The use of compost derived from pig manure is a concrete example of the intersection between classical Islamic law and modern practices in the fields of environment and agriculture. On one hand, Islamic teachings have provided clear rulings regarding the prohibition of pigs. On the other hand, advances in waste processing technology have introduced new situations that require further interpretation within the framework of fiqh.

The Qur’an explicitly states the prohibition of pigs, as Allah SWT says: 

“He has only forbidden you carrion, blood, the flesh of swine, and that over which any name other than Allah’s has been invoked” (QS. Al-Baqarah: 173). 

Scholars generally understand that this prohibition is not limited to the consumption of pork alone, but extends to all derivatives originating from pigs. Consequently, pig manure is categorized as najis mughallazah (heavy impurity) that must be avoided in the context of worship and consumption.

The issue arises when this manure undergoes a composting process. In the study of ushul fiqh, the concept of istihalah serves as the primary basis for discussing changes in the legal status of a substance. Istihalah refers to the total transformation of a substance such that its original properties — in terms of form, color, odor, and composition — are no longer recognizable.

This concept is closely related to the fiqh principle stating that a ruling revolves around its ‘illah (legal cause). That is, the applicability of a ruling is highly dependent on the underlying reason for it. If that ‘illah disappears, the associated ruling may change. In this context, some scholars argue that if pig manure has undergone a total transformation into compost that no longer exhibits its original characteristics, the element of impurity can be considered removed.

On the other hand, fiqh also distinguishes between direct consumption and indirect utilization. Many scholars hold that plants grown using fertilizer from impure materials remain permissible to consume, because the fertilizer does not become an essential part of the plant’s substance. The plant is regarded as a new entity formed through a natural process that is separate from the original substance of the fertilizer.

Nevertheless, differences of opinion among scholars are inevitable. The Hanafi school and parts of the Maliki school tend to accept the concept of istihalah more broadly, including the transformation of an impure substance into a pure one when total change has occurred. In contrast, the Shafi’i school takes a more cautious approach — particularly in cases of heavy impurities such as those derived from pigs — maintaining their impure status even after processing.

In the Indonesian context, an additional perspective can be found in the decisions of Muhammadiyah through its Majelis Tarjih. Muhammadiyah in principle permits the use and sale of impure substances for purposes that do not involve direct consumption, such as for use as fertilizer. This approach is based on the distinction between the prohibition of consuming forbidden substances and the permissibility of functional utilization that does not lead to consuming those substances in their original form. Thus, the use of manure as fertilizer is considered tolerable as long as it does not cause direct contamination of consumed products.

When faced with issues lacking scholarly consensus, Muslims often refer to the hadith of the Prophet Muhammad SAW: 

“Verily, the halal is clear and the haram is clear, and between them are ambiguous matters…” (HR. Bukhari and Muslim). 

This hadith emphasizes the importance of caution when dealing with disputed matters.

In the contemporary context, this issue also relates to environmental sustainability efforts through organic waste recycling — posing new challenges for Islamic law to respond to modern needs without neglecting the fundamental principles of sharia. To date, the Majelis Ulama Indonesia (MUI) has not issued a specific fatwa directly addressing the use of compost from pig manure, and the matter therefore remains within the realm of khilafiyah (scholarly disagreement).

In conclusion, the debate surrounding pig manure compost not only reflects differences in methodology within Islamic law, but also demonstrates how religious institutions such as Muhammadiyah contribute to addressing contemporary issues. This affirms that Islamic law is dynamic — capable of engaging with the developments of the age while remaining grounded in its foundational principles.

– Written by Naflah –

References

Jamaludin, M. A., et al. (2012). Fiqh Istihalah: Integration of science and Islamic law. Revelation and Science, 02(02). https://www.academia.edu/457706

Mamat, Z. (2019). Pemakaian kaedah istihlak dan istihalah. Journal of Fatwa Management and Research, 15(1). https://jfatwa.usim.edu.my/index.php/jfatwa/article/download/194/154/330

Muhammadiyah. (2022). Hukum menjual barang najis. https://muhammadiyah.or.id/2022/01/hukum-menjual-barang-najis/

MUI Sumatera Utara. (2023). Istihalah. https://muisumut.or.id/istihalah/

LPPOM MUI. (2022). Utilization of pig material for animal feed. https://halalmui.org/en/utilization-of-ingredients-from-pigs-to-animal-feed/