Halal slaughter

However, several aspects of slaughtering may vary depending on the halal standard under consideration. The specifications for slaughtering according to the halal standards GSO 993:2015, OIC/SMIIC 1:2019 [32], HAS 23103:2012 [28], and MS 1500:2019 [30] for instance indicates a lot of differences. Even the Codex Aliment Arius Commission acknowledged this when defining the general principles for the use of the term halal: “There may be minor differences in opinion in the interpretation of lawful and unlawful animals and in the slaughter act, according to the different Islamic schools of thought”. Therefore, slaughterhouses seeking to get a halal certificate for their meat products must meet varied standards based on the standard to which they desire to comply and the specific geographic area where the products are to be marketed.

According to the standards of MS 1500:2009 and HAS 23103:2012, the location of the manufacturing site must be separated from halal zertifizierung services. The HAS 23103:2012 standard states that the distance between the nearest pig farm and the halal premises must be at least 5 kilometers. Due to the high concentration of pig farms in Europe compared to the countries where these standards were established, as well as the fact that the majority of them typically slaughter pigs along with other animals, it may be difficult to meet these requirements for slaughterhouses in Western nations. On the other hand, the GSO 993:2015 standard does not mention any particular requirements with regard to the location of the manufacturing plant [31]. The OIC/SMIIC 1:2019 standard, in contrast, mandates that the slaughtering facility be solely dedicated to halal animals and halal slaughter.

Only GSO 993:2015 and OIC/SMIIC 1:2019 take this into consideration. Slaughtering implements must cut by the sharpness of their edge, not by weight or pressure. All recognized halal standards prohibit the execution of halal and non-halal animals on the same production line. Halal food must not come into direct contact with non-halal tools or food items in order to prevent contamination. All production lines or tools that have come into contact with pollutants (najis) must be brought back into compliance with halal status according to the OIC/SMIIC 1:2019, MS 1500:2009, and HAS 23103:2012 standards, which call for specific actions (such as “ritual cleansing,” which is described in the next paragraph). Despite not requiring that the conversion procedure be carried out continually, the GSO 993:2015 standard does consider the general (as opposed to ceremonial) cleaning criteria to be sufficient.

This conveys to a Muslim buyer that the item satisfies Sharia law requirements. It serves as a symbol of quality, cleanliness, and product safety for non-Muslim customers. As a result, consumers nowadays are extremely careful and conscious of everything they use, eat, and ingest. The perceptual and cognitive responses of Muslim and non-Muslim buyers to the goods or foods available on the market are described by their awareness. As a result, they are conscious of what they used or ate on a visceral or internal level. This paper will discuss the elements that influence Muslim consumers’ awareness of halal products or foods and identify the sources of that awareness in light of the importance of halal awareness in Muslims’ lives and their duties to be Sharia compliant. It is claimed that a variety of factors help to raise consumer awareness of halal foods and products. Unfortunately, the majority of earlier studies only looked at the halal zertifizierung mark.

As the only means by which Muslim consumers can determine something is halal, the halal emblem (labeling) is associated with a number of issues. Furthermore, there is no genuine data to back up this logo. In an effort to fill the information gap, this study investigates new sources that can educate Muslims about halal items. The methodology of the article combines quantitative and qualitative methods. The paper conducts a qualitative literature analysis to discover these alternative methodologies before putting them to the test statistically with a self-administered survey and Partial Least Squares (PLS). According to the study, Muslim understanding of halal consumption may be influenced by a variety of factors, including religious belief, exposure to it, seeing the certification emblem, and health considerations. The easiest way to gauge someone’s halal awareness is through their state of health. The study’s findings are anticipated to open up new opportunities for the government and policymakers to enhance their methods for teaching Malaysian Muslims about halal products and cuisine.

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