Indonesians’ Anecdotes on Halal Issues

Indonesia, a majority-Muslim country, boasts a rich historical, cultural, and religious heritage that predates the arrival of Islam. Like other Muslim societies with ancient civilizations, the practice of Islam here has long involved an accommodation of local traditions. For novice students of Sharia, the assimilation—or retention—of pre-Islamic customs within Islamic teachings might appear contradictory. However, this process is gradual: as knowledge of the Sharia principles grows, traditional practices may fade, integrate into Islamic universality, or coexist through social tolerance. The perceived tension between Islamic teachings and local customs often stems less from inherent conflict than from ignorance or the pluralistic ethos of Southeast Asian societies.

Against this backdrop, Indonesia’s Muslim population faces challenges reconciling inherited traditions with Sharia standards. Social media, for instance, circulates stories of Muslims openly consuming or trading non-halal food—acts that seemingly flout Islamic dietary laws. While economic pressures and ignorance may explain such lapses, these anecdotes often prioritize sensationalism over nuance. Yet the issue takes on greater gravity in public commerce, particularly regarding Indonesia’s 2016 halal labeling law. Unlike private choices, mandatory halal certification for food products is a matter of public order under this new law. Mainstream media has exposed cases of halal certification fraud, such as mixing halal and non-halal meats at ports or processing facilities. Audits have even revealed products with porcine DNA despite official certification, prompting authorities to revoke licenses.These breaches highlight the vulnerabilities in the issuance process of halal certification that should be reviewed or updated from time to time.

Indonesia’s national unity—rooted in a shared language, legal system, and citizenship—coexists with striking regional diversity. In areas like Hindu-majority Bali, Christian-majority North Sumatra (the Bataks), Sulawesi (the Menados), Papua, and Kalimantan (the Dayaks), non-halal foods like pork, dog meat, or crocodile are sold openly, sometimes even by Muslims. Markets may sell halal and non-halal meats side by side—a practice unthinkable in more conservative Muslim nations like Malaysia. Remarkably, some Muslim vendors may sell non halal meats and would warn inattentive Muslim customers that those meats are not halal!

Such scenarios, however, are exceptions. Most Indonesian Muslims adhere to Sharia dietary laws. Public outcry over violations is rare, though exceptions exist—e.g., a boycott campaign led by the Indonesian Ulema Council against non-halal seasoning. Generally, society treats lapses as private matters, reflecting a broader tolerance seen in other daily activities: For example Bali’s Hindu statues are crafted by Muslim artisans in East Java, and would pause working for prayers in the nearby local masjid. Similarly, some Muslim religious seminaries in Java may feature Ganesha statues at entrance gate of their establishment as cultural—not religious—symbols.

The Indonesian 2016 halal labeling law aims to protect Muslim consumers, but implementation remains phased and inconsistent. Airport eateries, especially in the terminals for example, often lack halal labels , suggesting exemptions or lax enforcement. For observant Muslims, they would want to avoid these eateries for the moment just to be sure. On a social theory analysis, the introduction of this law would suggest the increase adaptation of or compliance with the Sharia in Indonesia’s pluralism -  a continuing process of Islamization in any given Muslim societies.