ACADEMICS OF CONTEMPORARY ISLAMIC STUDIES (ACIS)

ISH 201 - APPLICATION OF HALAL AND HARAM IN ISLAM

DIPLOMA IN HALAL MANAGEMENT (IC120)

TITLE OF WORK PAPER:

ETHICAL ISSUES IN HALAL PRODUCT

PREPARED FOR: PUAN NOOR AIN BINTI MOHD NOOR

PREPARED BY:

NAME MATRIX ID

MUHD ZAMIR HAZIQ BIN SULAIMAN 2020481448

AIDATUL HUSNA BINTI MOHAMMAD 2020613006

HASBULLAH

MUHAMMAD IQMAL BIN ZAINI 2020835306

SITI NUR AQILAH BINTI ROSLI 2020887072

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1.0 - HALAL IN ISLAM

 WHAT IS HALAL?
Halal is an Arabic word meaning lawful or permitted. In reference to food, it is the
dietary standard, as prescribed in the Qur’an (the Muslim scripture). The opposite of
halal is haram, which means unlawful or prohibited. Halal and haram are concepts
that may be applied to every aspect of life. Food goods, meat products, cosmetics,
personal care products, medicines, food ingredients, and food contact materials are all
examples of these phrases. While many items are obviously halal or haram, there are a
few things that aren't. To classify them as halal or haram, more information is
required. These goods are sometimes referred to as mashbooh, which meaning
uncertain or problematic in Arabic. The Qur'an defines halal and this is mirrored in
Sharia law. Sharia law controls every aspect of Muslims' life and is based on the
Qur'an and Hadith (the traditions of the Prophet Mohammed).

 DEFINTION
In Islam, all foods are considered halal unless they are specifically forbidden by the
Qur'an or Hadith. Halal meals, according to the official definition, are those that are :

1. Free from any component that Muslims are prohibited from consuming
according to Islamic law (Shariah).

2. Processed, made, produced, manufactured, and/or kept with clean utensils,

equipment, and/or machinery in accordance with Islamic law.

Muslims eat to keep their bodies strong and healthy so that they can give their
knowledge and effort to the betterment of society. Muslims are expected to make an
effort to achieve the highest nutritional quality possible. In a Hadith, it is stated that
Allah would reject a person's prayer if the food ingested is forbidden (haram). Except
for the following (which are haram), all foods are deemed halal:

- Intoxicants and alcoholic beverages

- Non-Halal Animal Fat
- Enzymes* (Microbial Enzymes are permissible)
- Gelatine* – from non-Halal source (fish gelatine is Halal)
- Lipase* (only animal lipase need be avoided)
- Pork, Bacon / Ham and anything from pigs
- Carnivorous animals, raptors, and a few other species
- Lard

 WHAT DOES THE QURAN SAY ABOUT FOOD AND DRINK?

Animals that did not die as a consequence of man, contain blood, are pigs, or have
been sacrificed to another deity are banned to Muslims (Qur'an 2: 173). Allah further
stipulated that the animal must not have died as a consequence of strangling, a
forceful blow, a headlong fall, the goring of horns, or being attacked by other animals
unless it was murdered by man (Qur'an 5: 3). Alcohol was likewise prohibited by
Allah for Muslims. Apart from this little list, Muslims are free to eat whatever they
choose. Although Muslims are not permitted to ingest these things, they are permitted
to gaze at, handle, and sell them.

 HALAL & HARAM

Foods containing ingredients like gelatin, enzymes, emulsifiers, and flavours are
suspect because their origins are unknown. Animals such as cows, veal, lamb, sheep,
goats, turkeys, chickens, ducks, game birds, bison, venison, and others are considered
halal in the meat and poultry industry, but they must be prepared according to Islamic
laws in order for their meat to be suitable for consumption (see below). Fish and
seafood are generally acceptable for Muslims (with the exception of crocodiles,
alligators, and frogs), but always check first because there may be a personal dietary
preference or allergy. Alcohol should not be used in the preparation of the fish or
seafood (ie batter or wine, or anything considered haram). Because Islam prioritises
life over death, prohibited things may become permissible (halal) for the duration of
an emergency or need. Refer to Chapter 2:173 of the Qur'an (Al Baqarah).
2.0 - PERCEPTION OF HALAL PRODUCT TOWARDS PEOPLE
3.0 – HALAL LICENSING ISSUES

Halal issue is starting to get the place and attention in the market, and it is very
influencing in marketplace particularly in most Islamic countries. Among halal issues
that arisen are including halal licensing issues. Numerous countries have established
adequate procedures for halal certification. The certification procedures outlined in
the article appear to be fairly exhaustive and appear to cover every aspect of the
manufacturing process. In practise, however, numerous obstacles arise, undermining
the quality and legitimacy of halal certification.

In emerging Muslim nations such as Malaysia, the halal certification process is

prone to fraud due to poor auditing and check-and-balance procedures. Even
Malaysia, which prides itself on being the pioneer of halal certification, has struggled
with pervasive corruption. The country's top state certifier has a long history of
corruption. Certificates are occasionally issued based on kickbacks rather than
compliance with Sharia law. Additionally, the authority lacks fully operational
forensic laboratories and qualified personnel capable of properly evaluating and
conducting the site audit.

Additionally, there is conflict between the two state entities, with one claiming
hegemony over the entire process. This squabble between the two agencies is
impeding the advancement of the industry. Similar instances have also occurred in
Indonesia.

In countries such as the United States, halal certification standards vary per agency.
That is because the Muslim community is divided on precisely what constitutes halal.
For instance, several differ in their method of tranquillizing the animal prior to killing.
This complicates the process of developing a global halal certification method.
 Additionally, while countries such as the United States have a Muslim minority, they
have a limited understanding of Islam and halal. Even while US certifying agencies
require slaughterhouses to have a Muslim worker, this is insufficient. It lacks a
steering committee charged with the responsibility of standardising procedures,
definitions, and practises.

In the past, incidents such as the fake halal logo issue have surfaced. Even the major
halal certification agency has been accused of misrepresenting meat as halal. The
agency was exporting beef goods on the pretext that the meat was hand-slaughtered
by a Muslim slaughterman. Additionally, it employed captive bolt stunning
throughout the slaughter process, a method frowned upon in the halal business.

The lack of a regulatory body and disagreement over what defines halal casts
suspicion on the entire certification process. A halal emblem issued by one certifier
may be deemed offensive by certain segments of the local society. This further
complicates matters for enterprises attempting to penetrate the domestic market.

3.1 – HALAL LICENSING ISSUES SOLUTION

JAKIM/JAIS must strengthen their Halal Auditors' competency by giving clear rules
or checklists to assist them in examining application paperwork. The Halal Executives
contended that JAKIM only provides a cursory explanation of the Halal Assurance
System's application, in comparison to the exhaustive standards offered by MUI. The
lack of guidance is indicated by the absence of a sufficient checklist for verifying the
critical background of raw materials. This issue affects not just Halal Executives, but
also Halal Auditors, as there are no clear guidelines for permissible raw materials on
the key ingredient list. This will leave Halal Auditors and Halal Executives in the dark
regarding permissible substances. If JAKIM is able to give a list of acceptable
ingredients, this will substantially assist Halal Auditors, since clear guidelines and
direction from management can significantly increase a subordinate's proficiency.

Adopting a fundamental, federal halal statute. Concerning the question of

jurisdictional doubt, it is emphasised once more that Parliament is the proper authority
to exercise sole and exclusive jurisdiction over Halal governance. In response to the
patchwork of Halal legislation controlling Halal certification procedures, this paper
suggests a single federal Halal act (dubbed 'the Halal Act 201X'). The Halal Act 201X
will be critical in unifying all Halal-related legislation and authorities. It's worth
mentioning that the idea of a single Halal statute has been discussed in legal study for
over a decade. Numerous studies have either noted its absence or advocated for its
enactment.
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