2
; there is no significant difference between the practices of the companies that are accredited
or are non-accredited.
Materials and Method
The exploratory study was done to double check, whether factors presented in literature are in
good agreement with the opinion or practices of company owners, particularly in the context of
the food industry in Malaysia. The survey instrument used in this study is largely derived from
reviewing various conceptual and related empirical studies on quality management, such as by
Powell et al. (1995); Arawati (2000), Brah et al. (2002); Conca et al. (2004); Tari et al. (2007);
Feng et al. (2008); and etc. The questionnaire developed has been modified and adapted to the
background of the food industry in Malaysia. The updated questionnaires were then distributed
to a selected 100 companies by convenient sampling. These questionnaires were sent to the
managing directors of the companies or to the knowledgeable company personnel on the quality
management practices and performance of the companies. Only thirty-three questionnaires were
returned to the researcher and these provided a respondent percentage of 33%. However, only 30
samples were acceptable to run the pilot test.
Results
The results of the reliability test demonstrate that the alpha values ranges from 0.720 to 0.898.
This indicates that the instrument has a high internal consistency with the alpha value which is
156
more than 0.70, thus no items have been dropped from each variable and from the instrument.
Furthermore, the overall mean for each construct was calculated and then sorted based on the
mean ranking. Customer focus and quality assurance are perceived to be the two most critical
constructs. These results indicate that customer focus and quality assurance practices by the food
industry SMEs are the two important aspects of the organizational performance. On the other
hand, Information Management (IM) is the least important and this may probably be due to fact
that SMEs food-processing companies do not have any systematic information management
system. The next step, was conducting the t-test to find out whether the eight constructs were
practiced differently between the two types of company. All the t-values of the constructs were
more than the significant level of 0.05, thus the null hypothesis is accepted. The results show no
significant difference between the two types of company based on accreditation status in
practicing the constructs.
Discussion
The t-test analysis indicates that there is no significant difference between the accredited and the
non-accredited companies regardless of whether they are practicing all the eight constructs. This
may probably be due to the fact that both these two types of company may attain the same level
of practices of all constructs. However, based on the means it can be seen that the accredited
companies have a higher mean compared to the non-accredited companies. This may be due to
the practicing of quality management constructs which are probably motivated by the
accreditation received.
Conclusion
The proposed framework is a concept although it is developed from the literature reviewed but it
has to be validated empirically through a questionnaire or some other empirical method.
Furthermore, the reliability test for the internal consistency has shown that the alpha value ranges
from 0.720 to 0.898. This indicates that the overall instrument has been proven to be an
acceptable instrument and suitable for the actual study. Although this result is only of a pilot
study, it is however expected that the study will foster the implementation of quality
management or TQM in the food SMEs. Therefore, further research will focus on collecting
157
more data and analyzing the relationship between the quality management practices (CSF),
accreditation and organizational performance.
References
Powell, T.C. Total Quality Management as Competitive Advantage: A Review and Empirical
Study; Strategic Management Journal. 1995; 16, 15-37.
Arawati Agus. Total Quality Management Practice in Public Listed Manufacturing Companies
in Malaysia; A Thesis of Doctor of Philosophy; Universiti Kebangsaan Malaysia. Selangor.
2000.
Brah, S. A.; Tee, S. S. L.; Rao, B. M. Relationship between TQM and performance of Singapore
companies; International Journal of Quality & Reliability Management. 2002; 19(4), 356 379.
Conca, F. J; Llopis, J.; Tari, J.J. Development of a Measure to Assess Quality Management in
Certified Firms; European Journal of Operational Research. 2004; 156, 683-697.
Feng, M.; Terziovski, M.; Samson, D. Relationship of ISO 9001:2000 Quality System
Certification with Operational and Business Performance: A Survey in Australia and New
Zealand-Based Manufacturing and Service Companies; Journal of Manufacturing Technology
Management. 2008; 19(1), 22-37.
Tari, J.J.; Molina, J.F; Castejon, J.L. The Relationship between Quality Management Practices
and Their Effects on Quality Outcomes; European Journal of Operational Research. 2007; 183,
483-501.
158
A17
Consumer Knowldege and Awareness toward Halal Characteristics on
Bakery Products
1
Adilah Md Ramli and Hartini Jun
Abstract
The research on consumer knowledge and awareness toward Halal characteristics on bakery
products are conducted due to the increase bakery outlet in Kota Kinabalu and most consume
food items eaten by university students. The objective of the research is to observe the spending
habits on bakery products, the knowledge on bakery products and the awareness on Halal bakery
ingredients. Questionnaire method had been with non parametric statistical analysis. Majority
students spend RM 41- 60 a month, most students are knowledgeable on bakery item and
ingredient such as gelatine and rennet. Factors that influenced respondents to purchased bakery
products are the taste, Halal certificate and logo, nutrition information, price, and brand name.
The main reason respondents did not felt any influence, if the premises or the product obtain
Halal logo and certificate due to the thought that its only for Muslim consumers. Respondent felt
it is not important to have the Halal logo or the premises need to have certification from Jabatan
Kemajuan Islam Malaysia (JAKIM). Conclusion, consumers are lacked of information of bakery
product Halal source and on Halal certification.
Key words: Knowledge, Awareness, Halal characteristics, Bakery products, Spending Habits
Introduction
Malaysia consumer lifestyle on eating habits showed that bakery product is the second highest on
packaged and processed food 2000/2005 with 4% growth between the years (Euromonitor,
2009b). Malaysia baked goods such as artisanal baked goods from bakery and pastries shop and
packaged/industrial bread sold in supermarket and convenience store are starting to grow
prominently in Malaysia market with 4 % and 5% increase of each sector in 2008. Bread
purchases especially on artisanal baked goods are base on product variety and impulse
purchasing from the consumer especially at urban city. For the packaged/industrial product such
159
as white bread are popular among consumer due to the taste, texture and also the healthier option
such as wholemeal bread (Euromonitor, 2009a). Increased demand for bread due to consumption
of bread that become a staple diet to Malaysian consumer, it also a quick meal for busy people,
been eaten from breakfast, lunch and dinner. Can be bought conveniently at bakery shop,
convenience store, grocery store, supermarket, minimarket and petrol stations (NL Chin, 2005).
Malaysia is a multiracial country with various ethnic groups and religion, issues of Halal/Haram
especially in the bakery ingredients play great importance as many consumers do not understand
the Islamic dietary rules, to determining halal status of a product goes beyond ensuring that food
is pork-free. Ingredients may be import from non-Muslim country whose halal is unknown.
Through development in food technology, food processing has become more complex.
Consumers have a wider variety of processed food that could contain Haram substances.
Example of ingredients that may have a connection with bakery product is gelatine based product
(such as jelly, cream cheese), food additives (glycerine, lecithin/L-cystine and fatty acids ), fats
(lard or fat coming from animal sources), Cheese (from animal source pepsin and rennet, ) and
alcohol (such as vanilla extract) usually can be found in a bakery products such as bread, pastry
and cakes (CAP,2006). In Kota Kinabalu there is a growth of bakery product and premises, but
the number shop outlet and manufacturer that already gain Halal certificate from JHEAINS
(Jabatan Hal Ehwal Agama Islam Sabah) are only in small percentages (Halal Sabah,2009). The
objective of the research is to observe the spending habits on bakery products, the knowledge on
bakery products and the awareness on Halal bakery ingredients.
Material and Methods
A self-administered structured, four section questionnaires in Bahasa Malaysia was distributed to
respondents. This includes demographic section, knowledge section (Halal general information,
Halal logo and labelling, ingredients in bakery product), and consumer awareness on purchasing
bakery product section and lastly perception and influence on Halal issues. On knowledge
section, each correct answer is given 1 mark. The knowledge is categorized into 2 categories:
Knowledgeable and non-Knowledgeable (Sanlier ,2008; Christoph et al, 2008; and Touliatos &
Compton, 1988). All data were analyzed for summary descriptive and cross tabulating and non
160
parametric test. 400 respondents are from undergraduate students, Universiti Malaysia Sabah
(UMS).
Result and Discussion
Respondent comprised of 200 Muslim and 200 non-Muslim. Most respondents are coming from
peninsular Malaysia 51.8% and at the age of 21-23 years old 56%. The religions background
with 50% is Muslim and 50% non-Muslim consist of Christian, Buddha, Hindu and Others.
Ethnic background shows 34.2% are from Chinese background, Malay at 27.8% and Sabah
Bumiputra 27.5%. Most student are usually consumed bakery product due to hectic schedule and
as a quick meal before coming into classes, the bakery product are commonly consumed by
younger generation due to the fast pace of life and the convenience offered by these product, the
younger generation also willing to try new foodstuffs, especially western influenced food best
example bakery products (Euromonitor, 2009b).
Majority students (50%) spend RM 41- 60 a month on food expenditure. Whereby they
purchased bakery product at least 1 to 3 times a week at 71%, for late morning snack 37% and
breakfast at 26% most of the time. Increased demand for bread due to consumption of bread
become staple diet to Malaysian consumer (in this case undergraduate student), it also a quick
meal for busy people, been eaten from breakfast, lunch and dinner (NL Chin, 2005). As a whole,
respondent at 49.3% are knowledgeable (scoring 4-6 marks), whereby only 80% respondent
known the source of gelatine, but not the source of rennet (21.2%) can come from Halal or
Haram sources. Muslim respondent showed a significant correlation (<0.05) between religion
and knowledge. Religion do play an important role in knowledge and purchasing behaviour as
respondent have an obligation to follow restriction that impose by their religion respectively.
Gelatine is derived from bovine (cow) or porcine (swine) based. In Malaysia, JAKIM strictly
maintain that the use of gelatine is only permissible if it is source from a lawful animal and that
animal must be slaughtered within confines of Shariah (Mohd Hashim Tajuddin, 2006).
Factors that influenced respondents to purchased bakery products are the taste (44.8%), Halal
certificate and logo (22.8%), nutrition information (16%), price (12.5%) and lastly brand name
161
(4%). There is a significant (<0.05) relationship on religion and ethnic background with factors
influencing purchased bakery product, supported by past marketing research showing
packaged/industrial bakery product such as white bread are popular among consumer due to the
taste, texture and also the healthier option such as wholemeal bread (Euromonitor, 2009a).
Respondents agree nutrition labelling and halal certification are factors influencing them in
purchasing bakery product at 59.8%. Majority Muslim respondent agreed with the statement
(72.8%) and only 27.25% are coming from non-Muslim, the main reason respondents especially
non-Muslim (83%) did not influenced if the premises or the product item obtain Halal logo and
certification due to the thought that the logo and certification are only for Muslim consumers
(51%), and the insufficient numbers of bakery product or premises that have halal logo or
certification (19.5%); lastly, respondent felt it is not important to have the Halal logo or
certification from responsible authority such as Jabatan Kemajuan Islam Malaysia (JAKIM) with
18.3%. The results is consistent with past researched where Muslim consumer generally have
highest awareness level of Halal meat and meat based product at 94-98%, products coming from
processed food at 40-64% (this include bakery product), cosmetics (24-30%) and pharmaceutical
(18-22%), the difference in awareness levels was not merely due to the lack of general
knowledge (such as Haram ingredients), but also due to differences in how things conducted and
understood in various country (Irfan Sungkar, 2008).
Conclusion
The findings showed a great concerned on the effects on consumers that usually buy bakery
products such as bread and cakes for daily consumption especially Muslim consumers. The
bakery premises and the ingredients information must become known to the consumers. Only a
few of bakery premises and manufacturers obtain Halal Certificate in Sabah. Most consumers did
not aware of these situation and many still purchase bakery products from supermarket or bakery
premises in Kota Kinabalu, Sabah. Using Halal Certificate or Halal logo on the products ease the
headache to identified ingredients or the cleanliness of the bakery premises.
162
References
Baked GoodsMalaysia (atas talian)
http://www.portal.euromonitor.com/passport/ResultsLists.aspx. Dicetak 29 April 2009a.
Consumer Lifesyles-Malaysia(atas talian)
http://www.portal.euromonitor.com/passport/Magazine.asx. Dicetak 28 April 2009b.
Disebalik Empuknya Roti(atas talian). http://www.halalguide.info/artikel. Dicetak 30 Oktober
2006.
Senarai Premis Halal (atas talian) http://www.sabah.gov.my/HalalSabah/senhalal.htm. Dicetak
3 Disember 2009.
Abdulhamid Eyang. 2005. Halal perspectives: Understanding The Muslim Market. The Halal
Journal. Mac/April: 10-11.
CAP (2006) Halal Haram An Important Book for Muslim Consumer. Pulau Pinang: Consumer
Association of Penang.
Christoph, I.B, Bruhn, M., Roosen, J. 2008. Knowledge, Attitude Towards and Acceptability of
Genetic Modification in Germany. Appetite. 51: 58-68.
Irfan Sungkar. (2008) Muslims Awareness Of Halal In The Age of Globalisation. The Halal
Journal. May/June: 36-37.
Mohd Hashim Tajuddin. 2006. Views On Gelatine. The Halal Journal. Mac/April: 36-38.
NL Chin. (2005). An overview of the evolution of the bread industry in Malaysia. Jurutera IEM,
Bil.2005, No.4, 14-15, 17.
Riaz M.N. & Chaudry M.M. 2004. Halal Food Production. USA: CRC Press.
163
Sanlier, Nevin. 2008. The Knowledge and Practice of Food Safety by Young and Adult
Consumer. Food Control. 20: 538-542.
Touliatos, J., Compton, N.H. 1998. Research Methods. US: Iowa State U Press.
164
A20
Awareness and Knowledge of Halal Food Issues and Alcohol among Food
Technology Students in a Public University in Malaysia
Wan Nadiah W. A.,
1
*Anis Najiha, A
2
, Roslinda M. R.
2
and Nur Asyikin N.
2
1
Bioprocess Tech. Division, School of Industrial Technology, Universiti Sains Malaysia
2
Food Technology Division, School of Industrial Technology, Universiti Sains Malaysia,
Malaysia, Penang, Malaysia
*corresponding author email: wnadiah@usm.my
Abstract
The Halal food market is on the threshold of major developments that hold the promise of rapid
and sustained growth. To position itself as a major player, and assume the role of a Halal hub,
Malaysia must prime itself, not just in terms of technology, but also the man power as the key
players. This study was carried out to evaluate the current level of awareness and knowledge of
halal food laws with special emphasis on alcohol, amongst food technology students of a public
university. One hundred sets of self-administered questionnaire were distributed among Food
Technology students of Universiti Sains Malaysia (USM), Penang comprising of 54% non-
muslims and 46 % muslims. A majority of the respondents (73 %) admitted that they understand
about the halal concept in Islam and most of them (91%) agreed that wine consumption was
forbidden. However, despite of their initial perceived understanding of halal concepts and issues,
their responses in the questionnaire on the halal limits of alcohol in foods and the halal status of
foods like tuak, nyira, grape juice, apple cider, tapai, vinegar and rum balls showed a number of
uncertainties and misconceptions.
Keywords: halal awareness, halal knowledge, alcohol, halal food
1.0 Introduction
165
Malaysia has for some years expressed its aspiration to become a global hub for the
production and distribution of halal products and services. An important prerequisite towards
achieving this status is the supporting infrastructure, technology, and manpower to further
leverage the available resources to the optimum. Therefore this study serves to gauge the current
level of awareness and knowledge of halal food laws especially pertaining to alcohol amongst
food technology students of a public university. Majoring in food technology, they are expected
to possess an interest in food issues, as well as a better grasp of knowledge about food. Food
technologists also form the pool of manpower that would be contributing towards the above
aspiration.
2. Methodology
2.1 Survey Design
Respondents were required to answer a series of questions in the form of a questionnaire
which consisted of 15 questions divided into three sections. Section A (4 questions) was on
respondents demography, Section B (8 questions) was on the respondents knowledge of
alcohol in halal food and the credibility of local and international halal certification (not
discussed in this paper) and Section C (3 questions) was to be answered only by Muslim
respondents regarding their awareness on the choice of halal food products in the market (not
discussed in this paper). The questionnaire was written in Bahasa Malaysia with yes, no and
not sure responses. Closed ended answers were chosen to increase the precision of the answer.
Some of the questions were provided with multiple choice answers.
2.2 Respondents and Sampling Procedure
The target respondents were first and final year Food Technology students of School of
Industrial Technology, Universiti Sains Malaysia. Quota sampling was employed and 50
respondents from each batch of students were targeted. The questionnaires were distributed to
respondents at the lecture hall. Out of 100 questionnaires distributed, retrieval was 96%.
2.3 Data Analysis and Treatment
Analysis was based on the total number of students answering each particular question.
Descriptive data are presented as frequency (percentages).
3. Results and Discussion
3.1 Profile of respondents
166
Respondents were made up of 73% female and 27% male. In terms of religious beliefs,
46% of the respondents professed to be Muslims. Similarly, 46% of the respondents were first
year students, and the remaining 54 %, final year students.
3.2 Knowledge of alcohol in the halal context
Most of the respondent (73%) perceived that they knew about halal concept in Islam,
with the Muslim respondents making up the majority of those that responded in affirmation
(Table 3.1). About 90% of the respondents regardless of their religion opined that alcohol
consumption was forbidden due to its intoxicating characteristic. This is in line with the main
reason alcohol was forbidden in Islam, as can be derived from the Quranic verse:
Approach not prayers with a mind befogged, not until you can understand all
that you say. (An-Nisa: 4:44)
Table 3.1: The responses by respondents pertaining to the understanding of halal principles and
the reason for alcohol prohibition in Islam
Question
Response (%)
Yes No Not Sure
1. Do you actually understand what Halal concept in
Muslims food means?
73 1 26
2. Alcoholic drinks is forbidden in Islam because:
a) Alcoholic drinks cause intoxication 90 4 6
b) Alcoholic drinks are impure 41 26 33
c) Alcoholic drinks contain ethanol 91 4 5
d) Alcohol causes addiction 87 7 6
Despite the benefits of consumption of alcoholic drinks as stated in the Quran (2:219) and
supported by scientific studies highlighting the benefits of moderate alcohol consumption
(Moore & Pearson, 1986), these benefits are outweighed by the sins and the harm alcoholic
drinks could cause to human (Quran 2:219). Thus, it should be noted that alcoholic drinks
consumption was not forbidden solely due to its ethanol content, as trace amounts of ethanol is
allowed in foods given that the amount is insufficient to cause intoxication (Riaz & Chaudry,
2004). However, more than half of the respondents (55%) believed that no ethanol can be
permitted in halal foods, and respondents were still divided about the level of ethanol allowed
(Table 3.2)
167
Table 3.2 Permitted level of ethanol in halal food according to respondents perception
Question Perceived level of
alcohol permitted
Response
%
Based on your knowledge, what is the permitted level of
ethanol in halal food?
0.0% 55
0.1% 15
0.5% 15
1.0% 9
5.0% 5
The next set of questions in the questionnaire was aimed at assessing the actual
awareness and understanding of the respondents on the controversial issues involved in halal
food (Table 3.3). The response showed a lot of uncertainties amongst the respondents despite
their initial perceived understanding of halal concepts and issues Some respondents (30%) even
believed that tuak is not haram. On the contrary, only 37% of respondents believed that rum balls
are haram.
Table 3.3: Response pertaining to halal issues of alcohol in food products
Statement Response %
1. Vanilla Essence is made from vanillin that had been extracted using
alcohol. Thus, vanilla essence is haram.
Yes 24
No 38
Not Sure 38
2. Alcohol will evaporate at elevated temperatures, therefore it is halal to
add wine during cooking
Yes 17
No 31
Not Sure 53
3. The products listed are haram
3.1 Wine Yes 91
3.2 Nyira Yes 8
3.3 Grape juice Yes 3
3.4 Cider Yes 33
3.5 Tapai Yes 10
3.6 Soy sauces Yes 2
3.7 Vinegar Yes 28
3.8 Tuak Yes 70
3.9 Rum balls Yes 37
Although 91% of respondents agreed that wine is haram, more than half of respondents (53%)
were still unsure whether wine can be added during cooking of halal foods. In the case of vanilla
essence extracted using ethanol, Regenstein et al. (2003) stated that synthetic or grain alcohol is
permitted in food processing provided the remaining ethanol in the final product is negligible.
However, only 39% of the respondents concluded that such vanilla essence is not haram
168
4. Conclusion
Despite of respondents initial perceived understanding of halal concept and issues (73%), the
response showed a lot of uncertainties amongst the respondents when the controversial halal
issues were asked. This showed that, many of the food technology students still may not fully
understand about the halal concept, especially in relation to alcohol, in Islam.
5. References
1. Moore, R. D.; Pearson, T. A. Moderate alcohol consumption and coronary artery
disease: A review. Medicine. 1986, 65(04), pp 242-267.
2. Regenstein, J.M.; Chaudry, M.M.; Regenstein, C.E. The kosher and halal food laws.
Comprehensive Reviews in Food Science and Food Safety. 2003, 2, pp. 111-127.
3. Riaz, M.N.; Chaudry, M.M. Halal food production; CRC Press: United States of
America, 2004; p. 34.
169
A28
The Theory of Istihalah from Fiqh Perspective : Analysis of Determining halal
and haram for several Food Products
Mohammad Aizat bin Jamaludin,
1
Mohd Anuar bin Ramli,
2
Norhaizam Md. Sani,
3
Azurah Ab.
Aziz,
1
Mohd Elyas Harun.
1*
1
Executive, Manager
2
, Training Department, Halal Integrity, Halal Industry Development
Corporation (HDC), 5.02, Level 5, KPMG Tower, First Avenue, Persiaran Bandar Utama,
Bandar Utama, 47800 Petaling Jaya, Selangor, Malaysia
3
Lecturer, Fiqh & Usul Department, Academy of Islamic Studies, Univ. Malaya, 50603 Kuala
Lumpur, Malaysia
*aizat@hdcglobal.com, rausyanfekr@yahoo.com
Abstract
This research focuses on application of the theory of Istihalah from fiqh perspective. It will apply
the theory of Istihalah for several food products especially pig and its derivatives. In order to
achieve the objectives, the researcher has used various methods comprising the collection of data
from the library and field work research. The collected data was analyzed according to
deductive, inductive and comparative methods. The selected sample is applied on the basis of
two models of Istihalah, namely, Istihalah Sahihah (accepted change) and Istihalah Fasidah
(damaged change). As a results, plants that are fertilized with faeces and dirt are halal to
consume. This is due to the Istihalah Sahihah process that the plants have undergone. The
fertilizers only act as the catalyst in the plant growth. On the other hand, animals such as Kobe
cattles are haram to consume since they have undergone Istihalah Fasidah process until it is
irreversible. The findings of the study show that Istihalah is very relevant to be applied as an
alternative for instrument of purification to overcome the issues mainly involving food
production.
Keywords: Fiqh, Istihalah, Halal, Consume, Food Products.
170
Introduction
The issue related to the production of food products which closely link to halal and haram
often occurs in the community. Recurrently reports related to this matter has been published or
by other means of mass communication.
Examples of the relevant issues are silver catfish feed with porcine derivative, plants
fertilized with porcine menure, usage of fat from porcine base in food products, vaccine and
medicines from porcine derivatives, production of cosmetic from the same source and many
more. Besides porcine and its derivative, there are many other related issue which is a polemic
within the society. Through the Islamic perspective, there are options which can be implemented
to resolve these polemic issues. One of it being, the use of al-darurah instrument which act as a
safe solution method. Meanwhile in the Islamic law, there are instrument which can be use as a
platform in confirming the halal and haram, among others is the alternative purification method
namely al-Istihalah, al-Istihlak, al-Istibabra and others related to it.
Therefore, the researchers will only focus on Istihalah as the alternative purification
instrument in deciding the halal and haram status.
Objectives
1. Introduce the concept, structure and categories of Istihalah.
2. To elaborate fuqahas view according to Istihalah polemic.
3. To aply the model of Istihalah in several food products i.e. pork and their derivatives.
Research Methodology
Data collection process is a combination of literature research and field work.
*Literature research aimed in gathering information referring to the primary and secondary
sources.
*Field work conducted in collecting and accumulating further information from Muslim scholar
and science background experts through the method of interviewing and observation.
-Data collected, segregated and qualitatively analyzed based on the deductive, inductive and
comparative methods.
Concepts of Istihalah
171
Istihalah can be defined as transformation or conversion of material to another material
which involves conversion of substance and properties or conversion of najs properties to pure.
Based on theory by Nazih Hammad, Istihalah means najs material or haram material
changing its concept and substance into another material which is halal, though differ from the
original form either in the form of name, criteria (including smell, taste and colour) and
properties.
Al-Zuhayli justify Istihalah as conversion to another material due to changes in its properties.
These changes convert certain najs material or contaminated with najs to pure and therefore able
to change certain haram material to permissible material according to Shariah law.
Based on definition of language and terminology, the researcher conclude there are 3
situation of Istihalah as discussed :
i) Istihalah involving physical changes and contents.
For example, deers blood becomes kasturi, carrion becomes salt crystal when immerse in
sea of salts and animal feaces becomes ash after being furnaced.
ii) Exterior changes , for example animal leather except from dogs and pigs, converted to
pure through the dibagh process, and conversion of fat and oil to soap.
iii) Istihalah involves changes of content only.
Conversion of material substances such as alcoholic beverages converted to vinegar.
Therefore, it can be concluded that Istihalah is conversion of material to another form which
involve changes of it physical and substances.
Categories of Istihalah
Istihalah Sahihah (Acceptable Changes)
Istihalah Sahihah is a conversion process accepted by Islamic scholars. It involves any
form of conversion of one material to the other though natural process or whereby the end
product formed is halal. This can be clearly explained in Diagram 2.
Istihalah Fasidah (Damaged Conversion)
Istihalah Fasidah is a conversion process which is damage or unacceptable. The process
involves conversion from one halal material to a new form which is haram through a halal or
haram conversion agent. After going through the process, the end product produced is
categorized as haram.
172
Structure of Istihalah
Diagram 1: Structure of Istihalah
Fuqaha Views
Generally, Islamic Scholars accept the concept of Istihalah theoritically. Unfortunately,
there are disagreement of opinion on the implementation aspect. This is due to the reason
whereby some scholars intended to broaden the usage of Istihalah meanwhile there are some
which intend to mimimise it. The differences is in line with the acceptance of the conversion
agent wether it is naturally or artificial through human being intrusion or synthetic.
The first groups opinion to expand the usage of Istihalah are from the Hanafis, Maliki,
Inb alArabi, Ibn Taymiyyah, Ibn alQayyim, al-Syawkani and Hazm Al-Zahiri. They
materialise theory of Istihalah in a more general concept. This is because, they accept the
Istihalah theory as a process that can convert najs material to pure form wether through a natural
process. For examples, alcoholic beverages fermentation converted to vinegar or artificial
process through addition with other materials.
Second groups opinion limiting the application of Istihalah theory to certain aspect only.
This view is being supported by scholars from Shafie and one of the opinion from Hanbali.
Shafies considered that any material which is najs cannot become pure by converting its
substance except for 3 situation. Firstly, alcoholic beverages converted to vinegar naturally.
Secondly, leather from dead animal except from dog and pigs can be pure when gone through
dibagh process. Thirdly, conversion of material to animal for example carrion changes to
maggots due to appearing of a new form of life.
Thus, Hanbali in one opinion stated that any material which is najs, cannot be pure with
Istihalah process except for alcoholic beverages converted to vinegar naturally. Conversion
(Mixing Process)
(Conversion process)
(Conversion Process)
Naturally
Conversion
Agent
(Raw Material)
(Mixing Process)
(Finished Product)
Artificial
173
process which happens due to burning, dibagh or mixing with other materials are not pure or
unlawful.
Based on Islamic scholars opinion to broaden or limiting the usage of Istihalah concept ,
it is found that opinion from Hanafi is more relevant to be applied and suitable with the current
situation. Reason being, the opinion is in line with the rapid development of science and
technology which is base on effective and acurate laboratory analysis. Varoius discoveries and
research had been conducted and due to this situation which exist a new issue especially in food
production. Nevertheless, opinion from Shafie Islamic scholar is still strongly acceptable in
Malaysia.
Discussions
Pig is an animal which is haram or unlawful in Islam. Its prohibition has been clearly
stated in the Quran and Sunnah including Islamic scholars ijma. The prohibition is based on the
hazard it poses either chemically, microbiologically and behaviorly (psychologically). Currently,
in food production, porcine and its derivatives are the most common ingredients used. For
example, gelatin, rennet, shortening, collagen, whey, calcium stearate, oleic acid, pancreatic
extract, suet, bone ash and others. There are pro and cons opinion related to usage of these
materials. Majority of the Islamic scholar prohibited the results of these mixing processes though
conversion occurred. In spite of that, there is Islamic scholar who allowed it due to the changes
happened to the original form of the material. For example, plants status which is being fertilized
with porcine manure is lawful because it has gone through the Istihalah process Sahihah process.
Similarly, al-Jallalah plants like Spirulina plantesis which is being grown in porcine sewage
water which is being categorized as Istihalah Sahihah process. The process is as stated in
Diagram 2.
Diagram 2: Process for Istihalah Sahihah
RAW MATERIAL
A (HALAL)
CONVERSION AGENT
B (HARAM)
FINISH PRODUCT
(HALAL)
Mixing Process Conversion Process
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RAW MATERIAL
A (HALAL)
CONVERSION AGENT
B (HARAM)
FINISH PRODUCT
(HARAM)
Mixing Process Conversion Process
Nevertheless, Islamic scholars considered that animal husbandry like fish which is feed
with animal feel from the porcine source and its derivatives continuously as Istihalah Fasidah.
Refer to Diagram 2 for Istihalah Fasidah process.
Diagram 3: Process for Istihalah Fasidah.
The same goes for other food products which contain porcine base and its derivatives like
sausage casing made from collagen of porcine intestine, porcine shortening in biscuits, pie
dough base and other related products is being categorized as Istihalah Fasidah. Due to the fact
that najs elements can still be detected through laboratory analysis.
Conclusion
Research shows Istihalah theory is relevant to implement as an alternative purification
instrument in solving current issue which especially related to food production. Nevertheless, in
Malaysia, products which contain porcine derivatives are acceptable but only in al-Dharurah
situation. The acceptance of al-Dharurah instrument compare to Istihalah causing dilemma
among the Malay Muslims. These agree with the high sensitivity of porcine issue which thickens
among the Malays in Malaysia. Consideration between the usage of halal product based on
Istihalah concept and prohibited products based on al al-Dharurah concept must be done by local
Islamic law scholars to achieve dynamic Islamic law. Therefore, it is not wrong to firmly hold on
Shafies sect without excluding or setting aside other sects opinion which is relevant and better
to ensure parallelism of Islamic law with the expanding and development of science and
technology.
References
Ghananim, Qazafi Izzat al-, al-Istihalah wa Ahkamuha fi al-Fiqh al-Islami, Urdun: Dar al-Nafais,
2008.
Hammad, Nazih, al-Mawad al-Muharramah wa al-Najisah fi al-Ghiza wa al-Dawa bayna al-
Nazariyyah wa al-Tatbiq, Damsyik: Dar al-Qalam, 2004.
Riaz, Mian N. & Chaudry, Muhammad M., Halal Food Production, London: CRC Press, 2004.
175
Sakr, Ahmad H., Understanding Halal Food Fallacies and Facts, Illinois, USA: Foundation for
Islamic Knowledge, 2006.
Tarifi, Abd Allah bin Muhammad bin Ahmad al-, al-Idtirar ila al-Atimah wa al-Adawiyah al-
Muharramah, Riyadh: Maktabah al-Maarif, 1992.
Zuhayli, Wahbah al-, Ahkam al-Mawad al-Najisah wa al-Muharramah fi al-Ghiza wa al-Dawa,
Damsyiq: Dar al-Maktabi, 1997.
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A34
Halal Friendly Tourism: Capturing the Muslim Market
Dr. Suhaimi Ab Rahman*, Prof. Dr. Yaakob Che Man, Wan Sahida Wan Zulkifli
Halal Products Research Institute, Putra Infoport, Universiti Putra Malaysia, 43400 UPM
Serdang, Selangor, Malaysia
Email: suhaimi@econ.upm.edu.my
Abstract
Halal friendly tourism is becoming the next important sector in the halal industry. The increasing
awareness for Muslim travelers has given an impact on the development of tourism industry.
Muslim travelers, who represent 23 % of the estimated 2009 world population of the 6.8 billion,
are the main market for this sector. The industry players as well as the governments should steps
by developing the halal friendly tourism infrastructural. Among the fundamentals of the halal
friendly tourism it includes halal friendly hotel, halal foodservice and also Islamic tour packages.
Keywords: Halal friendly tourism, Halal conscious travelers, halal Foodservice
Introduction
Halal products and services are one of the fastest growing industries in the world. The increasing
interest halal industry shows that there is a massive potential for this industry to grow.
Nowadays, there is a high demand from Muslim consumers for health and quality products
which conform to shariah requirement (Al- Harran, 2008). The global market value for trade in
halal and non-halal food product was worth about 2.77 trillion annually (MATRADE).
The countries such as South Central Asia contribute about USD 210,000 million, Africa with
USD 144,250 million, West Asia with USD 116,850 million, South East with USD 97,300
million, Europe including Russia with USD 63750 million), China with USD 22,925 million,
North America, USD 12425 million, South America, USD 1,550 million and Oceania with USD
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900 million. The increasing awareness on halal products and services would give opportunities to
the business industries, marketers and manufacturers to capture the halal conscious consumers
Halal Friendly Tourism
Tourism refers as activities of person traveling and staying in places outside the usual
environment for not more than one consecutive year for leisure, business and other purposes
(Ching 2008). Halal friendly tourism is a new halal service that offers Islamic packages to the
halal conscious travelers. It is provides holiday packages, tour packages, food, cultural and
heritage that conform to the shariah requirements.
The increasing awareness for Muslim travelers about halal has given an impact on the tourism
industry. Due to this fact, the government of Malaysia has established the Islamic Tourism
Centre (ITC) purely to capture the Muslim travelers. On the other part of the industry players,
there have been some developments, like providing the halal friendly services to cater the needs
of the Muslim travelers. The rating for halal friendly hotels has also been conducted in order to
provide services to the halal conscious travelers, thus, the Muslim travelers should be able to
browse and check the hotel that provides the halal friendly services such as halal food and
beverages, prayer facilities and other facilities that conform to the requirements.The Minister of
Tourism Malaysia, DR. Ng Yen Yen has made statement that Malaysia had realized and moving
forward to develop the halal friendly tourism in order to capture Chinese Muslim market. In
Malaysia, there are six hotels that have been rated by the Crecentrating for this purpose. In
addition, there are 57 number of hotel in Malaysia that have halal certificate in their hotel kitchen
Fundamentals of Halal Friendly Tourism
In order to promote, the halal friendly tourism fundamental facilities then components of halal
tourism should be planned and developed. Shamim (2009) recommended the fundamentals
should include the halal friendly hotel that provides halal foods and also other services that
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conform to the shariah requirements. These three elements therefore would support the
development of halal friendly tourism.
i) Hotel Friendly Hotel
1. The foods served in hotel restaurants need to be halal.
2. All food ingredients must be halal and go through halal compliant processes.
3. The beverages served in hotel and restaurant should be free from alcohol.
4. The hotel need to conduct samak cleansing for any utensil in the room has been
suspected polluted by najis mughallazah.
5. Facilities such as swimming pool, gym facilities and spa facilities need to be separated
between man and woman.
6. Each kitchen in hotels should have Halal Certificate endorsed by JAKIM
7. Provide prayers facilities such as prayer mat, copies of the Quran, prayer time and
direction of Qiblat
(i) Food Premises
1. The foods served in restaurants should be halal and free from non- halal ingredients.
2. The foods premises or restaurant should have halal certificate from JAKIM
3. The foods served in restaurants should comply to the MS 1500:2004
4. The foods must be brought and prepared within halal environment.
(iii) Travel packages Services
1. Islamic travel packages should be introduced in order to develop the halal friendly
tourism.
2. Visit place which have Islamic concept such as mosques, Islamic museum in order to
promote the halal friendly tourism
Market Potential for Halal Friendly Tourism
There are 1.57 billion Muslims in the world today, representing 23 % of an estimated 2009 world
population of 6.8 billion (Pew Research Centers October 2009). The market potential for this
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halal friendly tourism could be materialized the Middle East countries, which have vast tourism
expenditure. Below is the statistic of the overal tourism expenditure from year 1995 until 2007:
Table 1: International Tourism Expenditure by Source Country (in Billion USD):
Source: (www.crescentrating.com, adopted from World Tourism Organization)
Conclusion
Halal friendly tourism is becoming the next important sector for halal industry. There is huge
market for this sector that needs to be given a special attention to the reason that there is an
increase demand. This is due from the halal conscious travelers that looking for halal friendly
services. Thus, the halal industry players should grab this market opportunities by developing
halal friendly tourism to capture the Muslim market
Acknowledgement
This study was carried out with the financial support of eScience Fund project no. 5450301-
10205 awarded to Prof. Dr. Yaakob Che Man, Halal Products Research Institute, Universiti Putra
Malaysia, Serdang, Selangor.
Countries Year 1995 Year 2000 Year 2006 Year 2007
UAE 2.6 3.0 8.8 9.2
Kuwait 2.2 2.5 5.3 6.1
Iran 0.2 0.7 5.3 6.0
Malaysia 2.3 2.1 4.0 5.6
Saudi Arabia 0.7 0.8 1.8 4.9
Indonesia 2.2 3.2 4.0 4.9
Qatar 0.3 0.3 3.8 4.0
Turkey 0.9 1.7 2.7 3.3
Egypt 1.3 1.1 1.8 2.4
Total 12.7 15.4 37.5 46.4
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References
Al-Harran, S. and Low, P. (2008), Marketing of halal products: the way forward, HalalJournal,
March, available at: www.halaljournal.com
Bahardeen , F. (2009,December ). Halal Conscious Travelers the New Media Perspective. Paper
presented at International Islamic Tourism and Halal Week Conference
Ching, P.W. (2008) Malaysian Economy. Malaysia: Second Edition, Prentice Hall
Halal Malaysia, e-Halal, Jabatan Kemajuan Islam Malaysia (JAKIM) available at
http://www.halal.gov.my/maklumat_hotel.php
Lugo, L. (2009). Mapping The Global Muslim Population. A Report on Size and Distributions
on the World Muslim Population. Retrieved from Pew Research Centre website:
http://pewforum.org/docs/?DocID=450
Shamim,Y.(2009 May). The Real Sense of Shariah Hospitality Concept. Paper Presented at The
World Halal Forum 2009 in Kuala Lumpur