This paper presents a framework for understanding that rather mysterious process by which life evolved into diverse biological species, then produced humankind, founded civilization, and is now creating high-tech societies that are entering space. A macrotechnological analysis reveals that evolution fundamentally consists of seven waves of technological innovation forming a "Life Cycle of Evolution," which is roughly comparable to the ordinary life cycles of all organisms. Finally, I note that this organic process of planetary development is drawn inexorably toward heightened (...) awareness, existential choices, and other transcendent concerns for the same reason all phases of progress have evolved-out of sheer necessity. (shrink)

Spiritual value and business ethics in halal label on Indonesian products.

This article deals with the marketing strategies of halal certified products by Small and Micro Enterprises amid the rising middle-class Muslims in contemporary Java, Indonesia. These SMEs’ entrepreneurs compromise of the middle-class Muslims who are particularly concerned with fashion industries, snacks, and beverages with halal-certified label. Taking into account Benefit Opportunities Cost Risk -Analytic Network Process as an approach, this article tries to identify both the proliferation of halal-certified products and the dominant mixed-factors in marketisation of (...) class='Hi'>halal products, including the marketing strategies used by SMEs. This article concludes that promotion—both conventional and digital—is widely essential, besides the product, price, and place aspects. Along with the rise of the middle-class Muslim in contemporary Indonesia, the commodification of religious symbols through halal-certification is one important factor that encourages the production of Muslim middle-class economy in contemporary Indonesia. (shrink)

Genetically modified organisms have increasingly dominated commodity crop production in the world in the endeavour to address issues related to food security. However, this technology is not without problems, and can give rise to bioethical issues for consumers, particularly Muslims. The Islamic perspective on GMOs is complex and goes beyond just the determination of whether food is halal or not. If the food is halal, but the process to obtain it is not thoyibban, as it is unethical, then (...) the food cannot be permitted under the Maqasid al-Shari’ah. This paper examines ethical issues pertaining to GM crops and how the related ethical issues contradict with Islamic principles beyond the binary distinction between the contaminated and uncontaminated food. Since GM technology is a contemporary issue that may not be directly addressed in the al-Quran and Sunnah, other Islamic sources should also be referred to when drawing up this code of ethics to achieve the objective of Syariah. Maqasid al-Shari’ah can be applied to frame the Islamic bioethics guideline as it is comprehensive and encompasses moral principles directly applicable to modern biotechnology. The paper subsequently explores how the principles of Maqasid al-Shari’ah are applied in addressing these ethical issues. (shrink)

People consume food not only to satisfy hunger but also for cultural, religious and social reasons. In Islam there is an emphasis on cleanliness in both spirit and food (Agriculture and Agri-food Canada 2011). Eating is perceived to be a form of worship (Talib et al., 2015). Halal is Islamic dietary law derived from the Quran and Hadith, the practices of the Prophet Mohammad, Ijma and Qiyas (Regenstein et al., 2003). Halal goes beyond religious obligation. It is part (...) of the Islamic way of life which includes not only dietary requirements but also behaviour, speech, dress, and conduct (Talib et al., 2015a). Furthermore, observing the tenets of halal can guarantee food safety and serve as a business model for the Canadian export market. The benefits of halal notwithstanding, a lack of trust in the market can jeopardize the food’s perceived authenticity and provide traceability challenges. This especially affects Somali, Syrian, Pakistani and Afghani Canadians who prefer halal meat’s taste and require it for cultural and religious reasons. New policies are therefore a prerequisite to strengthening the halal food value chain thereby reducing asymmetric halal information. (shrink)

The halal food markets, catering to the dietary concerns of Muslims, have grown worldwide. Literature has discussed growing halal markets, particularly meat, and competing forms of certification to address quality and other concerns of Muslim consumers. Yet, discussions about genetically engineered food in the Muslim world are comparatively new. The GE debates also do not address diversity of opinions in the Islamic world about the halal status of GE food despite efforts to reach a consensus. This paper (...) integrates debates on GE food and halal certification. It focuses on three major issues: The factors that affect the growth of halal markets, different interpretations of GE food in the Islamic world, and the reasons for lack of consensus on the halal status of GE food through a case study of Turkey. It argues that fragmented halal markets, in which diverse actors from the state to the industry have different interests, and the complexity of GE food make it difficult to reach a consensus on the halal status of GE food. Divergence on the halal status of GE food presents further challenges for Muslim consumers who desire to access healthy and religiously proper food in global agri-food systems. (shrink)

This paper investigates the socio-technical construction, quality control, and coordination of the credence quality attribute “halal” throughout the halal meat chain. The paper is framed within Actor-Network Theory and economic Conventions Theory. Islamic dietary laws or prescriptions, and how these are translated into production and processing standards using a HACCP-like approach, are discussed. Current halal quality coordination is strongly based on civic and domestic logics in which Muslim consumers prefer transacting with Muslim butchers, that is, individuals of (...) known reputation with similar moral and religious obligations. The HACCP-like approach with identification of critical halal control points, as presented in this paper, fits with the industrial quality convention mechanism and ideally yields guaranteed and trustworthy halal credence quality, eventually marked by a halal meat label. The socio-technical construction of halal credence quality, for example with respect to ritual slaughter, and the quality coordination mechanism aimed at reducing halal quality uncertainty among Muslim consumers, for example through labeling, are identified as key attention points in the future research agenda. (shrink)

This paper attempts to discuss Halal food industry in Southeast Asiaand its global role. The increasing number of Muslim tourists in non-Muslimcountries opened an opportunity to develop halal food Indonesia, Malaysia, andBrunei to become reference for non-Muslim majority countries in developingthis industry. The goal of this paper is to give a reference for non-Muslimcountries in developing similar industry in their home countries. This studyfocuses on: understanding halal food, how Muslim majority countriesregulate policy regarding halal food standardization, (...) and, the opportunityto implementing the similar regulation to the non-Muslim countries. The needto accommodate Muslims’ food requirements abroad especially in non-Muslimcountries found that some countries have already been promoting halal food.The growing demands for Halal food for Muslims either visiting or living innon-Muslim countries can open opportunity for global spread of halal foodindustry. (shrink)

Halal means permissible or lawful in Arabic and is applied to both the religious and daily life of Muslims. Islamic Law Shariah requires Muslims to consume halal products only. But with the expansion of supply chains around the world and the development of many new products, Muslim consumers have found it difficult to confirm whether food is halal or not. Also, as many foods are produced in non-Muslim countries and exported to Muslim countries, interest in halal (...) certification in non-Muslim countries is increasing. With several Islamic countries strengthening their halal certification regulation for import in recent years, there is no accurate information on whether halal certification is necessary to export to Muslim countries or the Islamic State, and is lack of clear study of the definition of the Islamic State. Therefore, in this research, we will investigate the constitution and food import regulations of the Organization for Islamic Cooperation member states, called the Union of Islamic States, to study the definition of Islamic State and whether halal certification is necessary for food exports. (shrink)

We argue that although halal certification could potentially reduce the high transaction costs related to buying Islamic financial products, in practice these costs are just replaced by transaction costs relating to the certification itself. It takes considerable time (2–3 months) and money (USD 122.000) to obtain a halal certification. Partially, this is because the market is highly concentrated and non-contestable. About 20 individual Sharia scholars control more than half the market, with the top 3 earning an estimated USD (...) 4.5 million in fees per year. Moreover, this market seems plagued with problems, most notably a strong incentive for excessively lenient certification, lack of consensus on what is considered halal and sub-standard governance practices. We discuss solutions to these problems and conclude that a neutral non-profit government entity should assume the role of halal certifiers. (shrink)

The article described at first conceptual of halal tourism which is based on Islamic Shariah. Second, analyses of halal tourism effectiveness practically. Third, research of Indonesia as biggest Muslim populations in the world provide and serve halal tourism. To research this thing authors used a descriptive analytical research method coupled with literacy techniques. As a summary that halal tourism is growing fast in Indonesia with some special advantages and efforts actually. Evidently, Indonesia has been selected as (...) the best halal tourism in the world by 2019 and the trend of increasing visitors especially from middle east whom mostly Muslim’s travelers to the country. The implications of the research are found relatively new development of halal tourism conceptually and the implications in promoting halal tourism, serving Muslims community to get satisfactions in tourism without deny their belief, halal tourism is a health tourism that provide only foods, beverages and healthy advertisement and also green tourism that secure environment practically. Practical implications there are first, promote halal tourism. Second, serve Muslims community to get satisfactions in tourism without deny their belief and Islamic tennets. Third, halal tourism is a health tourism that provide only foods, beverages and healthy advertisement and green tourism that secure environment. The article is original as a result of a research in international issue that concern of halal tourism which service tourists specially for Muslims, and also offers new platform in tourism business. (shrink)

This article proposes a specific kind of ontological investigation in the field of science and religion. I argue that science and religion can create distinct practices that enact multiple realities, and thus they should be seen as more than different views of the same world. By analyzing the details of scientific experiments crucial for the invention of halal stunning, I demonstrate that religion and science are both permeable to the social, the biological, and to each other, and that seemingly (...) incommensurable realities can co‐occur in the body of an animal. Here, animals’ modes of existence are interdependent with the technologies being used, and with the web of interactions that they are drawn into. In the process of inventing halal stunning, it is not so much about the same animal body that is thought about differently as it is about animals spanning across multiple, physiological, realities as they are recruited into different webs of interactions to create a new slaughter method. (shrink)

Previous work in the agri-food tradition has framed food auditing as a novelty characteristic of a shift to neoliberal governance in agri-food systems and has tackled the analysis of food “quality” in the same light. This article argues that agri-food scholars’ recent interest in the contested qualities of food needs to be situated alongside a much longer history of contested cultural attributions of trust in food relations. It builds on an earlier discussion suggesting that, although neoliberalism has undoubtedly opened up (...) new spaces for audit activity, older political and social dynamics operating around food audits were established long before the neoliberal historical moment. Breaking new ground (as far as is known) by looking further back than the early history of the organic social movement, it examines intersections of religious food auditing, migrant food culture, and commercial dynamics in food systems. Based on secondary sources, two contrasting case studies are presented to illustrate the flux and complexity for: New World Diaspora migrants to New York City of assuring food was kosher; and more recent Maghrebi migrants to southwest France of assuring food is halal. The article concludes by noting that the neoliberal moment stands not as the unique progenitor of a new style of food authority, but rather as the latest response to a wider rupture in the historically contingent arbitration of new forms of trust in food. (shrink)

The consumption of halal food may be seen as an expression of the Muslim identity. Within Islam, different interpretations of ‘halal’ exist and the pluralistic Muslim community requests diverse halal standards. Therefore, adaptive governance arrangements are needed in the halal food market. Globalization and industrialization have complicated the governance of halal food. A complex network of halal governors has developed from the local to the global level. In this paper, we analyze to what extent (...) halal certification bodies in the Netherlands address the needs of the Muslim community and how they are influenced by international halal governance. The Netherlands serves as a case study with its growing Muslim community and its central position in international trade. The data comes from literature review and eleven qualitative semi-structured interviews with the most prominent actors in the Dutch halal governance system. Our analysis shows that the halal governance system in the Netherlands is weakly institutionalized and hardly adaptive to the needs of a heterogeneous Muslim community. Improvements are needed concerning stakeholder engagement, transparency, accessibility, impartiality and efficiency. (shrink)

This research aims to examine the Indonesian Ulema Council’s (MUI) fatwa strategy on COVID-19 vaccination booster, which employed religious narrations and laboratory test evidence to justify its arguments. Religious texts become ideological frames that are legitimate and effective in influencing the human senses. This study uses maqashid al-Qur’an as approach. Hence, the use of text of the Qur’an, hadith, and quotations from various ulema’s opinions elucidates the vaccination aim under Islamic law. Based on the MUI fatwa, the primary purpose of (...) the vaccinations is for the sake of national benefits, whereas, from the perspective of maqashid al-Qur’an, it mainly leads to the preservation of the Indonesian people’s life as a whole. The COVID-19 vaccination carried out in Indonesia is for curative purposes; consequently, this programme is classified into the daruriyah [urgent] category. The results revealed that religious authority plays a crucial role in persuading its adherents.Contribution: This research shows that interpreting the Qur’anic verses using the maqashid theory should also be integrated with a scientific approach for the benefit of humanity. (shrink)

Resumo: O estudo das ideias de Ibn Taymiyyah sobre o haram e o halal, no Islã, continua a ser relevante para a compreensão da jurisprudência islâmica, da ética, da identidade cultural e das questões contemporâneas. O objetivo do artigo é analisar as obras de Ibn Taymiyyah e identificar seus conceitos mais importantes para a comunidade muçulmana. Os métodos de análise das fatwas escritas por Ibn Taymiyyah e os métodos de interpretação e comparação dos conceitos de proibido e permitido, no (...) Islã, foram usados para atingir o objetivo do estudo. A principal conclusão da pesquisa é que Ibn Taymiyyah era conhecido por suas pesquisas em lei islâmica, teologia e moralidade. Ele tinha visões conservadoras e, devido às suas próprias ideias reformistas, foi repetidamente condenado. Apesar disso, ele criticou os ensinamentos tradicionais sobre o Islã e apoiou a necessidade de reformar alguns aspectos da prática islâmica. Ibn Taymiyyah atribuiu grande importância ao exame do Alcorão e da Sunnah do Profeta Muhammad, a fim de entender o que é proibido e permitido, em várias áreas da vida muçulmana. Ele enfatizou a importância de uma dieta saudável, a necessidade de seguir os princípios islâmicos em questões financeiras e a preservação da dignidade e do comportamento respeitoso, em todos os aspectos da vida. (shrink)

The medical devices industry is one of the fastest growing sectors of healthcare industry with a large market, a wide variety of products and growing applications. In Malaysia, this industry is a major contributor to the economy and government initiatives support its growth to position Malaysia as a medical device manufacturing hub in the Asia-Pacific region. There are more than 180 manufacturers of medical devices in Malaysia involved in the production of sophisticated devices such as orthopedic products, surgical instruments and (...) dialysis machines. Local companies are moving towards complying with internationally recognized quality standards such as ISO 13485 as an attempt to penetrate the global market. However, there is a religious need to provide medical devices that are certified halal in order to cater to the needs of Muslim consumers who make up 64.3% of the Malaysian population. It is an advantage that Malaysia halal certification industry is well-developed and recognized as a model all around the world. Malaysia shows a strong industrial manufacturing potential for a wide range of halal products. The availability of supporting industries thus provides Malaysia with the ideal conditions to develop into a medical device hub in Asia as well as to establish a global acceptance model for halal medical devices. This paper will discuss the ethical aspects of developing halal medical devices for the needs of Muslims in Malaysia and other Islamic nations. (shrink)

The Holy Quran and the Sunnah provide the Islamic approach to a complete food system, regulating the consumption of food and drinks, clarifying permissibility and prohibition, to protect human health. This analytical study aimed to explore various categories and benefits of food in Islam derived from plants and animals, focusing specifically on how Islamic Shariah advocates halal food consumption, and what permissions or prohibitions are granted, highlighting the underlying religious evidence and reasoning. The data was collected through both inductive (...) and deductive approaches; the inductive method gathered literature on the topic from the Quran, Sunnah, and Hadith commentaries, while the deductive approach classified plant-based and animal-based foods and elaborated on the benefits of halal items versus the harms of prohibited ones. The study found the plant foods endorsed in Islam include fruits, vegetables, grains, and nuts like dates, beans, olives, and ziziphus, while the permissible animal foods comprise seafood, fish, beef, dairy products, and honey. These foods assist in the growth and repair of body tissues, digestion, energy, metabolism, and overall wellbeing. Meanwhile, prohibited foods contained toxins, germs, and substances that lead to obesity, cancer, blood issues, and more. The implications of this study lie in showcasing how Islam forbids monopoly control of commodities and encourages activities like land rehabilitation for farming and public cultivation. Islam also advises only consuming foods from permitted animals while emphasizing sustenance provisions for milk-producing animals to avoid wastage, as commanded by Allah. (shrink)

Nowadays, genetically modified foods find application in many sectors from livestock to health and especially in agriculture. From Islamic law perspective, the critical point is to know whether the modern biotechnology is properly used in genetically modified food production and whether these products are suitable for human health and whether all production stages are halal. Another important point is the uncertainty that may arise during the production and whether the precaution can be taken. The Islamic law methodology is of (...) great importance in understanding and resolving the above issues in line with religious values and scientific data together. This paper outlines how the Islamic law methodology can be applied to the issues of genetically modified goods in an interdisciplinary framework, by combining the pillars of Islam and scientific knowledge, and thus promoting what is morally, legally and economically beneficial for halal nutrition and life, for all humanity, Muslims and non-Muslims. We reach the conclusion that there are no definitive provisions set by Islamic law about these issues but they can be resolved within the scope of maslahah and maqasid, which is to achieve the righteous and eliminate the harmful. (shrink)

Religion, environment, tradition, needs, and character determine the framework of people's eating habits. In this context, a special area is reserved for nutrition in the Qur'an. One of the prominent words in the relevant field is “rizq,” referring to things that Allah gives to all creatures for their own benefit. Broadly, children, spouse, action, knowledge, and wisdom can also be evaluated in this context. This study aims to reach detailed data on the subject by examining the verses where the word (...) rizq is mentioned in Surah al-Baqara in terms of language and rhetoric. In every language, but especially in the Arabic language, the words that make up the sentences, the forms of the words, the syntax of the sentence, the forms of expression, and the style are important while determining the meaning. First, the comparison method was applied in the determination of the eloquence subtleties that were taken as a basis in the study. By this method, we compared verses, sentences, and words with other related verses and possible/fictional sentences in different linguistic dimensions; determined the differences between them, and tested the results by applying them to the relevant text. Considering every linguistic structure in the Qur'anic style and investigating its meaning is essential for understanding the Qur'an. In such a reading, the presence as well as the absence of language elements should be taken into consideration and used effectively in determining the meaning. The words used in the Qur'an are fundamental because their presence or absence, the structure of words that they are used together, and the whole text constitute an important and different aspect of the conveyed message. In this paper, ten verses where the word rizq is mentioned in Surah al-Baqara are examined within the framework of the study method. Their application provides examples to a certain extent for the understanding of the specified method. Various data has been obtained about the concept of rizq as reflected in general social life. As rizq, the foods must be healthy and tasty as well as halal in terms of their ingredients and acquisition. The desire for foods of human body may vary according to various factors. However, prohibitions on food are based on reasonable, scientific, or religious reasons. The moral and philosophical dimensions of the subject are always present in the background of these justifications. One of the duties assigned to human beings is to obtain rizq within the framework of the possibilities and capabilities given to them in the world and to distribute it, if any, to those they are responsible for, creatures, and other needy people. It is a requirement of faith to utilize the rizq by considering its raison for existence and to ensure that the way of acquisition is legal and ethical. Legitimate acquisition, sharing, and distribution of what is acquired is primarily related to the sense of conscience. Therefore, it is not in the nature of faith to interfere with what is given to animals, plants, and other people as rizq. From this point of view, infaq plays an important role in understanding the concept of rizq. The Qur'an strongly expresses the desire of man to be fair and generous in the sharing of rizq. (shrink)

Nowadays, some of the things that are ḥarāmto be consumed, such as lard, its derivatives and alcohol are used as additives or additional nutrients in products, namely food and cosmetics that people use widely in daily life. The provision of these products, which are accepted as najis(impure), stands in front of us as one of the actual fiqh problems. In order to produce an accurate solution in this regard, the reaction condition and the level of dissolution in the product must (...) be determined. In this article, the level of mutanajjis (contamination) of the products that najisthings transforms through istihlāk(physical change) and the provision (hukm) of benefits from such things are examined. The research covers the discussions in the classical period regarding the provision of things, which included najāsah(impurity) and underwent physical change as well as the evaluations of contemporary Islamic jurists. The aim of this study is to contribute to the researches, which will be carried out to determine the provision of products containing ḥarāmelements. As the production is carried out on an industrial scale, such studies are important today in terms of the establishment of “ḥalāl” sensitivity and meeting the needs of people who have this sensitivity to learn the provision of such products.SummaryNowadays, in various sectors, especially food, feed, cosmetics, health and clothing industries, for the purposes of reducing the cost of the product, extending the shelf life, making the product more attractive in terms of color, consistency and aroma, many substances are added to the main material. The fact that some of the substances added are ḥarām(forbidden) such as blood, lard, pest, and ethyl alcohol require the subject to be considered in terms of fiqh. It is important to clarify two issues in order to reach a healthy result in the studies aiming to determine the provision (ḥukm) of the products that are mixed with najis(impure) substance. One of them is the determination of the level of istihlāk(physical change) in the mutanajjis(contamination) things. The second is the determination of the basic principles to be used in determining the provision of the things which najāsahhas undergone the physical change in. In this study conducted within the scope of this purpose and method, the hadīthsrelated to two different issues that are directly related to the subject have been evaluated as the basic textual basis. These are narrations about the cleanliness and pollution status of the contaminated water, and about the availability of fats and oils, which the dead mouse is seen in. It is stated in the narrations about the condition of the water that najāsah involved in, the water will not be najisunless its smell, taste or color changes because of the falling najāsahin it. According to this hadith, which shows the change of description as a measure, the fuqahāʾ(jurists) came to a consensus on the fact that water, which one of its characteristics changed because of najāsahwould be considered mutanajjis. When thishadithis evaluated together with the narrations that indicate the small amount of water is contaminated because of najāsah, in fact, it is seen that while the water is considered to be clean-najis, the situation of the water being affected from najāsahis taken as the basis and aimed to protect human health against the dirty water. At the time when there were not any one of today's microbiological analysis laboratories, the way to understand the pollution status of water was to see if the smell, color and taste of the water changed while taking the amount of the water into account. Since the rate of foreign matter in the water, the level of pollution and the health status of the water can be determined correctly in the laboratory today, operating the modern techniques as well as the measure of qualification change will be appropriate for the purpose of the hadīthsmentioned.In the narrations about the state of the fat, which the dead mouse is found in, it is seen that different operations are requested depending on the fat being solid or liquid. If the fat is liquid, different instructions have been made such as its being poured or used in lighting. Mālikīs, Shāfiʿīs, and Ḥanbalīfaqīhs (jurists) of the first period have ruled that liquids such as vinegar, milk and honey are mutanajjis, whether they are in little quantity or not, and whether their descriptions are changed or not, claiming that the amount of oil and the degree of impact on the dirt is not declared in the hadīths. The Ḥanafīs adopted the provision in the narrations mentioned pointing to a small amount of liquid oil and considered the measure of description change for a large amount of liquid valid. Ẓāhirīs, Ibn Taymiyyah and some of the faqīhsargued that the liquids which one cannot feel the color, taste or smell of the najāsahin are clean, regardless of the amount.These three approaches are open to criticism because the first is limited only to the literal meaning in the narrations and neglects the aims, and the second ignored the non-water fluids’ ability to hide the descriptions of the substance added to them, and the third evaluates the mustahlak substance (that has undergone a physical change) as if it had been istiḥālah(chemically changed). When the narrations related to the subject are examined, it is understood that while the usage of the liquid fat which the dead mouse was seen in as the food was prohibited, in fact, it was based on the foresight that all of the fat is affected by the mouse. It appears to have been ruled out that only the part polluted is the part affected by thenajāsahfor the fact that after the removal of the mouse and the environment from the solid oil exposed to the same contamination, the rest is allowed to be eaten. According to this, it is possible to say that the measure of mutanajjisin the things that affected by najāsahis in the degree of spreading of najāsah.Nowadays it is possible to determine the presence of najisthings in the main material, which is used as additive or addition, by the level of effect of these substances in the product, as well as by the assays. If the najissubstances used for purposes such as brightness, taste, consistency and extending shelf life, perform the expected functions, it means that they protect their presence in the product effectively. In fact, it should be acknowledged that these substances continue to exist effectively in the product, if they perform the targeted function without any chemical change, even the ratio in the product is low or the color, taste and odor are eliminated during the mixture.The faqīhswhile differed in opinion about the mutanajjisof things that the najāsahhad undergone physical changes in, they, in concert, considered the substances, which were not cleaned or could not be cleansed from which that they accept as mutanajjisby their own measurements, khabīs(disgusting), and have accepted the people’s eating of them as ḥarām. Likewise, they did not allow such things to be used in any way touching the body, clothing and containers. They have evaluated the narrations, which requires the spilth the fat that the dead mouse was seen in, as the main basis in this issue. On the other hand, about the use of the mutanajjisthings outside the human consumption area and in such a way that the clothes and body would not be contaminated; the majority of thefaqīhs preferred the mubāḥ provision. They have put forth the narrations as the basis that recommends the usage of the liquid oil in which the mouse was fallen in lighting. These approaches of the fuqahāʾabout the effect of the istihlākon the provision of making use of the things that affected by najāsahare of worth as the basic principles on the subject. It is possible to say that it is not permissible to consume food products containing lard or pork gelatin, and the chicken that has been torn apart while being left in hot water in order to pluck its feathers, and the egg which becomes mutanajjisfor it is boiled up with thenajāsahon, and the using of cosmetic products containing lard when today’s industrial products are evaluated in accordance with these principles. If taken the general opinion that defends that the ethyl alcohol is najis as the basis, the carbonated soft drinks, which are added to alcohol, can also be evaluated in this context. (shrink)

Sacred Rituals and Humane Death critically analyzes the civilizing nature of the underlying fundamental concept of "humaneness" in contemporary discourses around modern meat and animal ethics. As religious methods of animal slaughter, such as the halal method in Islam, as well as the practice of religious animal sacrifice, are sometimes categorized as barbaric in recent debates, the civilizing narrative of progress leads supposedly to more humane adaptation of methods and practices of animal curation and slaughter. This volume argues that (...) the shift toward modern meat does not constitute a shift toward less pain and suffering as purported by supporters of contemporary methods, particularly mass agriculture. Rather, it is a shift in what is considered as acceptable versus unacceptable pain and suffering. In this work, the author analyzes the concealment and distancing that characterize modern meat production, uncovering the "acceptable" pain and suffering involved in these procedures heralded as "progress" and advocating for a retrieval of earlier, tradition-bound practices rooted in religious, cultural, and ethical respect of animals and their important and sacred roles in sacrifice. (shrink)

Although it has been claimed that the Kharijite understanding emerged as a result of a booty division in the Prophet's time, their emergence as a sect was in the Battle of Siffin. This formation, which gained fame with the motto "The Judgment belongs only to Allah" in the arbitration issue between Hazrat Ali and Muawiya, came to the fore enough to leave Muaviye's rebellion against Hazrat Ali behind. So much so that when the battle of Siffin is mentioned, researchers focus (...) on Muawiya and Kharijites and what they did rather than what he did. Although there are many reasons for this, the most important one is the evaluation of Kharijites and Kharijites within the framework of Sunni sources. We can say that the way to be objective about Kharijites and Kharijites is to refer to the sources of the Kharijites themselves or the sects associated with the Kharijites. Kharijites are not a formation that systematizes as a creed or fiqh sect. However, The Ibâzî sect is known as a Khariji sect, as the pioneers of the sect, which would later be known as Ibâzî, were among the group that left Ali and gathered in a place called Harûra. In the year 64 Hijri, the people of Harura were divided into sects among themselves. The reason for this separation is especially because Nafi' b. Ezrak sees violence as legitimate and rejects other Muslims who do not think like them, and considers their blood, property and chastity halal. After this separation, the Kharijites were referred to as Ezârikâ, Süfriyya, Necdiyye/Necedât and Ibâzis. The Ibazis specifically stated that they were away from these sects because of their radical attitudes. This situation was especially emphasized in the correspondence between Abdullah b. İbâz and the Umayyad caliph Abdulmalik b. Marwan. However, when dealing with the subject of Kharijite, the reason for this disintegration was ignored, and the Ibazis, who had a moderate understanding, were evaluated in the same category as other Kharijite sects that were pro-violence and takfir. Ibazis strongly opposed such a generalization and argued that they should be evaluated separately from other Kharijite sects. In our study, this attitude of the Ibâzîs and their justifications have been included, and it has been tried to be explained with reference to both their own sources and Sunni sources. Another important point is that the Ibazis do not want to be called Kharijites. They considered it more appropriate to be named as Shurat, Ehlu'l-Istaqama, Haruriye and Vehbiye. The Ibâzî sect, which has managed to survive to the present day, has original views on Kharijites and Kharijites, and they also expressed an opinion on whether they see themselves as Kharijites or not. In addition, their approaches to and definitions of Kharijite differ from those mentioned in Sunni sources. Because of these connections with the Kharijites and the fact that they have reached the present day, it is a necessity to refer to the Ibâzî sources on the subject of Khârijism in terms of objectivity. However, we can say that Ibâzîs were introduced by adhering to Sunni sources. Such an approach, on the other hand, would not only cause the Ibazis to be understood correctly, but also caused them to be identified with the other Kharijite sects, especially the Ezarika. In this study, we will try to deal with the approaches of the Ibazis to the subject of Kharijite and Kharijite and whether they see themselves as a Kharijite sect, based on their own sources. (shrink)

Islam Nusantara is not a new religion, a rival of Islam, sect, or a usual mazhab, but actually is a character of thoughtful mazhab or manhaj Islam. Islam Nusantara is just an approach in practicing Islamic teachings, namely cultural approaches. This Islam has the most prominent character which is called as wasathiyah that is reflected in some attitude such as, inclusive, tolerant, friendly, respect other parties, friendly with diverse cultures and religions, tasamuh, tawazun, and i’tidal. Islam Nusantara sees local cultures (...) as “oxygen”; filters and then respect good culture and tradition so it can have a dialogue with the environment around it positively. This cultural approach has been successfully used by the Walisongo in preaching using tembang, Wayang Kulit, socializing key terms, and so on. In the faith, Islam Nusantara is manifested in some rituals, tahlilan, istighasah, haul akbar, and selametan. Furthermore, in fiqh it’s such as imsak, zakat, halal-bihalal, marriage registration, marriage book, and the reading of ta’liq talaq. Islam Nusantara successfully consolidate Islam with nationalism so both of them are harmonious, and bring the tradition together with modernization through slogan a l-muhafadzah ‘ala al-qadîm al-salih wa al-akhdz bi al-jadîdal-aslah [keep the old good tradition and take a new and better tradition]. (shrink)

As research on ethical consumers and consumption practices has continued to grow, a complimentary body of work concerned less with ethical consumption but more with ethics in consumption has emerged. Problematizing the divide between ethical and non-ethical consumption, this stream of research focuses on the domain of everyday and explores the moral struggles individuals face while engaging in ordinary consumption practices. However, the attention on the ordinary runs the risk of obscuring the contribution of the ‘extraordinary’ or the transcendental to (...) the ethical concerns embedded in the mundane flow of the everyday. This study addresses this blind spot and explores the ways in which religion is implicated in everyday consumption ethics. In doing so, I go beyond a view of religion as an individual trait and emphasize its role as a major institutional structure of the contemporary political economy. The empirical context of the study is the controversy over the so-called halal nail polish. The debate over the products’ appropriateness for Muslim women provides a fertile setting to explore how an ordinary object becomes an ethical problem amid changing relations between religion and market. In order to trace and analyse the linkages between daily practices and institutional dynamics I draw from the moral economy framework and discuss the multiple and conflicting moral repertoires that shape the ethical evaluations of the object. The study offers several contributions to the existing theorizations of everyday consumption ethics and moral economies of consumption. It also highlights the potential of interdisciplinary approaches in providing a holistic understanding of the ethical and moral dimensions of consumption. (shrink)

Artificial womb technology for extracorporeal gestation of human offspring (ectogenesis or ectogestation) has profound ethical, sociological and religious implications for Muslim communities. In this article we examine the usage of the technology through the lens of Islamic ethico-legal frameworks specifically the legal maxims (al-Qawaid al-Fiqhiyyah) and higher objectives of Islamic law (Maqaṣid al-Shariah). Our analysis suggests that its application may be contingently permissible (halal) in situations of dire need such as sustaining life and development of extremely premature newborns, for (...) advancing fetal medicine and avoiding maternal co-morbidities during fetal treatment, and for enabling motherhood for women without functional wombs, or who face grave medical risks in pregnancy. However, its application may be proscribed (haram) for enabling healthy women to avoid pregnancy and childbirth, or to achieve parenthood equity. Specification of these views to particular policy, legal contexts and Fatwa will require multidisciplinary Shariah-based bioethical deliberations between jurists, policymakers, and scientists. (shrink)

In Islamic theological writings, under the heading of sustenance, the focus is generally on issues such as who is the provider of sustenance, whether haram is considered sustenance, and whether Allah’s consent exists for haram sustenance. Another issue that can be found between the lines of the subject of sustenance is whether it is haram for a person to work for sustenance or not. In fact, the pursuit of means of livelihood in order to sustain one’s life is, according to (...) the general and predominant acceptance of Muslim scholars, permissible and, in cases of necessity, wajib. According to a record in Uṣūl al-niḥal, during the formative period of itizālī thought, there were Mu‘tazilite sufis (ṣūfiyyat al-Muʿtazila) such as Bishr b. al-Mu‘tamir’s disciple Abū Imrān Mūsā b. al-Raqqāshī, al-Naẓẓām’s apostate disciple Fadl al-Hadathī, and Husayn al-Kūfī, about whom no information is available. These names, who seem to have earned their livelihood through almsgiving, defended the forbiddenness (taḥrīm al-makāsib) of all kinds of endeavour for sustenance, contrary to the acceptance of Muslim thinkers. However, it should be noted that for them, the forbiddenness in making an effort for sustenance does not cover the definition of sustenance, which is ‘all the benefits’, but only the effort in obtaining sustenance through means such as trade and agriculture. It is interesting to find such an extreme tendency among the Mu‘tazilites, who came to the fore with their rationalist discourses. “How could a Mu‘tazilite defend tahrīm al-makāsib?”, the issue of abandonment of striving for sustenance (tark al-makāsib), from which the idea of tahrīm al-makāsib is thought to have evolved, is mentioned, and then the Mu‘tazilite sufis views on tahrīm al-makāsib are tried to be based mainly on Mu‘tazilite sources and the criticisms of Mu‘tazilite authors against them are included. It has been determined that Mu‘tazilite sufis justifications for defending tahrīm al-makāsib concentrate on three points: (i) the absence of a just order due to the absence of a just imam and the possibility of supporting the oppressors (rulers) intentionally or unintentionally, and as a result of this, some of them describe the land of Islam as dār al-kufr, (ii) again in relation to the issue of imamate, in an environment where there is no justice, i.e. legal/moral order, the halāl and harām are so intertwined that they cannot be separated from each other, and in order to protect oneself from harām, the things that are subject to sustenance can only be purified through charity and become halāl, and (iii) the fact that trust in Allah is obligatory and any effort to pursue sustenance is contrary to tawakkul. The Mu‘tazilite authors criticised the proponents of tahrīm al-makāsib on the grounds that it is permissible to trade while maintaining a rational and ethical attitude, that one’s intention and interest in trade are important, and that tawakkul cannot be built on the right ground. As a result, the proponents of tahrīm al-makāsib disappeared because they could not gain a foothold in the Mu‘tazilite intellectual climate due to their erroneous reasoning. (shrink)

In contrast to the conventional fund management industry with a profit-oriented logic based on risk and return, ethical and faith-based funds should follow the religious principles of their investment-style philosophy. Islamic funds should obey the theological teachings of the primary sources of Islam, the Quran and Sunnah, as stakeholders expect these religious teachings to influence the investment decisions of fund managers. In practice, Islamic fund managers use Accounting and Auditing Organization for Islamic Financial Institutions ’s screening criteria, based on secondary (...) sources of Islam, which allow investments that are only partially halal to be included in their portfolios. This study finds that a more religious logic in screening practices, although impairing diversification, does not necessarily harm performance. Thus, Islamic investment funds, and the wider ethical fund management industry, should, and could, adopt stricter screening criteria that match their investment mandates and bring more ethical business practices to the industry. (shrink)

One solution to prevent the spread of coronavirus disease 2019 (COVID-19) is getting vaccinated. The promotion of vaccines through religion helps to control the pandemic. One of the causes of doubts about vaccination in society is religious understanding. Vaccination has an important correlation with Islamic law or Islamic jurisprudence. This research aims to analyse the effect of understanding Islamic law on doubts about vaccination. This research used quantitative pre-experimental designs. The research sample consisted of 160 people who were not vaccinated. (...) The sampling technique involved a non-random sampling method. The data analysis is descriptive and inferential. The results of this research showed the following: (1) the understanding of Islamic law related to the status of halal and haram has a positive influence on the Muslim community's willingness to vaccinate, (2) the understanding of the emergency concept can increase confidence in vaccines and (3) the education related to understanding Islamic law can effectively reduce doubts about vaccination. CONTRIBUTION: This research provides knowledge about the COVID-19 vaccine from the perspective of Islamic law. This research provides a new strategy to reduce public doubts about vaccination. (shrink)

We examine the role of religiosity on the financing activities in both Islamic and conventional banks in Indonesian provinces by using five different measures of religiosity: number of Islamic schools, hajj application, number of Islamic seminary schools, number of Mosques, and number of certified halal products. Based on regression analysis, the results show that both Islamic and conventional banks provide more financing in religious provinces. Religiosity also helps in reducing the volume of non-performing financing. Our the results are still (...) qualitatively valid after taking into account endogeneity issue that emanates from omitted variables (i.e., unobservable beliefs, ideas, and attitudes), and possible reverse causality between religiosity and the total amount of financing at the province level. (shrink)

The purpose of this study is to reveal the function of the concept of Infāq, which is included in the terminology of the Qurʾān itself, in social assistance and solidarity. Poverty has always been one of the social problems from past to present. Although it is analyzed differently in each society via different criteria, poverty generally refers to the condition in which a person lacks the basic necessities for a minimum living standard. Unfortunately, millions of people starve for basic biological (...) and social needs such as nutrition, shelter, education, health, and even water. This is a shame for the humanity. There are both international and national charities working to reduce the misery and poverty. However, due to socio-economic and structural problems such as globalization, disproportion in income distribution, unemployment, overpopulation, economic crises, lack of social security systems, and wars, poverty rises gradually and it is still one of the major social problems needed to be solved. Islam which is the last one of Abrahamic religions and its holy book Qurʾān consider social cooperation and solidarity pretty important within the context of Infāq and hold the believers responsible for the organization of social life. Infāq is an umbrella concept in the Qurʾān, referring to all expenses and cooperation in the name of Allah and it is one of the main qualities of believers. Infāq, which includes other forms of cooperation such as obligatoryalms (zakāt) and charity (ṣadaqā), enables a person to share his tangible values with those who have worse life conditions than himself. In this way, the Quran aims to promote human relations and thereby enhancement and peace in the society. In other words, Infāq aims to eliminate social injustice which refers to social and economic inequalities, to protect the economically weak people against the difficulties in life, and thereby, to maintain economic and social stability. Helping the needy is a powerful path toward having spiritual peace, removing selfish feelings, and keeping emotional wellbeing. People with good mental health will be able to build more humane relationships with others. It is obvious that Infāq would play an important role inbuilding a sense of fellowship and trust. A wealth of person who shares his wealth with the poor will be deemed legitimate by the needy people. Thus, the needy people would be freed from negative feelings and behaviors such as jealousy, incapacity, hatred, bullying, and hostility, and feel a sense of fellowship and gratitude towards those who have better life conditions. One of the most important reasons for robbery, extortion, purse-snatching, and etc., which are currently occurring more frequently, is economic deprivation. Considering the fact that this kind of incidents takes place more frequently in poor countries than developed ones, it is obvious that Infāq has a strategic role in fulfilling the basic needs of the needy. Poverty might be linked to violence, which might end up with murder. Infāq which is divine cooperation approach would take an important role in fighting against criminal incidents that cause fear and indignation. Moreover, the Quran does not specify any certain economic condition to be able to do Infāq, and thereby, it makes people with various economic abilities become a part of the social cooperation. As everyone would take care of people who are relatively worse off, interindividual trust will be strengthen and circle of cooperation will be expanded. According to the Qurʾān, people’s all goods and possessions actually belong to Allah. People are just the trustees of this wealth. Allah grants as much wealth as He wills to whomever He wills. While the rich is responsible for sharing their wealth with the needy, the poor is responsible for bearing the troubles caused by poverty with patience and endeavoring to make money in a halal way. Unless Infāq is done in order to please Allah, it does not have any significance in the presence of Allah. The reason why people have different material living conditions is that both the poor and the rich are subject to test. Thus, they would get rewards for hereafter besides the sustaining of social unity and solidarity. Allah is the only warrantor of the tangible and spiritual wealth gained in return for Infāq. (shrink)

There has been growing global interest in livestock animal welfare. Previous research into attitudes towards animal welfare has focused on Europe and the United States, with comparatively little focus on Australia, which is an important location due to the prominent position of agriculture economically and culturally. In this article, we present results from qualitative research on how Australian meat consumers conceptualise sheep and beef cattle welfare. The study was conducted in two capital cities (Melbourne, Victoria and Adelaide, South Australia) and (...) a much smaller rural centre (Toowoomba, Queensland) using focus groups (involving 40.9% of participants) and mall-intercept interviews (59.1% of participants), totalling 66 participants. Qualitative analysis highlights that participants had clear ideas of what it means for an animal to live a ‘good life’ and experience a ‘good death,’ with their beliefs strongly tied to their expectations and cultural understandings of what Australian agriculture ‘should be.’ In response to open-ended questions, participants expressed attitudes that relied on romanticised visions of the ‘rural idyll’ as seen in frequent discussions about what is ‘normal’ for sheep meat and beef production, and relatedly, what count as ‘natural behaviours.’ Many participants rejected anything associated with the ‘other,’ classifying it as not ‘normal’: we argue that which is not considered normal, including intensive production, foreign ownership, and halal slaughter practices, appear to place participants’ conceptualizations of an animal’s ‘good death,’ and in turn the potential for a ‘good life,’ at risk. (shrink)

The discovery and invention of new medical applications may be considered blessings to humankind. However, some applications which might be the only remedy for certain diseases may contain ingredients or involve methods that are not in harmony with certain cultural and religious perspectives. These situations have raised important questions in medical ethics; are these applications completely prohibited according to these perspectives, and is there any room for mitigation? This paper explores the concept of darurah and its deliberation in the formulation (...) of fatwas on medicine issued by the National Fatwa Council of Malaysia. Darurah has explicitly been taken into consideration in the formulation of 14 out of 45 fatwas on medicine thus far, including one of the latest fatwas regarding uterine donation and transplantation. These fatwas are not only limited to the issues regarding the use of unlawful things as remedies. They include issues pertaining to organ transplantation, management of the corpse and treatment of brain dead patients. While deliberation of darurah in medicine may vary from issue to issue, darurah applies in a dire situation in which there are no lawful means to prevent harm that may be inflicted upon human life. Nevertheless, other aspects must also be taken into the deliberation. For example, consent must be obtained from the donor or his next of kin to conduct a cadaveric organ transplantation. (shrink)

Carrying out analyses performed on the provisions of “Pre-Islamic Divine Laws”, which is described as the religious provisions introduced by the prophets before Prophet Muhammad is one of the questions of debate in Shafiī Sect. The reason laying out of this controversy is based on the question, whether the provisions enunciated via the prophets before the Prophet Muhammad are recognized within the legal aspect, or not. On the other hand, there is no controversy between the procedural, on non-binding for Muslims, (...) about of the previous divine communiqués, which are not mentioned in the Qur’ānor the sunnah, and previous divine messages with evidence that they were abolished despite their presence in these two sources. In the same way, there is no debate about the fact that the provisions of the previous divine religions that were in force for Muslims, such as fasting, also remained in force for Muslims. In this case, with taking part in the Qur’ān or the sunnah, the provisions that there is no evidence about whether they abolished or not, it is debated that they are for Muslims binding or not.In this study, our objective is to carry out analyses and researches on the methodological conceptions of Imam Shafiī and Shafiī lawmen with regards to Pre-Islamic Divine Laws, which have no evidence for being retained in force or being abolished for Muslims despite being mentioned in the Qur’ān or the sunnah, as well as on the level of theoretical conceptions of these scribes being put into practice within the scope of fiqh examples.SummaryIt is a must to identify the scope of Pre-Islamic Divine Laws (Sharia Man Qablanā) [shariah of those before us], which is discussed in terms of being recognized as a shariah evidence by the Shafiī lawmen before analzying the opinions of Shafiī Sect followers. Yet, setting forth the opinions in a healthy manner is based on the identification of the question of debate. Within this context, it is a must to draw up the lines and borders in what the Shafiī lawmen / lawyer and canonists / judiciary mean by the term “Pre-Islamic Divine Laws (Sharia Man Qablanā)” in order to designate the practical results of methodological discussions on Pre-Islamic Divine Laws.Sharia Man Qablanā, of which lexical meaning is “shariah of those before us” is defined in fiqh as follows: “These are the religious provisions acquainted by the prophets before Prophet Muhammad”. In fact, this definition can be categorized as “general” in terms of the evidential value of Sharia Man Qablanā. In that, since it is not possible to carry out an analysis on the reliability of the informational value in the previous divine notices, which cannot be conferred neither in the Holy Qur’ān and the sunnah, each and every lawmen and canonists, including those recognizing Sharia Man Qablanā as hujjat (proof), have come to an agreement that the early divine notices that are not mentioned in the Holy Qur’ān and sunnah will not be recognized in terms of its informational value for Muslims, thus being besides the mark to discuss its validity and bindingness. In this case, the outlines of Sharia Man Qablanā, as controversial in terms of its hujjat value, must be specified. Belonging the earlier divine religions as per the works of lawmen, Sharia Man Qablanā is subjected to a categorization of four part with regard to provisions mentioned in the Holy Qur’ān or the sunnah, whether they are recognized as hujjat by Muslims. 1. The provisions that are not mentioned in the Holy Qur’ān or the sunnah, yet being mentioned only in the earlier monotheistic revelations. The fiqh lawmen have come to an agreement that these provisions are not binding for Muslims, and even that it is not permissible to act in accordance with these provisions. Because, there is no certain information on whether these provisions are reliable.2. The earlier divine notices, which have been proven to be nullified for Muslims, despite being mentioned in the Holy Qur’ān or the sunnah. Since these divine notices have lost their validity, there is a consensus among Muslims that they are not recognized as hujjat. The following hadith is shown as an example as of from the sunnah for this part “Pillage was not halal to those before me, but not it is halal to me” (Muslim, “Masājid”, 56). In that, this hadith indicates that prohibition with regards to the pillage, which was not permissible to the earlier ummahs (nations), is not recognized by Muslims. Thus, rendering pillage as not halal cannot be attributed to Muslims. 3. The provisions of earlier divine religions, which remained in force about Muslims. The canonists exemplify this matter with “fasting”. It can be understood from the verse “O ye who believe! Fasting is prescribed to you as it was prescribed to those before you, that ye may (learn) self-restraint.” (al-Baqara 2/183) that the fasting was a provision as prescribed for the earlier ummahs, which remained in force for Muslims as well. There is no controversy on the matter that fasting is prescribed for Muslims too, as it can be clearly seen from the verse. The hadith of the Prophet Muhammad “It (sacrificing an animal for God) is the sunnah from your Ancestor Ibrahim” (Ibn Majah, “Adāhi”, 3) can be shown as an example that sacrificing an animal for god is applicable to Muslims as well. As a matter of fact, this hadith attests that sacrificing an animal for god is applicable to Muslims, as it is in the religion of the Prophet Ibrahim. 4. The provisions from earlier divine religions, which have no evidence whether they were revoked or remaimed in force for Muslims. The canonists cannot find any evidence for the provisions with regards to the alternative utilization of something between the partners to be recognized as applicable for Muslims within the scope of the following verses: “Here is a she-camel: she has a right of watering, and ye have a right of watering, (severally) on a day appointed” (al-Shu‘ara 26/155) and “And tell them that the water is to be divided between them: Each one's right to drink being brought forward (by suitable turns)” (al-Qamar 54/28). Similarly, there is no evidence that the provisions concerning the retailation, as prescribed in Torah, whether they remained in force or were revoked, as it can be seen in the verse “We ordained therein for them: "Life for life, eye for eye, nose or nose, ear for ear, tooth for tooth, and wounds equal for equal” (al-Ma’ida 5/45). (shrink)