Analytical Chemistry, 24(7), 683-703.
Zakaria, M.P., Takada, H., Tsutsumi, S., Ohno, K., Yamada, J., Kouno, E., & Kumata, H. (2002). Distribution of polycyclic aromatic hydrocarbons (PAHs) in rivers and estuaries in Malaysia: a widespread input of petrogenic PAHs. Environmental Science and Technology, 36, 1907–1918. 


Tuesday, 2 July 2013

Lemak Babi : Antara Manfaat , Kesan dan Alternatifnya dalam Produk Makanan.

By: Nur Illiyin Bt Mohamed Roslan

Lemak babi dan kegunaannya dalam makanan

Lemak babi merupakan antara sumber lemak yang paling banyak manfaatnya. Ia sering digunakan dalam pelbagai bidang seperti di dalam bidang makanan, farmaseutikal dan sektor-sektor pembuatan yang lain. Kandungan lemak babi dalam produk bakeri dan konfeksonari contohnya berperanan untuk menghasilkan sifat fizikal yang diingini bagi produk-produk makanan yang tertentu. Sebagai contoh,lemak babi sangat popular sebagai penambah perisa bagi produk pie crust.Ia juga dapat melembutkan tekstur kek dan menjadikannya lebih gebu. Dalam produk coklat pula,ia dapat menghasilkan coklat yang akan terus mencair di dalam mulut sebaik sahaja anda menikmatinya. Selain menjadi bahan ramuan di dalam makanan, lemak babi juga masih dijadikan sebagai medium menggoreng di sesetengah negara luar. Malahan lemak ini juga telah digunakan sebagai bahan untuk mencampurkan ramuan-ramuan di dalam produk daging kerana sifat stickiness yang terdapat di dalam lemak haiwan tersebut.

Komposisi lemak babi
Lemak dan minyak semulajadi biasanya terdiri daripada kombinasi trigliserida, digliserida, monogliserida dan asid-asid bebas lemak. Bagi lemak babi, ia mengandungi asid oleik, palmitik, linoleik dan sterik sebagai asid lemak yang utama. Lemak babi berada di dalam keadaan separa pepejal di dalam suhu bilik dan akan mencair sepenuhnya apabila menghampiri suhu 40°C. Selain itu,lemak babi agak unik berbanding lemak haiwan lain kerana asid palmitik terletak pada posisi kedua dalam molekul trigliserida. Apa yang menariknya, struktur molekul  trigliserida daripada lemak babi ini mirip dengan struktur susu manusia.Oleh itu, terdapat kajian yang telah dijalankan untuk mengkaji potensi lemak babi sebagai susu formula alternatif untuk bayi (Wang et al.,2010).


Islam mengatakan haram kepada babi
Meskipun lemak babi mempunyai banyak kelebihan, murah dan mudah didapati, agama Islam melarang penganutnya untuk mengambil makanan atau produk-produk yang mengandungi babi dan unsur-unsurnya. Ia dapat dijumpai secara jelas di dalam firman Allah s.w.t yang bermaksud:
“Diharamkan bagimu (memakan) bangkai, darah, daging babi, (daging haiwan) yang disembelih atas nama selain Allah, yang tercekik, yang terpukul, yang jatuh, yang ditanduk, dan diterkam binatang buas, kecuali yang sempat kamu menyembelihnya…”   (Surah Al-Maidah: 3)
Umat Islam mempercayai bahawa pasti terdapat hikmah yang tersembunyi di atas larangan tersebut. Tambahan pula kajian-kajian saintifik sendiri telah membuktikan kesan-kesan negatif terhadap penggunaan lemak babi terhadap kesihatan manusia. Menurut kajian yang telah dijalankan penggunaan lemak babi akan menyumbang kepada penyakit-penyakit berbahaya antaranya seperti  penyakit kardiovaskular, obesiti,kanser kolon, kanser payudara dan lain-lain lagi (Reddy et al.,1987; Grundy et al.,1986; Cohen et al.,1982). Sebagai contoh,penyakit kardiovaskular dan obesiti sering dikaitkan dengan kandungan lemak tepu yang terkandung di dalam lemak babi. Selain itu, ia turut menyebabkan peningkatan penyakit kanser seperti kanser kolon dan kanser payudara.

Potensi minyak tumbuhan sebagai alternatif kepada lemak babi
Ramai orang berpendapat lemak di dalam makanan hanya untuk menghasilkan rasa yang enak dan kalori semata-mata. Sebenarnya komponen lemak ini boleh berfungsi lebih daripada itu di mana ia penting untuk fungsi tekstur makanan selain memberi rasa enak yang sangat memuaskan.Oleh kerana lemak boleh wujud dalam bentuk kristal,cecair, separa pepejal dan lemak pepejal, ia dapat mempengaruhi sifat plasticity, struktur,keseimbangan dan kualiti banyak produk makanan.Kehadiran lemak di dalam makanan juga dapat membantu pembentukan emulsi, melembutkan produk bakeri,membantu aeration mentega dan tepung dalam adunan serta memberi kesan mouthfeel kepada makanan tersebut.
Fungsi lemak untuk menghasilkan makanan yang enak dan menjadi kegemaran ramai memang tidak dapat dinafikan. Walaubagaimanapun, lemak tersebut boleh dimodifikasikan agar ia dapat mengurangkan kadar ketepuan serta kalorinya dalam menghasilkan produk makanan yang lebih sihat.Dalam konteks lemak babi,beberapa kajian telah dijalankan untuk menggantikan lemak ini dengan sumber lemak yang lain. Tujuan kajian tersebut adalah untuk menyediakan produk makanan yang lebih sihat untuk pengguna tanpa menghilangkan keaslian ciri-ciri produk makanan tersebut.
Kebiasaannya,para saintis akan melibatkan sumber tumbuhan sebagai material kerana minyak tumbuhan mengandungi kandungan lemak tak tepu yang tinggi di mana ia berguna untuk kesihatan. Minyak zaitun mengandungi kandungan asid oliek yang tinggi dan sering dikaji sebagai pengganti minyak babi dalam produk sosej. Apabila ia digantikan secara separa sebagai sumber lemak dalam produk tersebut,didapati kesan nutrisi dan kestabilan oksida produk makanan meningkat (Rodr´ıguez-Carpena et al.,2011). Produk daging Kwung Wan di Taiwan turut dikaji di mana lemak babi telah digantikan dengan 11 jenis minyak tumbuhan yang berbeza.Minyak yang digunakan adalah daripada minyak kelapa, minyak bunga matahari, minyak sawit, minyak jagung, minyak kacang, minyak soya ,minyak zaitun dan tea seed dan minyak terhidrogenasi dari minyak kelapa,minyak sawit dan minyak soya (Hsu dan Yu, 2002). Hasilnya,minyak yang menunjukkan pengganti lemak yang lebih baik dalam produk tersebut adalah minyak kelapa,minyak sawit,minyak soya ,minyak zaitun dan minyak soya terhidrogenasi.   Selain itu, Muguerza et al. (2003) telah mengkaji hasil penggantian separa lemak babi dengan minyak soya dalam produk sosej. Mereka mendapati peratusan sebanyak 15%, 20% dan 25% merupakan peratusan yang sesuai untuk menghasilkan produk yang lebih kurang sama dengan produk yang menggunakan lemak babi.
Penggunaan lemak babi sebagai shortening dalam produk bakeri boleh digantikan dengan penggunaan lemak yang berasal dari tumbuh-tumbuhan. Produk shortening yang dikaji kebiasaannya akan diadun secara fizikal,mahupun melalui proses hidrogenasi,interesterifikasi dan beberapa cara yang lain. Sebagai contoh, Kim et al. (2008) telah menghasilkan produk marjerin yang mengandungi bebas lemak trans dengan menggunakan formulasi minyak canola,minyak sawit stearin dan minyak sawit kernel melalui proses interesterifikasi berenzim. Setelah itu, Prakash et al. (2010) pula telah menggunakan formulasi yang melibatkan minyak rice bran,minyak sawit stearin dan minyak kelapa dengan menggunakan kaedah yang sama untuk menghasilkan marjerin yang juga bebas lemak trans. Selain mencampurkan di antara minyak tumbuhan sahaja,terdapat juga kajian yang melibatkan formulasi minyak tumbuhan dan minyak haiwan sebagaimana kajian yang telah dijalankan oleh Liu et al. (2010).Dalam kajian tersebut,lemak lembu telah diadun dengan minyak canola menggunakan proses interesterifikasi berkimia mengikut nisbah dan kondisi yang telah ditetapkan. Mereka mencadangkan adunan bernisbah (lemak lembu:minyak canola) 85:15 dan 65:35 yang paling sesuai untuk diaplikasikan kepada produk yang berasaskan shortening seperti produk roti.


Kesimpulan
Penggunaan lemak babi dalam produk makanan adalah bermaksud untuk menghasilkan produk makanan yang enak dan menarik.Walaubagaimapun,ia menjadi isu dari sudut agama dan kepercayaan serta memberi kesan buruk kepada kesihatan manusia. Kajian-kajian yang sedang giat dijalankan menunjukkan bahawa terdapat potensi yang tinggi terhadap lemak tumbuhan untuk menghasilkan sumber minyak yang sihat. Pada masa yang sama,sumber daripada tumbuhan itu sendiri akan dapat meyakinkan pengguna Muslim terhadap status halal produk makanan yang berasaskan lemak dan minyak.


Rujukan
Cohen, L.A., and P.C. Chan.(1982). Dietary Cholesterol and Experimental Mammary Cancer Development, Nutr. Cancer 4:99
Grundy, S. M. (1986). Cholesterol and coronary heart disease: a new era. Journal of American and Medical Association, 256, 2849.
Hsu SY, Yu SH (2002) Comparisons on 11 plant oil fat substitutes for low-fat Kung-wans. Journal of Food Engineering 51: 215-220.
Kim, B. H., Lumor, S. E., and  Akoh, C. C. (2008). trans-Free margarines prepared with canola oil/palm stearin/palm kernel oil-based structured lipids. Journal of agricultural and food chemistry, 56(17):8195–205.
Liu,Y., Jin,Q.,Meng,Z.,Shan,L.  and Wang,X.(2010).Preparation of specialty fats from beef tallow and canola oil by chemical interesterification: physico-chemical properties and bread applications of the products. Eur Food Res Technol  230:457–466.
Muguerza,  E., Ansorena, D., Astiasaran, I. (2003) .Improvement of nutritional properties of Chorizo de Pamplona by replacement of pork backfat with soy oil. Meat Science 65:1361–1367.
Prakash,A Shin, J.A. Lee, J.H. Hu, J.N. Zhu, X.M. Akoh, C.C. Lee, K.T. (2010).Production of trans-free margarine stock by enzymatic interesterification of rice bran oil, palm stearin and coconut oil. Journal of the science of food and agriculture 90:703-711.
Reddy, B.S.(1987).Dietary Fat and Colon Cancer: Animal Models, Prev. Med. 16:460.
Rodriguez –Carpena, J.G., Morcuende, D, Estevez, M. (2011). Partial Replacement of Pork Back-Fat by Vegetable Oils in Burger Patties: Effect on Oxidative Stability and Texture and Color Changes during Cooking and Chilled Storage. Journal of Food Science 6 : 1025-1031.

Wang, H.Y.,Qin, X.L.,Zhu, Q.S., Zhou,R.,Yang,B.,Li,L. (2010). Lipase-catalyzed acidolysis of lard for the production of human milk fat substitute. Eur. Food Res Technol 230: 769-777.

Tuesday, 28 May 2013

Halal bukan sekadar pada makanan.


Seorang anak kecil, perempuan berusia lingkungan 6 tahun tertarik kepada gugusan anggur yang baru diletakkan oleh pekerja TESCO.  Mungkin sudah lama tidak dihidangkan dengan anggur dirumah, lantas dia bertanya kepada ibunya,

"Mama, nak makan anggur"
"Okey nanti kita beli" jawab ibunya
"Tak mama, kakak nak ambil satu, nak makan sekarang jugak!" gesa si anak kecil itu.
Ibunya segera menjawab "mana boleh sayang, kita kena bayar dulu. Dosa dan haram bila kita makan makanan tanpa kita bayar dulu"
"Habis tu makcik tadi ambil satu, lepas tu dia makan. Dia masuk neraka lah?"
"Sayang, benda yang tak elok kita tak boleh ikut ok! Promise lepas ni kita bayar dulu baru makan ok!" segera ibunya membetulkan keadaan.
"Sure mama" akur si kecil itu.


Halal itu bukan sekadar tak makan BABI,
Jua bukan sekadar tak makan ANJING,
Ia jauh lebih BESAR dari keduanya

Fikirkanlah!



Oleh: Siti Aimi Sarah Zainal Abidin