Factors that Contribute to Awareness of Halal Logistics among Muslims in the Klang Valley

2017 ◽  
Vol 3 (1) ◽  
pp. 1
Author(s):  
Emi Normalina Omar ◽  
Ahmad Adeel Ramli ◽  
Harlina Suzana Jaafar ◽  
Lailatul Faizah Abu Hassan ◽  
Abdul Kadir Othman ◽  
...  
Keyword(s):  
Religious Belief ◽  
Direct Contact ◽  
Research Paper ◽  
Service Component ◽  
Muslim Countries ◽  
Klang Valley ◽  
Muslim Majority ◽  
Terminal Operations

The demand for Halal products is increasing tremendously not only from Muslim countries but also non-Muslim countries. The component of Halal industry can be classified into three areas, namely services, food and non-food. Halal logistics is categorized into the service component. Halal logistics covers warehousing, transportation and terminal operations. There are three principles of Halal logistics; avoiding direct contact with haram, addressing the risk of contamination, and perception of the Muslim consumer. For non-Muslim countries, the first two principles apply.Malaysia is regarded as a Muslim majority country; therefore, there is a need to explore the level of awareness on Halal logistics. This research paper aims to explore the level of awareness of the Muslim in the Klang Valley, Selangor. Data were collected through convenient sampling from 250 respondents and analyzed by using SPSS.The findings indicate that religious belief is a significant predictor of Halal logistics awareness among Muslims

Establishing The Principles In Halal Logistics

2013 ◽  
Vol 1 (1) ◽  
pp. 19 ◽  
Author(s):  
Marco Tieman
Keyword(s):  
Best Practices ◽  
Value Chain ◽  
Direct Contact ◽  
Quantitative Research ◽  
Research Paper ◽  
Exploratory Research ◽  
Cross Contamination ◽  
Logistics System ◽  
Muslim Countries ◽  
Terminal Operations

This research paper aims to establish the principles of halal logistics. This exploratory research paper is based on a large discussion group held in Malaysia to define the scope of halal logistics, its principles and foundation for Muslim and non-Muslim countries. Halallogistics covers warehousing, transportation and terminal operations. The establishment of these principles serves as a guide for the creation of a global halal logistics system; minimising hardship for the halal industry; define cross-contamination between halal and haramand how to avoid it; create an evolution of a complete halal value chain and supply chain; and benchmark with existing standards and best practices. For Muslim countries, halal logistics is based on avoiding direct contact with haram, addressing the risk of contamination, and perception of the Muslim consumer. For non-Muslim countries, halal logistics is only based on avoiding direct contact with haram and addressing the risk of contamination. Since this paper is an exploratory study, it provides some insights into the minimum and preferred level of halal logistics in Muslim and non-Muslim countries. However, quantitative research is needed to confirm this difference in consumer perception between Muslim and non-Muslim countries.

Citra Islam Moderat: Aksi Cyber PR dari PWNU Jawa Timur

2018 ◽  
Vol 1 (2) ◽  
pp. 212-232
Author(s):  
Sam Abede Pareno ◽  
M Rif’an Arif
Keyword(s):  
Text Structure ◽  
Online Media ◽  
Religious Traditions ◽  
The Public ◽  
Expert Opinions ◽  
Muslim Countries ◽  
Key Word ◽  
Nahdlatul Ulama ◽  
Muslim Majority ◽  
Selection Of

ABSTRACT Religious traditions in Indonesia are known to be very moderate and tolerant abroad is a reflection of the character of a great noble nation. Between religion, tradition and culture are able to perform compounds so as to create a genuine religious harmony. Because of this reality Indonesia is regarded as the largest Muslim majority country in the world that almost without conflict, in the midst of reality Muslim countries in the Middle East that impressed the dispute into the daily menu. However, the reality of Indonesia as a moderate nation is injured by the act of a group that is fond of terrorism and radicalism by riding Islamic religious teachings. Thus, this reversed religion is assumed as a source of cruelty.   It is through that phenomenon researcher, feel the need to examine the strategy of disseminating moderate Islam by Nahdlatul Ulama. The selection of this Islamic organization according to the authors due to its success in moderating Islam in Indonesia. In this study, the study using a qualitative approach or method as well as adopting the theory of Van Dijk discourse analysis as a scalpel to peel the discourse of moderate Islam published by PWNU East Java through the website. As for this research, the findings are important, among others are: 1) moderate Islamic discourse campaigned by Nahdlatul Ulama East Java is categorized into three segments, namely social, religious and nationality. 2) the text structure that builds moderate Islamic discourse NU East Java in Van Dijk perspective constructed in three domains, namely text, social cognition and social context. 3) the principles of Public Relationship implemented by NU through cyber (online media), among others; News publications and expert opinions, production of image and video-based information, and updating official NU information to the public about their attitudes and views on the phenomena that occur by promoting the values of Islamic moderatism. Key Word : Islamic Moderatism, Nahdlatul Ulama, Cyber Public Relationship

scholarly journals NARASI INDUSTRI PARIWISATA HALAL DI NEGARA JEPANG DAN JERMAN

2020 ◽  
Vol 14 (2) ◽  
pp. 287
Author(s):  
Hilda Rahmah ◽  
Hanry Harlen Tapotubun
Keyword(s):  
Food Industry ◽  
Market Competition ◽  
Global Market ◽  
Tourism Industry ◽  
Analysis Method ◽  
Main Approach ◽  
Muslim Countries ◽  
Muslim Minority ◽  
Muslim Majority ◽  
Over Time

This paper aims to find out how non-Muslim countries such as Japan and Germany develop the halal tourism industry and highlight the narratives of halal tourism in both non-Muslim countries. This study has been done qualitatively in focus on the literature review and discourse analysis method as the main approach. Over time, the halal label has been led to be an inseparable aspect of lifestyle segment in certain society. It did not occur only in the food industry, but also been penetrated into various other industries, one of those is known as halal tourism. According to Global Muslim Tourist Index (GMTI), this phenomenon is not only the Muslim countries Phenomenon, but also increase in the non-Muslim countries. The halal tourism business is expanding and start to be the main economical income by Muslim minority countries, including Japan and Germany. The presence of these two countries in developing halal tourism is unique, because it is not a country with a Muslim majority, but it is precisely the target of foreign Muslim tourists, including Indonesians. Although Indonesia has been named the best halal destination according to GMTI, in fact the interest in halal tourism developed by Japan and Germany is far more promising. No doubt this has become a challenge for Indonesia to enter the this global market competition. Therefore, compared to following the market trend with profit oriented, Indonesia as a Muslim-majority country should deliver halal tourism towards the target of justice and welfare of the people.Tulisan ini bertujuan untuk memahami wacana dan kepentingan yang mengiringi perkembangan wisata halal di Jepang dan Jerman, sebagai negara non-muslim. Hal ini dikarenakan, meskipun berstatus negara non-muslim, keduanya mengalami peningkatan yang cukup signifikan dalam hal pengembangan dan tingkat kedatangan turis muslim. Dengan menggunakan pendekatan teori hegemoni oleh Laclau dan Mouffe yang menekankan pada aspek logic of difference dan chain of equivalent sebagai kunci utama internalisasi wacana hegemonik, tulisan ini dimaksudkan untuk melihat beragam wacana dan kepentingan mengiringi perkembangan wisata halal, baik yang tersirat maupun tersurat. Untuk mancapai tujuan tersebut, metode pengumpulan data akan dilakukan dengan studi kepustakaan yang fokus pada beragam artikel, berita, serta laporan-laporan terkait perkembangan industri pariwisata halal di Jepang dan Jerman. Dari berbagai data dan analisa, tampak jelas bahwa meskipun ada beragam wacana dan kepentingan, perbedaan tersebut berada dalam wacana besar neoliberalisme. Sehingga, wisata halal di negara non-muslim dapat dipahami sebagai sebuah wacana hegemonik yang hanya menguntungkan negara dan pasar tetapi mengesampingkan masyarakat. Dengan belajar dari temuan tersebut, Indonesia sebagai negara dengan populasi muslim terbesar diharapkan mampu mengembangkan industri wisata halal yang ramah, bukan hanya kepada turis dan pemodal, melainkan juga pada masyarakat sebagai garda terdepan industri wisata halal. 

The emergence of halal food industry in non-Muslim countries: a case study of Thailand

2019 ◽  
Vol 11 (4) ◽  
pp. 917-931 ◽  
Author(s):  
Mohd Saiful Anwar Mohd Nawawi ◽  
Mohd Fauzi Abu-Hussin ◽  
Muhamad Syazwan Faid ◽  
Norhidayah Pauzi ◽  
Saadan Man ◽  
...  
Keyword(s):  
Tourism Industry ◽  
Literature Study ◽  
Content Type ◽  
Muslim Countries ◽  
Muslim Minority ◽  
Halal Food ◽  
Muslim Majority ◽  
Guidelines And Standards ◽  
Depth Interviews

Purpose The paper aims to explore the development of the halal industry in Thailand. It endeavours to investigate the main factors behind the country’s success as one of the largest exporters of halal-certified foods and products in the Southeast Asian region, in spite of the fact that Thailand is a non-Muslim-majority country. Only 4.3 per cent of the 69-million population of Thailand is Muslims. Design/methodology/approach In articulating the issue objectively, qualitative research method was adopted. This paper used structured literature study by analysing various subjects of halal pertaining to Thailand’s halal sector. At the same time, several in-depth interviews with the corresponding halal authorities in Thailand, as well as site visits, were also conducted. We also undertook observations in several sites in Thailand to analyse the issue further. Findings Findings from the research show that the strong presence of Thailand in the global halal industry is because of its bustling tourism industry that helps to bolster the country’s halal branding, its uniformity of halal definition and standards and effective support to the local SMEs. Practical implications This research implies that the standardisation of halal in a country is imperative in the Muslim-majority or Muslim-minority countries. This study gives a benchmark for the non-Muslim-majority countries which endeavour to embark on the halal industry. Muslim-minority counties that envision to succeed in the global halal market could emulate Thailand’s approach in branding itself as a recognised non-Muslim-majority country in producing certified halal foods and products. Originality/value The paper provides guidelines and standards for Muslim-minority countries that envision success in the global halal market.

scholarly journals HUKUM KELUARGA DI MESIR

2020 ◽  
Vol 1 (2) ◽  
pp. 93-108
Author(s):  
Nurinayah Nurinayah
Keyword(s):  
Middle East ◽  
Islamic Law ◽  
Family Law ◽  
The State ◽  
Law Reform ◽  
Muslim Countries ◽  
Personal Status ◽  
Muslim Majority ◽  
Limited Scope

The application of family law in Muslim-majority countries, especially the Middle East and its surroundings, has different practices, we do not find uniformity in family law practices in these countries. This is influenced by differences in government systems, cultures, situations and conditions of society of each country. Egypt is one of the predominantly Muslim countries which has established Islam as the state religion. Therefore, the principles of Islamic law are the main source of law in the making and formulation of laws, including family law. The practice of Islamic law in Egypt does not fully apply only to areas of family law in a limited scope including the distribution of inheritance and marriage. However, the application of family law in Egypt continues to undergo reforms and reforms. Family law reform took place in Egypt in 1920. This was marked by the promulgation of Law no. 25/1920 regarding family law and care (Law of Maintenance and Personal Status / Qanun al-Ahwal al-Syakhsiyyah wa al-Siyanah). Family law reform in the 1970s was marked by the issuance of laws regarding the authority to the judiciary to force parties (husbands) to pay maintenance fees to wives, widows, children, or parents in 1976. the current era of family law in Egypt continues to experience development. Abstrak Penerapan hukum keluarga di negara-negara yang berpenduduk mayoritas Muslim khususnya kawasan Timur Tengah dan sekitarnya memiliki praktik yang berbeda-beda, kita tidak menemukan keseragaman praktik hukum keluarga di negara-negara tersebut. Hal ini dipengaruhi oleh perbedaan sistem pemerintahan, kultur, situasi dan kondisi masyarakat setiap negara. Mesir merupakan salah satu negara yang berpenduduk mayoritas Muslim yang menetapkan Islam sebagai agama negara. Karena itu, prinsip-prinsip hukum Islam menjadi sumber hukum utama dalam pembuatan dan perumusan undang-undang termasuk hukum keluarga. Praktik hukum Islam di Mesir tidak berlaku secara utuh hanya bidang-bidang hukum keluarga dalam ruang lingkup yang terbatas meliputi pembagian warisan dan perkawinan.  Namun, penerapan hukum keluarga di Mesir terus mengalami reformasi dan pembaruan. Pembaruan hukum keluarga terjadi di Mesir pada tahun 1920. Ini ditandai dengan diundangkannya UU No. 25/1920 mengenai hukum keluarga dan penjagaan (Law of Maintenance and Personal Status/Qanun al-Ahwal al-Syakhsiyyah wa al-Siyanah). Reformasi hukum keluarga pada tahun 1970an ditandai dengan dikeluarkannya aturan undang-undang mengenai kewenangan kepada lembaga peradilan memaksa pihak-pihak (suami) untuk membayar uang pemeliharaan kepada isteri-isteri, janda-janda, anak-anak, ataupun orang tua pada tahun 1976. Hingga era sekarang hukum keluarga di Mesir terus mengalami perkembangan.            

scholarly journals An Enhanced Islamic Index of Well-Being (IWI 2.0-2021) for Muslim Countries

ICR Journal ◽  
2021 ◽  
Vol 12 (2) ◽  
pp. 195-234
Author(s):  
Daud Batchelor
Keyword(s):  
Role Models ◽  
Best Practice ◽  
Islamic Law ◽  
Well Being ◽  
Muslim Country ◽  
Guinea Bissau ◽  
Muslim Countries ◽  
Data Gaps ◽  
Islamic Resurgence ◽  
Muslim Majority

This is a revised version of an assessment of the Islamic Well-Being Index (IWI) of Muslim majority countries, first published by this author in 2013 (IWI 1.0). It uses an improved, updated methodology and reflects the essential maqasid al-shari‘ah (Higher Objectives of Islamic Law) developed by Imam Abu Hamid al-Ghazali. The IWI provides practical insights for countries that aspire to move to a higher state. Leading countries in the maqasid fields could serve as role models for lagging counties. More specifically, IWI indicators provide a way to spot problems, set targets, track trends, and identify best practice policies. This 2021 assessment adds four more countries to the 27 ranked previously. The method incorporates insights from leading Islamic scholars who have developed a ‘maqasid index of governance’ for Muslim countries. The top three countries listed in the Index are (first to third): Indonesia, Tunisia and Malaysia. Indonesia, the world’s largest Muslim country with a successful democracy, experienced an Islamic resurgence, which is reflected in its citizens’ moderate values and practices. Leading countries within the maqasid fields are (first, second): Religion – Guinea-Bissau, Nigeria; Life – UAE, Brunei; Intellect - Albania, Kyrgyzstan; Family – Morocco, Tunisia; and Wealth – Malaysia, UAE. Countries showing greatest improvement in IWI rankings are Lebanon and Turkey. Those that significantly worsened are Afghanistan, Nigeria, Chad and Iraq. To expand the applicability of this index, governments in Muslim majority countries need to facilitate assessment. In particular, religiosity surveys should be expanded and periodic surveys are required to fill other data gaps. The IWI  Index and its highlights should be prepared and published annually.      

scholarly journals Malaysian Muslims Lead in Balancing Religious Observance and Social Development

ICR Journal ◽  
2013 ◽  
Vol 4 (3) ◽  
pp. 440-442
Author(s):  
Daud AbdulFattah Batchelor
Keyword(s):  
Middle Eastern ◽  
Well Being ◽  
Muslim Country ◽  
African Countries ◽  
Full Data ◽  
Palestinian Territories ◽  
Muslim Countries ◽  
Muslim Majority ◽  
Islamic Values ◽  
The Ideal

It has always been a big question: Which Muslims in what Muslim country are closer to achieving the ideal of Islamic wellbeing? Whose country is doing better at applying Islamic values? One response is a newly formulated rating index, the Islamic Index of Well-being (IIW), which suggests that Muslims in Malaysia lead the Muslim countries surveyed in Islamic well-being, just ahead of their Indonesian cousins. These two countries were clearly ahead globally in the group of 27 out of the 51 Muslim-majority countries for which full data was available to be assessed. Senegal, the Palestinian territories and Bangladesh came next, followed by other Middle-eastern countries, then the sub-Sahara African countries. Ex-communist bloc Muslim countries have the lowest indices, no doubt a consequence of the severe anti-religious policies formerly applied there, including widespread persecution. The results reflect a relative lag of Middle-eastern countries in this index, given that they are traditionally considered as the heart of the Muslim world.

scholarly journals Sharīʿah-compliant central banking practices: lessons from Muslim countries’ experience

2020 ◽  
Vol 12 (1) ◽  
pp. 7-26
Author(s):  
Zaheer Anwer ◽  
Shabeer Khan ◽  
Muhammad Abu Bakar
Keyword(s):  
Monetary Policy ◽  
Central Bank ◽  
Islamic Law ◽  
Financial Institution ◽  
Central Banking ◽  
Policy Implications ◽  
Content Type ◽  
Muslim Countries ◽  
Muslim Majority ◽  
The Government

Purpose The purpose of this study is to document how a central bank can perform its primary and secondary functions in a Sharīʿah-compliant manner. It also seeks to investigate the outcomes of the experiments of Muslim-majority countries in this regard. Design/methodology/approach As a first step, a detailed review of existing literature is conducted, which discusses the views of scholars and practitioners on the central banking mechanism in a fully Sharīʿah-compliant financial system. Moving further, the case studies of Iran, Sudan and Pakistan are presented to highlight experiences of regulators from three Muslim-majority countries, which aimed to achieve full compliance with Sharīʿah (Islamic law) principles related to Islamic finance. To evaluate their models, an assessment of their practices is performed in the light of Sharīʿah rules and principles based on existing literature. Finally, the issues involved in establishing a Sharīʿah-compliant central bank (SCCB) are discussed and improvements are suggested. Findings It is found that Iran played an effective role in pursuing broader objectives of monetary policy by setting priorities for credit allocation and assisting the government in reducing expenses; however, with respect to instruments, its experience is limited to the rebranding of conventional products. Sudan has not only used monetary policy to effectively curb inflation but also it has introduced various indirect instruments to perform monetary operations. Pakistan succeeded in formulating a theoretical roadmap to establish a SCCB but the desired objectives could not be achieved because of multiple factors. Practical implications This study has important policy implications for regulators and policymakers from Muslim countries, who can use the findings in shaping effective Sharīʿah-compliant central banking practices in their respective countries. Originality/value This study discusses the salient features of an important Islamic financial institution, the central bank and evaluates the experiments of three Muslim-majority countries in implementing Sharīʿah-compliant central banking practices. To the best of the knowledge, this evaluation has not been performed in the existing literature and the present study fills in this gap.

Social and Political Context

2019 ◽  
pp. 339-350
Author(s):  
Cedric Prakash SJ
Keyword(s):  
Central Asia ◽  
Political Context ◽  
The Other ◽  
Freedom Of Religion ◽  
Way Of Life ◽  
Religious Minorities ◽  
Muslim Countries ◽  
Religious Dialogue ◽  
Muslim Majority

Christianity in the region is under siege by fundamentalists from other religions who consider it a threat to their (often unjust and exploitative) way of life; by governments that are in nexus with these forces and by theocratic states in which the ‘other’ religion is seen as ‘alien’. While Christians have played prominent roles in India, anti-conversion laws in the country have been used by those who harbour ill-will towards the religious minorities, particularly Christians, to constantly discriminate against them and attack both their intentions and their actions. Attacks on Christians have been on the increase since 2014. In Bangladesh, Pakistan, Afghanistan, Iran and countries of Central Asia, Christians experience systematic persecution (and even martyrdom) and, with rare exceptions, it is not easy for Christians to freely profess, practise and propagate their faith. In Kazakhstan, Kyrgyzstan, Tajikistan, Turkmenistan and Uzbekistan have a Muslim majority, but unlike in several other Muslim countries, freedom of religion is guaranteed in their constitutions, though the actual implementation leaves much to be desired. Christians in South and Central Asia are involved in inter-religious dialogue and doing their best to engage with majority communities in countries where Christianity does not have much of a bearing.

Religion and Support for Democracy: A Comparative Study for Catholic and Muslim Countries

2012 ◽  
Vol 5 (2) ◽  
pp. 280-316 ◽  
Author(s):  
Man-Li Gu ◽  
Eduard J. Bomhoff
Keyword(s):  
Positive Impact ◽  
Public Support ◽  
Muslim Countries ◽  
Belief In God ◽  
Support For Democracy ◽  
Societal Level ◽  
Muslim Majority ◽  
Cross Country ◽  
Civil Values ◽  
The Relationship

AbstractThis article presents a cross-country empirical analysis of the relationship between religion and political attitudes among the Catholic and Muslim publics, using the most recent data from the World Values Survey. We find that public support for democracy is stronger among the better educated in both the Catholic and Muslim countries. Contrary to the conventional belief that pious believers are less receptive to democracy, individual religiosity, measured by belief in God, is found to have a significant positive impact on desire for democracy in both types of society. Our findings further indicate that at the societal level, overt support for democracy is consistently positively correlated to the attachment of a set of more implicit tolerant civil values in Catholic-majority countries, while exactly the opposite is observed in Muslim-majority countries.

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