CONCEPT OF TAKHAYYUR

CONCEPT OF TAKHAYYUR 

by Muhamad Afiq Abd Razak

In jurisprudence Islam (fiqh) there are concept in which jurists (fuqaha') discussed pertaining to mixing of madhabs or in other word, adhering to more than one madhab. There are four (4) forms of mixing of madhabs that are most popular in the discourse of usul al-fiqh known as:

1. Talfiq 
2. Takhayyur 
3. Tatabbu' al-rukhas
4. Tarjih

Though these four concepts are almost similar - since some scholars used them interchangeably, and in fact that these terms shares common ground of consolidating of madhabs but they are certainly possess their own unique attributes. Initially, to my humble opinion, one should holds into a certain madhab and ideally for its entirety but the more we read from the literature, it is common practice within Islam scholastic since it is not restricted at least before the 4th century. Nevertheless, scholars, jurists have their own stand toward these as some of them permitted such concept while others put restrictions for their application. This is to safeguard the means of shara' that not to be taken for granted, or to impart deviation. Later scholar distinguish these as follows:

Talfiq
The act of consolidated taqlid upon two (opinions of) imams or more in an action that has its own rukn (tenets) and having interrelated juz'iyyat of one to another. (Wahbah Zuhailiy) 

Takhayyur
Process of selecting one opinion from many or ruling from different opinion of different madhab. 

Tatabbu' al-rukhas
Taking the easiest ruling from every madhab towards upcoming problem.

Tarjih
A process of selecting an opinion based on the strength of its evidence (dalil). This process also a part of ijtihad intiqa'i (selective deduction - as opposed to ijtihad insya'i or creative deduction) coined by Dr Yusuf al-Qaradhawi in which choosing the strongest opinion amongst all available opinion - and this is the method used by previous mujtahids for generations. Note: ijtihad intiqa'i defined as determination of fiqh law which is carried out by revealing the opinions of previous scholars and the arguments used by them then comparing and choosing opinions that have stronger arguments and are more in line with current conditions (Sufriadi et al., 2021).  

These can further categorised into ijtihad and taqlid, where for tarjih, it is essentially an offshoot of ijtihad - because tarjih involves analytical approach in sieving the strongest dalil. Whereas for others (takhayyur, tatabbu' al-rukhas and talfiq) are essentially fall under taqlid since the approach does not involve analyse-to-develop ruling but rather utilizing the existing opinions. 

The question is, what is the ruling or hukm to apply any of these? To simply put, here are one of the opinion that ruled out these 4 approaches:

Talfiq*: permissible but with conditions
Takhayyur*: permissible as long as does not by desire unjustly. 
Tatabbu' al-rukhas*: Mainly not permissible as it is looked as way for escapism or taking for granted. 
Tarjih: Fardh kifayah (collective obligatory).

(*) approach is basically employed by commoners that does not possess credential to assess the strength of dalil in any madhabs (Anisah Ab. Ghani et al., 2007). 

On takhayyur

A study by Esposito explained that takhayyur means the right of Muslim to select and follow the teaching of a law school other than his own with regard to a particular legal transaction. To some extent, the usage of takhayyur within Islamic law (in some Muslim countries) associated with the notion of legal reform. Hitherto it is evidenced that takhayyur applied within Islamic world in Islamic Family Law (Esposito, 1976) and Islamic Finance (Khan, 2013). 

Bibliography

Anisah Ab. Ghani et al. (2007). Penerimaan masyarakat Islam di Malaysia terhadap amalan percampuran mazhab dalam isu-isu ibadat. Jurnal Fiqh (4), 197-222

Esposito, J.L. (1976). Muslim family law reform: towards an Islamic methodology. Islamic Studies, SPRING 1976, Vol. 15(1) page 19-51, Islamic Research Institute, International Islamic University, Islamabad

Khan, G. G. (2013). Application of Talfīq in Modern Islamic Commercial Contracts. Policy Perspectives, 10(2), 133–159. http://www.jstor.org/stable/42909314

Sufriadi et al. (2021). Ijtihadi models in fiqh studies.  Budapest International Research and Critics Institute-Journal (BIRCI-Journal) Volume 4, No 3, August 2021 , Page: 7149-7160 DOI: https://doi.org/10.33258/birci.v4i3.2568

𝗖𝗔𝗧𝗔𝗧𝗔𝗡 𝗟𝗔𝗪𝗔𝗧𝗔𝗡 𝗞𝗘 𝗡𝗢𝗥𝗧𝗛𝗣𝗢𝗥𝗧: 𝗜𝗡𝗧𝗥𝗢𝗦𝗣𝗘𝗞𝗦𝗜 𝗟𝗢𝗚𝗜𝗦𝗧𝗜𝗞 𝗛𝗔𝗟𝗔𝗟

Sumber gambar: MMC Group/Northport

Perkhidmatan logistik halal, merupakan perkhidmatan nilai tambah kepada mana-mana pihak yang menginginkan pemeliharaan integriti halal yang berterusan. Pengurusan logistik biasanya melibatkan aktiviti seperti pergudangan, pengangkutan dan pengedaran, dengan kata lain ketika proses-proses ini, aspek barangan/konsainmen/kargo adalah dalam keadaan yang terpelihara halalnya begitu juga kondisi di sekelilingnya. Ia boleh dicapai dengan mengenalpasti risiko-risiko pencemaran, sesuai dengan takrif halal berdasarkan Akta Perihal Dagangan 2011 dan Standard Malaysia siri MS2400. 

Perkhidmatan logistik halal adalah bersifat sukarela (𝘷𝘰𝘭𝘶𝘯𝘵𝘢𝘳𝘺) terbuka kepada mana-mana penyedia perkhidmatan yang ingin menambahkan nilai pada rantaian khidmatnya dan boleh dimohon di bawah Skim Pensijilan Halal Malaysia, JAKIM. Berbetulan pula, usai lawatan,keluar berita di mana Perdana Menteri Malaysia (PMX) mengeluarkan kenyataan bahawa kapal-kapal kargo dibawah 𝘧𝘭𝘢𝘨𝘴𝘩𝘪𝘱 z!m tidak dibenarkan berlabuh di tanah air. Hal ini benar-benar memperlihatkan bahawa perdagangan import-eksport, logistik, maritim adalah sangat penting kerana ia adalah sebahagian dari jaringan rantaian bekalan yang kompleks dan menjana pendapatan negara. Apapun, berdasarkan perjalanan ke sana, terdapat sedikit catatan yang dapat dicoretkan.

𝘐𝘯𝘥𝘶𝘴𝘵𝘳𝘪 𝘚𝘦𝘮𝘶𝘥𝘦𝘳𝘢 𝘉𝘪𝘳𝘶 

𝙏𝙖𝙨𝙖𝙬𝙬𝙪𝙧 𝙋𝙚𝙣𝙜𝙪𝙧𝙪𝙨𝙖𝙣 𝙇𝙤𝙜𝙞𝙨𝙩𝙞𝙠. Berdasarkan taklimat disampaikan, keluasan gudang yang mengendalikan perkhidmatan halal yang disediakan adalah sebesar 10k kaki persegi. Aliran masuk kontena ke pelabuhan adalah menggunakan istilah 'TEU' Twenty-foot Equivalent Unit yang merujuk kepada panjang treler kontena (ada bersaiz 40 kaki dan 20 kaki). Kapasiti direkodkan terkini untuk North port adalah 21.9 Juta kapasiti TEU. Terdapat hampir 30 agensi yang berada di dalam kawasan pelabuhan antaranya termasuklah Kastam (penguatkuasa berkaitan cukai dan duti), MAQIS (penguatkuasa untuk kuarantin barangan), KKM, dan sebagainya. Fungsinya adalah sangat penting bagi tujuan pemeriksaan barangan yang diturunkan ke pelabuhan agar mematuhi undang-undang sesuai dengan bidang kuasa agensi yang ditempatkan. Kemudiannya, kami dibawa melawat kawasan '𝘮𝘢𝘳𝘴𝘩𝘢𝘭𝘭𝘪𝘯𝘨 𝘢𝘳𝘦𝘢' (tempat dimana kontena diletakkan), depoh pemeriksaan treler 'reefer' (lori sejuk) dermaga, kawasan 'apron' (tempat di mana mod rel/gerabak bersambung dengan 'yard' (lapangan kontena)) yang disokong khidmat oleh KTMB serta mengenali jentera-jentera khusus seperti "ketam" (𝘳𝘦𝘢𝘤𝘩-𝘴𝘵𝘢𝘤𝘬𝘦𝘳) yang mengangkat kontena di mana ia akan "menyepit" pada penjuru kontena, 'lori tikus' (𝘵𝘦𝘳𝘮𝘪𝘯𝘢𝘭 𝘵𝘳𝘢𝘤𝘵𝘰𝘳), 'jejari dermaga' (𝘸𝘩𝘢𝘳𝘧 𝘧𝘪𝘯𝘨𝘦𝘳*), 'QC' Quay Crane (kren dermaga). Mengenali perkara-perkara ini memberikan input yang penting dalam membentuk tasawur yang jelas ketika membangunkan titik kawalan halal. Lawatan ke tapak operasi hanya melalui kenderaan kerana kawasan dermaga yang tersangat luas dan melibatkan banyak jentera berat. (Jika diberi peluang jalan kaki, mungkin tak mampu sehari dari hujung dermaga ke hujung satu lagi) 

𝘐𝘯𝘵𝘳𝘰𝘴𝘱𝘦𝘬𝘴𝘪 𝘓𝘰𝘨𝘪𝘴𝘵𝘪𝘬 𝘏𝘢𝘭𝘢𝘭

𝗨𝗿𝘂𝗳 𝘁𝗲𝗸𝗻𝗶𝗸𝗮𝗹 (𝘶𝘳𝘶𝘧 𝘵𝘪𝘲𝘯𝘪𝘲𝘪*) yang bersifat 'samudera biru' dan sangat perlu untuk diterokai, dalam memberikan pertimbangan terbaik bagi melaksanakan pengurusan yang patuh halal. Halal tidak seharusnya ditanggapi pada produk makanan semata-mata tetapi juga diaplikasikan kepada perkhidmatan (𝘴𝘦𝘳𝘷𝘪𝘤𝘦𝘴) melibatkan pengendalian, penyimpanan yang menjaga aspek halalan tayyiban. Walaubagaimanapun, pengurusan logistik khususnya kontena merupakan proses yang dinamik dan rentak-laju (𝘧𝘢𝘴𝘵-𝘱𝘢𝘤𝘦𝘥) serta kuantiti yang banyak. Pertimbangan atau sesuatu keputusan yang ingin diambil dapat diaplikasikan fiqh al-Mizan (fiqh timbangan) dan pelbagai pendekatan usul fiqh seperti maslahah mursalah, masyaqqah, sadd al-zarai', begitu juga dengan kaedah fiqh (qawa'id fiqhiyyah) yang masih terbuka untuk dieksplorasi. Hal ini juga selaras dengan prinsip universal Islam, iaitu diangkat kesulitan (raf'ul haraj) yang meraikan pendekatan yang mempermudahkan.

𝗞𝗲𝗺𝗮𝗵𝗶𝗿𝗮𝗻 𝗯𝗲𝗿𝘂𝗻𝗱𝗶𝗻𝗴. Selain itu, apa yang dapat diperhatikan, industri logistik sangat mementingkan ketepatan, dengan kata lain komunikasi di antara operator pelabuhan, gudang, pengangkut, klien adalah cukup kritikal bagi memastikan proses berjalan dengan licin. Maka, ia memerlukan satu bentuk kemahiran iaitu kemahiran perundingan (𝘯𝘦𝘨𝘰𝘵𝘪𝘢𝘵𝘪𝘰𝘯 𝘴𝘬𝘪𝘭𝘭). Dapat merasakan bahawa kemahiran ini menjadi nilai tambah khususnya kepada eksekutif halal. Kemahiran ini memang di bawah bidang pengurusan perniagaan, tetapi ia satu yang kunci pemudahcara contohnya dalam melaksanakan SOP dan meterai kontrak agar selaras dengan polisi halal yang ingin disasarkan oleh syarikat. Ianya satu seni dalam komunikasi yang saya fikir sangat hajiyyat dalam pengurusan logistik halal. Wallahu'alam.  

Sememangnya banyak lagi yang dapat diterokai berkaitan dengan logistik halal/rantaian bekalan halal. Ini juga kerana logistik, tidak sama seperti skim makanan atau produk. 

Halal Profession: Reaching Another Milestone through MS2691:2021

Upholding Halal as Professionals: Collaboration of Agencies JAKIM, JPK and HDC. 14th September 2023, MITI in conjunction with MIHAS 2023

Recently in conjunction with the world's largest halal industry roadshow, the Malaysia International Halal Showcase (MIHAS 2023), the Malaysian Standards Department (JSM) held a 'Seminar on Halal Profession' program to present a new standard under the Malaysian halal standard series. The seminar was presented by panelists consisting of various agencies including the Malaysian Ministry of Investment, Trade and Industry (MITI), Malaysian Islamic Development Department (JAKIM), Halal Development Corporation Berhad (HDC), Malaysian Standards Department (JSM), and Skills Development Department (JPK) presenting standard MS2691:2021 Halal Profession - General Requirements. Generally, this standard details the level of professionalism in the career development of the halal industry. This is a new shift in empowering expertise, especially for those involved in the field of halal industry management.

The new halal standard within halal MS series.

Furthermore, the objective of the development of this standard is to meet the needs of the workforce, career advancement in the halal field through the empowerment of halal industry practitioner competencies. It can further support halal authorities in resolving important issues such as compliance with halal requirements, halal management systems, and halal integrity protection. The development of this standard has also become a benchmark that the halal industry is getting stronger while growing not only at the domestic level but also on the international stage. It has also given birth to a new form of expertise, further creating sustainable job opportunities. This is in line with the Halal Industry Master Plan (HIMP 2030) which emphasizes the welfare aspect of Malaysians, which is to make the halal industry a provider of wide employment opportunities and further improve the quality and safety of products.

Furthermore, efforts to strengthen halal careers through this standard are in line with the strategic core in HIMP 2030 which takes into account talent development and career advancement where competent halal practitioners as supporters of an intact halal ecosystem parallel to the halal occupational framework framework) by Halal Development Corporation Berhad (HDC). Citing the keynote speech delivered, based on the half-term analysis and study of the 12th Malaysia Plan (RMK-12) the halal industry has contributed as much as 7.4% to the country's Gross Domestic Product (GDP) in 2022, until 2022, a total of 385,558 people in the workforce in the halal industry. This can certainly open up more career opportunities.

The industry of halal products and services has grown not only in Malaysia, but also received encouraging attention at the global level. Through initiatives like this, the skills built by halal industry practitioners can also be channeled to the international level in developing and creating a strong halal supply chain network to preserve halal integrity. Therefore, it is also hoped that this standard will also provide added value to the development of halal executive careers as well as being inclusive for academics in the halal field who also equally contribute to the development of the halal ecosystem in Malaysia.

In this regard, congratulations and appreciation are expressed to the developers of this standard as well as the agencies involved in this great and noble effort in recognizing and raising the expertise of the halal industry to a competitive level. Hopefully it will benefit all stakeholders and interested institutions who can finally realize the country's vision of becoming a global halal hub.

'Halal tourism' and 'mosque tourism': Probing the difference (if any)

Note: If you are a student and looking for credible material for assignment, this writing is merely an opinion of my own, not a proper academic write-up, so be careful. 

Today I came across with this word: 'mosque tourism'. For me, it is something new, and I would say that I have never heard this before, - but I am certain that 'halal tourism' is (although it is also relatively new within halal sphere) more popular and widely used in many occasions compared to 'mosque tourism'. At first glance, I would say both are the same, or a subset of one another (that would be mosque tourism is subset of larger halal tourism). However, I cannot made that conclusion so quickly without looking into the facts. Now let us chunk down these two terminologies into these theories: - 

Theory 1: Mosque tourism as part of Halal tourism 

Halal tourism, by itself an emerging niche within halal sphere or halal ecosystem that predominantly and traditionally focused on food or other consumer products. To date, there is no halal tourism standard per se (at least in Malaysia), but there is a standard for Muslim-friendly hospitality-MS2610. The standard do not use the word 'halal' but instead using 'Muslim-friendly'. Does this differs too? Well, according to Wong Hua Siong (2021), he posits that both halal tourism and muslim-friendly are the same and as one sector in tourism industry. Going back to the theory, author Wong Hua Siong (2021) also noted that mosque tourism is considered as an emerging trend under halal tourism. 

Theory 2: Mosque tourism as stand-alone concept

This second theory holds that mosque tourism concept is distant than halal certification circle, but refers to the concept of mosque as the attraction of tourists (rather than the needs for other halal aspect to be emphasized). 

to be continued...

Some thought on Halal Supply Chain

I can safely say that now we heard the word 'halal supply chain' so much often recently. In talks, webinars, academic papers, news article, the word 'Halal supply chain' is becoming more popular and became a catchphrase for denoting a unbreaking continuum of halal integrity within a supply chain. But, do we really know what exactly halal supply chain is? Is it really achievable? And the most important question is, which direction are we talking about when it comes to 'halal supply chain? These questions are actually came through my mind when extracting as much as possible in order to understand the topic, and...to really really wanted to know the true meaning of it. This is because, the complexity of supply chain itself. It interwinds with multiple spectrum of activities and concepts. Since the questions (my upbringing) regarding this matter is too colourful, I will break down the points into these smaller chunks:

What is - Halal Supply Chain?

Well, I will pouring down all the details here, since there are hundreds or even thousands of writings on defining what halal supply chain really is. Some of the writers sticks to the definition of 'the pure' supply chain then incorporates to define Halal Supply Chain, in which includes the words: ...to fulfill and satisfy the customer (you can find this in many mainstream supply chain textbook). Of course, when we talking about supply chain, it cannot be separate from business management in which profit is the main goal, and this can be achieved only with our happy customer. Some of them views that Halal Supply Chain (I will further use HSC in short), as a process, and others viewed as the approach. Regardless of the difference, we can still reconcile in which, insofar the definition of HSC will includes the word of 'halal integrity' and, 'from farm-to-fork' (the most popular catchphrase) or simply from raw materials to the end consumer. And this also true if you referring to the Malaysian Standard as well, the MS2400 series. I consider myself as minimalist, therefore it is simpler to say that HSC is to maintain the halal status from the start to the end. Sounds easy right? But is it? It is fascinating to imagine that every processes in producing a product is following the halal standard, and actually, yes, this is the ideal, but I would like to question, is it really achievable in the real application? Don't get me wrong, I am all supporting everything that is good and progressive for halal cause, but I just wanted to see how the theory would fit in to the reality - reality check. Before I try to conclude the answer, lets just see how the emergence of HSC helps maturates the halal knowledge itself, and I can tell you its pretty amazing. 

Throughout the academic journey of myself, before learning about HSC, I incline to see halal certification more focusing on the product, or product oriented. This is my initial worldview that I developed, since we took detail consideration on the product itself: the ingredients, the raw materials, and the processing aids. In fact, since I have some knowledge in biotechnology , my interest is always on the compounds such as the DNA, protein, fat and alcohol - these are the foundation of halal scientific (or some say halal science). I even started to learn about halal, thanks to Consumer Association Penang (CAP) (please not to confuse with PPIM...hehe) published the 'legend' book, Halal dan Haram dalam makanan, yes, with the green cover page that exposed some of shadowy ingredients used in daily food products. That's my starting point, and developed further on based on the interest. Even before the advent of 'halal executive program', I enrolled in Halal Professional Analyst Program (PHAP) organised by HDC, USIM and TPM-Biotech before JAKIM introduce the halal executive program as the requirement for halal certification. Again, here I learned about halal forensics, which analyses the four compounds I have mentioned earlier, utilizing laboratory equipment to verify. So, that's embolden my worldview towards 'halal epistemology'.  

In 2021, I was lucky to join Dr Marco Tieman's seminar conducted by UMHRC (Bravo to UMHRC!). If you did not recognize this name, you probably not reading much enough in HSC fields. You're not doing it right! This is because Dr Marco Tieman published many academic writing on HSC. (Don't get me wrong again, I am not saying that Dr MT is the only expert on this, but credit should goes to him since he is one of the early academics who wrote about HSC conceptual framework). But anyway, the things that I wanted to share here is that, after joined the Seminar (Halal Supply Chain Workshop) for 3 series, now I realized that keeping halal integrity is not enough if we rely on the product itself. Yes, it is important as for the raw mat, ingredients needs to be halal and toyyib (safe, clean, hygienic) but other aspect - the tangible and intangible aspects: the way of handling, the way of storing and transporting, all other things of surrounding parameters needs also to be conforming with the notion of halal. It is no longer product oriented business, but supply chain-oriented. It involves ALL activities that goes to the product until it reaches the hand of a happy customer. 

HSC: Which direction for HSC?

After learning many materials on HSC and comparing with the courses that runs by experienced industry figures, what I can say is that many learning experience are heavily relied and too much narrowed down in terms of standard compliance. Again, I would like highlight pretty clear here, that it is important to learn about the Standards, it is compulsory since it is the 'kitab kuning' in terms of Malaysia Halal Certification point-of-view. Its a requirement, therefore it is profound to learn based on that. However, we can see that now, halal supply chain (industry per se) are having multiple challenges which is so much significant that this discipline can be upgraded to touch more on the real industry. I think at this point we now should make a paradigm shift to look HSC as NOT ONLY for the compliance, but also in terms of its resilience.  Resiliency of HSC would determine the sustainability and survival of halal industry and this could be directly impact things like food security, not just food safety! This also would so much contribution to the knowledge that if we can correlate HSC with both the higher objective of Islam (the Maqasid) as well as the hierarchy of needs. Hehe, well that's will be on another episode...by the way, thanks for reading. 

Selamat hari raya Aidilfitri 2022M
Afiqhalal 

Penyeludupan Lemak Khinzir dan Ancaman Terhadap Rantaian Bekalan Makanan Halalan Tayyiban

Dunia kini masih bergelut dengan penularan wabak COVID-19. Kemunculan wabak baharu ini umpama luka lama berdarah kembali, menambahkan lagi krisis dunia yang semakin hari semakin merancukan. Banyak negara terkesan dengan penularan wabak ini, termasuklah Malaysia. Kita dapat melihat sendiri dengan 'ayn al-baṣīrah bagaimana kerajaan di seluruh dunia bertungkus-lumus untuk membendung wabak COVID-19 dari terus merenggut nyawa ramai manusia. Selain dari aspek keselamatan insan, wabak ini turut mengakibatkan implikasi secara langsung terhadap kestabilan ekonomi, kalau boleh disebutkan disini sebagai 'nyawa kedua' manusia seluruhnya dek kerana berlakunya perubahan drastik tak terjangkakan menyebabkan adanya industri yang tidak dapat bertahan, lantas menemui pengakhirannya walaupun sekian lama telah teguh berdiri. Apa yang ingin disebutkan di sini adalah, kita perlu mengambil ibrah dan kewaspadaan di atas musibah wabak ini. Kewaspadaan yang dimaksudkan juga merujuk kepada kemungkinan ancaman yang tidak menentu atau tidak belum pernah berlaku, disebut dalam Bahasa Inggerisnya, 'unprecendeted' dalam pelbagai aspek. Justeru, aspek yang ingin dikupas di sini adalah tentang keadaan industri halal/rantaian bekalan halalan tayyiban; apakah sudah wujud ancaman tak terjangka? 

Baru-baru ini kita digemparkan dengan berita penemuan sebuah konsainmen yang memuatkan sejumlah besar lemak khinzir di pelabuhan Butterworth. Muatan tersebut dilaporkan mengandungi sebanyak 16,200 kg lemak khinzir oleh pihak berkuasa Jabatan Perkhidmatan Kuarantin dan Pemeriksaan Malaysia (MAQIS). Ini satu jumlah yang besar! Lemak khinzir berkenaan dipercayai akan digunakan sebagai ramuan mentah pembuatan biskut. Insiden ini pastinya mencetuskan kegusaran dari kalangan pengguna Muslim di Malaysia dan berharap pihak berwajib menjalankan siasatan terperinci serta melaksanakan langkah pengawalan yang ketat agar keberadaan konsainmen ini tidak mencemarkan rantaian bekalan halalan tayyiban dalam negara kita. Apapun, tahniah kepada pihak berkuasa khususnya MAQIS yang bertindak cekap dan tangkas 'menghidu' anasir yang boleh memberi ancaman terhadap integriti halal dalam bekalan makanan halalan tayyiban. 

Tidak terhenti dengan kes konsaimen lemak khinzir di Butterworth, kita dikejutkan lagi dengan berita  serbuan terhadap sebuah premis yang dipercayai gudang simpanan melibatkan rampasan sejumlah produk bijirin dipercayai mengandungi ramuan berasaskan khinzir di Sungai Buloh. Menurut pihak  berkuasa, KPDNHEP, ianya dipercayai dijual secara atas talian. Pihak berkuasa telah melaksanakan tindakan yang begitu cekap dengan menumpaskan sindiket terlibat, jika tidak, mungkin sekali produk-produk ini dipasarkan dan dibeli oleh pengguna Muslim yang terkeliru dan tidak menyedarinya kerana  bercampur dengan produk halal lain di pasaran. Ternyata, kedua-dua kes ini menunjukkan bahawa sudah wujud bentuk ancaman yang tidak boleh dipandang sebelah mata sahaja kerana ia melibatkan integriti halalan tayyiban di setiap peringkat rantaian bekalan makanan halal. Integriti halal di dalam rantaian bekalan makanan adalah sangat kritikal dan perlu dipelihara. Maka persiapan utama bagi melindungi rantaian bekalan makanan halal adalah melalui penguatkuasaan undang-undang. Barisan pertama bagi melindungi integriti halal daripada dicemari oleh unsur-unsur yang haram adalah melalui penguatkuasaan undang-undang. Sungguhpun masih belum ada lagi Akta Halal, namun peruntukan undang-undang melalui akta sedia ada yang dikongsikan punca kuasanya dengan berbagai agensi seperti JAKIM, KPDNHEP, MAQIS, KKM telahpun memiliki mekanisme yang ampuh untuk membanteras sebarang ancaman terhadap integriti halal. Kedua, persiapan yang perlu dilaksanakan adalah menggalakkan lagi industri untuk mendapatkan sijil halal. Hal ini penting, kerana pihak pengeluar atau pembuat produk makanan itu sendiri perlu memainkan peranan penting dalam memastikan integriti halal di peringkat dalaman telah dikawal selia dengan rapi. Ini diperkasakan dengan kewujudan sistem jaminan halal (halal assurance system - HAS) yang menjadi kemestian[1] untuk dibangunkan oleh industri makanan yang memohon sijil halal. Justeru, setelah dipersijilkan halal industri bertanggungjawab untuk memastikan segala produk/jenamanya itu sentiasa mematuhi garis panduan yang telah ditetapkan di dalam MS1500:2019 dan Manual Prosedur Pensijilan Halal Malaysia. 

[1] Mengikut saiz industri sebagaimana yang ditetapkan oleh MPPHM. 

Sumber laporan:

https://www.astroawani.com/berita-malaysia/16-tan-lemak-babi-dari-belanda-dirampas-256286

https://www.kosmo.com.my/2020/08/28/204-bijirin-berasaskan-babi-dirampas-kpdnhep/

https://www.utusan.com.my/nasional/jenayah/2020/08/16-tan-lemak-babi-untuk-buat-biskut-dirampas/

Sesi Konsultasi DMS Code of Practice for Halal Professional (28 Mei 2019)

Ucapan Aluan 

Intisari penting Ucapan Aluan YBhg. Datuk Dr. Sirajuddin Suhaimee, Pengarah Bahagian Hab Halal JAKIM, MS Code of Practice dan wakil Jabatan Standard Malaysia 

1. Jabatan Standard Malaysia merupakan badan yang ditubuhkan bagi membangunkan standard dan mempromosikan standard di Malaysia melalui peruntukan Akta 549. (Lihat: pautan)

2. Jabatan Standard Malaysia kini tidak lagi berada di bawah Kementerian Sains dan Teknologi (MOSTI) akan tetapi sudah berada di bawah Kementerian Perdagangan Antarabangsa dan Industri (MITI)

3. Sesi ini memfokuskan untuk mendapatkan input-input dari pihak berkepentingan dari sektor halal (badan kerajaan, industri, universiti) dan menjawab komen terhadap deraf dalam tempoh ulasan. 

4. Sebanyak 26 standard berkenaan halal dibangunkan. 

5. Dibangunkan setelah diambilkira inisiatif Halal Professional Board. Mesyuarat Kumpulan Kerja 2018, deraf ini telah dibentangkan dan diluluskan tertakluk kepada ICI. Deraf MS ini telah diterbitkan pada April 2019. 

6. MS Code of Practice akan digunakan oleh Halal Professional dan merupakan standard pertama di dunia. 

7. Jabatan Standard Malaysia bertanggungjawab membangunkan standard dan mempromosikan penggunaan standard. Ini bagi memastikan standard yang dibangunkan adalah unggul dan tidak dipersoalkan kelak jika tidak disaring dan dibangunkan dengan betul. JSM telah menandatangani dengan WTO untuk mengikuti prinsip; salah satunya transparensi. Maka, dengan ini kami membuka ruang untuk komen umum agar standard yang dibangunkan berkredibitili di peringkat kebangsaan, global.

8. Di peringkat antarabangsa, 3 standard kita telah diangkat ke peringkat OIC. 

9. [Baru] 5 standard baharu akan di promosikan dalam masa terdekat. 

Intisari ucapan pembentangan Pn Fakeeza Borhan, Penolong Pengarah Kanan Jabatan Standard merangkap Setiausaha Standard Halal

1. TC Management system for Islamic Practice

2. JSM badan standard kebangsaan, untuk MS yang kita sudah revised kita akan buat tour di 5 region. Memainkan peranan penting badan akreditasi kebangsaan. badan pensijilan, makmal, badan pemeriksa seperti PUSPAKOM. 

3. Sebelum ini Industry ISC, ISCI kita guna NSC (National Standard Committee) ISCI telah diberikan tugas memegang polisi, yang sebelum ini tugasan teknikal. Standard Council Majlis ini sebagai penasihat kepada Menteri MITI. Di bawah setiap NSC ada technical committee dan Working Group (WG). 

4. I - Halal Standard (kod dalam ISC)

5. 60 hari (requirement yang ditetapkan oleh WTO) 

6. WG jika tidak boleh terima komen, akan diberikan justifikasi. (Ada MS 3, 4 kali Public Comment). DMS (Deraf Malaysian Standard) bila ISC kita panggil ITMS. 

7. 12-18 bulan jika tiada aral yang melintang untuk hasilkan sesebuah standard. 

8. Modified (tukar certain clausa), indigenous, identical (adopted from international). 

9. Semua halal standard adalah indigenous. 

10. Objective development: To identify requirement to gain confidence align with halal industry. Maklumat yang disampaikan align dengan industri. Orang luar sentiasa melihat kita. Kalau kita tidak standardize, akan berlaku percanggahan dan dapat informasi yang sama. 

Bergambar dengan Sifu Halal, Ustaz Amri Abdullah (JAKIM)