halal awareness among the orang asli by khadijah …
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HALAL AWARENESS AMONG THE ORANG ASLI
COMMUNITY: KNOWLEDGE TRANSFER PROGRAM
(KTP) IN SELECTED ORANG ASLI VILLAGES
BY
KHADIJAH BINTI OTHMAN
A thesis submitted in fulfilment of the requirement for the
degree of Master in Halal Industry Management
International Institute for Halal Research & Training
International Islamic University Malaysia
SEPTEMBER 2016
ii
ABSTRACT
Industrial Master Plan (IMP) 2006-2020 aims to make Malaysia the global halal hub
for the production and trade of halal goods and services. More importantly, the positive
outputs of the halal industry must reach all segments of people including the
underserved community such as the Orang Asli community. Due to the increasing
number of people within the Muslim Orang Asli community, halal matters have become
one of the crucial aspects to be monitored. Besides, past research has identified that the
community in urban areas are highly aware on halal consumption compared to the
community that lives in rural areas. Therefore, the aims of this study are to study the
level of halal awareness among the Orang Asli, identify the factors that contribute to
their level of halal awareness and analyze the issues and challenges in enhancing halal
awareness and education in this community. The methods involved document analyses,
short term on-site observation and interviews. The Knowledge Transfer Program (KTP)
report is the prime source in this study. The programme was conducted under the
purview of the IIUM International Institute for Halal Research and Training (INHART)
between March 2013 to December 2015 in five selected sites in the states of Pahang,
Perak, Negeri Sembilan and Selangor. The findings of the study imply that the level of
halal awareness amongst the Orang Asli community is minimal and understanding of
halal is restricted to halal food consumption only. There are many factors contributing
to their minimum level of halal awareness including inadequate religious commitment,
different food culture, educational and geographical backgrounds, language barrier and
contrast in pedagogy. In order to make Orang Asli community well-aware and be
educated on halal issues, necessary steps must be taken during the early stages of
childhood to ensure the chain of knowledge would be continuous and sustainable
through generations.
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خلاصة البحثABSTRACT IN ARABIC
.لالالح والخدمات السلع تداولو لإنتاج عالميا مركزا ماليزيا جعل إلى 6002-6060 (IMP)الرئيسية الصناعية الخطة تهدف مثل المعانية تمعاتالمج ذلك في بما الأهمية،المجتمع أمر في غاية شرائح جميع إلى الحلال للصناعة الإيجابية المخرجات وصول
أحد لحلالا أصبح ،المسلم أصلى مجتمعات الأورانغ سكان عدد زيادة بسبب. )السكان الأصليون( أصلى الأورانغ مجتمعات الحلال، هلاكالاست حول واسع المدنية على علم المجتمعات أن السابقة الأبحاث حددت. رصدها يتعين التي المهمة الجوانب الأورانغ معاتفي مجت الوعي مستوى دراسة إلى هدف هذا البحث بناء على ذلك ، .النائية المناطق في المجتمعات مع مقارنة التعليمو الوعي تعزيزلل والتحديات القضايا تحليلالوعي، و مستوى على العوامل المؤثرة تحديدو حول المنتجات الحلال، أصلى
في القصير المدى لىالمراقبات عو الوثائق، تحليل الطرق المتبعة اعتمدت على .أصلى الأورانغ معاتحول مفهوم الحلال في مجت .الدراسة هذه للمعلومات في الرئيسي المصدر( KTP) المعرفة نقل برنامج كان تقرير .أيضا عن طريق المقابلاتو المواقع المحددة،
مارس بين ما IIUM (INHART)في منتجات الحلال والتدريب بحوثلل الدولي عهدالم إشراف تحت البرنامج أجري أن النتائج رتأظه. لانجوروس سيمبيلان، نيجريو باهانج، بيراق، ولاية في مختارة مواقع خمسة في 6002 ديسمبر إلى 6002التي العوامل نم العديد هناك. متدن جدا المختارة المناطق في أصلى الأورانغ مجتمعات في الحلال الوعي حول مفهوم مستوى
اللغة، رافية، وحاجزالجغو التعليمية الخلفياتو الغذائية، الثقافةو ،الديني الالتزامضعف ساهمت في الوعي المتدني، منها بر الأجيال استدامة نقل التعاليم علضمان تواصل و من سن مبكرة اللازمة الخطوات اتخاذ يجب .التربية طرق في الاختلافو
وعلى دراية كافية حول مفهوم الحلال. جيد في وعي أصلى الأورانغ مجتمعات جعل أجل من
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APPROVAL PAGE
I certify that I have supervised and read this study and that in my opinion, it conforms
acceptable standards of scholarly presentation and is fully adequate, in scope and
quality, as a thesis for the degree of Master of Halal Industry Management
…………………………………..
Asst. Prof. Dr. Noriah Ramli
Supervisor
…………………………………..
Assoc. Prof. Dr. Yumi Zuhanis
Has-Yun Hashim
Co-Supervisor
I certify that I have read this study and that in my opinion it conforms to acceptable
standards of scholarly presentation and is fully adequate, in scope and quality, as a thesis
for the degree of Master of Halal Industry Management
…………………………………..
Asst. Prof. Dr. Afridah Abas
Internal Examiner
…………………………………..
Dr. Yasmin Hanani Mohd Safian
External Examiner
This thesis was submitted to the INHART and is accepted as a fulfilment of the
requirement for the degree of Master of Halal Industry Management
…………………………………..
Prof. Dr. Irwandi Jaswir
Director of INHART
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DECLARATION
I hereby declare that this dissertation is the result of my own investigations, except
otherwise stated. I also declare that it has not been previously or concurrently submitted
as a whole for any other degrees at IIUM or other institutions.
Khadijah binti Othman
Signature........................................................... Date......................................
v
INTERNATIONAL ISLAMIC UNIVERSITY MALAYSIA
DECLARATION OF COPYRIGHT AND AFFIRMATION OF
FAIR USE OF UNPUBLISHED RESEARCH
HALAL AWARENESS AMONG ORANG ASLI COMMUNITY:
KNOWLEDGE TRANSFER PROGRAM (KTP) IN SELECTED
ORANG ASLI VILLAGES
I declare that the copyright holders of this dissertation are jointly owned by the
student and IIUM.
Copyright © 2016 Khadijah binti Othman and International Islamic University Malaysia. All rights
reserved.
No part of this unpublished research may be reproduced, stored in a retrieval system,
or transmitted, in any form or by any means, electronic, mechanical, photocopying,
recording or otherwise without prior written permission of the copyright holder
except as provided below
1. Any material contained in or derived from this unpublished research
may be used by others in their writing with due acknowledgement.
2. IIUM or its library will have the right to make and transmit copies (print
or electronic) for institutional and academic purposes.
3. The IIUM library will have the right to make, store in a retrieved system
and supply copies of this unpublished research if requested by other
universities and research libraries.
By signing this form, I acknowledged that I have read and understand the IIUM
Intellectual Property Right and Commercialization policy.
Affirmed by Khadijah binti Othman
……..…………………….. ………………………..
Signature Date
vi
ACKNOWLEDGEMENTS
First and foremost, I express my gratitude to thank Allah the Almighty for His blessings
in fulfilling the requirement for my master degree.
I would like to extend my sincere appreciation and special thanks to Higher
Education Department Ministry of Higher Education Malaysia (MOHE) for their
generous support via Knowledge Transfer Program (KTP) grant scheme entitled
Transferring Knowledge and Skill on Halal Consumerism to the Orang Asli
Community (FK-EDU/8 UIAM-13) in making this master dream a reality through
complete funding of my entire course.
A special thanks goes to Office of Industrial Links (OIL) IIUM, IIUM Library,
Jabatan Kemajuan Orang Asli (JAKOA), State Religious Authorities and Orang Asli
community in Batu 12, Sg. Melut, Sg. Chiong, Kundang and Amar Penghulu villages
for full cooperation during my data collection process.
I record my profound and sincere heartfelt gratitude to my very amiable
supervisor Assist. Prof. Dr. Noriah Ramli, my co-supervisor Assoc. Prof. Dr. Yumi
Zuhanis Has-Yun Hashim, Director of INHART, Prof. Irwandi Jaswir and all INHART
lecturers for their continuous support, encouragement and leadership, and for that, I will
be forever grateful.
It is my utmost pleasure to dedicate this work to my dear parents; Othman bin
Junus and Teh Amnah binti Lode and all my family members, who granted me the gift
of their unwavering belief in my ability to accomplish this goal; thank you for your
support and patience.
I wish to express my appreciation and thanks to my friend, Noor Najihah Mohd
Daud and those who provided their time, effort and support for this dissertation. I pray
that the Almighty rewards you all abundantly.
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TABLE OF CONTENTS
Abstract .......................................................................................................................... II Abstract in Arabic ........................................................................................................ III Approval Page .............................................................................................................. IV Declaration ................................................................................................................... VI Copyright Page .............................................................................................................. V
Acknowledgements ...................................................................................................... VI List of Tables ................................................................................................................ X
List of Figures .............................................................................................................. XI List of Abbreviations .................................................................................................. XII
CHAPTER ONE: INTRODUCTION ........................................................................ 2 1.1 Background of the Study .............................................................................. 2
1.2 Problem Statement ....................................................................................... 5
1.3 Research Objectives ..................................................................................... 6
1.4 Research Question ........................................................................................ 6
1.5 Research Scope ............................................................................................ 6
1.6 Significance of the Study ............................................................................. 7
CHAPTER TWO: LITERATURE REVIEW ........................................................... 8 2.1 Introduction………………………………………………...………………9
2.2 Halal Concept .............................................................................................. 8
2.2.1 Source of Halal and Haram ............................................................. 10
2.2.2 Halal Slaughtering ........................................................................... 12
2.2.3 Halalan Toyyiban ............................................................................. 14
2.3 Halal Awareness ........................................................................................ 15
2.4 Halal Education ......................................................................................... 17
2.5 Orang Asli Community .............................................................................. 19
2.5.1 Orang Asli Food Custom and Culture .............................................. 20
2.6 Case Study on Orang Asli Community ...................................................... 21
2.7 Factors related to the Level of Halal Awareness ....................................... 22
2.7.1 Religious Commitment .................................................................... 22
2.7.2 Halal Information............................................................................. 23
2.7.3 Halal Program .................................................................................. 23
2.7.4 Contrast in Pedagogy ....................................................................... 24
2.8 Chapter Summary ....................................................................................... 25
CHAPTER THREE: RESEARCH METHODOLOGY ........................................ 26 3.1 Introduction ................................................................................................ 26
3.2 Rationale for Research Design ................................................................... 26
3.3 Rational of Choosing Case Study .............................................................. 27
3.4 Research Methodology ............................................................................... 28
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3.5 Instrument Design ...................................................................................... 28
3.5.1 Knowledge Transfer Program (KTP) Report Analysis .................... 28
3.5.2 Short Term On-Site Observation ..................................................... 29
3.5.3 Semi Structured Interview................................................................ 30
3.6 Population and Sampling ........................................................................... 31
3.7 Data Collection Procedure ......................................................................... 31
3.8 Data Analysis Procedure ............................................................................ 32
3.8.1 Observational Analysis .................................................................... 32
3.8.2 Interview Analysis ........................................................................... 32
3.9 Chapter Summary ....................................................................................... 33
CHAPTER FOUR: RESULT AND DISCUSSION ................................................ 34 4.1 Introduction ................................................................................................ 34
4.2 Findings ...................................................................................................... 35
4.2.1 Demographic Profile ........................................................................ 35
4.3 Knowledge Transfer Program (KTP) ......................................................... 38
4.3.1 Background of Halal Knowledge Transfer Program (KTP) ............ 38
4.3.2 Participant of the Program ............................................................... 41
4.3.3 Teaching Materials ........................................................................... 42
4.4 Analysis of Level of Halal Awareness among the Orang Asli
community ........................................................................................................ 43
4.4.1 Fundamental Knowledge of Halal and Haram ................................ 43
4.4.2 Sources of Halal and Haram............................................................ 45
4.4.3 Halal Slaughtering ........................................................................... 48
4.4.4 Halal Logo ....................................................................................... 52
4.4.5 Halalan Toyyiban ............................................................................. 54
4.5 Analysis of Factors Influencing Level of Halal Awareness ...................... 55
4.5.3 Geographical Background. ............................................................... 56
4.5.1 Inadequate Religious Commitment .................................................. 56
4.5.2 Food Culture and Custom ................................................................ 58
4.5.3 Educational Background .................................................................. 59
4.5.4 Language Barrier. ............................................................................. 61
4.5.5 Contrast in Pedagogy ....................................................................... 61
4.6 Analysis of Issues and Challenges to Create Halal Awareness ................. 62
4.7 Chapter Summary ....................................................................................... 66
CHAPTER FIVE: SUMMARY, RECOMMENDATION AND CONCLUSION 67 5.1 Introduction ................................................................................................ 67
5.2 Summary .................................................................................................... 67
5.3 Recommendation ........................................................................................ 72
5.4 Conclusion .................................................................................................. 73
REFERENCES ........................................................................................................... 74
APPENDIX A: INTERVIEW QUESTIONS FOR ORANG ASLI COMMUNITY .. 79
APPENDIX B: INTERVIEW QUESTIONS FOR RELIGIOUS OFFICER .............. 80 APPENDIX C: SAMPLE FOR CODING INTERVIEW RESPONSES .................... 81
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APPENDIX D: HALAL KNOWLEDGE TRANSFER PROGRAM REPORT ....... 86
APPENDIX E: APPROVAL LETTER FROM JAKOA .......................................... 121
GLOSSARY .............................................................................................................. 123
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LIST OF TABLES
Table 1 : Number of Orang Asli Population According to States and Ethnicity 2
Table 2: Food Consumption among the Orang Asli Community Che Wong tribe 12
Table 3: Sub-groups of Orang Asli in Peninsular Malaysia 19
Table 4: Profile of the Respondents 35
Table 5: Location of villages 36
Table 6: The Orang Asli Tribes in the selected villages. 37
Table 7: Economic Activities of the Orang Asli Community 38
Table 8: Activities during KTP in Orang Asli selected villages 39
Table 9: Total of participants in the Knowledge Transfer Program 41
Table 10: Content of Modules 42
Table 11: Enrollment of Orang Asli Student 60
Table 12: Types of program conducted in selected villages 64
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LIST OF FIGURES
Figure 1: Pathway of halal in Malaysia’s mainstream education system framework . 19
Figure 2: Quiz answers on identification of halal sources from animals. ................... 45
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LIST OF ABBREVIATIONS
ABBREVIATION
DESCRIPTION
IMP Industrial Malaysia Plan
JAKOA Jabatan Kemajuan Orang Asli
DSM Department of Standard Malaysia
RMT Rancangan Makanan Tambahan
KWAPM Kumpulan Wang Amanah Pelajar Miskin
MOHE Ministry of Higher Education
MAIN Majlis Agama Islam Negeri
TOT Training of Trainer
UNICEF The United Nation Children’s Emergency Fund
KTP Knowledge Transfer Program
INHART International Institute for Halal Research and Training
JAKIM Jabatan Kemajuan Islam Malaysia
MS Malaysian Standard
IPTA Institut Pengajian Tinggi Awam
NGO Non-Government Organization
UIAM Universiti Islam Antarabangsa Malaysia
PERKIM Persatuan Kebajikan Islam Malaysia
UITM Universiti Teknologi Mara
MUIP Majlis Ugama Islam Pahang
UKM Universiti Kebangsaan Malaysia
KKMM Kementerian Komunikasi Multimedia Malaysia
JPN Jabatan Pendidikan Negeri
2
CHAPTER ONE
INTRODUCTION
1.1 BACKGROUND OF THE STUDY
Development of halal industry in Malaysia recorded a bright prospect since the
establishment of Industrial Master Plan (IMP) 2006-2020, with the aim to make
Malaysia the global halal hub for production and trade in halal goods and services. The
growth of Muslim population all over the world make halal products in great demands
includes food, and services. It became lifestyle especially for Muslim community where
every single consumer products need to legally permit by Shariah for consumption such
as meat, poultry, raw food, personal care, cosmetics, tourism and many more (Rahim et
al. 2013). In order to ensure the success of a holistic halal industry, many parties must
work together in harmony. Most importantly is that the positive outputs of the halal
industry should reach all segments of the community including those living in the rural
areas such as the Orang Asli community (EPU, 2015).
Table 1 : Number of Orang Asli Population According to States and Ethnicity, 2014
Source: Jabatan Kemajuan Orang Asli, JAKOA
State Total of
Village
Ethnic Group Total
Senoi Proto
Malay
Negrito
Pahang 262 29,439 37,140 925 67,504
Perak 255 50,281 605 2,413 53,299
Selangor 74 5,073 12,512 3 17,588
Kelantan 118 12,047 29 1,381 13,457
Johor 58 55 13,084 1 13,140
Negeri
Sembilan
68 96 10,435 0 10,531
3
Melaka 14 28 1,486 1 1,515
Terengganu 3 818 41 34 893
Kedah 1 19 0 251 270
Total 853 97,856 75,332 5009 178,197
Table 1 shows the total number of the Orang Asli populations in Peninsular Malaysia
according to their ethnicity and groups. The Orang Asli community became one of the
important stakeholders which can contribute to the development of halal industry in
Malaysia.
In Malaysia the welfare and interest of Orang Asli community are taken care by
Jabatan Kemajuan Orang Asli (JAKOA). In 2014, the government allocated RM38
million for the educational development of Orang Asli (eWarta, 2014). The government
set out seven initiatives in the Orang Asli Education Transformation Program to
transform the educational scenario amongst Orang Asli which are related to
administrative, infrastructure and also facilities (Sinar Harian, 2012). The 10th
Malaysia Plan (2011-2015) also recognizes a critical need to enhance the quality of life
especially amongst the underserved communities in Malaysia, such as the Orang Asli
and other native groups (Mustapha et.al, 2010).
To improve the quality of life of Orang Asli; the indigenous community in
Peninsular Malaysia, the government has prepared many programs such as Rancangan
Makanan Tambahan (RMT) and Tabung Kumpulan Wang Amanah Pelajar Miskin
(KWAPM) to reduce burden of schooling parents and provide nutritional needs for
students(KPM,2013) This is in line with the educational policy stated that educational
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opportunities especially to the aborigines is the matter of high priority1. They should be
given ample of opportunities so that they will be in at par with other population
(Kasimin, 1991). The government of Malaysia has worked hard to continuously develop
the quality of its education system to produce ethical and knowledgeable human capital
in order to achieve the vision 2020. In 2013, the new Malaysia Education Blueprint
2013-2025 has been launched to cater the educational needs of the growing nation.
Besides, many programs have been organized to cater the Orang Asli needs in
enhancing their educational development such as Education Assistance Scheme,
Educational Development Action Plan for the Orang Asli community and Toy Library
(JAKOA, 2015). Nonetheless, there is least emphasize on program to improve halal
education in the community.
The literature review revealed that more than 20 studies have been carried out
on the level of education amongst Orang Asli. However, none of these studies have
attempted to focus on halal education and its related matters.
To date there is approximately 35,975 Orang Asli who converted to Islam and
registered with the various State Religious Department (from a total of 178,197 Orang
Asli population in Malaysia (Utusan Malaysia, 2013). Based on this fact, it is suggested
that halal education and halal awareness program is as important as the other types of
education programs. In more particular, early education and awareness on halal may
give the optimal impact in moulding the understanding on the concept, meaning and
application of halal in the daily life of Orang Asli community.
1 In the Aboriginal People Act 1954 in Article 17, it stated that “ no Orang Asli child shall be precluded
from attending any school only by reason of being an Orang Asli”(Kamaruddin & Jusoh, 2008). Besides,
Malaysia government proposed eleven shift to transform the educational system. In the shift 1, they will
provide equal access to qualify education of an international standard. For Orang Asli students, the
investment of physical and teaching resources will be increased (KPM, 2013).
5
1.2 PROBLEM STATEMENT
Adequate knowledge in halal is vital in creating the awareness on the importance of
choosing and consuming halal food among the Muslim community in Malaysia. The
knowledge on halal should not only be made available to certain groups or segments of
the nation but it should be made available to every level of the community including
the Muslim Orang Asli.
Several studies have been conducted to measure the level of halal awareness
among Malaysian from different ages (Nasir & Chiew, 2010; Rahim et al., 2013; Said
et.al., 2014). However, these studies focused on urban community whom are more
likely to be aware of the benefits of halal products and services in comparison to rural
community (Golnaz et al., 2010). In this instance, the Orang Asli community
customarily resides in the rural areas. The studies also indicated that the number of
people who are aware of halal consumption in their daily life is increasing, there is no
research conducted to measure the level of halal awareness amongst the Orang Asli
community.
Besides, the missionary activities among Muslim and Christian religion are
growing rapidly to the Orang Asli community. The different approaches between these
two religion such as for Muslim, missionary work is considered as an invitation to their
religion but for the Christians, missionary work is a way to witness their faith which
they will practice their religion immediately with the Orang Asli community (Edo,
2011). The issue raised is the consistency of practicing Islam as a religion after they
converted. Hence to ensure the practicing as a Muslim lifestyle, it is important to
identify their level of halal awareness as halal lifestyle is one of the fundamental
implementation and become one of the criteria in order to differentiate between Muslim
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and non-Muslim. Therefore, the study was set forth to meet the objectives as stated in
section 1.3 below.
1.3 RESEARCH OBJECTIVES
The study aimed to achieve the following objectives:
To study the level of halal awareness amongst the Orang Asli community.
To identify the factors that contribute to the level of halal understanding
amongst the Orang Asli community.
To analyse the issues and challenges in enhancing halal awareness amongst
the Orang Asli community.
1.4 RESEARCH QUESTION
1. What is the level of halal awareness amongst the Orang Asli community?
2. What are the factors contributing to their minimum level of understanding of
halal?
3. What are the issues and challenges (if any) in enhancing halal awareness
amongst the Orang Asli community?
1.5 RESEARCH SCOPE
This research was focused on the halal awareness on food consumption among Orang
Asli community which conducted in selected areas in Selangor, Negeri Sembilan and
Pahang. The main criteria for the selection of these locations are based on higher
number of Muslim in the Orang Asli community. The five villages included i) Batu 12,
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Gombak Selangor, ii) Sungai Melut, Dengkil Selangor, iii) Kundang, Muadzam Pahang
, iv) Amar Penghulu, Negeri Sembilan and v) Sg. Chiong, Perak. The choice of
locations would also allow the researcher to compare between rural and sub-urban areas.
The target group of this research is Orang Asli of the Halal Knowledge Transfer
Program (KTP) conducted by INHART on March 2013 to June 2015.
1.6 SIGNIFICANCE OF THE STUDY
The study directly benefits the two main stake holders; the Orang Asli Community and
the Orang Asli Affairs Department (JAKOA). The research findings shall be helpful to
JAKOA in improving the economic and social well-being of the Orang Asli community
such as development of halal business as one of the main source of income amongst the
Orang Asli community. Besides, JAKOA can improvise many programs related to halal
awareness amongst the community.
The halal awareness program shall help to increase the level of awareness among
the orang Asli community particularly the children. In the long term, the children and
the younger generation shall be able to educate their own society on the importance of
halal lifestyle. The halal education kit, halal training module, and the Train of Trainer
(TOT), or the Orang Asli kindergarten teachers shall enhance the delivery of halal
knowledge to the Orang Asli children.
Furthermore, this study is beneficial to the future researcher in providing
baseline information on the Orang Asli community especially related to halal matters.
8
CHAPTER TWO
LITERATURE REVIEW
2.1 INTRODUCTION
This chapter provides a review of related literature and a summary of the major findings
from previous studies conducted on halal awareness and halal education. This chapter
also analyses relevant previous studies on Orang Asli community in Malaysia. The
chapter is subdivided into the following sections: (1) Halal concept, (2) Halal
awareness, (3) Halal education, (4) Orang Asli community, (5) Case study on Orang
Asli community and (6) Factors related to the level of halal awareness.
2.2 HALAL CONCEPT
Halal comes from Arabic word means lawful or permitted and doing of which the Law-
Giver has allowed. Allah mentioned in the Quranic verse:
“O mankind, eat from whatever is on earth (that is) lawful and good and do not
follow the footsteps of Satan. Indeed, he is to you a clear enemy”
Surah Al-Baqarah (2): 168
In this verse Allah commanded two important criteria in choosing food and beverages
which are “lawful” (halal) and “good” (toyyib). For example, sugar is permissible
however it is not good (toyyib) for person who have diabetic to take it excessively.
Although it is halal (plant base) but it is hazardous for diabetic patient.
9
The MS 1500:20092 defined halal as things or actions allowed by Shariah on the
doer without any punishment imposed (DSM, 2009). Applying this concept to the
Orang Asli community which mainly produce their own food products, similar process
and procedure need to be complied in order to ensure the food is halal for consumption.
In Islam, all food is halal except what Allah mentioned in the Quran:
“He has only forbidden to you dead animals, blood, the flesh of swine and that
which has been dedicated to other than Allah. But whoever is forced (by
necessity), neither desiring it nor transgressing (its limit), there is no sin upon
him. Indeed, Allah is Forgiving and Merciful.”
Surah Al-Baqarah (2): 173
In the another verse Allah has clearly mentioned in detail about types of animals
which cannot be eaten for the sake of Allah with the reason for forbidding is beneficial
to human being themselves.
“Prohibited to you are dead animals, blood, the flesh of swine, and that which
has been dedicated to other than Allah, and those animals killed by strangling
or by a violent blow or by a head-long fall or by the goring of horns, and those
from which a wild animal has eaten, except what you are able to slaughter
(before its death), and those which are sacrificed on stone altars, and
(prohibited is) that you seek decision through divining arrows. That is grave
disobedience. This day those who disbelieve have despaired of your religion and
completed my favor upon you and have approved for you Islam as religion. But
2 The Malaysian Standard 1500:2009 namely as Halal Food-Production, Preparation, Handling and
Storage provides practical guideline for the food industry on the preparation and handling of halal food
(including nutrient supplements) and to serve as a basic requirement for Halal food product and food
trade or business in Malaysia.
10
whoever is forced by severe hunger with no inclination to sin- then indeed, Allah
is Forgiving and Merciful.”
Surah al-Ma’idah (5): 3
2.2.1 Source of Halal and Haram
One of the principles pertaining to halal consumption is ‘the essence asl is permissibility
of things’ which means everything in this world is permissible except what Allah
mentioned in the Quran and Sunnah (Qaradawi, 1993). For example, Allah mentioned
in the Quran:
“He has only forbidden to you dead animals, blood, the flesh of swine and that
which has been dedicated to other than Allah. But whoever is forced (by
necessity), neither desiring it nor transgressing (its limit), there is no sin upon
him. Indeed, Allah is Forgiving and Merciful.”
Surah Al-Baqarah (2): 173
In this verse, Allah mentioned four major categories of prohibited foods which
are from dead animals, blood, the flesh of swine and what is sacrificed to idols. This
categories have been elaborated in details in the following verse in Quran:
“Prohibited to you are dead animals, blood, the flesh of swine, and that which
has been dedicated to other than Allah, and those animals killed by strangling
or by a violent blow or by a head-long fall or by the goring of horns, and those
from which a wild animal has eaten, except what you are able to slaughter
(before its death), and those which are sacrificed on stone altars, and
(prohibited is) that you seek decision through divining arrows. That is grave
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disobedience. This day those who disbelieve have despaired of your religion and
completed my favor upon you and have approved for you Islam as religion. But
whoever is forced by severe hunger with no inclination to sin- then indeed, Allah
is Forgiving and Merciful.”
Surah al-Ma’idah (5): 3
The source of halal and haram food can be derived from animals, plants, micro-
organism, natural minerals and chemicals. In this verse, Allah has clearly mentioned in
detail about types of animals which are prohibited to consume for the sake of Allah with
the reason for forbidding is beneficial to human being themselves.
Moreover, according to Malaysian Standard 1500:2009, there are nine
characteristics of land animals which are prohibited to eat which are (1) animals that
are not slaughtered according to Shariah (2) animals which fall in najs mughallazah
category such as pigs, dogs and their descendants (3) animals with long pointed teeth
which are used to kill prey (4) predators birds (5) pests and poisonous animals (6)
animals which are forbidden to be killed in Islam (7) al-jalalah3 animals (8) repulsive
animals and (9) other animals which are forbidden to be eaten in Islam. Meanwhile, for
other sources such as plants, micro-organism and chemicals, it is lawful to consume
unless it is poisonous, intoxicating and harmful to human body (DSM, 2009).
Study done by Haemamalar et al. ( 2010) identified the types of food consumed
by the Orang Asli community specifically among Che Wong tribes who lived in Pahang.
From Table 2 below, it shows the Orang Asli community consumed variety of foods
includes halal and haram source. Hence, researcher will identify from this study
3 Animals which are fed by najs continuously
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whether the Orang Asli community in the selected villages aware on the sources of halal
and haram especially in food consumption.
Table 2: Food Consumption among the Orang Asli community Che Wong tribe
Food groups Types of Food Examples
Meat and meat products
Meat Mutton, beef, pork
Birds Duck, chicken
Large mammals Monkey, deer
Reptiles, amphibians Tortoise, frog, snake
Rodents Porcupine, squirrel
Eggs Duck egg, chicken egg
Fish/seafood
Fresh water fish Ikan haruan. ikan keli
Salt water fish Ikan kembong
Seafood Crab, prawn, squid
Salted fish/canned fish Anchovy, sardine
2.2.2 Halal Slaughtering
Allah allows us to eat meat from halal animals, however we must having ‘ihsan’
towards animals. Due to that, Islam teaches us how to kill animals in a proper way.
Quran has laid down principles of halal slaughtering.
Literally, the term ‘zabiha’ or ‘zabh’ comes from Arabic root ‘zabaha’ which
means to kill (by slitting the throat); to slaughter, butcher to murder or to sacrifice. In
Islam, slaughtering can be defined as cutting of the animals’s trachea (halqum),
esophagus (mari’) and jungular veins (wadajain) to accelerate the bleeding and death
of the animals (DSM, 2009).
“Ata said: Dhabh means the cutting of the carotid and jugular blood vein when
asked if it was allowed to cut the spinal cord Ata replied “Ibn Umar forbade an-