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Halal Food

Haram Food

MushtabihatFood

Islamic Slaughter

Ingredients

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Halal Food Document

Contents : Page

What is Halal ? 2

What is Haram? 3

Halal Haram in Food Ingredients 4

Difference between Halal and Kosher 7

Kosher Meat 8

Ingredients listing 9

Numerical Ingredients 13

Haram Ingredients 19

Zabihah 21

Machine-slaughtered Meat 22By Shaykh Muhammad ibn Adam al-Kawthari

Halal Tips 32

Fatwa:Mechanical Slaughter 33

Dear Brothers!

Download This Document at:http://www.florence.com.au/halal

Please note: Ive put the file on this website just for the people to download it. It doesntmean that everything on this website is halal.

http://www.florence.com.au/halalhttp://www.florence.com.au/halal

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What is Halal ?

The arabic word (Halal) means lawful. In the Holy Quran, Allahcommands Muslims and all of mankind to eat of the Halal things. Among themany verses of the Quran that convey this message, here are a few:

O mankind! Eat of that which is lawful and wholesomein the earth, and follow not the footsteps of the devil.Lo! he is an open enemy for you. (2:168)

O ye who believe! Eat of the good things wherewithWe have provided you, and render thanks to Allahif it is (indeed) He Whom ye worship. (2:172)

Eat of that which Allah hath bestowed on you as foodlawful and good, and keep your duty to Allah in Whom ye are believers. (5:88)

The following products are definitely Halal:

1. Milk (from cows, sheep, camels, and goats)2. Honey3. Fish4. Plants which are not intoxicant5. Fresh or naturally frozen vegetables6. Fresh or dried fruits7. Legumes and nuts like peanuts, cashew nuts, hazel nuts, walnuts, etc.8. Grains such as wheat, rice, rye, barley, oat, etc.

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Animals such as cows, sheep, goats, deer, moose, chickens, ducks, gamebirds, etc., are also Halal, but they must be Zabihah(slaughtered according toIslamic Rites) in order to be suitable for consumption. The procedure is asfollows: the animal must be slaughtered by a Muslim (Zabiha). The animal

should be put down on the ground (or held it if it is small) and its throat shouldbe slit with a very sharp knife to make sure that the 3 main blood vessels arecut. While cutting the throat of the animal (without severing it), the personmust pronounce the name of Allah or recite a blessing which contains thename of Allah, such as "Bismillah Allah-u-Akbar".

What is Haram?

The arabic word (Haram) means unlawful. The following items havebeen categorically spelled out as being Haram by jurists in light of the Holy

Quran and the Sunnah of the Prophet Mohammad :

1. Pig2. Blood3. Carnivorous animals

4. Almost all reptiles and insects5. The bodies of dead animals6. Halal animals which are not slaughtered according to the Islamic Law.7. Wine, Ethyl Alcohol, and Spirits.

The above mentioned items are Haram and should be avoided by all Muslims.

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HALAL HARAM IN FOOD INGREDIENTS

(by Hj. Mohamed Bin Jusoh)

Processing a food is an art and requires a particular skill. Ingredients, emulsifiers and stabiliseare basic substances to be a food more tasty, looking intrested, reliability etc. Today consumersare very particular with the food they are taking. The following clarification of the substancemight help consumers choosing the right thing for their daily consumption. For those who arescared of falling into sinful are advised to avoid mushtabihah.

Halal is an Arabic word which means allowed or lawful. Halal foods and drinksare permitted for consuming by Allah. Eating halal thing is obligatory on everyMuslim.

Haram is an Arabic word which means prohibited or unlawful. Haram foods andrinks are obsolutely prohibited by Allah. Eating haram thing is forbidden f

every muslim.

Mushtabihat is an Arabic word which means suspected. If one does not knothe halal or haram status of a partical food or drink, such a food or drink

doubtful. A practising Muslim prevents himself from consuming doubtful things.

Prophet Muhammad (p.b.u.h) is reported to have said;

Halal is clear and haram is clear; between the two there are doubtful matters which not are ma

people know. Thus he who avoids doubtful matters clears himself in regard to his religion and hhonour, but he who falls into doubtful matters falls into that which is unlawful, like the shepherwho pasture around a sanctuary, all but grazing therein. Truly every king has a sanctuary, and

truly Allahs sanctuary is His prohibitions. Truly in the body there is a morsel of flesh which, if be whole, all the body is whole and which, if it be diseased, all of it is diseased. Truly it is the

heart.(Sahih Bukhari & Muslim)

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5 EASY STEPS TO EXAMINE FOOD INGREDIENT LABELS

i. Read the ingredients on label carefully. Ingredients are listed according to tamounts present. The first ingredient listed is present in largest amount.

ii. Identify the Halal/Haram/Mushtabihah status of each ingredient using.

iii. If all ingredients of a product are Halal, the product is fit for Muslconsumption.

iv. If anyone of the ingredients is Haram, the product should not be consumed.

v. If any ingredient fall under the mustabihat category, avoid this product. Tingredient could come from a Haram source.

WHY HALAL FOOD

As Muslims we have to obey our religious instruction as stated either in the al Quranul Karim

the Hadith of the Prophet Muhammad (pbuh).

In al Quran there are many verses stating the status of food. Some of them;

O mandkind! Eat the lawful halal and good things and follow not the foosteps of the devil. Trulhe is an open enemy to you.

Al Baqarah:168

O ye who believe! Eat of the good things wherewith We have provided you and give thanks to

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Allah.

Al Baqarah:172

He has forbidden you carrion, and blood, pork and the flesh of swine over which any name othethan Allah has been invoked.

Al Baqarah: 173

And eat of the lawful (halal) and good things that Allah has given you....

Al Maidah:88

O ye who belive! Intoxicant, and game of chance and idoltrous practices and divining (of the

future through) arrows are abominations devised by the Satan, Shun it then!, So that you mayprosper.

Al Maidah:90

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THE DIFFERENCE BETWEEN HALAL AND KOSHER

For Muslims the word Halal means lawful or permitted. The opposite of halal is Haram meaforbidden.

Many people believe that halal is the same to Muslims as Kosher is to the Jews and that the tw

are interchangeable. Although there are many similarities, there is one distinct difference th

cannot be overlooked. Malaysian National Council of Fatwa has decided that theare no more Jews who still uphold on their holly book (Taurah) in the wortoday. The Original Taurah have been altered.

Kosher meat and meat products are then, by definition, Haram for Muslims and should never beconsidered Halal.

For a product to be Halal for a Muslim consumption, all its ingredients should be halal. Tfollowing list has been certified by IFANCA, USA; Muslim Students Association, University Huston, USA, Islamic Religious Council of Singapore (MUIS) and MARDITECH Corp. Malaysia. Tlist also may help us determining our halal food or drink. Listed after kosher meat.

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KosherMeat

Kosher is from the Hebrew word kasher, which means "fit" and "proper". The term is usually used for foodthat Jews are permitted to eat under dietary laws that are derived from passages in the biblical books ofLeviticus and Deuteronomy.

Some elements of Jewish and Islamic dietary laws are common, while some are not. Here are some majordifferences:

Kosher Halal

Blessing on

animalsFor more information, pleaseclick here

Blessing before entering slaughtering

area, not on each animalBlessing on each animal

while slaughtering

Gelatin from:

Dry Bones

Skin and Bones

Fish

Pork

Maybe

From Kosher animals

Kosher fish only

Allowed by some liberal orthodoxrabbis

Halal bones only

From Halal animals

Any fish

Not allowed at all

Alcohol Permitted, depending on source Not permitted

Combining Dairy& Meat

Not permitted Not an issue

Special Occasion Additional restrictions during PassoverSame rules apply all the

time

From an article by Dr. M. Riaz, Texas A & M University; minor adjustments by eat-halal.com

It must be noted that if a product is Kosher certified, it does not mean that the product isautomatically Halal. While it is true that Kosher certification can be used as a tool for eating halal, onemust be very careful. There are Kosher certification agencies which certify products and ingredients whichare not considered Kosher by many Jews.

http://www.eat-halal.com/zabihah.shtml

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Ingredients Listing

INGREDIENTS TYPE INGREDIENTS TYPE

Alcohol Haram Pork extrac such as;

Gelatin, pepsin, thiamin,

tripsin, enzim & sucroglyceride

Haram

Antioxidant Mushtabihah Animal fat Mushtabihah

Bacon (Pork) Haram Animal shortening Mushtabihah

Collagen Mushtabihah Brandy Haram

Chymosin (Enzyme) Mushtabihah Cholestrol Mushtabihah

Enzyme Mushtabihah Diglyceride MushtabihahFatty Acids Mushtabihah Ethoxylated Mono Di

GlyceridesMushtabihah

Gelatin Mushtabihah Fungal Protease Enzyme Mushtabihah

Glyceride Mushtabihah Gelatin Mushtabihah

Glycerol Stearate Mushtabihah Glycerol/ Glycerine Mushtabihah

Hormones Mushtabihah Glycogen Mushtabihah

Lard Haram Hydrolyzed Animal Protein Mushtabihah

Monoglycerides Mushtabihah Lipids Mushtabihah

Phospholipids Mushtabihah Pepsin (Enzyme) Mushtabihah

Renin/ Rennet /Polysorbate Mushtabihah Pork Haram

Shortening Mushtabihah Rum Haram

Whey (sometimes enzymes

are used)

Mushtabihah Wine Haram

Polypeptone Mushtabihah Bactosoytone Haram

ADDITIVES IN FOOD

As we will see in the following example, there are more to ingredients than meet the eye a

certifying these goods take expertise and know how not of Islamic Shariah or chemistry alone bof food technology, preparation and production as well Halal Certification Authoruncompromising attitude on the Halal Certification put it ahead of its class because of To

Quality Management of Halal Certification Systems it has placed. The following substances ausually found in our daily food and drink.

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ACID

Steric acid can be extracted from animal as well as vegetable fats. It is used extensively

emulsifiers that are in turn used in many foods

ANTI FOAMING AGENTS

To reduce the prevent or prevent the excessive frothing to reduce scum forming when boilin

anti foaming agents such as silicone substances are used here sometime mixed with animsubstances. This is the evident in the making of jams and glucose manufacture.

BACTOSOYTONE

Besides Polypeptide, bactosoytone is one of the elements used in making ajino moto (MSGMostly it is extracted form pigs enzym.

CARBOHYDRATE MODIFIED FOODS

In these foods, sugar is replaced by glycerin or hydrogenated glucose syrup among oth

substances.

DAIRY PRODUCTS

These are not always acceptable, for example food with added Bone Phosphate, Casein

Lactose must be checked. Whey protein and cheese may be contaminated with unacceptabrennet.

EMULSIFIERS

These chemicals are used to mix hydrophobic ingridients with water. The manufacture of somemulsifiers must be under supervision to ensure that animal substances are not used.

ENZYMES

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These catalysts are used in a viriety of foods in cheese, Chymosin from calf rennet is useOther milk coagulants include Bovine Rennet and Bovine/ Porcine blends

FLAVOURS

Food flavours may contain alcohol as a solvent. Also animal fats are used because t

organoleptie affect the flavours. Other non acceptable products are extracted from human hairsome countries.

FLOUR TREATMENT

Some substances of non halal animal origin are added like Sodium Stearoyl Lactylate (481) Calcium Stearoyl Lactylate (482).

GELLING AGENTS

These substances are used in stabilizing capacity like Gelatine from animal, collagen alunglass from fish. Collagen must come from Halal skins or bones. Collagen from Porone sk

and bones are also used mixed with bovine collagen, this can happen during manufacture storage either on purpose through negligence or through inadvertent contamination due to lax the security system employed at the factory.

GLAZING AGENTS

Some fruit, especially apples are glazed to enhance their appearance, In this case animal fatused mixed with a resin to give the required eye appeal. Also gelatine is used to glaze Hors Oeuvres, Canaper, Cold Meat and Chaud Froud works by chefs in the top hotels.

HUMECANTS

Glycerine is added to prevent drying or hardening as in icing and Italian meringue mixtures.

SOLVANTS

Alcohol is used to extract flavours, remove oil from seeds or to disperse substances in solutioand suspensions.

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STABILIZERS

Gelatine is used to stop food from separating or to reduce coalescence by increasing t

viscosity of the liquid.

STRACH

If you thought these are always Halal, think again. These carbohydrates are made of tw

polymers, Amylose and Amylopectin, both in turn, are made of Anhydroglucose units. Sommanufacturers add caseinates to amylose starch to increase the rate of gelation.

VEGETABLE FATS

After animal fats have been rendered, vegatable fats are processed in the same machinery. some factories, where continuous production is taking place, the contaminated fat is n

separated, while in others, the first batch called the flush is separated but used in other producwithout concern. Cloudy liquid also are sometimes used as a flush and added to oil blends.

CLEANING MATERIAL

It is no use making sure the goods are Halal when the cleaning material is not.

PACKAGING

When is said and done, the packaging material must be checked and certified to make sure

animal grease, especially pork fat has been used in the packaging material thus rendering tgoods contaminated.

LEBELLING

Some ink contained animal based fatty acids. These ink may be used on the food directly or m

come into contact with the product at some stages.

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The followings are questionable elements widely used in food processing:-

Numerical Ingredients

Code Scientific Name Origin Function

120 Cochineal; (Carmines;

Carminic acid;

C.I. 75470).

Cochineal is natural red colour

extracted from dried female

insects (Dactilopius coccus/

Dactilopiidae) from Peru, theCanaries, Algiers and Honduras.

Used for colouring

alcoholic drinks.

141 Copper complexes ofchlorophyll and

chlorophyllins

(C.I.75810; copperphaeophytins).

Derived from chlorophyll bysybstitution of the magnesium

iron with copper to increase

stability. In the process othersubstances such as the sodium or

potassium salt of fatty acids

derived directly or indirectlyfrom the source material.

Olive-green oil-solublecolours; chlorophyllins

are green water- soluble

colours.

160(a) -Carotene, -carotene,

-Carotene (C.I.75130)

Carotena extracted fromvegetables. Mixed carotenes also

contain other pigments and other

substances such as oils, fats and

waxesderived from sourcematerials.

Source of vitamin A.

161 Xanthophylls-flavoxanthin

Xanthophylls prepared byphysical means and are hydroxy

derivatives of alpha, beta and

gamma carotenes (160a) andtheir naturally occurring

epoxides and the fatty acids

esters of those compoundspresent in natural food.

Xanthophylls are obtained by

hexane extraction of the food

and subsequent removal of thesolvent. The extract may then be

mixed with edible vegetable

oils. Xanthophylls may containother substances, such as oils,

fats and waxes derived from the

source material.

Yellow colour

flavoxanthin is notcommerically available.

252 Potassium nitrare Naturally occuring mineral, or Curing salt; colour

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(saltpetre) artificially manufactured from

waste animals and vegetable

materials.

fixative, preservative.

300 Ascorbic acid (Vitamin

C) L-ascorbic acid)

Naturally occuring substance in

many fresh fruits and

vegetables; also manufacturedby biological synthesis by one of

several methods. One processuses glucose which is

hydrogenated to sorbitol. The

bacterium, Acetobactersuboxydans is then employed to

oxidise the sorbitol to sorbate.

Further chemical additions and

the heating with hydrochloricacid produces ascorbic acid. A

recent single fermentationprocess has been ahieved bytransfering the genetic materialof two enzymes from different

bacteria to a single bacterium.

Vitamin C, browning

inhabitor unprocessed

cut fruits, fruit pulp andjuices, improving agent

for flour, meat colourpreservative; used

increasingly as an

antioxidant in thebrewing industry as

more larger is produced

since the efffects of

oxidation are moreapperent in delicately

flavour beers. Alsoimproves shelf-life ofbeers, preventing hazedevelopment and off

flavours.

301 Sodium ascorbate

(vitamin C)

Prepared synthetically, the

sodium salt of ascorbic acid

(300).

Vitamin C, antioxidant,

colour preservative.

322 Lecithin Lecithins are mixtures orfractions of phosphatides

(componants of fat) obtained by

physical procedures from animalor vegetable foodstaffs. Most

commercial lecithin is obtained

from soya beans. Other sourcesare egg yolk and leguminous

seeds, including peanuts and

maize. Lecithin is present in all

living cells and is significantconstituent of nerve and brain

tissues.

In plant and animal cellslecithin protects the cell

membranes and the

polyunsaturated fatscontained within the

cells from oxygen

attack. It is aninvaluable emulsifier,

lowering the surface

tension of water and

allowing thecombination of oils and

fats with water in

margarine, chocolate,

mayonnaise, ice creamand baked goods.

Lecithins emplyed as anemulsifier in bread

increases loaf volume,

softens the crumb andextends the shelf life. In

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margarine it also

prevents water leakage

and protects vitamin A.

Hydroxylated lechitin isa defoaming component

in yeast and beet sugarproduction.

422 Glycerin (glycerol). Fatty acids from oil and fatt

usually used for manufacturingof soaps.

Solvent for oily

chemicals.

433 Polysorbate 80(polyoxyethylene (20)

sorbitan mono-oleate;

Tween 80).

A complex mixture of partialoleic esters of sorbitol and

sorbitol anhydride

copolymerised with etyleneoxide.

Emulsifier and defoamein the production of

sugar beet, stabiliser,

keeps bread rolls anddoughnuts moist,

prevent oil leaking from

artificial whippedcream; helps the

solubility of non-dairy

coffe whiteners.

435 Polysorbate 60

(polyoxyethylene (20)

sorbitan monostearate;Tween 60.

A complex mixture of partial

stearic acid esters of sorbitol and

its mono-and di-anhydridescondensed with ethylene oxide.

Emulsifier, stabilisers

especially in frozen

desserts to prevent theoil and water separating

out and creating wetnes

etc.

436 Polysorbate 65

(polyoxyethylene (20)sorbitan monostearate;

Tween 65.

A stearic acid ester of sorbitol

and sorbitol anhydridecopolymerised with ethlene

oxide.

Emulsifier, stabilisers

especially in frozendesserts to prevent the

oil and water separating

out and creating wetnesetc.

441 Gelatin. Obtained by boiling animal skinusually cattle or pigs),

ligaments, bones, sinews or any

tissue that contains collagen.

Suspending, tickeningand stabilising agent,

emulsifier

E470 Sodium potassium and

calcium salts of fattyacids (soaps).

Prepared from fatty acids. Not

permitted in Australia.

Emulsifiers; stabilisers

and anti cacking agents.

471 Mono-and diglyceridesof fat-forming fatty

acids.

Prepared from glycerine andfatty acids.

Used in cakes to retainthe foaming power of

egg protein in the

presence of fat,

emulsifiers; stabilisers,tickening agent it is

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commonest surfactant in

ice cream where fat is

emulsified into a

complex watery matrix.

472(a) Acetic and fatty acid

ester of glycerol.

Prepared from esters of gycerol

and acetic acid.

Emulsifiers; stabilisers,

coating agent; texturemodifying agents;

solvents and lubricants.

472(b) Lactic and fatty acid

ester of glycerol.

Prepared from esters of gycerol

and lactic acid.

Emulsifiers and

stabilisers.

472(c) Citric and fatty acid

ester of glycerol.

Prepared from esters of gycerol

and citric acid.

Emulsifiers and

stabilisers.

472(d) and fatty acid ester of

glycerol.

Prepared from esters of gycerol

and tartaric acid.

Emulsifiers and

stabilisers.

472(e) Diacetyltartaric and fatty

acid ester of glycerol.

Prepared from esters of glycerol

and tartaric acid.

Emulsifiers and

stabilisers.473 Sucrose esters of fatty

acids.

Prepared from esters of glycerol

and sucrose.

Emulsifiers and

stabilisers.

E474 Sucroglycerides. Lard (pig fat), tallow (hard

animals fat), palm oil and etc.

Emulsifiers and

stabilisers.

475 Polyglycerol esters of

fatty acids.

Prepared in the laboratory Emulsifiers and

stabilisers.

476 Polyglycerol ester of

interesterified ricinoleic

acid (polyglycerolpolycricinoleate).

Prepared from caster oil and

glycerol ester.

Emulsifiers, stabilisers.

477 Propane-1,2- diol esters

of fatty acids (propylene

glycol esters of fattyacids).

Prepared from propylene glycol. Emulsifiers and

stabilisers.

481 Sodium stearoyllactylate (sodium

stearoyl-2-lactylate).

Prepared from lactic acid. Emulsifiers andstabilisers.

482 Calcium stearoyl

lactylate (calcium

stearoyl-2-lactylate).

Prepared from lactic acid. Emulsifiers and

stabilisers.

E483 Stearyl tartrate. Prepared from tartaric acid. Notpermitted in Australia

Stabiliser, emulsifier,flour treatment agent.

491 Sorbitan monostearate Prepared synthetically from

stearic acid and sorbitol.

Emulsifiers and

stabilisers; glazingagent.

492 Sorbitan tristearate Prepared synthetically fromstearic acid.

Emulsifiers andstabilisers.

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(Span 65).

E494 Sorbitan monolaurate

(Span 20).

Prepared synthetically fromsorbitol and oleic acid. Not

permitted in Australia.

Emulsifiers andstabilisers.

542 Bone phosphate (edible

bone phosphate)

The degreased steam-extract

from animal bones.

Anti-caking agent,

mineral supplement,filler in tablet making.

570 Stearic acid. Natural occuring fatty acid

found in all animal fats andvegetable oils. Prepared

synthetically for commercial

use.

Anti-caking agent.

572 Magnesium strearate Prepared synthetically from

commercial stearic acid.

Anti-caking agent,

emulsifier, release agent

621 Monosodium glutamate

(sodium hydrogen L-glutamate; Aji-no-moto;

(MSG)

Mono sodium glutamate is the

sodium salt of glutamic acid(620). It is an amino acid

(several amino acids together

make up a protein). The variousforms of glutamic. acid are

referred to as glutamates.

Glutamate is a common

substance widely found in plantand animal tissues. It occours

especially in foods such as meat,

fish, poultry and milk.

Today 90% is manufactured by

fermentation using molassesfrom cane or beet sugar, and

10% in South East Asia from

sago and tapioca strach, or fromplant proteins rich in glutamic

acid such as wheat protein and

sugar beet.

In Indonesiabactosoytone

(contains pig enzym) used to beone of its ingredients.

Used as flavour

enhancher to increasethe platability.

In australia MSG is notpermitted to be used infoods. manufactured

specifically for infantsand young children.

631 Disodium inosinate(inosine 5- (sisodium

phosphate).

Can be prepared from meatextracts, drie`d sardines.

Flavour enhancer.

E635 Sodium

5ribonucleotide.

A mixture ofdisodium

guanylate (627) and disodium

Flavour enhancer.

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inosinate (631). People suffering

from gout should avoid this

substance.

Not permitted in Australia.

920 L-cysteinehydrochloride and L-

cysteine hydrochloridemonohydrate.

Manufactured from animal hairand chicken feathers. In China it

is made from human hair.

Improving agent forflour, other than

wholemeal. Flavour,especially chicken

flavour.

If the emulsifier is vegetable derived than it is regarded as halal.

FOOD ADDITIVE CODE NUMBERS

Food Additive Code Numbers are the identity of substances given by someone used at the ea

stage on food labels in Europe. The numbering system was developed by the European Econom

Community (EEC) as part of its effort to harmonise laws so that foods can be moved from countto country more easily. The European numbers are E numbers for example E223. The Australi

numbers do not utilise the prefix i.e. 223 is used instea

CONCLUSION

From the above discussion we as consumers should alert when buying something not on

for the nutritious but also the ingredients of the food or drink. The easier way is by looking at thalal logo issued by the halal authority printed on the bottle or the box of the product.

Always look for the ingredients that are Halal.

We tried to get information on the products that are available in the marked that are halal but this is

big task to list out all the halal food stuff from the market, for the time being this booklet should hemuslims to find halal food.

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Haram Ingredients(contained in the food items)

The following ingredients should be avoided by all Muslims :-

1. Alcohol (Alcohol is a colorless liquid, produced by the fermentation of sugar or starch, thatis the intoxicating agent in fermented drinks and is used as a solvent. Also called ethanol andethyl alcohol).2. Animal Shortening*Animal shortening must be avoided. Vegetable shortening is halal.

3. Animal Fat *Animal fat must be avoided. Vegetable fat is halal.

4. Bacon (Meat from the back and sides of a hog that has been salted, dried, and oftensmoked)

5. Broth* (from animals) (BrothA liquid made by cooking vegetables, meat, seafood, orpoultry in water for a long time, used as a base for soups and sauces).

6. Enzymes*: Microbial Enzymes are okay (Enzymes isA protein substance producedin living cells, that influences a chemical reaction within a plant or animal without being changeditself; an organic catalyst. Enzymes help break down food so that it can be digested. Pepsin is anenzyme)

7. Ethanol

8. Ethyl alcohol

9. Gelatin*Gelatin is An odorless, tasteless, protein substance like glue or jelly, obtained byboiling the bones, hoofs, and other waste parts of animals. It dissolves easily in hot water and isused in making jellied salads and desserts, camera film, and glue.Source: World Book DictionaryMillennium 2000 Edition

10. Gin (A strong colorless alcoholic drink distilled from grain and f lavored with juniper berries).

11. Ham (Meat cut from the thigh of the hind leg of a hog after curing by salting or smoking).

12. L-cysteine (if from human hair) (L-cysteine is an ingredient which is used in bakeryproducts as a dough conditioner. It is often used in pizza crusts, pita breads and in bagels. It ismade from human hair, chicken/duck feathers and synthetic materials. L-cysteine from humanhair is Haram and must always be avoided. Synthetic and chicken/duck feather L-cysteine isHalal and may be consumed).

13. Lard (The fat of pigs or hogs, melted down and made clear. Lard is made especially of theinternal fat of the abdomen and is used in cooking).

14. Lipase*: Only animal lipase should be avoided (Lipase is An enzyme producedby the liver, pancreas, or stomach, or by plant seeds, that breaks down fats).

15. Pepsin (An enzyme in the gastric juice of the stomach that helps to digest meat, eggs,

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cheese, and other proteins).

16. Rennet*: All forms should be avoided except for plant/microbial/synthetic.(Rennet is a Substance containing rennin, obtained from the stomach of a calf or other ruminant,used for curdling milk in making cheese and junket).

17. Rum(An alcoholic liquor made from sugar cane or molasses. It can be clear but is usuallycolored brownish-red by storage in oak casks or by the addition of caramel).

18. Stock* (from animals)(A liquid made by simmering meat, f ish, bones, or vegetableswith herbs in water, used in soups, stews, and sauces).

19. Wine (1. Alcohol fermented from grapes: an alcoholic drink made by fermenting the juiceof grapes2. Alcohol fermented from other fruit: an alcoholic drink made by fermenting the juiceof fruit other than grapes, or the juice of other plants).

20. Tallow* (A hard fatty substance extracted from the fat of sheep and cattle).

21. Vanilla Extract/Flavour (A flavouring extract made from the vanilla bean and used incandy, ice cream, and perfumes.Source: World Book Dictionary Millennium 2000 Edition.Theflavour extracted from vanilla beans is most commonly dissolved in alcohol. Documentation froma distributor of vanilla extract showed that the ingredient contained 50% alcohol).

22. Whey : Should be avoided unless the rennet used in its production is

plant/microbial/synthetic. (The watery part of milk that separates from the curd when milksours and becomes coagulated, or when cheese is made.Source: World Book DictionaryMillennium 2000 Edition.Rennet is used to curd the milk. Whey should be avoided because the

rennet used to curd the milk could be from a haram or non- Zabihah animal).

Note : - Look out for these ingredients when you shop. Always remember to read the ingredientsbefore you buy any food product. it is best to call the company on phone and make sure that whatyou are eating is Halal by asking them if the product contains any Animal fator Alcoholingredients.

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Zabihah

Animals such as cows, sheep, goats, deer, moose, chickens, ducks,game birds, etc., are also Halal, but they must be Zabihah(slaughtered

according to Islamic Rites) in order to be suitable for consumption. Theprocedure is as follows: the animal must be slaughtered by a Muslim. Theanimal should be put down on the ground (or held it if it is small) and its throatshould be slit with a very sharp knife to make sure that the 3 main bloodvessels are cut. While cutting the throat of the animal (without severing it), theperson must pronounce the name of Allah or recite a blessing which containsthe name of Allah, such as "Bismillah Allah-u-Akbar".

Question: Why does the animal have to be slaughtered by a Muslim?Can't we eat the meat of animals slaughtered by the People of the Book?

Answer:- Allah Tala says in the Noble Qurn:'Today I have made permissible for you pure things and the food of those whowere given the Book (Ahlul-Kitaab) is also Halal for you'. (Qurn 5:4)

Overtly the above Aayat reads that the Zabihah of the Ahlul-Kitaab ispermissible, but the fundamental principle must be understood in order tounderstand the Qurn i.e. 'One part of the Qurn explains the other'.Therefore, this verse should be understood in the light of another verserelating to the same matter: 'Do not eat unless Allah's name has been takenand this (not taking Allah's name) practice is transgression' (Quran 6:121)

While the former verse explicitly states that the Zabihah of the Ahlul-Kitaab ispermissible and the latter says, 'Do not eat unless Allah's name has been

taken', in the light of both these verses, it is understood that the Zabihah ofthe Ahlul-kitaab is permissible only if the name of Allah is taken at the time ofslaughtering. The Ahlul-kitaab used to take Allah's name when slaughteringan animal, therefore, their Zabihah was also Halal for Muslims. It is for thissame reason that an animal slaughtered by the Mushrikeen, etc. is notpermissible. The Ahlul-kitaab of today are recognized by name, less faith.There is no guarantee that they take the name of Allah/God whenslaughtering an animal. Furthermore, they cannot be anymore trusted inmatters pertaining to Halal/Haram.

Since there is uncertainty in the above slaughter manner, the Jurists areunanimous that it is not permissible to consume meat which is doubtful.Unless there is certainty that the Ahlul-kitaab read the 'Tasmiyah' i.e. take the

name of God when slaughtering an animal then only will the meat bepermissible. We suggest that the Muslims in the U.S.A. and U.K. slaughterthe animals themselves. A committee be appointed and look into ways tofacilitate for Halaal meat slaughtered by Muslims. This will make themindependent from Christian/Jewish sources.

Another proposition may be that the meat sold on the market are packed,sealed and stamped by a Muslim organisation consisting of reliable scholarsand lama who have proper Islamic knowledge of the principles pertaining to

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Halaal/Haraam of the Sharih.

and Allah Ta'ala Knows Best

Machine-slaughtered MeatBy Shaykh Muhammad ibn Adam al-Kawthari,

Slaughtering animals mechanically is becoming awidespread phenomenon in many abattoirs, plants and firms in a

number of countries. The idea and objective behind slaughteringanimals mechanically rather than manually is to speed up theprocess of slaughter, thus catering for a mass production.

There are many methods of slaughtering chickens mechanically.

In some major plants, one machine takes care of all the stages

of slaughter and production, in that the chickens enter themachine from side alive and exit from the other with all the

stages of slaughtering, removing of the feathers, cleaning,cutting into pieces, packaging, etc being taken care of by thiscolossal electrical appliance.

Normally, chickens are transported to the place of slaughter

through a conveyer belt on which the chickens are hanged

upside down with its legs tied to the hooks on the conveyer.These chickens after passing through extremely cold water arrive

at the place where a gyratory blade or knife cuts the chickens.Thereafter, the chickens move along to the other stages ofcleaning, cutting, packaging, etc.

In some plants, a Muslim pronounces the name of Allah MostHigh (tasmiyah) before switching the machine on which caters

for the slaughtering of thousands of chickens. In other places,two Muslims stand at each of the two production lines. One

pronounces the name of Allah (tasmiyah) during the slaughterprocess, while the other makes sure that the machine has

missed no chicken. A fifth spare stands-by to cover breaks,

lunches, and prayer. At times, each line slaughters up to 140

chickens per minute or 8400 chickens per hour.

Related:

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Lodge Farms: TheNew Look, The

Issue, TheControversy

Fatwas and opinionson MachineSlaughter

To understand the Shariah ruling with regards to machine-slaughter, one must

remember that, for an animal to be considered Islamically lawful (halal), there arebasically three conditions.

a) Most of the four veins (including the Jugular vein, according to some) must be cutwith a knife, blade or any tool that is sharp and has a cutting edge;

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b) The name of Allah must be pronounced at the time of slaughtering, whether

actually or effectively (such as when it is forgotten by someone who would normallyhave said it);

c) The slaughterer must be either a Muslim or from the People of the Book (Ahl al-Kitab). (See: al-Haskafi and Ibn Abidin in Radd al-Muhtar ala al-Durr al-Mukhtar)

It should be also remembered here that all these conditions are necessaryindividually and separately. Failure to fulfil them will render the animal unlawful.

Condition (b), which is to pronounce the name of Allah, has a great bearing to theissue of machine-slaughter, thus it is imperative that we understand it in great depthand detail.

Some people argue that pronouncing the name of Allah (tasmiyah) is not a pre-

requisite in order for the animal to be Halal, rather it is merely something that isSunnah.

This understanding is incorrect due to various reasons:

Firstly, the Quran is quite clear with regards to the obligation of pronouncing thename of Allah (tasmiyah). Allah Most High says:

Eat not of (meats) over which Allahs name has not been pronounced. That wouldbe sinful (fisq). (Surah al-Anam, 121)

This verse quite clearly mentions the necessity of pronouncing the name of Allah

Most High without any ambiguity or doubt. And Allah did not just suffice on thiscommand, rather followed it by saying that would be sinful (fisq) removing anydoubt that Tasmiyah may not be necessary.

Similarly, Allah Most High says:

They ask you what is lawful for them (as food). Say: Lawful unto you are (all)things good and pure and what you have taught your trained hunting animals (to

catch) in the manner directed to you by Allah. Eat what they catch for you andpronounce the name of Allah over it. (Surah al-Maidah, V.4)

And:

Why should you not eat of (meats) on which Allahs name has been pronounced?(Surah al-Anam, V. 119)

And:

And there are cattle on which, (at slaughter), they do not pronounce the name ofAllah, a fabrication against Him. Soon He will requite them for what they have beenfabricating. (Surah al-Anam, 138)

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This verse is also quite stern on the necessity of pronouncing the name of Allah

Almighty. So much so that Allah called the non-pronouncement of his name, afabrication against Him.

There are many other verses also that clearly and categorically illustrate that

pronouncing the name of Allah Almighty at the time of slaughtering an animal is an

absolute necessity and a fundamental ingredient to a valid slaughter.

Secondly, there are many narrations of the Messenger of Allah (Allah bless him &give him peace) that also show the importance of pronouncing the name of Allah

Most High.

Jundub ibn Sufyan al-Bajali (Allah be pleased with him) narrates that: Once we

offered some animals as sacrifice with the Messenger of Allah (Allah bless him & givehim peace). Some people slaughtered their sacrifices before the Eid prayer. Whenthe Messenger of Allah (Allah bless him & give him peace) completed his prayer, he

saw that they had slaughtered before the prayer, so he said: Whoever slaughtered

before the prayer, should slaughter another animal (sacrifice) in place of it, and

those who did not slaughter until we prayed, should slaughter by pronouncing thename of Allah. (Sahih al-Bukhari, no. 5500)

Rafi ibn Khadij (Allah be pleased with him) narrates that the Messenger of Allah

(Allah bless him & give him peace) said: if the killing tool causes the blood to gush

out, and the name of Allah is pronounced, then eat (of the slaughtered animal).(Sahih al-Bukhari, no. 5498)

Adi ibn Hatim (Allah be pleased with him) narrates that he said: O Messenger ofAllah! At times, I let go of my hunting dog but I find with it another dog and I am

unaware which of the two hunted the animal? The Messenger of Allah (Allah bless

him & give him peace) said: Dont eat (from the hunted animal), for you havepronounced the name of Allah on your dog and not on the other. (Sahih al-Bukhari,no 5486)

There are many other rigorously authenticated narrations of the Messenger of Allah

(Allah bless him & give him peace) that signify the importance and necessity ofpronouncing the name of Allah at the time of slaughter.

Thirdly, almost all the Islamic jurists (fuqaha) are of the view that pronouncing the

name of Allah is a pre-requisite for an animal to be considered Halal. The only

exception is the situation when one forgets to pronounce the name of Allah MostHigh.

Imam al-Haskafi (Allah have mercy on him) from the Hanafi school states:

An animal slaughtered (zabiha) by other than someone from the people of the book(ahl al-Kitab), such as a fire-worshipper, idol-worshipper, etc will not beHalalSimilarly, the animal on which the name of Allah was not pronounced

intentionally (will be haram)However, if it was left out due to forgetfulness, it wouldbe Halal.

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The great Hanafi jurist, Allamah Ibn Abidin (Allah have mercy on him) explains theabove by stating:

Meaning a slaughtered animal will not be lawful to consume (halal) if the name of

Allah was intentionally not pronounced whether the slaughterer was a Muslim or

from the people of the book (kitabi), because of the (clear) text of the Quran and

the consensus (ijma) of all the scholars. (See: Radd al-Muhtar ala al-Durr, 5/298-299)

In the Maliki Madhab, it is stated in Sharh al-Kabir of al-Darder:

Pronouncing the name of Allah (tasmiyah) is necessary at the time of slaughteringthe animal or sending for hunting if one remembers and is capable of doing so. Thus,

it is not necessary for a person who forgets, neither on a person who is dumb andneither on the one who is forced to not pronounce it (mukrah).

Imam al-Dasuqi (also a major Maliki jurist) explains the above by stating:

The meaning of the Quranic verse: Eat not of (meats) over which Allahs name hasnot been pronounced is that on which the name of Allah was not pronouncedintentionally with having capability of doing so. However, if Allahs name was not

pronounced due to forgetfulness or incapability, then the animal would be lawful

(halal). An individual ignorant of the ruling (jahil) will be treated in the same manneras the one who deliberately and intentionally does not pronounce the name of Allah(amid). (See: Hashiyat al-Dasuqi ala al-Sharh al-Kabir, 2/167-168)

From the Hanbali Madhhab, Imam al-Bahuti (Allah have mercy on him) states:

If the slaughterer fails to pronounce the name of Allah deliberately (amadan) or

ignorantly (jahlan), the animal will not be lawful (halal), due to the statement of

Allah Most High: Eat not of (meats) over which Allahs name has not beenpronounced. However, if he failed to pronounce the name of Allah forgetfully, then it

would be lawful (halal) to consume from the animal, due to the Hadith of Shaddadibn Said wherein the Messenger of Allah (Allah bless him & give him peace) said:The Zabiha of a Muslim is Halal even if he does not pronounce the name of Allah as

long as it is not left out deliberately, narrated by Said. (Kashaf al-Qina ala Matn al-Iqna, 5/181)

As far as Imam Shafii (Allah have mercy on him) is concerned, it is usually relatedfrom him that the animal will be lawful to consume even when one does notpronounce the name of Allah intentionally, and that to pronounce the name of Allahis merely a Sunnah.

However, the great contemporary jurist, Shaykh Mufti Taqi Usmani (may Allah

preserve him) discusses the viewpoint of Imam Shafii (Allah have mercy on him) inhis Arabic treatise Ahkam al-Dhabaih concluding that this is only when it occursinfrequently. If a habit is made of not pronouncing the name of Allah due to

negligence and taking the matter lightly, the animal would not be lawful according tothe Shafii school also.

Shaykh Taqi Usmani (may Allah preserve him) states:

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It appears by looking into the book al-Umm of Imam Shafii that he did not

explicitly mention the lawfulness of the animal on which the name of Allah is not

pronounced, rather he only stated that the animal on which the name of Allah wasnot pronounced forgetfully would be lawful (halal). The text of Imam Shafii (Allahhave mercy on him) is as follows:

When a Muslim sends his (hunting) dog or bird, both of which are trained (to hunt),I would prefer that he pronounces the name of Allah. If he did not pronounce the

name of Allah forgetfully, and the animal was hunted, then it would be Halal toconsume from it. (Kitab al-Umm, 2/227)

Further along, Imam Shafii (Allah have mercy on him) clearly states that the onewho does not pronounce the name of Allah by taking the matter lightly, then theanimal slaughtered by him would not be lawful. He states:

If a Muslim forgets to pronounce the name of Allah Most High, the slaughtered

animal is Halal to consume. However, if he did not pronounce the name of Allah by

taking the matter lightly (istikhfafan), then the slaughtered animal will not be lawful

to consume. (al-Umm, 2/131, Bab Zabaih ahl al-Kitab)

These texts of Imam Shafii quite clearly illustrate that the Shafii school does notgive a general permissibility of consuming from animals on which the name of Allah

was not pronounced intentionally, rather, the slaughtered animal will be unlawful

(haram) in the Shafii Madhhab also if the name of Allah (tasmiyah) was notpronounced due to being negligent or taking the matter casually and lightly, and thatone make this a habit.

The upshot of all of this, is that the ruling of permissibility (of animals on which the

name of Allah was not pronounced, even intentionally) according to Imam Shafii

(Allah have mercy on him) is only restricted to the situation where one leaves theTasmiyah once or twice by coincidence, and not due to being neglectful or taking the

matter casually. And even in that situation, it will be disliked (makruh) to consumefrom the animal, for Imam Shafi stated: I would prefer that he pronounces the

name of Allah, thus the Shafii fuqaha have clearly mentioned that if one does notpronounce the name of Allah intentionally, it will be Makruh and one will be sinful fordoing this. (See: Buhuth fi Qadhaya Fiqhiyya Muasara, p. 393-394)

It becomes clear from the above that, if the name of Allah (tasmiya) was notpronounced on an animal intentionally and deliberately, then the slaughtered animal

will be unlawful (haram) without doubt according to the Hanafi, Maliki and Hanbalischools of Islamic sacred law. It will also be unlawful (haram) to consume it

according to the Shafii school if it was not pronounced due to negligence andforming a habit of it. However, if the name of Allah was not pronounced out once in a

while, then (according to the Shafii school) despite this act being Makruh and sinful,it will not be Haram to consume from the animal.

Some people try to justify the lawfulness of the animals on which the name of Allah

was not pronounced (even intentionally) with the following Hadith recorded by Imamal-Bukhari in his Sahih:

Sayyida Aisha (Allah be pleased with her) narrates that a group of people said to theMessenger of Allah (Allah bless him & give him peace): Some people bring us meat

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and we do not know whether the name of Allah was pronounced over it or not.He

(Allah bless him & give him peace) said, You pronounce the name of Allah on it and

eat from it.Aisha (Allah be pleased with her) states: Those people had embracedIslam recently. (Sahih al-Bukhari, no. 5507)

However, their claim can not be substantiated with the above narration, for this

Hadith is merely implying that if a Muslim was to foreword you some meat, then oneshould assume that the name of Allah was pronounced thus it is Halal. One should

have a good opinion regarding other fellow Muslims. This is the reason why SayyidaAisha (Allah be pleased with her) stated that these people had embraced Islamrecently, thus there may be doubt in the meat slaughtered by them. However, the

Messenger of Allah (Allah bless him & give him peace) commanded that one should

regard a Muslim to have fulfilled the requirements of a valid and lawful slaughtereven if he newly embraced Islam.

The above Hadith has nothing whatsoever to do with the situation where one ispositive that and sure that the name of Allah was not pronounced intentionally. Thus,if one was aware that Tasmiyah did not take place, the animal would be unlawful.

In conclusion, the Hadith is referring to the situation where one has not seen the

animal being slaughtered with his naked eye (as is the case with most of us), thushas to rely on the word of the one who is selling him. If there is no reason to doubthim, one may purchase the meat and eat of it. The Hadith is not referring to the

situation where one knows for certain that the name of Allah was not pronounced at

the time of slaughter. The difference between the two situations is quite clear andapparent.

Having understood the importance of pronouncing the name of Allah (tasmiyah) atthe time of slaughtering animals, we once again return to our discussion on machine-slaughter. There are few points that need to be taken into consideration:

Firstly, the machines have a blade that keeps turning round like a rotating hand millor grinder. This blade is quite sharp and moves very rapidly, and the necks of the

chickens and birds (that are hanged upside down) pass on it with the veins beinginstantly cut. If that is the case, then there is nothing wrong (in this case) from aShariah perspective.

If the blade was so sharp that it was to totally cut off and separate the head of thebird from the rest of its body, then despite this act being disliked (makruh), theanimal would remain lawful (halal).

It is stated in the famous Hanafi fiqh work, al-Hidaya:

If one reached the spinal marrow (nukha) with the knife or cut off the whole head,

the act will be Makruh, although it will be permissible to consume from the animal.(al-Marghinani, al-Hidaya, 2/438)

However, at times it is possible that the bird moves due to some reason when

passing by the blade, thus the neck and veins may not be completely cut or may becut but only slightly leaving doubt whether the veins that must be cut in order for

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the animal to be lawful have been cut or otherwise. If that is the case, then theanimal would be unlawful.

Therefore, one needs to be assured whether the veins of all the birds and chickens

are slit in a proper manner. If this can not be assured, then it would not be

permissible to use these machines or one must use something that guarantees the

cutting of veins properly.

The second (and fundamental) issue here is of pronouncing the name of Allah MostHigh (tasmiyah). There are few scenarios:

As you may be aware that the machine does not slaughter all the birds at once,rather the birds are slaughtered one after the other. Thus, if a Muslim was to

pronounce the name of Allah and switch on the machine, then the first bird that isslaughtered may be Halal but the rest would remain unlawful, for it is a conditionthat each animal individually has the name of Allah pronounced over it. Yes, if some

animals or birds were slaughtered simultaneously, then one pronouncement wouldbe sufficient.

The verse quoted earlier where Allah Most High says: Eat not of (meats/animals)

over which Allahs name has not been pronounced. That would be sinful (fisq)indicates that each animal separately must have the name of Allah pronounced overit.

Imam al-Haskafi (Allah have mercy on him) states:

The condition (for an animal to be Halal) is that the animal is slaughtered straightafter the pronouncement of Allahs name (tasmiyah) before one begins doing

something else (tabaddul al-majlis). So much so that if a person laid down twosheeps, one over the other, and slaughtered them simultaneously with pronouncing

the name of Allah once, then they will both be Halal, contrary to the situation whereone slaughters them one after the other (m, in that only the first will be Halal). The

reason behind this is that the repetition of the act (m, meaning the act ofslaughtering) necessitates repetition of Tasmiyah. (See: Radd al-Muhtar ala al- Durral-Mukhtar, 6/402)

The same has also been mentioned in the other fiqh schools. See for the Hanbalischool: Ibn Qudama, al-Mugni (11/33), and for the Maliki school: Muwaq al-Maliki,al-Taj wal Iklil (3/219).

Moreover, the jurists (fuqaha) have mentioned that the animal must be slaughtered

straight after the pronouncement of the name of Allah without having a considerabledelay.

Imam al-Haskafi (Allah have mercy on him) states:

If the slaughterer pronounces the name of Allah then engages in eating or drinking

something, and then slaughters the animal, in such a case, if the period wasconsiderably lengthy, it will be unlawful to consume the meat. However, if the periodwas not that long, it would be Halal. And being long is what an onlooker would

regard it to be a considerable time. (Durr al-Mukhtar with Radd, 6/302)

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Ibn Qudama, the great Hanbali jurist, states:

If a person laid down the sheep in order to slaughter it and pronounced the name ofAllah, thereafter put the knife down and picked up another knife or replied to a

greeting (salam) or spoke to someone, etc, and then slaughtered the animal, it will

be Halal to consume it. The reason being is that he recited the Tasmiyah for that

particular animal without separating the Tasmiyah and slaughter with a considerabletime. Thus, it is as though he did not speak. (al-Mugni, 11/33)

In conclusion, the majority of the jurists (fuqaha) have stipulated that the

pronouncement of Allahs name (tasmiyah) must be on each and every individual

animal, and that there should not be a major separation between the Tasmiyah andslaughter.

As such, pronouncing the name of Allah Most High when switching the machine onwill not render all the chickens to be lawful (halal). The reason being is that the one

who pronounced the name of Allah the first time did not pronounce it on each and

every individual animal, and secondly, there is a separation of hours or even a whole

day (in some cases) between the pronouncement and the slaughter of thousands ofchickens, which is also not acceptable for the animal to be considered legally Halal.

The second scenario here is that a Muslim stands close to the blade in the appliance

and pronounces the name of Allah Most High when the chickens come close to the

blade and are slaughtered. This also has many problems from an Islamicperspective.

Firstly, it is a condition that the name of Allah is pronounced by the one who isslaughtering the animal. However, in the mentioned scenario, the one standing next

to the blade has nothing to do whatsoever with the chicken. He did not switch the

machine on, neither did he turn the blade nor moved the chicken towards the blade.He is merely like an individual who was passing by a slaughterer who was

slaughtering his animal. There is no connection whatsoever. Suppose he didpronounce the name of Allah and another person pronounced the name of other thanAllah, then to whom will the slaughter of the animal be attributed to?

Secondly, there are thousands of chickens that are slaughtered in the machine, thus

it is impossible that the name of Allah is pronounced on each and every individual

bird. The one who is blessing the chicken must not move for even one moment ortake his eye of the machine, for if he failed to pronounce the name of Allah on even

one chicken, it will become unlawful (haram). Even if he did take all reasonablemeasures to pronounce the name of Allah on every chicken, it is virtually impossible,given the magnitude of chickens that are slaughtered.

In light of the above, it is very difficult to say that birds and chickens that areslaughtered mechanically are lawful (halal), whether one pronounces the name of

Allah when switching on the machine or whether there are individuals whopronounce the name of Allah when the chickens come close to the blade in themachine.

Some people argue that Islamically there is no difference between hand-slaughterand machine slaughter thus, one should not insist on the chickens to be slaughteredmanually.

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However, the question here is not of hand-slaughter and machine-slaughter, rather,

the issue here is of fulfilling the Shariah requirements with regards to a valid

slaughter. If the conditions for a valid slaughter are fulfilled (regardless of whether itis hand-slaughter or machine-slaughter), the animal would be lawful (halal) toconsume. However, if these conditions are not fulfilled, it will render the animal

unlawful (haram). If these conditions were not fulfilled in hand-slaughter, even then

the animal will become unlawful. It is not a case of favouring one over the other.

Internationally renowned scholar, Shaykh justice Mufti Muhammad Taqi Usmani(may Allah preserve him) has mentioned the solution to this problem in his Arabictreatise Ahkam al-Zabaih and in his English book Contemporary Fatawa: He states:

The only solution to this problem is that instead of one person, three Muslims beemployed to cut the throats of chicken manually. They can slaughter the hanging

chicken, alternatively. The speed of the machine need not be slowed down, nor doesthe production need to be reduced. Each one of these three persons will cut thethroats of chickens by pronouncing the name of Allah.

This procedure has been practised in a number of countries where the objective ofmass production was never harmed or adversely affected. In the same Maple Lodge

Slaughter House, we had seen a number of jobs being done manually by personsstanding by the railing on which the chickens pass continuously. The same methodcan easily be applied at the stage of slaughtering also. This will require only two or

three more persons to be employed which should never be a problem for such a big

firm.If this objective is achieved, one should not insist on it being manual ormechanical.

In the way I have suggested, all the process of the mechanical production willremain as it is. The only act to be done manually is the act of cutting the throat

without slowing down the machine. You can see that the separation of liver and

some other parts of chicken is still being done manually, while it does not in anyway, slow down the process. The same method is suggested for cutting the throatalso. (Contemporary Fatawa, p.288-289)

In conclusion, there is no justification of machine-slaughtered chicken, neither is

there a great need for it. As Shaykh Taqi has pointed out that, many firms have

employed the method suggested by him and that it did not have an affect on massproduction. Given this and all the other proofs outlined above, it will not bepermissible to mechanically slaughter chickens where the necessary conditions are

not fulfilled. However, if they are fulfilled, then the animal would be lawful (halal) toconsume.

Finally, one must remember that machine-slaughter is a new phenomenon created

by the rapid progress in modern technology. Thus, it is obvious that it is impossiblefor one to find express rulings with regards to it in the classical sources of Islamicjurisprudence. Its ruling can only be derived from the general principles and

guidelines set down in the Quran, Sunnah and the classical works of Islamicjurisprudence. Thus, they may be some differences of opinion with regards to this

issue and we respect the other opinions. However, the above is what I haveunderstood from my teachers, especially Shaykh Mufti Taqi Usmani, upon whoseArabic work (Ahkam al-Zabaih) this article is primarily based.

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One must also remember that this is a very important issue for a Muslim. Consuming

Halal food is one of the most important things for a believer, for it has a bearing onall the other worships.

Allah Most High says:

O people! Eat of what is in the earth, Halal and Pure, and do not follow the footsteps

of Satan. Indeed, for you he is an open enemy. (Surah al-Baqarah, 168)

Sayyiduna Abu Hurayra (Allah be pleased with him) narrates that the Messenger of

Allah (Allah bless him & give him peace) said: Allah the Almighty is pure andaccepts only that which is pure. Allah has commanded the faithful to do that whichhe commanded the Messengers, and the Almighty has said: O Messengers! Eat of

the pure things and do right. And Allah the Almighty has said: O you who believe!

Eat of the pure things We have provided you. Then he (Allah bless him & give himpeace) mentioned (the case of) a man who, having journeyed far, is dishevelled and

dusty and who spreads out his hands to the heavens (saying): O Lord! O Lord!while his food is unlawful, his drink unlawful, his clothing unlawful, and he isnourished unlawfully, so how can he be answered! (Sahih Muslim)

Thus, the food we eat has a direct effect on us. It is the primary thing that needs tobe considered by a Muslim. Supplications (dua) are not accepted due to consumingunlawful food. Hence, a Muslim should abstain from that which is doubtful also.

One should also remember that, originally all things are permissible unless proven tobe unlawful (al-Asl fi al-Ashya al-Ibaha), however, the case with meat is different, inthat it is unlawful until proven to be Halal.

The proof on this is the narration of Adi ibn Hatim (Allah be pleased with him)already quoted where he said to the Messenger of Allah (Allah bless him & give him

peace): O Messenger of Allah! At times, I let go of my hunting dog but I find with itanother dog and I am unaware which of the two hunted the animal? The Messengerof Allah (Allah bless him & give him peace) said: Dont eat (from the hunted

animal), for you have pronounced the name of Allah on your dog and not on theother. (Sahih al-Bukhari, no 5486)

This Hadith clearly indicates that when there is doubt in the animal being Halal, it willbe unlawful to consume it, which signifies that meat is originally unlawful (hurmah)until proven to be Halal. Had it been originally Halal, the Messenger of Allah (Allah

bless him & give him peace) would not have ordered Adi (Allah be pleased with him)to abstain from consuming it.

This also serves as an answer to those who state that the organization certifyingproducts as Halal is responsible, and thus, any sins for eating the chickens will goto the certifying organization. It is the responsibility of every individual that he/she

investigates the authenticity of such statements and then consumes the meat.

Moreover, if one did that which was in ones capacity (i.e. investigating), then

although the sin for consuming Haram meat may not be committed but the effects of

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eating Harm will still remain. This effect, as stated previously, will have its toll onones worship, Dua, and on life in general.

May Allah Most High guide us all to the straight path and keep us far away fromunlawful and doubtful food, Ameen.

And Allah knows best.

Halal Tips

Here are some tips for eating halal:

1. Make sure that the products you buy have ingredients on their labels. If aproduct doesn't have a label with ingredients, DON'T buy it.

2. Always check the ingredients. You might want to print and keep the list of

ingredients to avoid, listed in the "Ingredients" section of our web site. If oneof these ingredients are found in a product, don't buy it.

3. Don't buy any meat products from the supermarket. Try to buy all yourmeat from a halal meat store.

4. Try to avoid fast-food restaurants such as McDonald's, Burger King, PizzaHut, etc. It might be true that some of their products are okay, but it is betterto stay away and be safe.

5. If you get a halal/haram list, make sure it is recent. There are many lists incirculation which are outdated and give out incorrect information.

6. Be especially cautious in buying the following products: cheese, cheeseflavour chips, cakes, cookies, french fries, candies, soups (may containmeat), sauce (may contain meat), margarine, yogurt, etc. If you are not sureabout a product, ask us and we'll try to help you the best we can.

7. Go through our whole web site and keep coming back often. Join ourmailing list.

http://eat-halal.com/index.shtml#mlhttp://www.eat-halal.com/ingredients.shtml

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Fatwa On: Mechanical Slaughter

Mechanical slaughter is of three types:

1. Chickens are transported to the place of slaughter through a conveyer beltand are manually slaughtered. If there is certainty that the chicken is alive andthe Muslim slaughterer recites the name of Allah upon slaughtering, then thechicken is Halal. In this case, only the transportation is mechanical but theslaughtering is manual. This procedure is unanimously permissible andrecommended.

2. Chickens are transported by means of the conveyer belt to the mechanicalslaughter blade. Once the mechanical plant comes into operation, the bladealso comes into operation and cuts the chicken. This procedure is notpermissible. It does not matter if the plant and the blades are controlled

together or separately.

3. The chickens are transported by means of the conveyer belt to manyslaughter blades and every blade is controlled separately by a Muslim whorecites the name of Allah upon affecting the mechanical slaughter. Thisprocedure conforms to the principles of Share Zabh set out by the Fuqahaa.According to our knowledge, such a procedure does not yet exist.

and Allah Ta'ala Knows Best

Before purchasing a product made from "Halal" chickens, you may want to find out if it'sslaughtered by machine or not.

And we close with this ayah of the Holy Quran : -

Eat of that which Allah hath bestowed on you as foodlawful and good, and keep your duty to Allah in Whom

ye are believers. (5:88))