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PROCEEDINGS
E N H A N C I N G A N D S T R E N G T H E N I N G
H A L A L I N D U S T R Y
T H R O U G H S C I E N C E
13
th &
14
th
July 2021
i
VIRTUAL INTERNATIONAL HALAL SCIENCE
CONFERENCE 2021
Enhancing and Strengthening Halal Industry through Science
(vIHASC’21)
Published by:
International Institute for Halal Research and Training (INHART), Level 3,
KICT Building,
International Islamic University Malaysia (IIUM),
53100, Gombak, Selangor,
Malaysia.
Tel.: + 60 3 - 6196 5590
In-Collaboration with:
Academy of Sciences Malaysia
Level 20, West Wing, MATRADE Tower, Jalan
Sultan Haji Ahmad Shah,
off Jalan Tuanku Abdul Halim,
50480 Kuala Lumpur, Malaysia
Tel: +6 (03) 6203 0633
ISBN: 978-967-25844-0-7
Copyright and Reprint Permission: Abstracting is permitted with credit to the source. For other copying, reprint, or
republication permission is required from the Chairman of vHASC’21.
ii
Committee Members
Advisor
Prof. Datuk Dr. Asma Ismail
Chairperson
Prof. Dr. Hamzah Mohd Salleh
Deputy Chairperson
Prof. Ts. Dr. Azura Amid
Secretary
Assoc. Prof. Dr. Noor Faizul Hadry Nordin
Deputy Secretary
Dr. Muhamad Shirwan Abdullah Sani
Finance
Br. Muhamad Haziq Mohd Zambi
Dr. Nurhidayu Al-Saari
Dr. Haruna Babatunde Jaiyeoba
Floor Manager/Preparation & Technical
Dr. Amal A. M. Elgharbawy
Dr. Norazilawati Md Dahlal
Prof. Dr. Yumi Zuhanis Has-Yun Hashim
Promotion & Publicity
Assoc. Prof. Dr. Zaleha Kassim
Dr. Wan Syibrah Hanisah Wan Sulaiman
Dr. Nur Hanie Mohd Latiff
Dr. Noor Yuslida Hazahari
Dr. Betania Kartika
Proceedings and/or Post Conference
Publication
Prof. Dr. Irwandi Jaswir
Assoc. Prof. Dr Mohammed Elwathig
Mirghani
Dr. Nurhusna Samsudin
Papers/Programme
Dr. Mohd Hafidz Mahamad Maifiah
Dr. Nur Azira Tukiran
Dr. Anis Najiha Ahmad
iii
Reviewers
Dr. Muhammad Shirwan Abdullah Sani
International Islamic University Malaysia
Dr. Betania Kartika Muflih
International Islamic University Malaysia
Dr. Haruna Babatunde Jaiyeoba
International Islamic University Malaysia
Dr. Mohammad Aizat Bin Jamaludin
International Islamic University Malaysia
Prof. Dr. Irwandi Jaswir
International Islamic University Malaysia
Assoc. Prof. Dr. Mohamed Elwathig Saeed
Mirghani
International Islamic University Malaysia
Dr. Nurhidayu Al-Saari
International Islamic University Malaysia
Dr. Nurhusna Binti Samsudin International
Islamic University Malaysia
Assoc. Prof. Dr. Noor Faizul Hadry Nordin
International Islamic University Malaysia
Dr. Mustafa Shamsuddin
International Islamic University Malaysia
Dr. Ungku Fatimah Ungku Zainal Abidin
Universiti Putra Malaysia
Dr. Mohd Hafis Yuswan Mohd Yusoff
Universiti Putra Malaysia
Dr. Nurul Hawa Ahmad
Universiti Putra Malaysia
Assoc. Prof. Dr. Nitty Hirawaty
Kamarulzaman
Universiti Putra Malaysia
Ts. Dr. Siti Khadijah Ali
Universiti Putra Malaysia
Dr. Siti Radhiah Omar Universiti
Sains Islam Malaysia
Assoc. Prof. Dr. Alina Abdul Rahim
Universiti Sains Islam Malaysia
Dr. Mohd Mahyeddin Hj. Mohd Salleh
Universiti Sains Islam Malaysia
iv
Volunteers
Nurul Ain Mohammad Rosli
International Islamic University Malaysia
Md. Siddique E Azam
International Islamic University Malaysia
Irwan Khazani Wan Ibrahim
International Islamic University Malaysia
Rahma Octaviani International
Islamic University Malaysia
Nor Azrini Nadiha Azmi
International Islamic University Malaysia
Shahoriyer Hossain International
Islamic University Malaysia
Siti Jamilah Mohd Sukri
International Islamic University Malaysia
Nurul Azlen Hanifah
International Islamic University Malaysia
Siti Nabilla Ismail International
Islamic University Malaysia
Rehan Muzamil Butt
International Islamic University Malaysia
Nur Najihah Zulkifli
Universiti Sains Islam Malaysia
Raihanah Roslan
Universiti Sains Islam Malaysia
Nurul Izzaty Bahar International
Islamic University Malaysia
Farouk Norman Bin Kamaruddin
International Islamic University Malaysia
Khalidah Afiqah M. Nawawi
Universiti Teknologi MARA
Aini Rasidda Norazmi
International Islamic University Malaysia
Adriana Yazik Universiti
Sultan Zainal Abidin
Nur Hanisah Mohamad Ikhiwan
Universiti Sains Islam Malaysia
Sahira Syamimi binti Ahmad Zawawi
International Islamic University Malaysia
Nur Airena binti Mohd Sazali
Universiti Kebangsaan Malaysia
v
Theme
“Enhancing and Strengthening Halal Industry through
Science”
Sub-themes
1. Use of Disruptive Technologies
in Halal Services, Logistics,
Manufacturing, and Supply
Chain
2. Halal Pharmaceuticals and
Medical Devices
3. Omic-based Technology and
Halal Industry
4. Using Technologies to Enhance
Halalan Toyyiban Lifestyle
5. Islamic Perspectives in Halal
Science
6. Advanced Material and
Nanotechnology for Halal
Alternative Ingredients
7. Others
Objectives
The objective of this conference
is to create a platform for
researchers, scientists,
academicians, professionals, and
industries to interact and discuss
recent advances and new
findings in various aspects of
Halal Science as well as
encourage and develop R&D
collaboration among the
participating industries and/or
research institutions.
vi
Message from vIHASC'21
Advisor
مﻼﺴﻟا
ﻢﻜﻴﻠﻋ
ﺔﻤﺣرو
ﷲ
ﻪﺗﺎﻛﺮﺑو
Welcome to the virtual International Halal Science Conference
(vIHASC'21). As the name implies, this is the first virtual
conference jointly organised by the International Institute for
Halal Research and Training (INHART), International Islamic
University Malaysia (IIUM), the Academy of Sciences Malaysia
(ASM) and the Halal Development Corporation (HDC) Bhd.
'Enhancing and Strengthening Halal Industry through Science' would be the central focus of
vIHASC'21. With this theme, we have in view to highlight the importance of science and
technology in moving the Halal economy, not only to support the integrity of Halal products and
services but also to innovate, sustain and transform it. We believe that scientists when working
in collaboration with the industry, government and civil society will contribute significantly
towards a sustainable halal industry. Closing the innovation chasm between academia and
industry is imperative to ensure halal can become a change maker to drive the halal economy. As
a result, vIHASC'21 would be an excellent venue for creating awareness, networking and fostering
collaboration among the quadruple helixes. We also hope that this virtual conference will serve
as a springboard for additional research into the role of science in improving and developing our
Halal industry and the necessary governance that needs to be in place to enhance it.
Many people have worked very hard in accomplishing the goals of this conference. Special
thanks to the organising committee, reviewers, sponsors, and volunteers who have contributed
directly and indirectly to the success of this conference. We also wish to express our appreciation
to all the keynote speakers, invited speakers, including all presenters who contributed to the
discourse. May Allah SWT reward everyone greatly for all the good efforts.
Wassalam.
Professor Datuk Dr. Asma Ismail, FASc President, Academy of Sciences Malaysia
Advisor, virtual International Halal Science Conference 2021 (vIHASC’21)
vii
Message from vIHASC'21
Chairperson
In the Name of God, The Most Gracious, The Most Merciful
Assalamu’alaikum wa rahmatullahi wa barakatuh
May the peace and blessings of God be upon you.As the
Chairperson of the virtual International Halal Science
Conference 2021 (vIHASC’21) and on behalf of the
International Institute for Halal Research and Training
(INHART), International Islamic University Malaysia (IIUM), it
is my pleasure to welcome all the speakers – keynote, invited and paper presenters – and
delegates to the vIHASC’21. Indeed, it is an honour for INHART to organize vIHASC’21 in
collaboration with the Academy of Sciences Malaysia (ASM) and the Halal Development
Corporation (HDC) Bhd. Halal industry-science (aka halal science) linkages is one of the core paths
to expand and sustain the halal economy. With the theme ‘Enhancing and Strengthening Halal
Industry through Science’, it is hoped that the vIHASC’21 could provide a platform for relevant
stakeholders from different backgrounds, perspectives, and interests to cross fertilize idea and be
the synergies to enhance and strengthen the halal industry.
This year, 2021, marks the 10th anniversary of INHART. Since its inception, INHART carries
the mission to provide world class education, research, training, and consultancy related to the
halal industry to the nation and beyond. Organization of vIHASC’21 manifests INHART’s
unwavering commitment and efforts towards the betterment of the Ummah and mankind via the
strengthening of the halal industry using science.
vIHASC’21 would not be possible without hard work, coordination, and co-operation of the
committee members, reviewers, sponsors and volunteers. Thank you for contributing your
valuable time and efforts towards the realization of vIHASC’21. Special appreciation also goes to
all the speakers and delegates for their support to this conference. May this virtual conference be
a momentous experience for everyone involved.
Thank you. Wassalamu ‘alaikum (and peace be with you).
Professor Dr. Hamzah Mohd. Salleh
Chairperson, virtual International Halal Science Conference 2021 (vIHASC’21) Dean,
International Institute for Halal Research & Training (INHART)
viii
Extended Abstracts
ix
TABLE OF CONTENT
Committee members
Reviewers
Volunteers
Themes, Sub-themes, and objective
Message of vIHASC’21 Advisor
Message of vIHASC’21 Chairman
Extended Abstract
Islamic Perspective in Halal Science (IPH).
ii
iii
iv
v
vi
vii
IPH20
The propensity of the doubtful matters between halal and haram: a
Fiqh perspective on "between the two of them are doubtful matters."
1
IPH23
Fiqh istihlak and istihalah on COVID-19 Vaccine.
6
IPH24
MySejahtera app and privacy concern: a Maqasid perspective.
10
IPH35
Spent brewer yeast status in halal food industry: An analysis from
shariah and science perspectives.
13
IPH48
Shariah Principles as a Guideline to Halal Guarantee in Halal
Logistics: A Preliminary Review.
18
IPH55
Integration of Tibb Unani in Consideration with Tibb Nabawi Ghiza-
Dietotherapy.
23
IPH57
Does Halal Science Meet the Criteria of an Academic Discipline?
30
IPH62
Muslim Theologians and Jurists’ Response to Modern Advances in
Biosciences.
34
IPH65
Islamic View in Halal Science.
36
Use Of Disruptive Technologies in Halal Services, Logistics, Manufacturing
And Supply Chain (UDT).
UDT45
Malaysia Halal Meat Import: From Fraud to Blockchain Assurance.
40
UDT49
Challenges of Enhancing Halal Food Supply Chain Traceability
Using Blockchain Technology: A Case Study from Start Up in
Indonesia.
44
UDT64
Digital Destinations in Muslim-Friendly Travel & Tourism: Turn
Your Traveller Experience Visions into Reality and Deliver Content
Values.
48
Using Technologies to Enhance Halalan Toyyiban Lifestyle (UTE)
UTE10
Development of a Low Energy 'Toyyiban' Environment Post Covid
for a Food Testing Lab Complex.
53
UTE29
Reading the Concept of Al-Gharar on the Background of Robo-
Advisory: One More Step Towards Halalan Ṭoyyiban Lifestyle.
56
UTE32
Stingless Bee Honey as a Halalan Toyyiban Superfood: The
Beekeepers Challenges.
60
UTE33
Fish Waste to Fish Oil: Its Relevance to Halal Industry.
64
UTE36
A Semiotic Analysis of Eid Advertisements in Malaysia Using
Hofstede’s Value Dimensions and Islamic Values.
67
UTE37
A Study Examining the Adoption of Islamic Advertising Guidelines
by Television Stations in Malaysia.
72
UTE41
A Review of Healthy Bars - Purchasing Motives and Challenges:
Towards Halalan Toyyiban Approach
77
UTE52
Al-Jallalah Plants: Chemical Analysis of MBM Solution.
82
UTE63
The Role of Islamic Banking in the Development of Halal Science
and Industry in Nigeria.
86
Omic-Based Technology and Halal Industry (OTH).
x
OTH17
Authentication of Natural and Halal Yellow Carthamin from
Safflower Petals Using FTIR Spectroscopy.
90
OTH19
Detection of Porcine DNA in Commercially Processed Food
Products in Sarawak.
93
OTH26
Authentication of Cervus timorensis DNA Using Sequencing Assay
using Slightly-modified Epicentre Extraction App.
98
OTH51
Authentication of Meats and Meat-Products from Halal and Haram
Animals Based on Profiles of Volatile Compounds.
102
Halal Pharmaceutical and Medical Devices (HPM)
HPM28
Towards a Holistic Healthcare: Synthesis of Maqasid Al-Shariah and
Unani Medicine.
106
HPM40
A Review of Essential Oils as a Halal Alternative Therapeutic
Source for Lung Cancer.
110
HPM43
Collagenase and Tris-HCL Pre-Treatment Remove Inhibitory
Properties of Porcine Collagen During Rt-PCR Detection.
115
HPM56
The Utilization of Cassava Leaves Powder as Alternative to
Anthelminthic Drugs in Boer Goat.
119
HPM58
Screening of the Cytotoxic Activity of Aquilaria malaccensis
Aqueous Extract Against Selected Cancer Cell Lines Towards
Development of Halal and Toyyib Anticancer Agent.
123
Advance Material and Nanotechnology for Halal Alternative Ingredients
(AMN)
AMN22
Liquid-Liquid Equilibrium in ATPS and Their Application in
Purification of Recombinant Collagen-Like Protein from
Rhodopseudomonas palustris Expressed In E.Coli System.
127
AMN25
Cloning, Expression and Purification of Collagen-Like Protein from
Methylobacteria Sp. 4-46 as Alternative Substance for Collagen-
Based Industries.
131
AMN38
Chitosan from Horseshoe Crab as an Alternative Source of Chitosan.
135
AMN42
Production of Marine Microalgae Chlorella vulgaris and
Nannochloropsis Sp. – A Better Alternative for Green Water in
Aquaculture
140
AMN44
Proximate Composition and Determination of Epigallocatechin
Gallate Content in Melon Manis Terengganu.
144
AMN47
Potential Cellulosic Pickering Emulsifier from Pepper (Piper nigrum
L.) Agro-Industrial Waste.
149
Others (OTR).
OTR14
All-You-Can-Eat Restaurants and Islamic Teaching.
154
OTR30
A Review on the Implementation of Halalan Toyyiban Approach in
Maintaining Halal, Safety and Quality Food among Muslim Students
Studying Abroad
158
OTR31
Intention To Use Halal-Certified Bakery Ingredients among Online
Muslim Entrepreneurs: Application of Extended Theory of Planned
Behaviour (TPB) Model.
162
OTR34
Strengthening the Efficiency of Cold Chain Management in Halal
Food Industry by Identifying the Crucial Barriers.
166
OTR39
The Moderating Role of Gender on the Effect of Instagram
Advertising on University Students in Malaysia Using AIDA Model.
171
OTR46
Development of Core Competencies Index for Halal Executive in
Food Company.
175
xi
OTR50
Mesozooplankton Community Structure and Oceanographic Features
in The East Coast of Peninsular Malaysia.
180
OTR60
Can Corporate Social Responsibility Serve as a Promotional Tool for
The Malaysian Halal Certified Companies? A Consumers’ View.
185
OTR61
Connecting Amanah (Trustworthiness) with Employee Engagement:
Does it Matter in Islamic Higher Education Institutions in Malaysia?
190
1
Islamic Perspective in Halal Science (IPH)
IPH20
THE PROPENSITY OF THE DOUBTFUL MATTERS BETWEEN
HALAL AND HARAM: A FIQH PERSPECTIVE ON "BETWEEN THE
TWO OF THEM ARE DOUBTFUL MATTERS."
Saheed Abdullahi Busari 1, Mustafa Mat Jubril @
Shamsuddin*2 & Miszairi Sitiris **3
1, 2 & 3 Authors' Fiqh & Usul Fiqh Department, Kuliyyah of
Islamic Revealed Knowledge and Human Sciences,
International Islamic University Malaysia.
(E-mail: saheed@iium.edu.my, mussham@iium.edu.my* &
miszairi@iium.edu.my**)
ABSTRACT
The doubtful matters (umūr al-mushtabihāt) remain significant issues in the classification of halal and haram.
The Muslim community is often concerned about the influence of doubtful matters on the activities of the subject
of the law (Mukallaf). Although the tradition of the Prophet (PBUH) has expressed that "the lawful is clear and
the unlawful is clear", there is a need to explain the position of Islamic jurists on the phrase "and between the two
of them are doubtful matters about which many people do not know". There can be doubtful matter in the
substance (At-Tashabuhu fi Al-aini). Also, doubtful matters can occur in earnings (At-Tashabuhu fi Al-kasbi) and
the circumstances of the law's subject (Tashabuhu fi ḥāl). The level of awareness and concerns about consuming
halal products and services have triggered the search for understanding the reality of doubtful issues. The study is
qualitatively based on employing doctrinal approaches in gathering library data on classical and contemporary
scholars' commentaries on doubtful matters between halal and haram. It also analyses these three classifications
related to Mukallaf (responsible person) action in Islamic jurisprudence. This study will use Islamic jurisprudence
principles to explain the three classifications of what remains lawful, unlawful, and doubtful to an average
Mukallaf. The study will suggest the need for synergy between the Shariah experts' role and the scientific experts
in determining the legality of doubtful matters in halal products and services.
Keyword: Halal, Haram, Doubtful matters, Substance, Earnings, Circumstances
INTRODUCTION
The hadith reported by Numan bin Bashir has become a rallying point of discussion on the
concept of halal and haram. The Prophet mentioned this:
"Al-Nu'man ibn Bashir reported: The Messenger of Allah, peace and blessings
be upon him, said, "Verily, the lawful is clear and the unlawful is clear, and
between the two of them are doubtful matters about which many people do not
know. Thus, he who avoids doubtful matters clears himself in regard to his
religion and his honor, and he who falls into doubtful matters will fall into the
unlawful as the shepherd who pastures near a sanctuary, all but grazing
therein." (al-Bukhari, 1994, no. 52) & (Sahih al-Muslim, 2006, no. 1599).
The first statement in this hadith is "Halal is clear", indicating that halal is the initial ruling in
2
all matters except that which Shariah mentioned specifically as being prohibited bytextual and
definitive evidence. The second statement in this hadith is "haram is clear", indicating that
Allah forbids clearly stated in the Quran and Sunnah's definitive sources. However, this study's
subject is the third statement of the hadith: "and between the two of them are doubtful matters
about which many people do not know," evidencing the possibility of exploring the reality of
doubtful matters based on intellectual juristic efforts and scientific research. This study will
examine the interpretative perspectives of Islamic scholars on the subject matter of this hadith.
The remaining part of this study discusses first the juristic interpretation of doubtful matters,
secondly, divergent doubtful matters, and thirdly, the role of the halal industry in addressing
doubtful matters. The study concluded with the sum of interpretative evidence on mushtabihāt
and recommendations on the dire need for interdisciplinary research between halal scientists
and shariah scholars.
JURISTIC INTERPRETATION OF DOUBTFUL MATTERS OF THE HADITH
"Between the two of them are doubtful matters."
Imam Nawawi explicates that the doubtful matters "umūr mushtabihāt" are unclear issues
between permissibility and prohibition for most people, except scholars. The Islamic jurists are
exceptional candidates who can derive the rulings on doubtful matters from textual and non-
textual sources of Shariah (An-Nawawi, 1929).
An-Nawawi, (676d), 676d illustrates the phrase "doubtful matters about which many people do
not know" means that few people who are Islamic scholars know the meaning and have the
intellectual capacity of ijtihad like Qiyās to classify doubtful matters as either permissible or
prohibited acts.
According to Ibn Daqiq eid,702d, there are two differing opinions about the meaning of
mushtabihāt "doubtful". The first opinion argued that; mushtabihāt (doubtful matters) are
haram prohibitions based on the phrase from the same hadith, thus: "he who falls into doubtful
matters will fall into the unlawful." The second opinion contends that mushtabihāt is halal
because the same hadith mentioned the phrase: "as the shepherd who pastures near a
sanctuary". Hence, avoiding doubtful matters is an attitude of consciousness and religiosity
that seems better but not prohibited. The third opinion posits that since the hadith says halal is
clear, and haram is clear. The mushtabihāt requires Tawaquf (no action) because of its
ambiguity, although avoidance is the best option (Ibn Daqīq Al-ʽEid, n.d.).
Sheikh Al-Uthaimin explains that "and between the two of them are doubtful matters about
which many people do not know" shows that many other people that have the intellectual
capacity and knowledge do know the reality and precise position of the mushtabihāt because
the hadith uses the word Kathirun mina an-nas (many people). However, if the Prophet
(PBUH) had said Aktharu An-Nas (most people), that would have indicated that few people
with intellectual capacity knew the reality of the mushtabihāt. The causes of mushtabihāt are
usually due to inadequate knowledge, understanding, or incompetency in Islamic scholarship.
Hence, the phrase "and he who falls into doubtful matters will fall into the unlawful" from the
hadith according to Uthaimin has two implications. First, practicing mushtabihāt is haram.
Secondly, the practice of mushtabihāt is a means to evil and must be avoided (Al-Uthaimīn,
2004).
On the other hand, Ibn Hajar (852H) explains that "halal is clear and haram is clear" means
that an average person can identify the reality of whether rulings are halal or haram because of
the nature of their explicitness. Mutashabihah should be avoided because its prohibition
3
guarantees the religious person's personality. At the same time, such a person is rewarded with
the intent of preventing sin even when it is permissible. However, the mushtabihāt are doubtful
matters due to knowledge and available evidence to determine their reality. In essence, it is
highly recommended to avoid doubt to protect one’s spiritual relationship with Allah and
personality with the people (Ibn Ḥajar, 2005).
Doubtful in the substance (Tashabuh fi al-ʽAini)
The consumption of Khayl (horse) is a significant reference between the Hanafiyyah school of
law and the Jumhūri (majority of other schools). The Hanafiyyah viewed that horse
consumption is prohibited based on the verse thus: "He also created horses, mules, and donkeys
for your transportation and adornment. And He creates what you do not know" [Al-Nahl: 8].
The verse indicates that the phrase "for transportation and adornment" means the purpose of
acquiring a horse is not for edible consumption, but for transportation and adornment.
However, the majority of other schools viewed it as permissible based on the reported hadith
by Jabir bin Abdullah thus: "We slaughtered the horses, mules, and donkeys on the day of
Khaybar. The Prophet PBUH prohibited us from consuming mules and donkeys, but did not
prohibit us from consuming horse" Many scholars consider this one of the Tashabuhu matters
because of the differing evidence, especially without specific causal-effective (ʽillah) denoting
its prohibition.
Doubtful in the circumstances (Tashabuhu fi al-Ḥāl)
The condition of a person might indicate an uncertain interpretation of an event. Spiritual,
social, and economic status might make a person doubtful about the permissibility of
consuming certain substances. For instance, the case of Tamar (dates), which was considered
doubtful because of the Prophet's religious status, is considered by scholars as doubtful in the
circumstances (Tashabuhu fi al-Ḥāl). Hadith reported by Anas RTA that the Prophet (PBUH)
saw dates on the way and he said: "If not that I feared this date might be from charity, I would
have eaten it" (Sahih Muslim, 2006). The Prophet (PBUH), at the point of sighting the dates,
does not have specific information about the source and thus expresses the reason for avoidance
as a sign of spirituality. The Prophet's piousness (PBUH) in avoiding consumption of dates is
because he and his family are not permitted to take them from charity. This hadith scenario
indicates the higher level of piousness of the Prophet (PBUH), which places him higher than
an average person.
THE ROLE OF THE HALAL INDUSTRY IN ADDRESSING DOUBTFUL MATTERS
The concept of halal and haram is the core issue in the modern halal industry. Although the
Shariah role cannot be overemphasized, scientific experimentation and research also fall under
Shariah's customs. The matter of custom is considered applicable in Shariah in cases where
there is no textual evidence that indicates its permissibility or prohibition based on the Islamic
legal maxims; "Ijtihad is not permitted in matters that have textual evidence" (la masāgh lil
ijtihad fi maurid an-Nas)(Azam, 2005). Modern scientific methods and research are a potential
customary practice recognized to unravel doubtful halal industry issues. The Islamic legal
maxim Al-‘Adah Muhakkamah "custom is arbitrary" is evident that a term or practice becomes
custom and realized in Shariah when it becomes common and does not violate any fundamental
principle in Shariah. Traders and business communities on a common understanding of
measurement, scale, or instrument in practice become arbitrary in shariah law (Azam, 2005).
However, the systematic and scientific methods of identifying the nature of a particular
4
substance, its content, and the discovery of innovations in medicines, food, and other human
commodities are permissible under-tested and trusted scientific customs in shariah law
(Açikgenç, 2002). The Quran forbids false declaration of lawful or unlawful elements. Since
the right to legislate lawfully and prohibitions solely belong to Allah SWT, juristic opinion and
interpretation of matters are based on Shariah evidence directly or indirectly. Al-Quran says:
"And do not say of falsehood declared by your tongues, "This is lawful, and
this is unlawful," in order to invent lies and attribute them to God. Those who
invent lies and attribute them to God will not succeed" [An-Nahl: 116].
Scholars of Islamic jurisprudence have recognized the essence of scientific methodology in
determining the effective cause (manat al-hukm) of a particular matter, especially in medicine,
food, cosmetics, and other edible substances. Modern scientific methods and instruments help
determine new medications, explore the authenticity of product substances, and research
alternatives to prohibited foods, medicines, and other consumer goods. Case studies in the
determination of substance authenticity require adherence to shariah standards of first, the
intent of exploration, second, the procedure and materials used, and finally, the nature of the
expected result. The processes should observe the protection of the five fundamental values of
the Maqasid Shariah, such as protection of religion, life, intellect, progeny, and wealth (Mohd
Kashim et al., 2020; Shahar, 2018).
CONCLUSION
This study found that there are several interpretations of the concept of doubtful matters. Still,
most scholars agree that Allah knows the reality of the doubtful issues, and some intellectual
experts have the capacity and tools to unravel the facts behind their meanings. Scholars of
hadith generally agree that mushtabihāt (doubtful matters) result from the limitation of
knowledge and available evidence to determine whether they are halal or haram. However,
scholars posit that the statement: "and between the two of them are doubtful matters about
which many people do not know" indicates a contrasting understanding that some people have
the intellectual capacity to identify the reality of the doubtful matters. Nevertheless, scholars
differ on the exact interpretation of the word Kathīr (many) in the hadith, whether it means a
minority of scholars acquainted with the meaning of what seems doubtful. Some scholars view
that the majority knows about questionable matters. Others contend that few qualified scholars
have the intellectual capacity to interpret the implicit meaning of the debatable issues.
Mushtabihāt has several modern implications for the consumption of goods and services. The
intellectual capacity to understand the doubtful issues is not limited to the shariah scholars
alone, especially in the manufacturing of food, medicine, cosmetics, and other consumer
products and services. Scientific methodological research in halal science and management is
an essential methodology to address contemporary fiqh issues (fiqh Nawāzil) in commodity
consumption services in food, medicine, cosmetics, and the entertainment industry. In medical
products, scientific research helps unravel issues surrounding wine vinegar food preparation,
the permissibility of food containing cysteine, and the possibility of having alternative
sustainable gelatin from other halal animals or plants. In modern times, medical issues have
suggested the need for organs transplant. However, scholars need to discuss the permissibility
of xenograft transplants from organs or pigs, either out of necessity or because of the fact that
they are cheaper. Although there is literature on consuming genetically modified food, scholars
and researchers in the halal industry need to explore the necessity of using the plasma
component to produce and preserve food. Even in the cosmetics industry, there are concerns
about the permissibility of using prohibited ingredients such as alcohol and parabens to make
5
beauty products.
References
Açikgenç, A. (2002). The emergence of scientific tradition in Islam. 7–22.
https://doi.org/10.1484/m.dda-eb.4.00497
Ahmad, A. U. F., & Osmani, N. M. (2010). Shari'ah Maxims and their Implication on Modern
Financial Transactions. Journal of Islamic Economics, Banking and Finance, 6(3).
Ahmad bin Ali Ibn Ḥajar al-’Asqalāni. (2005). Fatḥ al-Bārī fī Sharḥ Ṣaḥīḥ al-Bukhārī
(Abdulrahman bin Nasir Barak (ed.)). Dar Tibah.
Al-Ghazāli, A.-I. A. Ḥāmid bin M. (2005). Iḥyā ʽUlūmu ddin (Z. A. F. Al-Iraqi (ed.); 1st ed.).
Dar Ibn Azmi.
Al-Imam Al-Alāmah Ibn Daqīq Al-ʽEid. (n.d.). Sharḥ arbaʽīn hadīthan An-Nawawiyyah lil
Imam Yah bin Sharafdin An-Nawawi. Al-Maktabah Al-Faisaliyyah.
Al-Uthaimīn, S. A.-ʽalāmah muhammad bin S. (2004). Sharḥu Arbaʽīn An-Nawawiyyah. Dar
Atharyah.
An-Nawawi, A.-I. A.-H. M. A. Z. Y. I. S. (1929). Al-Minhaj fi Sharhi Sahih Muslim bin Al-
Hujaj: Sahih Muslim bi Sharhu An-Nawawi. Al-Matbah Al-Azhariyah Al-Qahirah.
As-Sharqāwī, A.-S. A. bin Ḥijāzī. (1971). Fatḥu Al-Mubdi’u Sharḥu Mukhtasar Al-Zabdī. Dar
al- kutub al- ‘ilmiyyah,.
As-Suyūṭī, A.-I. J. A. (1983). Al-Ishbā’ wa Nazāir fi Qawā’id furū’ Fiqh Ashāfiʽiyyah (1st ed.).
Dar al- kutub al- ‘ilmiyyah,.
At-Tirmidhī, M. bin I. bin surah bin M. (1996). Sunan At-Tirmidhī (Al-Jāmiʽu Al-Kabīr)
(Bashar Iwad Maruf (ed.)). Dar Al-Garb Al-Islami.
Azam, A. A. M. (2005). Al-Qawā’id Al-Fiqhiyyah. Dar Al-Hadith.
Dāwūd, S. bin A.-A. bin I. bin B. A.-A. A. (2009). Sunan Abu Dāwūd (S. Arnautī (ed.)). Dar
Ar-Risālah Al-ʽĀlamiyyah.
Fletcher, D. (1999). Halal Criteria Versus Conventional Slaughter Technology. Poultry
Science, 78(2), 277–281. https://doi.org/10.1093/ps/78.2.277
Mohd Kashim, M. I. A., Ab Rahman, Z., Mohd Noor, A. Y., Md Sham, F., Hasim, N. A.,
Safiai, M. H., Mokhtar, M. H., & Hamjah, S. H. (2020). Principles regarding the use of
haram sources in modern food products: An Islamic perspective. Journal of Critical
Reviews, 7(5), 1017–1024. https://doi.org/10.31838/jcr.07.05.206
Muflih, B. K., Ahmad, N. S., Jamaludin, M. A., & Nordin, N. F. H. (2017). The concept and
component of contaminated animals (al-jallalah animals). International Food Research
Journal, 24(December), 436–440.
Muhammad bin Ismail Abu ‘Abd Allah al-Bukhari. (1994). Sahih al-Bukhari. In Dar al-Fikr
(p. 70).
Muslim bin Ḥujāj bin Muslim Al-Qushayri An-Naisābūrī, A.-I. M. (2006). Saḥīḥ Muslim (N.
bin Muhammad (ed.)). Dar Ṭībah.
Rakhmanova, A., Khan, Z. A., Sharif, R., & Lü, X. (2018). Meeting the requirements of halal
gelatin: A mini review. MOJ Food Processing & Technology, 6(6), 477–482.
https://doi.org/10.15406/mojfpt.2018.06.00209
Shahar, M. A. (2018). The role of modern medicine in clarifying definitions in islamic
jurisprudence (ta'rifaats fi al-fiqh). International Medical Journal Malaysia, 17(3), 113–
118. https://doi.org/10.31436/imjm.v17i3.249
Zuhailī, M. (2006). Al-Qawāʽid Al-Fiqhiyah wa Taṭbīqātuhā fī Al-Mazāhib Al-Arbaʽ (1st ed.).
Dar Al-Fikr.
6
IPH23
FIQH ISTIHLAK AND ISTIHALAH ON COVID-19 VACCINE
Radhia Nedjai*1 and Kamel Ouinez2
1 Biotechnology Engineering, International Islamic University
Malaysia.
(E-mail: *radiaradia19@gmail.com)
2 Dr. in Fiqh & Usul al-Fiqh
(E-mail: kamel.ouinez8@gmail.com)
ABSTRACT
The rapid development of biotechnology in the production of the COVID-19 vaccines may be a source of
concern for Muslims due to uncertainty about the existence of forbidden (impure or Haram) ingredients.
Istihalah and Istihlak, through which the original form of the product can be changed, are the main issues for
Muslim scholars today. This paper discusses the concept of fiqh Istihalah and Istihlak and their applications in
the COVID-19 vaccine industry and focusing on highlighting Muslim scholars' opinions. The study has drawn
its findings using Islamic views, which have been extracted from primary sources (Qur’an and Hadith) and
secondary sources (fatwa, Islamic jurisprudence), and related literature. The study concludes that any vaccine
produced must meet the criteria set by the Islamic perspectives as well as maqasid shari’ah.
Keywords: Fiqh, Istihalah, Istihlak, COVID-19 vaccine.
INTRODUCTION
COVID-19 is a disease associated with major complications such as pneumonia, acute
respiratory distress syndrome (ARDS), septic shock and multiple organ failure (Cao, 2020).
Unfortunately, COVID-19 has been responsible for an estimated 2,940,794 deaths, more
than 136 million infections, and severe economic disruptions around the world since it first
emerged (Evozi, n.d.; Zumbrun, 2020). Therefore, the search for an effective vaccination
strategy which has been proven as the most effective intervention, has become a global
urgency in order to reduce mortality rates and permanently eradicate the epidemic (Melief,
2015). In the midst of this pandemic, several nations around the world have been rushing to
spend enormous budgets in an effort to discover the antidote that will eliminate the disease
(COVID-19) (Nedjai & Ouinez, 2021).
Vaccines are normally assessed over decades, therefore having access to licensed large-scale
vaccine distribution before the end of 2020 or even 2021 is unparalleled (Graham, 2020).
This claim has since been counter-approved by the recent announcement of the effectiveness
of the COVID-19 vaccine by several manufacturers. However, more questions about
vaccinations still need to be addressed to increase the efficacy of the vaccine, including
questions about the vaccine optimization regimes, booster doses, immunity correlations,
vaccine efficacy, safety, and improved surveillance (Kim, 2021). The most critical question
to address is if the vaccine came from permissible sources (Halal) or not. The latter is one
of the most essential questions to be addressed since it is regarded as one of the most
important criterion in Islamic countries (Nedjai & Ouinez, 2021).
Therefore, the main objective of this study is to discuss the jurisprudence (Fiqh) of Istihalah
7
and Istihlak on the COVID-19 vaccine, through which is it possible to change the original
form of the product, which is considered one of the main issues for Muslim scholars today.
Istihlak is the mixing of a substance with another substance that causes the loss of properties
and characteristics of the substance, until it is considered dissolved even though it is still
exists (Rosman et al., 2020). For example, a slight amount of an unclean (haram) product is
combined with a dominant amount of another clean (Halal) material during its process of
production. Yet the Haram product remains, but its characteristics and properties are lost
owing to the dominance of the properties and characteristics of the clean substance (Rosman
et al., 2020).
Istihalah is the conversion or transformation of the initial material that involves changes in
its composition and properties. It indicates the transformation of the name, parameters
(smell, taste, and color), and essence of filth (najs) or Haram material into another shape that
is distinct from that of the original material (Nedjai & Ouinez, 2021). Fig.1 shows the
concept of the Istihalah process, which includes 3 elements, which are: the initial materials,
the conversion agents (natural or artificial conditions), and the finished products.
Figure 1. Istihalah process.
Istihalah includes three aspects of transformation, which are (Jamaludin, 2012):
• Physical characteristics transformation including odor, taste, and color, such as the
transformation of animal skins (except dogs and pigs) into hides via the tanning
process.
• Chemical substances transformation,which is the changes of the chemical substances
in a material. For example, the transformation of wine (alcohol) into vinegar via a
fermentation process.
• Both physical and chemical transformations, where the substance undergoes
complete changes and is transformed into a new material.
In order to highlight the goals of this study, the findings have been gathered and analysed
using the relevant literature. It examines the concept of fiqh istihalah and istihlak and their
applications to the vaccine for COVID-19, focusing on the views of Islamic scholars.
MAIN RESULTS
The production of vaccines is a difficult and costly task. Therefore, it is hard to determine
the precise quality of substances used in vaccine production (Maizirwan & Ja’afar, 2009).
However, some sources indicate that some substances used in the production of vaccinations
are mentioned in Islam as Haram such as: aborted fetus cells and chick embryo cancer cells,
gelatin and enzymes derived from pigs, feces, urine, and scabies (Rosman et al., 2020).
Different vaccines have been manufactured against COVID-19, but to this day their
ingredients are still unknown, and it is impossible to determine their Halal status. If one of
those Harams mentioned above is used as a component of the COVID-19 vaccines, so does
8
the use of these vaccines can be regarded as Haram?
Concerning this issue, Muslims community were divided into two opposing views. The first
view, those who believed that the vaccines is permissible to useif Istihlak or Istihalah
procedures were performed. This is what the school of thought that uses the Hanafiyah
methodology and some Malikiyah, Shafi'iyah, and Hanbaliyah believe, whereby they
consider that the vaccine can be used for emergency purposes (Rosman et al., 2020).
All scholars decided to acknowledge the process of Istihalah which the Quran and the
Sunnah describe. For example, the excretion of food and the turning of blood into milk, wine
into vinegar, antelope blood into musk, and the hiding of dead animals, which is cleaned by
tanning. Because in these cases, the transformation or the conversion occurs naturally.
However, scholars vary whether all sorts of Istihalah are similar to these four materials.
Because in the manufacturing of COVID-19 vaccines, the transformation occurred due to
deliberate human intervention (Rosman et al., 2020).
Some scholars’ views that Istihalah is not analogized to the other substances besides these
four above-mentioned substances. This is according to the view of Malikiyah, Shafi'iyah,
Hanbaliyah, and the Abu Yusuf school of thinking. Those who believe that vaccinations are
unclean or Haram to use even in the presence of Istihlak or Istihalah processes belong to the
second group of persons. This is what the Shafi'iyah scholar school of thought thinks
(Rosman et al., 2020). Additionally, some recent studies have proven that the matter of
Istihalah in some issues is not applicable in Islam. According to Jamaludin (2012), scientific
reports proved that the unchanging physical or chemical composition even after severe
processes transformation, such as the gelatin derived from pigs, which is probably used in
the production of COVID-19 vaccines. In this case, the gelatin of pigs only transforms
physically and cannot transform chemically, and its property still exists. Therefore, the
Istihalah method in gelatin production cannot be fully applied. Contrary to the fermentation
process of alcohol to vinegar, where a complete conversion (physically and chemically) has
occurred.
As a result, some schools of thought considerthe vaccine contains Haram substances and is
only allowed during Al-dharurah, under the legal maxim of fiqh: Al-dharurah tubih al-
Mahdzurat. This is done to preserve life, which is one of the most important purposes of
Islamic law. Therefore, the use of the COVID-19 vaccine for needs is allow until the
discovery of a Halal vaccine which follows the legal maxim of fiqh: Al-dharura Tuqaddar
bi Qadariha. Regarding that, the Health Ministry director general, Noor Hisham Abdullah
said: “If they can get a Halal certification, that would be better, but we do not register a
medicine based on Halal status or not. We do however, register non-Halal medicine”
(Hassan, 2020). Additionally, the Mufti of the Islamic Religious Council of Singapore office
also said: “The religious view of the COVID-19 vaccine must therefore take a more holistic
stance that transcends the issue of Halal-ness or permissibility of its ingredients” (Cochrane,
2020).
Making COVID-19 vaccines with Halal guidelinesis one obvious solution for this issue. This
is what Turkey has been doing recently in an effort to manufacture its own vaccine under the
name of TURKIVAC. At the same time, with the difficulty of producing a local vaccine,
another solution is the audit process. This requires research on the contents, formulas, and
methods of producing the vaccine and proving that the vaccine does not contain any
forbidden substances. Through the exemplary act done by the Indonesia government, , they
9
conducted a Halal audit on the Chinese-produced vaccine, Sinovac and found the Sinovac
vaccine is permissible in Islam (Corona vaccination: Efforts in Muslim nations to overcome
‘Halal’ concerns, 2021). The latest solution is the use of the “Haram” or forbidden COVID-
19 vaccine, but its use can be temporarily permitted due to a lack of alternatives, such as
AstraZeneca vaccine. Studies on the AstraZeneca vaccine however showed that it is Haram
because it uses pork-derived trypsin in its production (Rayda, 2021).
CONCLUSION
Shafiiyah scholars take great care while embracing the notions of Istihalah and Istihlak. .
Whereas Hanafiyah scholars accept Istihalah and Istihlak processes and stick to the final
product. In cases where the end product is confirmed a clean substance, the substance and
Halal status might be included in the initial judgement.. These scholars' disparities not only
include the COVID-19 vaccine controversy, but also go beyond the possibility of using this
COVID-19 vaccine or not, and the possibility of this vaccine obtaining a Halal logo or not.
Reference:
Cao, X. (2020). COVID-19: immunopathology and its implications for therapy. Nature
reviewsimmunology, 20(5), 269-270.
Cochrane, P. (2020). Halal but not halal-certified? Key concerns about approved COVID-
19
vaccines. Salaam Gateway - Global Islamic Economy Gateway.
https://salaamgateway.com/story/halal-but-not-halal-certified-key-concerns-about-
approved-covid-19-vaccines
Corona vaccination: Efforts in Muslim nations to overcome ‘halal’ concerns. (2021). The
News International: Latest News Breaking, Pakistan News.
https://www.thenews.com.pk/print/772066-corona-vaccination-efforts-in-muslim-
nations-to-overcome-halal-concerns
Evozi. (n.d.). World stats. World Stats | COVID-19 | World Outbreak Monitor | Live
Updates.
https://www.outbreak.my/world
Graham, B. S. (2020). Rapid COVID-19 vaccine development. Science, 368(6494), 945-
946.
Hassan, H. (2020). Malaysia says halal issue won't affect vaccine roll-out. The Straits Times.
https://www.straitstimes.com/asia/se-asia/malaysia-says-halal-issue-wont-affect-vaccine-
roll-out
Jamaludin, M. A. (2012). Fiqh istihalah: Integration of science and Islamic law. Revelation
and Science, 2(02).
Kim, J. H., Marks, F., & Clemens, J. D. (2021). Looking beyond COVID-19 vaccine phase
3
trials. Nature medicine, 27(2), 205-211.
Maizirwan, M., & Ja'afar, J. N. (2009). Vaccine manufacturing in Islamic perspective. Ethics
of Engineering Education, 147-151.
Melief, C. J., Van Hall, T., Arens, R., Ossendorp, F., & van der Burg, S. H. (2015).
Therapeutic cancer vaccines. The Journal of clinical investigation, 125(9), 3401-3412.
Nedjai, R., & Ouinez, K. (2021). COVID-19 Vaccine Manufacturing in Islamic
Perspectives.
Academic Journal of Research and Scientific Publishing| Vol, 2(22).
Rayda, N. (2021). AstraZeneca COVID-19 vaccine is ‘haram’, but permissible due to urgent
situation: Indonesia Islamic body. CNA.
10
https://www.channelnewsasia.com/news/asia/indonesia-astrazeneca-covid-19-vaccine-
haram-permissible-islam-14444780
Rosman, A. S., Khan, A., Fadzillah, N. A., & Samat, A. B. (2020). Fatwa debate on porcine
derivatives in vaccine from the concept of physical and chemical transformation (istihalah)
in Islamic jurisprudence and science. Journal of Critical Reviews, 7(7), 1037-1045.
Zumbrun, J. (2020). Coronavirus slump is worst since Great Depression. Will it be as
painful? WSJ. https://www.wsj.com/articles/coronavirus-slump-is-worst-since-great-
depression-will-it-be-as-painful-11589115601
IPH24
MYSEJAHTERA APP AND PRIVACY CONCERN: A
MAQĀṢIDIC PERSPECTIVE
Sayyed Mohamed Muhsin*1 and Muhammad Junaid
Mughal2
1 Department of Fiqh and Uṣūl al-Fiqh, International Islamic
University Malaysia.
(E-mail: *muhsin@iium.edu.my, sayedmuhsinvt@gmail.com)
2 Department of Islamic Studies, Faculty of Social
Sciences & Humanities (FSS&H), Riphah
International University, Islamabad.
(E-mail:
m.junaidmughal82@gmail.com)
ABSTRACT
Amid privacy concerns and cyber security, a conflict of interest is noted in the use of the MySejahtera app as
the importance of mass surveillance clashes with the protection of individual privacy. In maqāṣidic parlance, it
can be portrayed as the aspect of protection of life (ḥifẓ al-nafs) appears conflicting with the objective of
protection of dignity and privacy (ḥifẓ al-ʿirḍ wa al-sirr). However, the Maqāṣid al-Sharīʿah and Qawāʿid al-
Fiqhiyyah explain the methods to overcome the conflicting situations and draw the line that where privacy is
breached, it mandatorily needs to be minimized as much as possible. This study seeks to explore these
dimensions, seeing the exigencies on the ground and streamlining maqāṣidic principles as juristic guidance. It
finds out that present and future use of MySejahtera needs to be cautiously arranged in order to prevent the
potential threats it poses to the fundamental rights of citizens.
Keywords: MySejahtera app, Maqāṣid al-Sharīʿah, Qawāʿid al-Fiqhiyyah, Privacy, Protection,
Government.
INTRODUCTION
In this era of the pandemic, mass-surveillance has become an inexcusable measure that is
controlled by private and state enterprises, mainly in the name of curbing the spread of the
virus. Many things in the modern world that people think about as free, such as the internet
or various apps, are delivered to them in lieu of sharing their personal data and access to
privacy, which allows the owners to reap huge profits by selling it to third parties. They track
people externally, rather than at times, detect human behaviour, their choices, preferences,
11
words, and feelings, thus manipulating consumers and predicting their expected needs, which
ultimately benefits the company.
The major concern here is the security risk that personal data is handed over to parties who
are experts in high tech and can exploit people for the worst. However, there is no escape
from mass-surveillance due to the higher purposes it is deemed for health and public safety,
while on the other hand, as a concomitant consequence, principal human rights such as
freedom, personal choice, and autonomy are compromised.
MySejahtera is an application driven by the government of Malaysia to assist in monitoring
the COVID-19 outbreak in the country by empowering users to assess their health risk against
COVID-19, enabling immediate actions to provide treatments if required, and tracing the
contact when a positive case has been found in an area. This application also provides the
Ministry of Health (MOH) with the necessary information to plan early and effective
countermeasures. No doubt, these purposes are inevitable mainly because of their social and
health dimensions and the public interest involved. Nonetheless, privacy and security concerns
are also raised related to this app regarding the capabilities of this app, the data it harvest and
the potential use of them in future.
DISCUSSION
The Sharīʿah duly deals with human emotions and worries, with its rulings seeking to remove
the deliberate and accidental harm that may be inflicted on individuals. It deems that a human
being's privacy and personal space need to be protected because they could pose a severe
threat to people's fundamental rights if otherwise practiced. Therefore, it sets forth stringent
instructions to protect privacy and prohibits all types of unauthorized access and unlawful
disclosure of confidentiality. However, surveillance and breach of privacy are allowed in the
case of serious infectious diseases because the physical inviolability of a person is of higher
value than a person’s privacy, from a maqāṣidic perspective. In addition, in light of the two
Islamic legal maxims, i.e., “the greater injury should be prevented by committing the lesser
injury” and “personal injury should be tolerated to prevent general injury”, mass-surveillance
is in line with the Islamic juristic framework for preventing the outbreaks of infectious
diseases, which, as a result will save society from exposure to highly perilous situations and
the liability of huge financial burdens. Nonetheless, the extent of use must be restricted to
what is necessary to meet the purpose, as the legal maxims demarcates “the necessity does
not invalidate the rights of others” and “necessities are estimated according to their quantity”.
The government should also heed how to prevent the possible hacking and abuse of data and
mitigate risks to fundamental rights and liberties using the app. As the maxim says, “harm
should be prevented as much as possible”. Transparency on the use and storage of the data
and its use, and accountability for misuse might help grow people's trust in the app.
CONCLUSION
In light of Maqasid al-Shariah and Qawāʿid al-Fiqhiyyah, it is very crucial for responsible
authorities to take all measures to protect individual privacy as much as possible when they
are forced to deal with it to meet any greater objective. Thus, in the current pandemic
situation, from the maqāṣidic perspective, every citizen needs to abide by the law and to use
MySejahtera for safety measures, but at the same time, it is the government’s responsibility
to protect citizen data and to take all precautionary measures against all types of potential
exploitation.
12
Reference:
Abū Ḥāmid al-Ghazālī, al-Mustaṣfā fī ʿIlm al-Uṣūl, (Beirut: Dār al-Kutub al-Ilmiyyah,
1413H).
CodeBlue, Privacy Issues With MySejahtera — George Mathews,
https://codeblue.galencentre.org/2020/11/23/privacy-issues-with-mysejahtera-george-
mathews/ (Retrieved on 16-4-2021).
Ibn ʿĀshūr, Muḥammad al-Ṭāhir, Maqāṣid al-Sharīʿah al-Islāmiyyah, (Jordan: Dār al-Nafāis
al-ʿĀlam, 2001).
Jalāl al-Dīn al-Suyūṭī, al-Ashbāh wa al-Naẓā’ir (Beirut: Dār al-Kutub al-ʿIlmiyyah, 1983).
Jasser Auda, Maqasid al-Sharīʿah as Philosophy of Islamic Law; A Systems Approach,
(London, Washington: IIIT, 2008).
Matthew Levi Sebastian, Written Report to Minister of Health Privacy and Ethical Concerns
with Mysejahtera Mobile Contract Tracing App,
https://www.researchgate.net/publication/349004325_written_report_to_minister_of_
health_privacy_and_ethical_concerns_with_mysejahtera_mobile_contract_tracing_ap
p (Retrieved on 16-4-2021)
MySejahtera, MySejahtera Privacy Policy, https://mysejahtera.malaysia.gov.my/privasi_en/
(Retrieved on 16-4-2021)
Opalyn Mok, Amid privacy concerns, cyber security expert says social media apps more
intrusive than MySejahtera,
https://www.malaymail.com/news/malaysia/2020/12/05/amid-privacy-concerns-cyber-
security-expert-says-social-media-apps-more-int/1928989 (Retrieved on 16-4-2021)
Shihāb al-Dīn al-Qarāfī, Anwār al-Burūq fī Anwā’ al-Furūq, ed. Muḥammad Rawās Qalʿajī
(Beirut: Dār al-Maʿrifah, n.d.).
Yūsuf Ḥāmid, al-Maqāṣid al-ʿĀmmah li al-Sharīʿah al-Islamiyyah, (Sudan: Dār al-
Sudāniyyah li al-Kutub, 1979).
13
IPH35
SPENT BREWER YEAST STATUS IN HALAL FOOD INDUSTRY:
AN ANALYSIS FROM SHARIAH AND SCIENCE PERSPECTIVES
Siti Nur Hamizah Ramli1, Mohammad Aizat
Jamaludin*2, Muhamad Shirwan Abdullah Sani3 and
Noor Faizul Hadry Nordin4
1, 2, 3, 4 International Institute for Halal Research and Training
(INHART), International Islamic University Malaysia, Jalan
Gombak, 53100 Kuala Lumpur, Malaysia.
(E-mail: hamizah.ramli@live.iium.edu.my,
mohdaizat@iium.edu.my*, shirwansany@iium.edu.my,
faizul@iium.edu.my)
ABSTRACT
The yeast Saccharomyces cerevisiae is the protagonist in brewing, while spent brewer’s yeast is a by-product
from alcoholic production. Al-khamr or alcoholic beverage, and its by-products, are unanimously prohibited
by Shariah, whereas yeast is used to produce alcoholic beverages. Generally, yeast dies after alcohol
fermentation, but some of them settle at the bottom of the fermentation tank, and the invertase enzyme produced
by yeast remains. Concerns arise about whether post purification of spent brewer’s yeast and its invertase will
take place as they are considered impure (najs) because alcoholic fermentation occurs in the yeast cytosol. This
study (1) examined spent brewer yeast’s halal status, (2) investigated the formation of spent brewer yeast from
a scientific perspective, and (3) analyzed methods of legal ruling on spent brewer yeast according to Shariah
and scientific evidence. Qualitative approaches have been applied, including library research, fiqh adaptation
(al-takyif al-fiqhi), and content analysis. Istihalah (transformation), debittering, and column chromatography
have been proposed for purification. The study shows that they can obtain completely colorless, but only a
maximal bitterness reduction was achieved, and their chemical composition remained. Thus, thereby spent
brewer’s yeast and its invertase are impure (najs) and prohibited for consumption.
Keywords: Spent brewer yeast, Shariah law, Istihalah, Debittering, Chromatography
INTRODUCTION
Alcohol by-products have been popularly exposed to consumers (Riaz and Chaudry, 2004).
In brewing, the accumulation of alcohol becomes toxic and finally kills the yeast cells (Gray,
1941), but some yeasts settle at the base of the fermentation tank, forming spent brewer’s
yeast (Ferreira et al., 2010), a by-product of beer production (Alice et al., 2020), and
invertase produced by yeast remains (Shankar et al., 2013). Muslims rejected those foods
which were derived from pork, wine, carrion, blood, and their derivatives because the
consumption of these products contravened the principle of Shariah (Aizat et al., 2012). A
maximal bitterness reduction of spent brewer’s yeast was obtained by washing with strong
alkali (Simard et al., 1998). Istihalah (transformation), debittering, and column
chromatography have been proposed for spent brewer’s yeast and its invertase purification
as they are considered impure (najs) because spent brewer’s yeast is a by-product of
alcoholic production. Istihalah literally means transformation, such as the transformation of
impure (najs) materials into pure materials (Wahbah, 1997), and it is a complete
14
transformation of a product, physically and chemically (Aizat and Radzi, 2009). This paper
examined spent brewer yeast’s halal status, investigated the formation of spent brewer yeast
from a scientific perspective, and analyzed methods of legal ruling on spent brewer yeast
according to Shariah and scientific evidence. Qualitative approaches have been applied,
including library research, fiqh adaptation (al-takyif al-fiqhi), and content analysis. Thes
study shows that they can obtain completely colorless, but only a maximal bitterness
reduction was achieved, and their chemical composition remained. Thus, spent brewer’s
yeast and its invertase are impure (najs) and prohibited for consumption.
MAIN RESULTS
Muslim jurists determined that al-khamr is that which clouds the mind and senses, or leads
to intoxication (Makhach, 2017). Allah says: “O you who have believed, indeed,
intoxicants, gambling, sacrificing on stone alters to other than Allah, and divining arrows
are but defilement from the work of satan, so avoid them so that you may be successful.”
(Surah al-Maidah: 90). “Whatever causes intoxication in large amounts, a small amount of
it is also unlawful” (Sunan Ibn Majah, Book 30, Hadith No. 3392). It means if the beverage
consists of a percentage of ethanol intoxicates in large quantities, then it is also forbidden
to consume any quantity of it, large or small (Islamweb.net, 2015). Accumulation of alcohol
becomes toxic and finally kills the yeast cells (Gray, 1941), but some yeasts settle at the
base of the fermentation tank, forming spent brewer’s yeast (Ferreira et al., 2010), a by-
product of beer production (Alice et al., 2020), and invertase produced by yeast remains
(Shankar et al., 2013). In this study, istihalah (transformation) has been proposed to know
whether it is still considered impure (najs) after purification. Istihalah literally means
transformation, such as the transformation of impure (najs) materials into pure materials
(Wahbah, 1997). Istihalah includes raw material, conversion agent, and end product, in
which the end product will be different, physically and chemically, from the original
material after undergoing the conversion process (Aizat et al., 2012). Fig. 1 shows the
purification process of spent brewer’s yeast from Shariah and science perspectives.
15
Figure 1. Spent brewer yeast purification from Shariah and scientific perspectives
Nand (1987) improved the debittering process of spent brewer’s yeast by washing only once
with NaOH 2N and then twice in water, determining the optimal pH as 10.00 and the
optimal reaction temperature as 50°C. It was also experimented by Simard et al. (1998) at
pH ranging from 4.0 to 12.0 for Saccharomyces cerevisiae with pH 10.0 resulted in a
maximal value of 93% bitterness removal, and the treatment did not affect yeast protein
content. The debittering process does not appear to cause any significant compositional
difference between raw and debittered spent brewer’s yeast (Nand, 1987). A study was
carried out by Chan et al. (1991), with a clear broth containing invertase was passed to a pH
adjustment flask, and after adjusting to pH 7.0 with NaOH, 500 mL of broth was pumped
along a column with a 1.5 cm diameter, at a flow rate of 4 mL/min, which was packed with
40 g of 100 mesh (diethylaminoethyl) DEAE cellulose beads. The DEAE cellulose beads
were previously cleaned with 1.5 L of water and 1.5 L of 0.05 M phosphate buffer, pH 7.0.
Two DEAE columns were used for every 2000 mL of fermented broth, and then invertase
elution was carried out by passing a buffer solution through the column at a flow rate of 4.1
mL/min. Approximately 99% of the concentration of the enzyme was taken up by 1 g of
wet DEAE cellulose beads (Chan et al., 1991), and the invertase solution became
completely colorless (Takehiko et al., 1957).
The Indonesian Ulama Council (MUI) convened on the 3rd of March 2011 and agreed that
spent brewer’s yeast obtained from waste of beer production is considered as mutanajjis
(contaminated with filth) that can become clean after being washed in a way in accordance
with Shariah. This step proposed by MUI is to purify the yeast, in which: (1) Pouring water
over yeast until the smell, color, and taste of beer are removed; (2) Washing yeast in large
16
amounts of water until the smell, color, and taste of beer are removed. However, if after
cleaning in a technique mentioned above is done at a maximum level, one of the smells or
colors of the beer still exists because of the difficulty of removing it, the legal status of the
yeast is clean and lawful for consumption (Fatwa Commission of the Indonesian Ulama
Council, 2011). However, in Shariah, mutanajjis is a thing that was originally clean but
became defiled due to being exposed to najs al-‘ain, while najs or najs al-‘ain is an unclean
thing that is judged najs on its substance, such as pigs, dogs, feces, urine, blood, wine, and
their derivatives (Mohd Hapiz et al., 2020). The Fatwa Committee of the National Council
for Malaysian Islamic Religious Affairs on 14th to 16th of July 2011 had agreed that alcohol
obtained from the al-khamr making process is najs and haram (Mufti of Federal Territory,
2019). The primary fermentation is completed in seven to eight days, in which case the
yeasts “break”, flocculate, and sediment to the base. The beer is then transferred to large
clean tanks, and 4% of ethanol is produced during fermentation (Hans-Dieter et al., 2008).
Yeast may grow aerobically or anaerobically, but only anaerobic fermentation is applicable
in brewing (Lewis and Young, 1995). When no oxygen is available, alcohol fermentation
occurs in the yeast cytosol (Sablayrolles, 2009). If ethanol is produced by anaerobic
fermentation and the ethanol content ranges between 1% and 15%, it is considered al-khamr
and prohibited for consumption (Jawad and Khaled, 2016). “Whatever causes intoxication
in large amounts, a small amount of it is also unlawful” (Sunan Ibn Majah, Book 30, Hadith
No. 3392), hence the use of ethanol from the al-khamr industry or its by-products even in a
small quantity is forbidden (Syariena and Nur Fadhilah, 2018). In Shariah, the
transformation of impure (najs) substances can be valid and halal for consumption, only
when a substance has undergone complete changes (Abu Jayyib, 1988). The study shows
that they can obtain completely colorless, but only a maximal bitterness reduction was
achieved and their chemical composition remained. Thus, spent brewer’s yeast and its
invertase are impure (najs) and prohibited for consumption.
CONCLUSION
In short, istihalah (transformation) is an alternative verification source of Shariah law in
determining the legal ruling. Originally, spent brewer’s yeast was considered impure (najs),
as it is a by-product of alcoholic production. Study shows that they can obtain completely
colorless, however only a maximal bitterness reduction was achieved and their chemical
composition remained, while istihalah, is generally considered to result in valid and halal
for consumption only when a substance has undergone complete changes. Therefore, spent
brewer’s yeast and its invertase are impure (najs) and prohibited for consumption.
Laboratory work is needed to establish a thorough clarification on specific issues. Istihalah
is relevant to overcome current issues regarding the halal status of a product in accordance
with the advancement of science and technology.
Acknowledgment: The authors declare no potential conflict of interest with respect to the
research, authorship, and publication of this article.
Reference:
Abu Jayyib, S. (1988). Al-Qamus al-Fiqhi: Lughatan wa Istilahan. Damsyik: Dar al-Fikr.
Alzeer, J., & Hadeed, K., A. (2016). Ethanol and Its Halal Status in Food Industries. Trends
in Food Science & Technology, 58, 14-20.
Arshad, S., & Mokhtar, N., F., K. (2018, September 7). Alcohol-Halal or Haram? What is
17
Alcohol and Khamar? Institut Penyelidikan Produk Halal. Retrieved from
https://halal.upm.edu.my/article/alcohol__halal_or_haram_what_is_alcohol_and_khamar_-
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Chan, E., Chen, C., S., Gong, C., S., & Chen, L., F. (1991). Production, Separation and
Purification of Yeast Invertase as A By-Product of Continuous Ethanol Fermentation.
Applied Microbiology and Biotechnology, 36, 44-47.
Fatwa Commission of the Indonesian Ulama Council. (2011). Fatwa on the Method of
Cleaning Yeast Extract from the Remains of Beer Processing (Brewer Yeast), in MUI
Fatwa on Foods, Drugs, Science and Technology. Jakarta: n.p., 236-237.
Ferreira, I., M., P., L., V., O., Pinho, O., Vieira, E., & Tavarela, J., G. (2010). Brewer’s
Saccharomyces Yeast Biomass: Characteristics and Potential Applications. Trends in
Food Science & Technology, 21(2), 77–84. https://doi.org/10.1016/j.tifs.2009.10.008
Gray, W., D. (1941). Studies on the Alcohol Tolerance of Yeasts. Journal of Bacteriology, 42,
561–574.
Hans-Dieter, B., Werner, G., & Schieberle, P. (2008). Alcoholic Beverages. Food
Chemistry (4th Ed., 892-937). Springer. https://doi.org/10.1007/978-3-540-69934-7
Islamweb.net. (2015, November 26). Ruling on Beer with 0.5% Alcohol. Retrieved from
https://www.islamweb.org/en/fatwa/299059/ruling-on-beer-with-05-alcohol Jaeger,
A., Arendt, E., K., Zannini, E., & Sahin, A., W. (2020). Brewer’s Spent Yeast (BSY), An
Underutilized Brewing By-Product. Fermentation, 6(123), 1-23.
Jamaludin, M., A., & Radzi, C., W., J., W., M. (2009). Teori Istihalah Menurut Perspektif
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Jamaludin, M., A., Ramli, M., A., Hashim, D., M., & Ab Rahman, S. (2012). Fiqh Istihalah:
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Lewis, M., J., J., & Young, T., W. (1995). Brewing (1st Ed.). London, United Kingdom:
Chapman & Hall.
Mahaiyadin, M., H., Suhaimi, R., Radzi, H., M., Mahmood, A., & Ismail, N., F. (2020).
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Menurut Perspektif Fiqh dan Sains. Jurnal Islam dan Masyarakat Kontemporari, 21(1),
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Food Coloring Containing 20% Alcohol. Official Website of Mufti of Federal Territory.
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Situation and Prospect. Food Research International, 42(4), 418-424.
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Production Using Saccharomyces Cerevisiae MK Under Varying Cultural Conditions.
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The Hadith, (Sunan Ibn Majah, Book 30, Hadith Number 3392).
18
Wahbah, Z. (1997). Al-Fiqh al-Islami wa Adillatuh (Vol. 1). Syria: Dar al-Fikr.
Yamamoto, T., Kumada, J., & Sawai, T. (1957). The Chromatographic Purification of Yeast
Invertase by An Ion-Exchange Resin Method and Some Properties of the Enzyme
Obtained. Journal of the Agricultural Chemical Society of Japan, 21(3), 185-191.
IPH48
SYARIAH PRINCIPLES AS A GUIDELINE TO HALAL GUARANTEE
IN HALAL LOGISTICS: A PRELIMINARY REVIEW
Setiyawan Gunardi1
1Faculty of Syariah and Law, Universiti Sains Islam Malaysia
(E-mail: setiyawan@usim.edu.my)
ABSTRACT
The processing of halal products requires a flow of movement known as logistics, starting from the raw material
to the product and finally reaching the hands of the consumer. To obtain a halal guarantee, the processing
activities must be guided by Syariah principles. The status of these halal products lies in Syariah compliance,
which constantly monitors halal logistics so that halal guarantees continue to exist on an ongoing basis. This
study aims to explain the Syariah principles that must be met in the physical logistics activities of halal products
as a guide to ensuring that the halal products can be fully met. The data for this study, obtained through
qualitative methods from the collection of journals and conference papers, were further analyzed. The results of
this study found that halal logistics should be guided by Syariah principles to provide halal guarantees on the
processing of goods. This study shows that consumers of halal products will get a halal guarantee on consumer
goods through halal logistics.
Keywords: Syariah principles, Halal products, Halal guarantee, Halal logistics, Consumer goods.
INTRODUCTION
Halal products and goods are having rapid and fast growth in this millennial era, since the
demand for these particular products is not only coming from Islamic countries, but also from
all over the world. Muslims and Islamic countries must choose halal products to fulfill their
daily lives so that they can ensure their food is halal, clean and good. This has been stated in
the Qur'an (al-Baqarah 2: 168) in several verses, such as: “O mankind! Eat of that which is
lawful (Halal) and clean on earth, and do not follow the footsteps of Shaitan (Satan) Verily,
he is to you an open enemy.” These verses show that it is compulsory and an order from Allah
S.W.T for all Muslims to choose halal and avoid any prohibited products in their daily life,
especially in their food, clothes, and others.
Malaysia, as an Islamic country, has an important interest in the industrial sector through
halal products for the world market. Halal logistics is much needed by the halal industry, it
is the process of managing the procurement, movement, storage and handling of materials,
livestock parts, and long-finished inventory, both food and non-food, handled by the
organization through a supply chain in compliance with Syariah principles (Tieman 2013:
19-31). Besides that, it is also referred to as the halal supply chain, which is the consolidation
of business processes and activities from the origin to the consumer according to Syariah
19
principles. (Omar et al. 2011: 384-389). Halal logistics is a process, it can be divided into
three main sections: warehousing, transportation and retailing. All these parts need to follow
Syariah principles to ensure the “halalness” of the product and to prevent contamination.
Halal manufacturers should follow all Syariah principles comprehensively, as logistics
encompasses the processes of handling, packaging, storage, and delivery. In other words, if
the food is not handled or stored accordingly, it would not be considered halal (Alam &
Sayuti 2011: 8-10).
Figure 1. Halal Logistics based on Syariah Principles
WAREHOUSING
Avoiding direct contact with haram
A warehouse is a place where a product or item is stored before it is sent to a retailer to be
marketed to consumers. Warehousing is one of the important processes in halal logistics as
the product will be stored for a long period and the product may be vulnerable to
contamination by haram products. Therefore, it is necessary to ensure that the warehousing
system follows Syariah principles to ensure the lasting status and integrity of halal. Therefore,
this process needs to be maintained and monitored continuously through Syariah principles,
which are the reference in conducting halal logistics. The management or manufacturer needs
to ensure the physical separation between halal products from haram products during the
warehouse process and direct contact with haram needs to be avoided. Halal products must
be placed or stored in special storage zones and special shelves away from haram products
(Azman & Suhaiza 2017: 309-321). This zone is used as a boundary between the two products
which may cause pollution.
The producer must also provide a halal section that is equipped with halal facilities. For
example, cold storage of halal products needs to be provided in a special cool store. Every
halal product item must have a way of implementing halal guarantees for halal products
because it is a Syariah principle. Food products such as meat, pharmaceutical products and
cosmetic products have certain characteristics. The difference in product characteristics will
give the impression of different treatments to maintain halal integrity (Abdul Hafaz et al.
2013: 388-395). Furthermore, halal status should have a unique label and code to be
announced through the supply chain, unanimously using the words "Halal Supply Chain" for
this (Marco & Maznah 2012). All products, storage zones and shelves must be clearly labelled
as halal to avoid contact with haram elements. In addition, all labelled products should be
coded and marked in an orderly manner that can be seen and understood by workers. Labels
that describe halal products or haram products indicate compliance with Syariah principles.
Addressing the risk of contamination
Contamination between halal and haram must be avoided and special attention should be paid.
A little bit of haram will result in non-halal products (in case of cross-contamination) and, in
case of doubt, the product should be abandoned. This is in line with the hadith: On the
authority of al-Nu’man ibn Basheer RA, who said: “That which is Halal is clear and that
which is the Haram is clear, and between the two them are doubtful matters about which many
20
people do not know. Thus, he who avoids matters clear himself in regard to his religion and
his honor, but he who falls into doubtful matters (eventually) falls into that which is Haram”
(al-Bukhari no. 52 and Muslim no. 1599). Therefore, the matter of doubt is an important factor
to address in logistics (Marco 2013: 1-13). Addressing the issue of contamination needs to be
emphasized and taken into account from time to time so that the halal guarantee status can be
maintained continuously and avoid doubts about the halal status of a product.
Risks of potential contamination & solution
1. From haram substances
a) Halal goods are labelled, marked, and given a special code with a “Halal supply chain”
when they leave the warehouse.
b) Do not mix halal and non-halal products in pallets / cargo carriers.
c) Cold store environment (more sensitive) needs to do storage segregation between halal
and haram products (products containing pork and / or alcohol). Halal products
removed from the warehouse must be labeled as "Halal supply chain", so that the halal
goods can be identified and segregated in the warehouse.
d) Halal materials must be stored in a warehouse that is safe from contamination, as it is
used for packaging halal products. Rationally, any use of illegal substances for
processing would result in harm to human health. This carries the meaning that only
halal ingredients should be used.
e) Lack of demand for halal food logistics (HFL), especially warehouse and storage space,
because the current demand for services is relatively low. They have identified around
5 out of 9 logistics service providers (LSPs) offering such services and found less than
30% of the total capacity provided (for halal warehousing) is occupied. A large number
of LSPs claim that the non -mandatory issuance of halal certificates (Food & Beverage
(F&B) products) is the reason for their very low demand (Norlila et al. 2017: 337-346).
f) F&B manufacturers are not ready to use HFL because of the high operating costs.
Usually, a ritual cleaning (sertu) of the container will be done and a special place or
freezer room is rented so that it can be used in the long run at the cost of the operation.
2. From hazardous substances
a) Biological: Viruses, parasites, fungi, bacteria, viruses, and other toxins are what the
food industry needs to keep food safe from chemical, physical or biological risks.
Naturally, the condition of the food that has been produced will be vulnerable to the
safety of the food. Therefore, it needs to be reviewed so that the quality is guaranteed
to be halal.
b) Chemical: Accidental contamination with chemicals throughout the product chain. As
long as the production of ready-to-use food is bound to be exposed to chemicals, which
can be harmful to health. The release of food will be made from one place to another,
then heard with a chemical.
c) Physical: Accidental contamination of the object due to the exclusion of workers.
Halal and non -halal meat are mixed in storage, containers or transport carried out by
most local transport companies in Malaysia. The company has very little knowledge
of the causes of cross -contamination to manage halal practices (Norlila et al. 2017:
337-346).
TRANSPORTATION
Transportation is a critical area in the guarantee of halal transportation. Zailani et al. (2017:
39-51) argue that logistics play an important role in ensuring the integrity of halal food through
21
proper management of transportation, control & storage along the supply chain so that it
reaches the destination. Soon et al. (2017: 39-51) argues that halal integrity is not only related
to goods that are justified and prohibited, but also to the halal status of the product from which
raw materials reach the consumers. Coyle et al. (2011) define transportation activity as goods
being transferred from raw materials to destination by explaining the time and place in the context of
logistical activities. Goods move from manufacturer to customer.
RETAILING
In 2010, the Malaysian Department of Standards introduced the world's first halal refining
standard, "MS 2400-3:2010: management system requirements for refinishing" (Tieman &
Barbara 2020: 148). The general maslahah (interest) must be taken into account regarding the
standardization of the Muslim community as the principles of Syariah or the objectives of
Syariah (Zaidan 1432H; al-Ashqar 1417H) are more suitable to be applied to all communities,
whether Muslim or non-Muslim.
The Concept of Halal Retailing
The Islamic Retail store is referrs to a store that provides comprehensive products made by
Muslims which are not only halal but pure (Halalan Toyyiban). The status of Halalan
Tayyiban carries the meaning of being safe and awake from all aspects, both Syariah and
scientific aspects. The store not only provides Muslim products but also emphasizes Islamic
values in conducting business. Islamic values will meet all the needs of consumers and
maintain good quality. According to Waida Irani et al. (2013: 287), another characteristic of
Islamic retail stores are: Syariah principles are guidelines for management; Muslim producers
should have halal product status; Muslim entrepreneurs should be given priority to obtaining
halal status; the dress code of all staff follows Syariah principles.
CONCLUSION
Halal logistics is a new phenomenon, in the halal industry. From raw materials to consumers,
the integrity of halal products needs to be ensured for end consumers and exports (Marco
2013: 1-13). Adherence to Syariah principles is an important foundation of halal logistics in
maintaining and protecting halal integrity through warehousing, storage, transportation, and
handling activities throughout the supply chain (Norlila 2017: 337-346). The halal logistics
movement is needed as an individual liaison in the halal food supply chain according to the
needs of the destination market. However, all relevant parties must strive to maintain their
legitimacy and must be continuously improved (Wilson 2012: 5-11). So, Shariah principles
must be met in halal logistics from time to time.
Reference:
Al-Quran Kareem.
Al-Ashqar, Muhammad Sulaiman Abdullah. 1417H. al-Wadhih fi Usul al-Fiqh. Maktabah
Dar al-Fath wa Dar al-Nafais.
Al-Bukhari, Mohd ibn Ismāil Abū Abd Allah al-Jucfi. 1407H/1987. Sahih al-Bukhāri. Kitab
al-Iman, Bab fadhl man istabra’a lidinih, no 52. Ed. ke-3. Beirut: Dār Ibn Kathir al-
Yamāmah.
Abdul Hafaz Ngah, Yuserri Zainuddin, Ramayyah Turasamy (2013). Adoption of Halal
Supply Chain among Malaysian Halal Manufacturers: An exploratory Study.
International Conference on Innovation, Management and Technology Research,
Malaysia, 22 – 23 September, pp 388-395.
22
Alam, S.S. & Sayuti, N.M, (2011). Applying the Theory of Planned Behavior (TPB)
in halal food purchasing. International Journal of Commerce and Management, Vol. 21
No. 1, pp. 8-20.
Azmin Azliza Aziz & Suhaiza Zailani (2017). Halal Logistics: The Tole of Ports, Issues and
Challenges. University of Malaya: Emerald Publication. pp 309-321.
Coyle, J. J., Novack, R. A., Gibson, B. J. and Bardi, E. J. (2011), Management of
Transportation 7th International Edition. Singapore: South-Western Cengage Learning.
Marco Tieman & Maznah Che Ghazali. (2012). Halal Control Activities and Assurance
Activities in Halal Food Logistics. International Halal Conference, INHAC, PWTC,
Kuala Lumpur, 4-5 September.
Marco Tieman (2013). Establishing The Principles in Halal Logistics. Journal of Emerging
Economies and Islamic Research (JEEIR). Universiti Teknologi MARA, Volume:1, pp.
1-13.
Muslim, Abu Husayn ibn al-Hujjaj al-Qushayri al-Nisaburi. t.th. Sahih Muslim. Kitab al-
Masaqah, Bab akhdz al-Halal wa tark al-Shubuhat, no: 1599. Beirut: Dār Ihyā’ al-Turāth.
Norlila Mahidin, Adam Mohd Saifudin, Siti Norezam Othman. (2017). “Halal Food Logistics:
The Challenges among Food & Beverages Small and Medium Sizes Manufacturers”.
Universiti Utara Malaysia, International. Journal Supply Chain. Management, Vol. 6
No. 3, pp 337-346.
Omar, E.N & Jaafar, H.S. (2011). Halal transportation in the Food Industry - A Conceptual
Model’, IEEE Symposium on Business, Engineering, and Industrial Applications
(ISBEIA), Langkawi, Malaysia, 25-28 September, pp. 384-389.
Soon, J. M., M. Chandia, and J. M. Regenstein. (2017). Halal Integrity in the Food Supply
Chain. British Food Journal. Vol. 119 No.1. pp: 39-51.
Tieman, Marco, and Barbara Ruiz-Bejarano. (2020). “Halal Retailing: Closing the Last Mile
in an End-to-End Halal Supply Chain”. Islam and Civilisational Renewal. Kuala
Lumpur. Vol 11 No. 1. Pp:148.
Tieman, M. (2013). Establishing the Principles in Halal Logistics”. Journal of Emerging
Economies and Islamic Research, vol 1 no. (1), pp 19-31.
Waida Irani Mohd Fauzi, Sany Sanusi Mohd Mokhtar, Shamshuritawati Sharif and Rushemi
Zain Yusoff. (2013). Retail Store Attributes in Islamic Perspectives. Kedah: UUM.
pp287.
Wilson, J.A.J. (2012). The New Wave of Transformational Islamic Marketing. Journal of
Islamic Marketing, Vol. 3, No. 1, pp. 5-11.
Zaidan, Abd al-Karim. 1432H/2011. Al-Wajiz fi Usul al-Fiqh. Beirut: Muassasah al-Risalah
Nashirun.
Zailani, S., I. Azmin, A. A. Aziz, and K. Kanapathy. (2017). Halal Logistics Opportunities
and Challenges. Journal of Islamic Marketing. Vol. 8 No. 1. pp 127-139.
23
IPH55
INTEGRATION OF TIBB UNANI IN CONSIDERATION
WITH TIBB NABAWI GHIZA – DIETOTHERAPY
Mumtaz Rabbani1, Betania Kartika Muhlif*2
1, 2 International Institute for Halal Research and Training
(INHART)
International Islamic University Malaysia, Gombak
(E-mail: mumtazrabbani20@gmail.com,
*betania@iium.edu.my)
ABSTRACT
Tibb Unani a holistic traditional approach to the way of living incorporating Tibb Nabawi Ghiza. An upsurge of
the medicinal system among other alternative systems of medicine in India. This research paper provides an insight
into four physical humours which lead to an imbalance of equilibrium in health. The quality of temperament and
behavioral aspects of senses of humour can be rectified through Tibb Nabawi Ghiza which is widely used in USM.
A methodology of mixed mode with semi-structured interviews with Unani physicians and SDC (Secondary Data
collection) determined the list of Ghiza and Dawa which can be utilized. Hence, paving way for advancements in
labelling Unani as Muslim Friendly medical service across the globe.
Keywords: Tibb Unani, Tibb Nabawi, Mi’zaj, Ghiza, Dawa
INTRODUCTION
Unani is originally derived from the Greek word Yunan, meaning the Ilm (knowledge) of the
different states (mi’zaj) of the human body and the causes of decline in good health due to
illness. This system is Greco-Islamic medicine traditionally started by Hippocrates, a renowned
Greek physician later Arab scholars contributed more to the development of this medicinal
system. It was in Italy called as Greco-Arab system and many works were carried out during
the Mughal kingdom in the Indian subcontinent, thus claiming as the Unani system of
medicine.
Unani medical tourism is major utmost benefaction whilst towering with variety of medical
systems, low-cost medical therapies reduced no. of waiting hours at home country/ city,
availability of high-quality Unani physicians and-practitioners, cheaper transport facilities,
communicable channels of different languages are the driving forces of domestic medical
consumer. Indian medicinal systems such as Ayurveda, Yoga, Unani, Siddha and Homeopathy
together forms (AYUSH) are the ancient Indian medical systems famous across the world. It
holds immense developmental and beneficial promotion to contribute to Indian GDP Gross
domestic product. AYUSH is one of the basic formations of Indian systems of medicine (ISM).
Growth factor in the medical field with new trends are much advanced and cheaper by cost in
24
developing countries than in developed countries. Induction of new and high technologies, with
affordable transport facilities with easy and free access to information resources about different
alternatives in the medical system is witnessed by the Indian medical system in the last few
years. Health care services are estimated to grow tremendously in monetary and medical
professional power since the sector is taking benefits of economic potential by capitalizing the
medical popularity as a highly recommended medical tourist destination for superior medical
quality at bargains’ prices. Alternative medical systems with substantially less cost than those
in developed countries with fewer or no complementary medicine and specialists result in a
success rate to make maximal use of the medical tourism industry. Presently, AYUSH is trying
to propagate and promote Indian traditional medicine by providing world standard-setting
excellence in healthcare services.
Unani system of medicine was a time-tested medicinal procedure dated back to Greek scholar,
Hippocrates. This system strives to provide healthy life with less or complete zero side effects
through the best possible therapies and procedures. The word Unani is derived from Greek
means the ilm of the human body’s state of health and illness (Lone, et al., 2012). Unani
scholars believe that the human body plays a vital role in the metabolic process to evacuate
body waste which is the main disease-causing agent. Constant use of fresh, clean water, food
and air can keep the disease at bay.
Health, a component that is common among all cultures needs to be reactivated with correct
measures by balancing the equilibrium of four humors. This system promotes the best health
by preventing diseases and cures the patients through Therapeutic regimens which follow strict
patterns. These non-medical techniques by Unani practitioner modulate the patients’ dietary
habits and lifestyle of the patients.
Any changes that occur in terms of quality and quantity of humors lead to change in the state
of mind (Khan, 2008) Special regimen is used to cure the illness and maintain balanced and
good health. The Unani therapeutic methods are a preventive way since ancient times by Unani
physicians.
Science behind Unani peculiarity:
A land of permanent and constant growth of Unani science and medicine (Rabbani & Muflih,
2019) is managing a wide network of educational institutes, research centers and
pharmaceuticals healthcare popular among medical concern consumers. Super Substantial
producer of Generic Herbal Medicine particularly designed for richness and versatility of
USM. New therapeutic ways leading to different dimensional methods for experiments and
usage of herbal plants.
This system is popular due to its curative advancements, fewer or zero toxic side effects used
for medical patients’ aliments. The evaluation of this traditional preparation mode is always
been executed by experienced Hakeem / Unani physicians to an extent that some medical
properties have been difficult in fitting the morphology of the specimens used. Adulteration
25
or substitutes of drugs utilized can be ineffective or in rare case worsen the condition
(Revathy, Rathinamala, & Murugesan, 2012)
Based on Hippocrates’ teachings, Unani is primarily classified into four humours which deal
with the four qualities of temperament in the human body such as hot, cold, dry and moist.
Fig 1, illustrates the four humours along with the quality/ state of human body condition which
affects the imbalance of equilibrium resulting in short term / long term ailments.
Figure 1. Humours and Qualities of Human body according to Unani system of medicine
(Author’s source)
Every humour is associated with body organs, seasons, natural elements correlating with the
Mi’zaj (temperament) of the human framework. The systematic procedure of drug
administration has a diverse immediate onset of drug action, enhanced bioavailability,
(Ansari, Ansari, Ahmed, & Arif, 2019) shunning drug through food interactions, improvising
the medical patients' consent, and safe self-medication. The diffusion of the drug is through
absorption and reaches the circulative system. The central aim of Tibb Unani amalgamating
Tibb Nabawi ingredients and techniques is to restore the balance of human equilibrium by
aiding the bodily humours and qualities.
According to the Co-founder of Ibn Sina Academy of Medieval Medicine and Sciences, Prof.
Syed Ziaur Rahman (Akther, 2020) says that USM is highly effective in curing chronic
diseases. This system takes the whole body which is filled with fluids that eventually interact
with the environment. Anything in excess; ie: Eating or Drinking or disturbance of regularity
of touches of humour leads to illness.
Attributes of AYUSH- Remarkable Tibb Unani
Indian sub-continent a land of the rich heritage of Medicinal Hikmah enriched by the great
scholars in their respective medical stream. Approximately, around the 8th century, India was
introduced to a western practice medical science called Allopathy and got assimilated into the
huge field of medicinal principles. Variation of civilizations had an immense impact on healthy
living edification evolved during traditional medical pluralism in India. Naturopathy is the most
Dam
(Blood)
COLD
Balgham
(Phelgm)
DRY
Safra
(Yellow
Bile)
MOIST
Sawda
(Black
Bile)
HOT
26
common technique used as it is a drug-less medical system. India’s medical manpower is highly
skillful and acknowledged worldwide for its professionalism. The unique medical paradigm
along with practice enriched in tradition had offered the best routine choice for health care
needs among the common public.
Development in the Unani medical system is the greatest preference for the government to
elevate the status across the globe. Furthermore, India is the second most preferred destination
for medical tourism after Thailand. The chief reason for the expansion of Indian medical
tourism is advanced medical facilities (Reddy, 2013) varied alternative medical systems
(AYUSH) to choose based on preference, high-quality healthcare support, the dominant use of
international language English. A huge untapped market, filled with the richness of therapeutic
and curative medical system like Ayurveda, Unani, Homeopathy. India is the leader for
healthcare and medical tourism which has tremendous benefits like high technology and skill
manpower.
In a broader perspective Unani medical system is gaining more significance among Non-
Muslims of India. The attributes of USM made its high approachable among the folks such as
1. Heterogeneity nature; 2. Affordability; 3. Easy accessibility and 4. Flexibility (Rabbani,
Muflih , & Syakirin, Nature’s Sustainable Aqua Gift — Pearl in Unani medicine, 2020)
The concept of healthcare with successful treatment and healing pace with revitalizing the
health going concurrently. The analysis has been critical using different approaches to reach
the Muslim medical patients. The findings are being convincing and highlight the humours,
qualities of human body along with the similarities between Tibb Nabawi and Tibb Unani,
generating strategies to develop USM under International standards.
Researchers aim to cater to the needs of Muslim medical patients and observe specialized
therapies and proper management facilities of the whole system. Acknowledging this holistic
system with effective promotional tools, identifying the direct and indirect aspects of growth
and survival of the Unani medical field. As a researcher, identifying the scientific factors to
choose Tibb Unani and the concept of health in Islam helps to develop a comprehensive study
in the Indian subcontinent context through proper analysis and recommendation to expand in
the International programme.
The intention to seek Tibb Unani is to attain Shifaa (cure) from Allah through proper
treatments to benefit the body and soul is an act of worship depending on the intention. This
act strengthens the patients’ mindset and stabilizes the important element of niyah (intention).
TIBB NABAWI: Islamic medical knowledge is derived from the two major sources Al Qur’an
and Teachings of Prophet Muhammad (PBUH) in form of Prophetic Sunnah traditions known
as Tibb Nabawi. Reliance upon Allah (SWT) is a must for curing an illness. Every disease has
a cure (hadith) exception is old age and death is a disease. Rahmah (mercy) from Allah is
required to heal any ailment along with outward means for treatment such as medicine.
Prophetic medicine has guidelines which have principles from Quran. Spiritual healing through
27
Surat Al-Fatiha (1st chapter) from Al-Qur’an by reciting several times. Treating physical
ailments by spiritual means. This tibb is based on the actions and words of the beloved Prophet
about medical content and emphasizing more on prevention methods and measures
incorporating physical, spiritual and emotional facets of the human being. Temperament is an
integral element for preserving health and the concept is also mentioned in Tibb Nabawi and
Tibb Unani (Zaidi, Sherani, & Anas, 2008)Preventative health advice and Shariah
establishments has fixed rules to eradicate unhealthy microorganism and habitual factors which
cause physical, intellectual and spiritual chronic diseases. ‘Cleanliness is half of Faith’ is
narrated by Prophet Muhammad (PBUH) and recorded in Sahih Muslim. Tibb Nabawi
is defined as “medical treatments, prescriptions of diseases, prevention, health promotion and
spiritual aspects that were recommended by Prophet Muhammad (s.a.w) to his companions”.
It illustrates how the people during the time of the Prophet were treated for diseases.
Narrated Abu Huraira:
The Prophet () said, "There is no disease that Allah has created, except that He also has
created its treatment." (Muhammad) Sahih al-Bukhari, book 76 hadith 1
Tibb Unani: system in India has its origin in Greece then it was introduced through Persians
and Arabs in the 11th century (Singh, 2016). India has the world’s large no of Unani healthcare
clinics, dispensaries, educational institutes and research centers. This system is enriched by the
contribution of Roman, Persian and Arabs traditional practices. The great scholar named Ibn
Sina was prominently known as ‘Prince of Physicians’ had played a vital role in the field of
medicine. This profound scholar constructed a remarkable edifice, soon bridging and
strengthening the roots through his book Al Qanoon fi-al Tibb (The Canon of Medicine).
Regardless, the holistic form of traditional medicine, the prime goal of Unani is done purely
through improving the standard of Tabiyat (Immunity) anything in excess leads to harm with,
However, Islam always encourages Muslim to eat in moderation because of beneficial factors.
A verse from Surah Al-A’raf explicitly illustrates that humans are instructed not to commit
excess anyway. As Allah (SWT) commands.
“Eat and drink and do not commit excesses; indeed, He does not love those who are
excessive” (Translated, 2008)
Additionally, improves self-control and instigates perfect changes in one’s character, health
and elevates the essence of spirituality. A supreme system in Indian nutraceutical with relation
to nourishment and pharmaceutical drugs. Preventing future diseases and treatment of present
illness is much as a concern as curing of disease. This system believes the true healer is Tabiyat
(health) of the body and the practitioner is only assisting the patients through medication or
therapies.
28
Dietotherapy:
The importance of Ghiza (diet) gained high importance during the time of Prophet Muhammad
(pbuh) (Zaman, Basar, & Farah, 2013) with his insights on simple, clean and healthy living.
Particular therapy restores the imbalance of body equilibrium due to sedentary lifestyles. USM
lays rules for healthy and balanced living through Ghiza (Diet) a prime and potential
component of all the elements. Unani Physician is not a complete healer but a subordinate
assistant through his Hikmah (Wisdom) by the Creator (Al Khaliq) to improve the Immunity
(Tabiyat) of patient according to the diet mentioned.
Unani substance consumed by (Mar’iz) patients is divided 4 main factors
1. Ghiza (Food Diet)
2. Ghiza -e- Dawa (Nutri medicines)
3. Dawa -e- Ghiza (Medicine through nourishment)
4. Drugs (Medicinal Drugs)
Diet does not completely change the nutritive value of food, but the addition of Dawa can
improper the quality of medicinal in taking through Ghiza such as Almonds, amla, Honey,
Onion, Garlic. The medicinal value together with nutritional benefits results in a positive
reaction in the human body. The distinct characteristics exhibit in the human body forming
internal and external components of Mi’zaj.
Each of the humour (Akhlath) has certain food which benefits and relief the opposite humour,
it also aggravates if consumed in excess directing to an imbalance of intestinal microflora and
healthy immune system.
Table1, is derived outcome from mixed-mode methodology. Usage of self-designed extensive
semi-structured interviews with Unani physicians and practitioners across South India and
secondary data analysis of the previous study on Ghiza and 4 humours. The following table
explains the food under every humour, the Ghiza and Dawa prescribed according to the
ailment chart.
Table 1. Ghiza wa Dawa -Nutrition and Medicine
If we emulate Tibb Unani by having Halal and health balanced Ghiza, integrated with Tibb
Nabawi, we will find ourselves leading rich spiritual and disease-free life.
No.
Heating
Cooling
Dry
Wet
1.
Olives / Dates
Fresh cheese
Pomegranate
Avocados
2.
Meat
Yogurt
Dry Fruits
Coconut
3.
Apples
Bananas
Beans
Bananas
4.
Sesame/pepper
Cucumber
Aged cheese
Fresh cheese
5.
Walnuts
Melons
Soybeans
Milk products
6.
Lemon
Fish
Asparagus
Yogurt
7.
Chicken
Milk
Seeds
Barley
8.
Kalonji
Honey
Vinegar
29
CONCLUSION
The different nation has different names for USM and it’s extensively used for various
disease. Numerous significant methods are used to improve the authentication of drugs and
therapeutic techniques for the betterment of patient's Illnesses. Certain ailments and drugs
do require the more sophisticated procedure to create affirmative outcomes by energizing
the stability of 4 humours is the prime goal in USM. Hence, Unani physicians, practitioners
and researchers choose their modus operandi that suits the case (medical patient). Innovative
formulations pave way for the further research study by identifying the standard of pure raw
materials derived from Tibb Nabawi (Prophetic medicine) and eliminating possible
adulteration during the evaluation and preparational operations. Therefore, on this account
Usage of Unani system of medicine is TOYYIB (pure and agreeable) (Rabbani & Muflih,
2019) and a superlative choice for Muslim consumption. A premier replacement for vegan
and teetotaller, especially amid Halal and Toyyib responsive consumers. Inevitably, Unani
medicine in between
Indian pharmaceuticals drug industry is appraised as Halal version (Islam &
Chandrasekaran, 2013). The paper aims to unveil the Muslim-friendly medical services
which are still unexplored which need intense investigation to expedite the Unani system
with his Dietotherapy strand. Mild modification in Ghiza can minimize the duration of
treatment required by a medical patient. Consequently, resulting in a better level of drug
tolerance and enhancing the immunity boost. However, to receive international
accreditations, the countries need to establish mutual correlation by performing quality
output and developing facilitating agents. And finally, the evolution of novel concept in the
name of Muslim friendly service and facilitating representative towards the road to success
for Indian alternative medical tourism.
References:
Akther, S. (2020). Unani system of medicine is very effective in chronic diseases. Mumbai:
ET Health world.
Ansari, A. P., Ansari, H., Ahmed, N. Z., & Arif, M. (2019). Sublingual route of drug
administration in unani medicine: A historical prespective. International Journal of
Unani and Intregrative medicine, 18-20.
Islam, T., & Chandrasekaran, D. U. (2013). HALAL MARKETING: GROWING THE PIE.
INTERNATIONAL JOURNAL OF MANAGEMENT RESEARCH AND REVIEW, Vol 3,
Iss 12, 3938-3948.
Khan, A. M. (2008). Ilaj-Bil-Tadbeer. Mumbai: Vidiya Nagri Marg : Noor Kada Publishers.
Lone, A. H., Ahmed, T., Anwar, M., Sofi, G., Imam, H., & Habib, S. (2012). Perception of
Health Promotion in Unani Herbal Medicine. Hournal Of Herbal Medicine, Vol 2, 1-5.
Rabbani, M., & Muflih, B. K. (2019). Unani Super Sea Food-Animal Component (Pearl) and
Future policies. Journal of Revelation and Science, Vol 2, No 9, 32-38.
Rabbani, M., Muflih , B. K., & Syakirin, K. (2020). Nature’s Sustainable Aqua Gift — Pearl
in Unani medicine. Journal of Halal Industry and Services, 1-5.
30
Reddy, S. G. (2013). Medical Tourism in India: An Exploratory Study. Manhattan: Kansas.
Revathy, S. S., Rathinamala, R., & Murugesan, M. (2012). AUTHENTICATION METHODS
FOR DRUGS USED IN AYURVEDA, SIDDHA AND UNANI SYSTEMS OF
MEDICINE: AN OVERVIEW. International Journal of Pharmaceuticals Sciences and
Research, Vol 3, No 8, 2352-2361.
Zaidi, S. K., Sherani, & Anas. (2008). Effect of Temperament on Menstrual cycle. Journal of
Unani Medicine, Vo, No 1, 36-39.
Zaman, R., Basar, S. N., & Farah, S. A. (2013). DIETO THERAPY IN UNANI SYSTEM OF
MEDICINE. International Journal of Pharmaceutical, Chemical and Biology Science,
Vol , Iss , 1035-1039.
IPH57
DOES HALAL SCIENCE MEET THE CRITERIA OF AN
ACADEMIC DISCIPLINE?
Yumi Z.H-Y. Hashim*, Anis N. Ahmad, Nurhusna
Samsudin and Norsabrina Mohd Said
International Institute for Halal Research and Training
(INHART), Level 3, KICT Building, International Islamic
University Malaysia. P.O. Box 10, 50728 Kuala Lumpur
(E-mail: yumi@iium.edu.my, anisnajiha@iium.edu.my,
nurhusna@iium.edu.my, ms.norsabrina@gmail.com)
ABSTRACT
The term ‘halal science’ has been adopted and used in the halal vicinity to loosely refer to the applied science
and technology elements of halal practices as well as research and innovation. There is however extremely
limited scholarly work or discussion on the term halal science and its applications. The aim of the study is to
discuss the definitions of Halal science, the current use of the term, and its philosophy. The review of previous
literature and current academic-related scenarios reflects the presence and emergence of halal science as an
academic discipline, despite the argument on the appropriate use of the term halal science in the context of
scientific discipline. This study argues that halal science must be firmly built in the paradigm or philosophy of
Islamic science, to serve the mankind towards reaching the rahmatan lil alamin.
Keywords: Halal science, Academic discipline, Islamic science, Halal curriculum
INTRODUCTION
A sustainable halal industry is supported by a comprehensive halal ecosystem in which the
latter is a convergence of multi-elements of shari’ah, management and science, to name a
few. In particular, the field of science (and technology) has been seen to increasingly
contribute to the halal industry where it enables enhancement of halal products and services
through preservation of integrity of halal status, development of ingredients alternative to
haram/syubhah materials, and halal built-in concepts.
31
It is noted that the term ‘halal science’ has been generally accepted and used in the halal
vicinity to loosely refer to the applied science and technology elements of halal practices as
well as research and innovation; contributing to the progress in halal industry as described
above. However, it is important to highlight that there is very limited scholarly work or
discussion on the term halal science and its applications. This is alarming because an
ambiguous concept equates to an unstable platform for the discipline to develop and
progress; and vice versa. Therefore, the aim of the study is to discuss the definitions, current
use of the term halal science, and its philosophy. In order to do that, we reviewed previous
literature reviews and observed the current use of the term halal science in several academic-
related scenarios.
MAIN RESULTS
Though scarce, some definitions of halal science can be found in the literature review.
Perhaps the earliest definition was from a group of researchers at the UPM Halal Product
Research Institute (HPRI), being the first halal institute established in the country. This
group defined halal science as an area of study where a scientific approach is used to support
matters that are defined by Shari’ah and the principles of Islam (Mat Hashim et al, n.d).
Meanwhile, Ahmad (2011) defined halal as scientific knowledge with multidisciplinary
programmes which is based on the halal concept of halal framework. Halal science is also
defined as halal knowledge attained systematically through observation and experimentation
study and practice to describe and explain natural phenomena that relate to halal practices
(Akademi Sains Malaysia, 2019 and Azman and Hardiyanti, 2017).
While gaining popularity, the term halal science has also been argued to be misleading. For
instance, Mohammad (2021) reasoned that; in the context of scientific discipline, halal
science may not seem to fit as an independent discipline as it does not contribute to the
creation of new knowledge or prove a hypothesis since it is tied to the fundamentals of the
Quran and Sunnah. There is, however, no standard criteria to define an academic discipline.
According to Trench & Bucchi (2010), at least some of the following conditions are expected
to be met to be recognised discipline:
1. A bounded field of study;
2. Shared interests, terms and concepts;
3. Significant presence in teaching and research in the higher education sector;
4. International reach;
5. Specialist scholarly publishing;
6. Organised communities or networks of scholars;
7. A body of theoretical work that underpins empirical study
A new discipline may not meet all the listed characteristics. The more of these characteristics
a discipline can tick, the more likely it becomes an established discipline “capable of
reproducing itself and building upon a growing body of its own scholarship” (Krishnan, 2009,
p.9). Table 1 shows the term halal science that is being used in the nomenclature of academic
programmes, the name of research centres or institutions and halal related journals which
reflect the presence and emergence of halal science as an academic discipline.
Few research centers have adopted the term halal science as part of their names, such as the
Halal Science Centre, Chulalongkorn University, Thailand and Halal Science and Metrology
32
Centre, Brunei. Activities conducted in these Halal science research centres are bounded by
a shared interest or scope of conducting halal research related to applied science towards
generating new knowledge. For example, activities conducted at the Halal Science Centre,
Chulalongkorn University include those under the purview of its Forensic Laboratory, Halal
Food Production System Development and Business Incubator for Halal Products and
Services.
According to Krishnan (2009), discipline is partly characterized by institutional manifestation
in the form of subjects taught at universities, respective academic departments and
professional associations connected to the discipline. In this context, halal science is not only
taught as a subject, but science related terms have also been used in the nomenclature of many
academic programmes developed by different higher learning institutions. These include the
Master of Science in Halal Industry Science (MSHIS) offered by the International Institute
for Halal Research and Training (INHART), International Islamic University Malaysia and
the Master of Science in Halal Products Science offered by the Halal Products Research
Institute (HPRI), Universiti Putra Malaysia (UPM). There is also a significant presence of
scholarly publications related to halal field in general and Halal science, specifically. The
Journal of Halal Science and Research published by Universitas Ahmad Dahlan, Yogyarkata,
Indonesia precisely adopts the term halal science as its name. This journal aims to create a
publication platform related to the field of halal studies. The range of topics include halal
management, halal law, halal economics studies, halal product, halal tourism, halal food, halal
supply chain, halal lifestyle, halal education, halal medicine, food technology, food process
and processing, pharmacy, cosmetics, drugs, slaughtering and meat (Universitas Ahmad
Dahlan, 2021). Table 1 summarizes the use of halal science term in several academic-related
scenarios.
Table 1. Halal science term or related science terms used in nomenclature of academic
programmes, name of research centre or institutions and halal related journals
Institute/Agency/Research
Centre
Academic Programmes (in Malaysia)
Journal
Halal Science Centre,
Chulalongkorn University,
Thailand
Halal Science and
Metrology Centre, Brunei
Master of Science in Halal Industry Science (MSHIS)
Master of Science in Halal Products Science
Master of Science in Halal Products Development
Master of Science in Halal Products Management
PhD in Halal Products Science Executive Diploma in
Halal Science Management and
Entrepreneurship
Master of Halal Science
Doctor of Philosophy (Fiqh Science and Technology)
Diploma in Scientific Halal Practices
Journal of Halal
Science and Research
(Publisher:
Universitas Ahmad
Dahlan, Yogyarkata,
Indonesia)
This current study also critically analysed several academic papers that described the
philosophy of halal science. Said and Hanapi (2019) identified the philosophy of halal science
based on the verses of the Quran. They concluded that there are three important elements in
the philosophy of halal science namely (1) the oneness of Allah (swt) (tauhid) as the main
pillar, (2) Islamic revelation (wahyu) as a core source of reference, and (3) role of humankind
as vicegerent (Khalifah) of Allah (swt) in managing and using halal science products. In
33
addition, the authors also argue that halal science is a branch of Islamic science. As such, the
philosophy of Islamic science also influences the fundamentals of halal science research (Said
& Hanapi, 2018). This differentiates halal science from conventional science that relies solely
on scientific facts and empirical data. The empirical evidence and research itself cannot
override the Islamic revelation. In this respect, science is only a tool to solve the problem, to
facilitate human activities. From here, it can be inferred that if the attempt to define halal
science is not bound by the conventional concept of scientific discipline, a more organic and
holistic definition of halal science can be established. To this end, halal science shall elegantly
nestle in the framework and philosophy of Islamic science, making it a unique academic
discipline well-guarded by the absolute truth of the Quran and Sunnah.
CONCLUSION
In conclusion, halal science is an emerging discipline that is integral in the halal ecosystem.
Specifically, the term halal science has been used in the nomenclature of academic
programmes, name of research centre or institutions and halal related journals. However,
halal science must be firmly constructed in the paradigm or philosophy of the Islamic
science, which as with other disciplines of science, halal science is set to serve the mankind
towards reaching the rahmatan lil alamin.
Acknowledgment: The authors would like to thank the International Institute for Halal
Research and Training (INHART), IIUM for the facilities and support provided.
Reference:
Ahmad, H., Fazullah, A., Borham, A.J., Hashim, H., Razak, M.A., Halal studies in
universities: A way forward to manage Halal business, Int. J. Arts Sci., 1-9, 2011.
Akademi Sains Malaysia., ASM Halal Science Initiative, ASM FOCUS, 2 Apr, 2019.
www.akademisains.gov.my/asm-focus/asm-halal-science-
initiative/#:~:text=Halal%20Science%20can%20be%20defined.
Mat Hashim, D., Rahman, R.A., Mustafa, S., Bakar, J., & Deuraseh,N., Halal Science in
Malaysia: Issues and Challenges, Halal Product Research Institute, Universiti Putra
Malaysia, Power Point Slide, n.d,
https://www.academia.edu/5611126/Halal_Science_and_Issues_and_Challenges_UNIS
SA_Final
Krishnan, A., What are academic disciplines? Some observations on the disciplinarity vs.
interdisciplinarity debate, NCRM Working Paper Series 03/09, 2009.
Said, S., Hanapi, M. S., The philosophical concept of halal science: A conceptual analysis,
Int. Journal of Academic Research in Bus. Soc. Sci., 8(7), 952-966, 2018.
Said, S., Hanapi, M. S., Philosophical Concept of Halal Science: Thematic Exegesis
Research, Journal of Tech. Soc., 11(1), 61-69, 2019,
https://doi.org/10.30880/jts.2019.11.01.008.
Trench, B., & Bucchi, M. (2010). Science communication, an emerging discipline. Journal
of Sci. Communication, 9(3), 1-5, 2010.
Universitas Ahmad Dahlan, Journal of Halal Science and Research. Journal of Halal
Science and Research, 2021, Accessed June 10, 2021,
http://journal2.uad.ac.id/index.php/jhsr.
34
IPH62
MUSLIM THEOLOGIANS’ AND JURISTS’ RESPONSES TO MODERN
ADVANCES IN BIOSCIENCES
Hashi, Abdurezak Abdulahi, PhD
Department of Biotechnology, Kulliyyah of Science
International Islamic University Malaysia (IIUM)
Email: hashi@iium.edu.my
ABSTRACT
Modern advances technology and its applications in various aspects of life had benefited world communities in
a many way. Notable areas in which the applications of technology had benefited humanity, include among
others, internet and information technology, transportation and travelling industry, business and banking, etc.
The applications of technology are also appreciated in education and advancing human understanding of the
nature. Among major areas benefited from the applications of technology are bioscience, wherein the subjects
of biosciences like biotechnology and biomedical research grow into greater heights in the last couple of
decades. It is true that the modern applications of technology in the field of biosciences had improved our
understanding of certain areas of biosciences, in terms of reading accuracy, analyzing, and synthesizing different
biomaterials. Apart from technological and machine errors that might occur, some of these applications
constitute real challenges to the established values including norms of harm prevention and safety of life. While
the applications of technology in advancing biosciences are seem to be plausible idea, nevertheless such
applications must be guided by the established values. Though Islam holds positive outlook about the progress
of science, however the validity of certain modern applications of science have been seriously questioned (Hashi,
2016).
Keyword: Modern advance technology, Bioscience, Theology.
INTRODUCTION
First, one of the major concerns about the modern advances in biosciences is the idea of
playing-God in which some atheistic scientists wrongly described modern advances in field
of biosciences like tissues engineering as “creation”. For man in the field of bioscience can
now synthesis certain biomaterials and assist it to grow, some atheists have wrongly equated
such act as a creation of living thing by man of science, therefore man can create, and thus
replaced Almighty, God, in creating living things.
Second, ethanol is widely used as a solvent in the manufacture of varnishes, perfumes, etc.,
nevertheless the permissibility of certain ethanol products achieved through anaerobic
fermentation have been questioned in the field of Islamic law. This requires extra scrutiny
and examination from the Muslim scientific community to determine the halal usages of
ethanol from non-halal application. In addition, certain manufacturing firms have used
derivatives of pork in the food, sweets and medicine, the products of which are made available
to the market, which constitutes a serious challenge to Muslim consumers worldwide. This is
so because, as stated in chapter 2, verse 173, chapter 16, verse 115 and elsewhere in the
Qur’an, Islamic prohibits consumption of flesh of big, blood and the meat of dead animals.
Third, as stated in chapter 5, verse 90, intoxicants and alcohols are prohibited, hence the
practices of using intoxicants for food and medicine, is a matter of serious concern among
Muslims. With the support of the new technology, feeding animals with additives that have
extra nutrient or drug is becoming a common practice. The halal application of science helps
35
us, not only to identify and exclude alcoholic element from given food and beverages, but
also to produce Halal ones.
Fourth, Islam promotes cleanliness and purity, therefore water recycling or water sanitation
technology, and the degree of its accuracy has been debated. Feeding animals with impure
(najis) additives have been the source of serious concerns among Muslims. Following that,
Halal application biotechnology assists to solve these problems.
The question is how to deal with these challenges? Should modern advances in biosciences
be cursed for leading us having non-Halal product. Or should these products be accepted, but
with due scientific scrutiny that aims to distinguish between Halal and non-Halal usages of
these products. After all, scientists can use halal substances that are alternative to non-halal
ones and thus, produce the Halal product. In its general outlook, Islam promotes the advances
of science; indeed, science which is seen as man’s understanding and interpretation of natural
laws, is part of every Muslim duty (talab al-ilm faridah), yet Islam promotes with values.
Hence, Muslims addressed two important levels of these challenges, namely (a) theological
and (b) the ethico-legal dimension, the former addresses the conceptual and belief related
issues, while the later addresses the application of science.
Theological misconceptions brought in by modern advances in the field of biosciences are
addressed from Islamic perspective, which distinguishes between making (sana’a) and
creation (khalqah). Man of science can make, but cannot create. For creation means to cause
things exist from nothing into existence, which can only be done by Almighty, God. Hence,
the atheistic misconceptions, is not an issue at all in the Islamic perspective.
Having in mind the Islamic principle of “originally things are pure (tahir) and permissible
(halal)”, Muslim jurists have adopted a number of procedures to deal with the non-Halal
applications of modern advances in biosciences, namely (a) the theory of transformation
(istihallah) of impure substances for consumption; (b) the theory of utilizing and benefiting
the impure substances and items, not necessarily in consumption but other usages; (c) the
theory of necessity and the need for the medication. The term Halal is therefore related to the
applications of modern advances in biosciences. The term Halal is derived from the Arabic
root hala, which means to unfold or disclose folded materials (Ibn Manzur, 2012). In the
Islamic legal tradition, Halal denotes “permission”, and thus it is synonym to permissible
(ma’zun) or allowed (mubah). This paper used analytical method, and addressed responses of
Muslim theologians and jurists to the challenges of modern advances in biosciences. The
paper concludes that Islam holds a positive view about the advances of science, noting the
certain values for safe and sound scientific progress.
References:
Hashi, Abdurezak Abdulahi (2016) Breakthroughs in Biosciences and the Question of
Morality: Interactions between Ethics and Bioscience Practices. In: Islamic
Perspectives on Science and Technology. Springer Singapore, 259-267. ISBN 978-981-
287-777-2.
Ibn Manzur, Mohd. (2012). Mukrim al-Ifriqiyi, Lisan al-Arab, Riyadh: Dar ‘Alam al-
Kutub, 11, 167.
36
IPH65
ISLAMIC VIEW IN HALAL SCIENCE
Iskandar1, Waridin*2 and Deden Dinar Iskandar3
1, 2,3 Faculty of Economics and Business, Diponegoro University,
Semarang, Central Java Indonesia
Jl. Prof. Soedarto SH Tembalang, Semarang, Central Java, Indonesia
(E-mail: iskandarchang@iaiansalatiga.ac.id; waridin.dr
@gmail.com; deden_dinar@live.undip.ac.id )
ABSTRACT
This article seeks to explain efforts to increase the knowledge of producers and consumers about the halalness
of food, beverages, drugs, cosmetics, and other products that were originally regulated in the books of Fiqh,
now regulated by the Positive Law. This Positive Law is called the General Guidelines on the use of drugs,
cosmetics, and halal goods These guidelines are used by all Muslims in making laws, providing, monitoring,
circulating, deviations, and serving drugs, cosmetics, and other halal goods in the country. The descriptive
analysis of Islamic law based on the Qur'an and Sunnah, as well as the flexibility used by Ijma Ulama in the
use of Qiyas (deduction and analogy) and Ijma (Ulama agreement), are the main attractions so that knowledge
about halal becomes more open and comprehensive. The extent to which the implementation of this cooperation
agreement is an important part should be examined more deeply, what processes have been carried out together,
what legal rules have been enacted, and what future developments. The implication of this article will be to
make it easier for Muslims to collaborate in terms of where trust in halal products has become a joint part that
is pursued jointly both in terms of essence, process, presentation, and post-harvest.
Keywords: Ijmak, Qiyas, Fiqh, Halal and Halal Products.
INTRODUCTION
Islam, as a perfect religion, provides convenience and comfort for its people to maintain their
lives by processing and producing the food that Allah has provided on this earth. In Surah
Al Maidah: 88, Allah explains, "And eat lawful and good food from what Allah has given
you, and fear Allah so that you believe in Him. (Surah Al Maidah 88) In another verse, Allah
also gives an explanation of eating from halal food and the command to be grateful for all
the blessings that Allah has given (Surah An Nahl: 114) in the hadith of the Prophet
Rasulullah said: Verily Allah is good and He only accepts good things. (HR. Muslim).
Clarity about halal food in the Qur'an and Sunnah is a joint obligation of the Muslims of the
world to maintain, supervise and secure it for the next generation of Muslims. The legal basis
in the Qur'an and Sunnah is so clear if we return to the Word of Allah: "They ask you what
is lawful for them. Say: "It is lawful for you to eat the good and the good (Henderson, 2016)
(and the game caught) by the wild animals that I teach and train. You teach them according
to what Allah has taught you. So, eat what it catches for you and mention the name of Allah
over the beast (when releasing it) and fear Allah. Verily Allah is swift in reckoning. (Surat
al-Maidah: 4)
The methodology in this article is descriptive analysis and literature study by taking source
data from the Qur'an and Sunnah in outline. The strengthening of this explanation was added
by several journals related to halal food. The following is an outline of the understanding of
scholars and the opinions of scholars on halal food and drink (Mannaa, 2019). The basic
37
principle of Islam is that all food and drinks derived from plants, vegetables, fruits, and
animals are halal except those that are toxic and endanger human health. Halal means clean,
safe, healthy and if there is a means of slaughter in it, the name of Allah is mentioned in it
(Ab Talib et al., 2016).
The second commandment that Islam teaches its people is to stay away from something
that is still doubtful, and vague. While the categories of food and drink that are haram or
unclean can be considered below:
Animals are forbidden, including their derivatives, namely pigs and dogs. Animals that are
included in the disgusting category according to human instincts, such as flies, fleas,
caterpillars, lizards, and the like; fanged animals including tusks, such as elephants, tigers,
and the like; and an animal with claws that catch and eats food with its claws. The animals
commanded by Islam to kill him are scorpions, mice, snakes, and the like; Animals that are
forbidden by Islam to kill them are ants, bees, Hud Hud birds, peckers, and every animal that
has poison and is dangerous when we eat it. And animals that include living in two realms,
such as crocodiles, turtles, and frogs. Included in the Haram category are animals that are
slaughtered and do not mention the name of Allah in them.
MAIN RESULTS
All of the above categories require a fatwa for the certainty of the people so that the steps of
the world's Muslims get the pleasure of Allah. The fatwa explains the obligations,
limitations, and statements about the halal and haram of something. In Islam, fatwas are
guidelines for carrying out their religion well, and fatwas are also the basis for the enactment
of positive laws related to Islamic law.
In the rules of the Prophet's hadith fatwa used, Islam must not recognize Syubhah or doubt.
The hadith of the Messenger of Allah states, "Indeed, what is lawful is clear and what is
unlawful is clear, while between the two there is a vague (syubhah)”. God gives strict limits
on this matter. However, God gives freedom to his servants to determine their status, which
is not included in the halal and haram categories. The matter of doubt in the hadith above
provides the operational area of humans to devote all their potential abilities to determine
the best choice (Sherwani, et al., 2018).
The existence of a fatwa which means this explanation provides a reference to the people so
that in determining a case there is a footing that can be used as a basis for taking steps,
making decisions and also deciding a case. Sometimes differences in fatwas among Muslims
become commonplace and ordinary. This difference is very much determined from the
benefits that a person gets when taking one of the decisions of the ulama's fatwa both
individually and collectively.
Fatwa is an important thing to provide certainty of explanation and explanation to Muslims,
especially in matters related to legal status and appropriateness of religious ethics. In this
rule, scholars formulate issues that require explanations in their fields of expertise, then
discuss and circulate them to other scholars for careful research. If there is a difference of
opinion, the scholars will discuss the difference until the best opinion is found with the aqli
and naqli arguments so that they get the best opinion. fatwa formulation and proven clarity.
In Indonesia, the Fatwa Council is part of the MUI, especially the Fatwa Commission, which
discusses the legal laws needed by the community. The Fatwa Institute is an independent
38
institution consisting of experts from various fields of science who are competent, adequate,
and have the authority to make scientific decisions. All members of this institution adhere to
the Qur'an and Sunnah while also taking into account the opinions of previous scholars in
deciding their fatwas.
The position of fatwas is very important and noble in religion. Rasulullah SAW during his
life also gave special attention to this problem. Ulama as substitute for the Prophet has an
important role in determining this fatwa, the Messenger of Allah always emphasized that the
Ulama should give a fatwa with knowledge from the hadith of Abu Dawud, it was explained
that an Ulama who gave a fatwa based on the Word of Allah SWT or the Sunnah of the
Prophet or qiyas by concluding both. If there is an error after the outpouring of all effort and
ability, then the mistake will be forgiven by Allah SWT.
The Fatwa Commission of MUI consists of members from various Islamic organizations, so
that the depth of thinking, differences of opinion in schools, and so on have been studied in
such a way that the Fatwa from the MUI becomes more representative when compared to
the Fatwa issued by certain Islamic organizations.
The MUI Fatwa methodology is carried out using the Qathi, Qauli, and Manhaji approaches.
Through these three approaches, any problems that arise will be answered automatically,
considering that the texts are limited to contextual problems, while problems continue to
develop on contemporary and contextual issues as well as new developments that must be
responded to with new knowledge that does not conflict with shari'a.
The Nash Qothi approach is carried out by adhering to the Nash Qur'an and Hadith for a
problem if the problem is Qathi in the Qur'an and Hadith, while if it is not contained in the
Qur'an and Hadith then the Qauli and Manhaj approach is carried out. The Qauli approach
is carried out if the answer can be satisfied by the opinion of Al Kutub Al Mutabaroh and
there is only one qaul unless the existing qaul is considered no longer suitable to be held
because of taa'ssur and taádzdzur al amal or because the ilat has changed. So, in this case, a
was carried out (iádatun nazhar). If the answer can not be fulfilled by the Qathi and Qauli
texts, then the answer is carried out using a manhaji approach that is carried out by ijtihad
jamaí using the al jamú wat taufiq, tarjihi, ilhaqi and istimbathi methods. That is, choose the
opinion that is most rajih.
Procedure for Determining Fatwa to Halal Certification
1. MUI provides briefing and knowledge to auditors of auditing institutions regarding
illegal objects according to Islamic law, in the sense of haram lidzatihi and haram li-
ghairihi.
2. The auditor conducts research and audits on companies that ask for halal certification
and conducts thorough inspections, including materials, proof of purchase, and
procedures for slaughtering slaughtered animals.
3. Thorough examination of materials and possible laboratory examination.
4. Inspection of materials can be done many times. Even auditors can recommend
companies to replace the materials used for the production of food ingredients so that
the halalness of a product is truly guaranteed.
5. The auditor's findings are then written in the form of an Auditing Report, then
submitted to the MUI Fatwa Commission for discussion.
6. The MUI Fatwa Commission conducts meetings carefully and discusses issues
39
related to the company's proposal.
7. If any doubtful matters are found by the MUI Fatwa Commission, the report file is
returned to the company for re-auditing by the company concerned.
8. Products that have been confirmed to be halal by the MUI Fatwa Commission shall
be decided as halal by the Commission Meeting.
9. The results of the meeting are stated in the Fatwa Decision Letter for Halal Products,
which is signed by a number of Fatwa Chairmen and Secretaries. Furthermore, the
Halal Certification was issued, which was signed by