Halal Food

Haram Food

Mushtabihat Food

Islamic Slaughter

Ingredients

Halal Food Document

Contents : What is Halal ? What is Haram? Halal Haram in Food Ingredients Difference between Halal and Kosher Kosher Meat Ingredients listing Numerical Ingredients Haram Ingredients Zabihah Machine-slaughtered Meat
By Shaykh Muhammad ibn Adam al-Kawthari

Page 2 3 4 7 8 9 13 19 21 22 32 33

Halal Tips Fatwa: Mechanical Slaughter

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 doesnt mean that everything on this website is halal.

What is Halal ?

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

O mankind! Eat of that which is lawful and wholesome in 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 wherewith We have provided you, and render thanks to Allah if it is (indeed) He Whom ye worship. (2:172)

Eat of that which Allah hath bestowed on you as food lawful 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. Honey 3. Fish 4. Plants which are not intoxicant 5. Fresh or naturally frozen vegetables 6. Fresh or dried fruits 7. Legumes and nuts like peanuts, cashew nuts, hazel nuts, walnuts, etc. 8. Grains such as wheat, rice, rye, barley, oat, etc.

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. The procedure is as follows: 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 should be slit with a very sharp knife to make sure that the 3 main blood vessels are cut. While cutting the throat of the animal (without severing it), the person must pronounce the name of Allah or recite a blessing which contains the name of Allah, such as "Bismillah Allah-u-Akbar".

What is Haram?

The arabic word (Haram) means unlawful. The following items have been categorically spelled out as being Haram by jurists in light of the Holy Quran and the Sunnah of the Prophet Mohammad :

1. Pig 2. Blood 3. Carnivorous animals 4. Almost all reptiles and insects 5. The bodies of dead animals 6. 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.

HALAL HARAM IN FOOD INGREDIENTS

(by Hj. Mohamed Bin Jusoh)

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

Halal is an Arabic word which means allowed or lawful. Halal foods and drinks are permitted for consuming by Allah. Eating halal thing is obligatory on every Muslim.

Haram is an Arabic word which means prohibited or unlawful. Haram foods and drinks are obsolutely prohibited by Allah. Eating haram thing is forbidden for every muslim.

Mushtabihat is an Arabic word which means suspected. If one does not know the halal or haram status of a partical food or drink, such a food or drink is 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 many people know. Thus he who avoids doubtful matters clears himself in regard to his religion and his honour, but he who falls into doubtful matters falls into that which is unlawful, like the shepherd who 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 it 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)

5 EASY STEPS TO EXAMINE FOOD INGREDIENT LABELS

i. Read the ingredients on label carefully. Ingredients are listed according to the amounts 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 Muslim consumption.

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. The ingredient 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 or 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. Truly he 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

Allah.

Al Baqarah:172

He has forbidden you carrion, and blood, pork and the flesh of swine over which any name other than 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 may prosper.

Al Maidah:90

THE DIFFERENCE BETWEEN HALAL AND KOSHER

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

Many people believe that halal is the same to Muslims as Kosher is to the Jews and that the two are interchangeable. Although there are many similarities, there is one distinct difference that cannot be overlooked. Malaysian National Council of Fatwa has decided that there

are no more Jews who still uphold on their holly book (Taurah) in the world today. The Original Taurah have been altered.

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

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

Kosher Meat
Kosher is from the Hebrew word kasher, which means "fit" and "proper". The term is usually used for food that Jews are permitted to eat under dietary laws that are derived from passages in the biblical books of Leviticus and Deuteronomy. Some elements of Jewish and Islamic dietary laws are common, while some are not. Here are some major differences:

Kosher Blessing on animals

For more information, please click here

Halal

Blessing before entering slaughtering area, not on each animal

Blessing on each animal while slaughtering

Gelatin from:

Dry Bones Maybe Halal bones only

Skin and Bones From Kosher animals From Halal animals Fish Kosher fish only Any fish Pork Allowed by some liberal orthodox rabbis Not allowed at all

Alcohol Combining Dairy & Meat

Permitted, depending on source

Not permitted

Not permitted

Not an issue

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

Additional restrictions during Passover

Same rules apply all the time

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

Ingredients Listing
INGREDIENTS Alcohol TYPE Haram INGREDIENTS Pork extrac such as; Gelatin, pepsin, thiamin, tripsin, enzim & sucroglyceride Animal fat Animal shortening Brandy Cholestrol Diglyceride Ethoxylated Mono Di Glycerides Fungal Protease Enzyme Gelatin Glycerol/ Glycerine Glycogen Hydrolyzed Animal Protein Lipids Pepsin (Enzyme) Pork Rum Wine Bactosoytone TYPE Haram

Antioxidant Bacon (Pork) Collagen Chymosin (Enzyme) Enzyme Fatty Acids Gelatin Glyceride Glycerol Stearate Hormones Lard Monoglycerides Phospholipids Renin/ Rennet /Polysorbate Shortening Whey (sometimes enzymes are used) Polypeptone

Mushtabihah Haram Mushtabihah Mushtabihah Mushtabihah Mushtabihah Mushtabihah Mushtabihah Mushtabihah Mushtabihah Haram Mushtabihah Mushtabihah Mushtabihah Mushtabihah Mushtabihah Mushtabihah

Mushtabihah Mushtabihah Haram Mushtabihah Mushtabihah Mushtabihah Mushtabihah Mushtabihah Mushtabihah Mushtabihah Mushtabihah Mushtabihah Mushtabihah Haram Haram Haram Haram

ADDITIVES IN FOOD

As we will see in the following example, there are more to ingredients than meet the eye and certifying these goods take expertise and know how not of Islamic Shariah or chemistry alone but of food technology, preparation and production as well Halal Certification Authority uncompromising attitude on the Halal Certification put it ahead of its class because of Total Quality Management of Halal Certification Systems it has placed. The following substances are usually found in our daily food and drink.

ACID

Steric acid can be extracted from animal as well as vegetable fats. It is used extensively as 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 boiling, anti foaming agents such as silicone substances are used here sometime mixed with animal substances. 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 (MSG). Mostly it is extracted form pigs enzym.

CARBOHYDRATE MODIFIED FOODS

In these foods, sugar is replaced by glycerin or hydrogenated glucose syrup among other substances.

DAIRY PRODUCTS

These are not always acceptable, for example food with added Bone Phosphate, Casein or Lactose must be checked. Whey protein and cheese may be contaminated with unacceptable rennet.

EMULSIFIERS

These chemicals are used to mix hydrophobic ingridients with water. The manufacture of some emulsifiers 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 used. Other milk coagulants include Bovine Rennet and Bovine/ Porcine blends

FLAVOURS

Food flavours may contain alcohol as a solvent. Also animal fats are used because the organoleptie affect the flavours. Other non acceptable products are extracted from human hair in some countries.

FLOUR TREATMENT

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

GELLING AGENTS

These substances are used in stabilizing capacity like Gelatine from animal, collagen and lunglass from fish. Collagen must come from Halal skins or bones. Collagen from Porone skins and bones are also used mixed with bovine collagen, this can happen during manufacture or storage either on purpose through negligence or through inadvertent contamination due to lax in the security system employed at the factory.

GLAZING AGENTS

Some fruit, especially apples are glazed to enhance their appearance, In this case animal fat is used mixed with a resin to give the required eye appeal. Also gelatine is used to glaze Hors d 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 solutions and suspensions.

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STABILIZERS

Gelatine is used to stop food from separating or to reduce coalescence by increasing the viscosity of the liquid.

STRACH

If you thought these are always Halal, think again. These carbohydrates are made of two polymers, Amylose and Amylopectin, both in turn, are made of Anhydroglucose units. Some manufacturers 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. In some factories, where continuous production is taking place, the contaminated fat is not separated, while in others, the first batch called the flush is separated but used in other products without 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 no animal grease, especially pork fat has been used in the packaging material thus rendering the goods contaminated.

LEBELLING

Some ink contained animal based fatty acids. These ink may be used on the food directly or may 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 120 Scientific Name Cochineal; (Carmines; Carminic acid; C.I. 75470). 141 Copper complexes of chlorophyll and chlorophyllins (C.I.75810; copper phaeophytins). Origin Cochineal is natural red colour extracted from dried female insects (Dactilopius coccus/ Dactilopiidae) from Peru, the Canaries, Algiers and Honduras. Derived from chlorophyll by sybstitution of the magnesium iron with copper to increase stability. In the process other substances such as the sodium or potassium salt of fatty acids derived directly or indirectly from the source material. Carotena extracted from vegetables. Mixed carotenes also contain other pigments and other substances such as oils, fats and waxes derived from source materials. Xanthophylls prepared by physical means and are hydroxy derivatives of alpha, beta and gamma carotenes (160a) and their naturally occurring epoxides and the fatty acids esters of those compounds present in natural food. Xanthophylls are obtained by hexane extraction of the food and subsequent removal of the solvent. The extract may then be mixed with edible vegetable oils. Xanthophylls may contain other substances, such as oils, fats and waxes derived from the source material. Naturally occuring mineral, or Function Used for colouring alcoholic drinks.

Olive-green oil-soluble colours; chlorophyllins are green water- soluble colours.

160(a) -Carotene, -carotene, -Carotene (C.I.75130)

Source of vitamin A.

161

Xanthophyllsflavoxanthin

Yellow colour flavoxanthin is not commerically available.

252

Potassium nitrare

Curing salt; colour

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(saltpetre)

300

Ascorbic acid (Vitamin C) L-ascorbic acid)

301

Sodium ascorbate (vitamin C) Lecithin

322

artificially manufactured from waste animals and vegetable materials. Naturally occuring substance in many fresh fruits and vegetables; also manufactured by biological synthesis by one of several methods. One process uses glucose which is hydrogenated to sorbitol. The bacterium, Acetobacter suboxydans is then employed to oxidise the sorbitol to sorbate. Further chemical additions and the heating with hydrochloric acid produces ascorbic acid. A recent single fermentation process has been ahieved by transfering the genetic material of two enzymes from different bacteria to a single bacterium. Prepared synthetically, the sodium salt of ascorbic acid (300). Lecithins are mixtures or fractions of phosphatides (componants of fat) obtained by physical procedures from animal or vegetable foodstaffs. Most commercial lecithin is obtained from soya beans. Other sources are egg yolk and leguminous seeds, including peanuts and maize. Lecithin is present in all living cells and is significant constituent of nerve and brain tissues.

fixative, preservative.

Vitamin C, browning inhabitor unprocessed cut fruits, fruit pulp and juices, improving agent for flour, meat colour preservative; used increasingly as an antioxidant in the brewing industry as more larger is produced, since the efffects of oxidation are more apperent in delicately flavour beers. Also improves shelf-life of beers, preventing haze development and off flavours. Vitamin C, antioxidant, colour preservative. In plant and animal cells lecithin protects the cell membranes and the polyunsaturated fats contained within the cells from oxygen attack. It is an invaluable emulsifier, lowering the surface tension of water and allowing the combination of oils and fats with water in margarine, chocolate, mayonnaise, ice cream and baked goods. Lecithins emplyed as an emulsifier in bread increases loaf volume, softens the crumb and extends the shelf life. In

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422

Glycerin (glycerol).

433

Polysorbate 80 (polyoxyethylene (20) sorbitan mono-oleate; Tween 80).

Fatty acids from oil and fatt usually used for manufacturing of soaps. A complex mixture of partial oleic esters of sorbitol and sorbitol anhydride copolymerised with etylene oxide.

margarine it also prevents water leakage and protects vitamin A. Hydroxylated lechitin is a defoaming component in yeast and beet sugar production. Solvent for oily chemicals. Emulsifier and defoamer in the production of sugar beet, stabiliser, keeps bread rolls and doughnuts moist, prevent oil leaking from artificial whipped cream; helps the solubility of non-dairy coffe whiteners. Emulsifier, stabilisers especially in frozen desserts to prevent the oil and water separating out and creating wetness etc. Emulsifier, stabilisers especially in frozen desserts to prevent the oil and water separating out and creating wetness etc. Suspending, tickening and stabilising agent, emulsifier Emulsifiers; stabilisers and anti cacking agents. Used in cakes to retain the foaming power of egg protein in the presence of fat, emulsifiers; stabilisers, tickening agent it is

435

Polysorbate 60 (polyoxyethylene (20) sorbitan monostearate; Tween 60.

A complex mixture of partial stearic acid esters of sorbitol and its mono-and di-anhydrides condensed with ethylene oxide.

436

Polysorbate 65 (polyoxyethylene (20) sorbitan monostearate; Tween 65.

A stearic acid ester of sorbitol and sorbitol anhydride copolymerised with ethlene oxide.

441

Gelatin.

E470

471

Sodium potassium and calcium salts of fatty acids (soaps). Mono-and diglycerides of fat-forming fatty acids.

Obtained by boiling animal skin usually cattle or pigs), ligaments, bones, sinews or any tissue that contains collagen. Prepared from fatty acids. Not permitted in Australia. Prepared from glycerine and fatty acids.

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472(a)

Acetic and fatty acid ester of glycerol.

Prepared from esters of gycerol and acetic acid.

472(b) 472(c) 472(d) 472(e) 473 E474 475 476

Lactic and fatty acid ester of glycerol. Citric and fatty acid ester of glycerol. and fatty acid ester of glycerol. Diacetyltartaric and fatty acid ester of glycerol. Sucrose esters of fatty acids. Sucroglycerides. Polyglycerol esters of fatty acids. Polyglycerol ester of interesterified ricinoleic acid (polyglycerol polycricinoleate). Propane-1,2- diol esters of fatty acids (propylene glycol esters of fatty acids). Sodium stearoyl lactylate (sodium stearoyl-2-lactylate). Calcium stearoyl lactylate (calcium stearoyl-2-lactylate). Stearyl tartrate. Sorbitan monostearate

Prepared from esters of gycerol and lactic acid. Prepared from esters of gycerol and citric acid. Prepared from esters of gycerol and tartaric acid. Prepared from esters of glycerol and tartaric acid. Prepared from esters of glycerol and sucrose. Lard (pig fat), tallow (hard animals fat), palm oil and etc. Prepared in the laboratory Prepared from caster oil and glycerol ester.

commonest surfactant in ice cream where fat is emulsified into a complex watery matrix. Emulsifiers; stabilisers, coating agent; texture modifying agents; solvents and lubricants. Emulsifiers and stabilisers. Emulsifiers and stabilisers. Emulsifiers and stabilisers. Emulsifiers and stabilisers. Emulsifiers and stabilisers. Emulsifiers and stabilisers. Emulsifiers and stabilisers. Emulsifiers, stabilisers.

477

Prepared from propylene glycol.

Emulsifiers and stabilisers.

481

Prepared from lactic acid.

Emulsifiers and stabilisers. Emulsifiers and stabilisers. Stabiliser, emulsifier, flour treatment agent. Emulsifiers and stabilisers; glazing agent. Emulsifiers and stabilisers.

482

Prepared from lactic acid.

E483 491

Prepared from tartaric acid. Not permitted in Australia Prepared synthetically from stearic acid and sorbitol. Prepared synthetically from stearic acid.

492

Sorbitan tristearate

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E494

(Span 65). Sorbitan monolaurate (Span 20). Bone phosphate (edible bone phosphate) Stearic acid.

542

Prepared synthetically from sorbitol and oleic acid. Not permitted in Australia. The degreased steam-extract from animal bones. Natural occuring fatty acid found in all animal fats and vegetable oils. Prepared synthetically for commercial use. Prepared synthetically from commercial stearic acid. 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 various forms of glutamic. acid are referred to as glutamates. Glutamate is a common substance widely found in plant and animal tissues. It occours especially in foods such as meat, fish, poultry and milk. Today 90% is manufactured by fermentation using molasses from cane or beet sugar, and 10% in South East Asia from sago and tapioca strach, or from plant proteins rich in glutamic acid such as wheat protein and sugar beet. In Indonesia bactosoytone (contains pig enzym) used to be one of its ingredients. Can be prepared from meat extracts, drie`d sardines.

Emulsifiers and stabilisers. Anti-caking agent, mineral supplement, filler in tablet making. Anti-caking agent.

570

572 621

Magnesium strearate Monosodium glutamate (sodium hydrogen Lglutamate; Aji-no-moto; (MSG)

Anti-caking agent, emulsifier, release agent. Used as flavour enhancher to increase the platability. In australia MSG is not permitted to be used in foods. manufactured specifically for infants and young children.

631

Disodium inosinate (inosine 5- (sisodium phosphate). Sodium 5ribonucleotide.

Flavour enhancer.

E635

A mixture of disodium guanylate (627) and disodium

Flavour enhancer.

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inosinate (631). People suffering from gout should avoid this substance. Not permitted in Australia. Manufactured from animal hair and chicken feathers. In China it is made from human hair.

920

L-cysteine hydrochloride and Lcysteine hydrochloride monohydrate.

Improving agent for flour, 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 early stage on food labels in Europe. The numbering system was developed by the European Economic Community (EEC) as part of its effort to harmonise laws so that foods can be moved from country to country more easily. The European numbers are E numbers for example E223. The Australian numbers do not utilise the prefix i.e. 223 is used instead.

CONCLUSION

From the above discussion we as consumers should alert when buying something not only for the nutritious but also the ingredients of the food or drink. The easier way is by looking at the halal 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 a big task to list out all the halal food stuff from the market, for the time being this booklet should help muslims 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, that
is the intoxicating agent in fermented drinks and is used as a solvent. Also called ethanol and ethyl 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 often
smoked)

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

6. Enzymes*: Microbial Enzymes are okay (Enzymes is A protein substance produced

in living cells, that influences a chemical reaction within a plant or animal without being changed itself; an organic catalyst. Enzymes help break down food so that it can be digested. Pepsin is an enzyme)

7. Ethanol 8. Ethyl alcohol 9. Gelatin* Gelatin is An odorless, tasteless, protein substance like glue or jelly, obtained by
boiling the bones, hoofs, and other waste parts of animals. It dissolves easily in hot water and is used in making jellied salads and desserts, camera film, and glue. Source: World Book Dictionary Millennium 2000 Edition

10. Gin (A strong colorless alcoholic drink distilled from grain and flavored 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 bakery
products as a dough conditioner. It is often used in pizza crusts, pita breads and in bagels. It is made from human hair, chicken/duck feathers and synthetic materials. L-cysteine from human hair is Haram and must always be avoided. Synthetic and chicken/duck feather L-cysteine is Halal and may be consumed).

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

14. Lipase*: Only animal lipase should be avoided (Lipase is An enzyme produced
by 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 usually
colored brownish-red by storage in oak casks or by the addition of caramel).

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

19. Wine (1. Alcohol fermented from grapes: an alcoholic drink made by fermenting the juice
of grapes 2. Alcohol fermented from other fruit: an alcoholic drink made by fermenting the juice of 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 in
candy, ice cream, and perfumes. Source: World Book Dictionary Millennium 2000 Edition.The flavour extracted from vanilla beans is most commonly dissolved in alcohol. Documentation from a 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 milk
sours and becomes coagulated, or when cheese is made.Source: World Book Dictionary Millennium 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 ingredients before you buy any food product. it is best to call the company on phone and make sure that what you are eating is Halal by asking them if the product contains any Animal fat or Alcohol ingredients.

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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. The procedure is as follows: the animal must be slaughtered by a Muslim. The animal should be put down on the ground (or held it if it is small) and its throat should be slit with a very sharp knife to make sure that the 3 main blood vessels are cut. While cutting the throat of the animal (without severing it), the person must pronounce the name of Allah or recite a blessing which contains the 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 who were 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 is permissible, but the fundamental principle must be understood in order to understand the Qurn i.e. 'One part of the Qurn explains the other'. Therefore, this verse should be understood in the light of another verse relating to the same matter: 'Do not eat unless Allah's name has been taken and 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 is permissible 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 of the Ahlul-kitaab is permissible only if the name of Allah is taken at the time of slaughtering. The Ahlul-kitaab used to take Allah's name when slaughtering an animal, therefore, their Zabihah was also Halal for Muslims. It is for this same reason that an animal slaughtered by the Mushrikeen, etc. is not permissible. The Ahlul-kitaab of today are recognized by name, less faith. There is no guarantee that they take the name of Allah/God when slaughtering an animal. Furthermore, they cannot be anymore trusted in matters pertaining to Halal/Haram. Since there is uncertainty in the above slaughter manner, the Jurists are unanimous 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 be permissible. We suggest that the Muslims in the U.S.A. and U.K. slaughter the animals themselves. A committee be appointed and look into ways to facilitate for Halaal meat slaughtered by Muslims. This will make them independent 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 scholars and 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 Meat
By Shaykh Muhammad ibn Adam al-Kawthari,

Slaughtering animals mechanically is becoming a

widespread phenomenon in many abattoirs, plants and firms in a number of countries. The idea and objective behind slaughtering animals mechanically rather than manually is to speed up the process 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 the machine 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 this colossal electrical appliance.

Related: Exclusive in-depth report on Maple Lodge Farms: The New Look, The Issue, The Controversy

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. Fatwas and opinions Thereafter, the chickens move along to the other stages of on Machine cleaning, cutting, packaging, etc. Slaughter

In some plants, a Muslim pronounces the name of Allah Most High (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 slaughter process, 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.

To understand the Shariah ruling with regards to machine-slaughter, one must remember that, for an animal to be considered Islamically lawful (halal), there are basically three conditions.

a) Most of the four veins (including the Jugular vein, according to some) must be cut with 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 normally have said it);

c) The slaughterer must be either a Muslim or from the People of the Book (Ahl alKitab). (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 necessary individually 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 the issue of machine-slaughter, thus it is imperative that we understand it in great depth and detail.

Some people argue that pronouncing the name of Allah (tasmiyah) is not a prerequisite in order for the animal to be Halal, rather it is merely something that is Sunnah.

This understanding is incorrect due to various reasons:

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

Eat not of (meats) over which Allahs name has not been pronounced. That would be 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 this command, rather followed it by saying that would be sinful (fisq) removing any doubt 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 and pronounce 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 of Allah, a fabrication against Him. Soon He will requite them for what they have been fabricating. (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, a fabrication 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 & give him peace). Some people slaughtered their sacrifices before the Eid prayer. When the 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 the name 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 of Allah! 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 have pronounced 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 of pronouncing 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 Most High.

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 be HalalSimilarly, 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 would be Halal.

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The great Hanafi jurist, Allamah Ibn Abidin (Allah have mercy on him) explains the above 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, 5/298299)

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 slaughtering the 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 and neither 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 has not been pronounced is that on which the name of Allah was not pronounced intentionally 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 manner as 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 been pronounced. 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 Shaddad ibn 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 alIqna, 5/181)

As far as Imam Shafii (Allah have mercy on him) is concerned, it is usually related from him that the animal will be lawful to consume even when one does not pronounce the name of Allah intentionally, and that to pronounce the name of Allah is 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) in his Arabic treatise Ahkam al-Dhabaih concluding that this is only when it occurs infrequently. 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 to the 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 was not pronounced forgetfully would be lawful (halal). The text of Imam Shafii (Allah have 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 to consume from it. (Kitab al-Umm, 2/227)

Further along, Imam Shafii (Allah have mercy on him) clearly states that the one who does not pronounce the name of Allah by taking the matter lightly, then the animal 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 not give 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 not pronounced due to being negligent or taking the matter casually and lightly, and that one 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 the Tasmiyah 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 consume from 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 not pronounce the name of Allah intentionally, it will be Makruh and one will be sinful for doing this. (See: Buhuth fi Qadhaya Fiqhiyya Muasara, p. 393-394)

It becomes clear from the above that, if the name of Allah (tasmiya) was not pronounced on an animal intentionally and deliberately, then the slaughtered animal will be unlawful (haram) without doubt according to the Hanafi, Maliki and Hanbali schools 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 and forming 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 Imam al-Bukhari in his Sahih:

Sayyida Aisha (Allah be pleased with her) narrates that a group of people said to the Messenger 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 embraced Islam 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 one should 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 Sayyida Aisha (Allah be pleased with her) stated that these people had embraced Islam recently, 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 slaughter even if he newly embraced Islam.

The above Hadith has nothing whatsoever to do with the situation where one is positive 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), thus has to rely on the word of the one who is selling him. If there is no reason to doubt him, 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 and apparent.

Having understood the importance of pronouncing the name of Allah (tasmiyah) at the time of slaughtering animals, we once again return to our discussion on machineslaughter. 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 mill or 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 being instantly cut. If that is the case, then there is nothing wrong (in this case) from a Shariah perspective.

If the blade was so sharp that it was to totally cut off and separate the head of the bird from the rest of its body, then despite this act being disliked (makruh), the animal 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 be cut 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 the animal 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 Most High (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 is slaughtered may be Halal but the rest would remain unlawful, for it is a condition that each animal individually has the name of Allah pronounced over it. Yes, if some animals or birds were slaughtered simultaneously, then one pronouncement would be 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 over it.

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

The condition (for an animal to be Halal) is that the animal is slaughtered straight after the pronouncement of Allahs name (tasmiyah) before one begins doing something else (tabaddul al-majlis). So much so that if a person laid down two sheeps, 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 where one 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 of slaughtering) necessitates repetition of Tasmiyah. (See: Radd al-Muhtar ala al- Durr al-Mukhtar, 6/402)

The same has also been mentioned in the other fiqh schools. See for the Hanbali school: 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 considerable delay.

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 was considerably lengthy, it will be unlawful to consume the meat. However, if the period was 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 of Allah, 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 considerable time. 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 and slaughter.

As such, pronouncing the name of Allah Most High when switching the machine on will 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 of chickens, 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 Islamic perspective.

Firstly, it is a condition that the name of Allah is pronounced by the one who is slaughtering 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 did pronounce the name of Allah and another person pronounced the name of other than Allah, 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 or take 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 reasonable measures 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 are slaughtered mechanically are lawful (halal), whether one pronounces the name of Allah when switching on the machine or whether there are individuals who pronounce the name of Allah when the chickens come close to the blade in the machine.

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

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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 it is hand-slaughter or machine-slaughter), the animal would be lawful (halal) to consume. 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 Arabic treatise 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 be employed 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 does the production need to be reduced. Each one of these three persons will cut the throats of chickens by pronouncing the name of Allah.

This procedure has been practised in a number of countries where the objective of mass 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 persons standing by the railing on which the chickens pass continuously. The same method can 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 or mechanical.

In the way I have suggested, all the process of the mechanical production will remain 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 any way, slow down the process. The same method is suggested for cutting the throat also. (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 mass production. Given this and all the other proofs outlined above, it will not be permissible to mechanically slaughter chickens where the necessary conditions are not fulfilled. However, if they are fulfilled, then the animal would be lawful (halal) to consume.

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 impossible for one to find express rulings with regards to it in the classical sources of Islamic jurisprudence. Its ruling can only be derived from the general principles and guidelines set down in the Quran, Sunnah and the classical works of Islamic jurisprudence. 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 have understood from my teachers, especially Shaykh Mufti Taqi Usmani, upon whose Arabic 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 on all 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 and accepts only that which is pure. Allah has commanded the faithful to do that which he 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 him peace) 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 is nourished 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 to be considered by a Muslim. Supplications (dua) are not accepted due to consuming unlawful food. Hence, a Muslim should abstain from that which is doubtful also.

One should also remember that, originally all things are permissible unless proven to be unlawful (al-Asl fi al-Ashya al-Ibaha), however, the case with meat is different, in that 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 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 have pronounced the name of Allah on your dog and not on the other. (Sahih al-Bukhari, no 5486)

This Hadith clearly indicates that when there is doubt in the animal being Halal, it will be 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 certifying products as Halal is responsible, and thus, any sins for eating the chickens will go to 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 on ones worship, Dua, and on life in general.

May Allah Most High guide us all to the straight path and keep us far away from unlawful 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 a product 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 one of 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 your meat from a halal meat store. 4. Try to avoid fast-food restaurants such as McDonald's, Burger King, Pizza Hut, etc. It might be true that some of their products are okay, but it is better to stay away and be safe. 5. If you get a halal/haram list, make sure it is recent. There are many lists in circulation which are outdated and give out incorrect information. 6. Be especially cautious in buying the following products: cheese, cheese flavour chips, cakes, cookies, french fries, candies, soups (may contain meat), sauce (may contain meat), margarine, yogurt, etc. If you are not sure about 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 our mailing list.

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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 belt and are manually slaughtered. If there is certainty that the chicken is alive and the Muslim slaughterer recites the name of Allah upon slaughtering, then the chicken is Halal. In this case, only the transportation is mechanical but the slaughtering is manual. This procedure is unanimously permissible and recommended. 2. Chickens are transported by means of the conveyer belt to the mechanical slaughter blade. Once the mechanical plant comes into operation, the blade also comes into operation and cuts the chicken. This procedure is not permissible. 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 many slaughter blades and every blade is controlled separately by a Muslim who recites the name of Allah upon affecting the mechanical slaughter. This procedure 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's slaughtered by machine or not. And we close with this ayah of the Holy Quran : -

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

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