2014

Investigating WMSU
students awareness
on Halal and the use
of Halal logo
In partial fulfillment of the requirement in
PA 299
Submitted by: Aliazer S. Abdurajim, Ruth J. Bungait Jonalyn R. Enrile

[Type text]

Chapter 1 Introduction of the Study

I - Background:
The Muslims living in the Philippines roughly composed of five percent (5%)
of the country's population. The majority of them have been adapting to the system of
the government, thus, contributing to the socio-economy of the country. Despite of
cultural barrier, Muslims have the potential to maximize their contribution if only the
uniqueness that they have could be seriously utilized.
Strictly speaking Muslim do not consume food contained dubitable source
much more if it is considered as unlawful or Haram. As the adherent of Islam, it is the
religious duty of every Muslim to choose Halal food, cosmetic and other products. Halal is
referred to lawful or permitted by Islamic law (Riaz & Chaudry, 2004). Moreover, it does
not only entail religious obligation but as well a key to food safety. When it comes to
Halal, it always positioned in mind as something that is related to food. Nevertheless,
Halal context actually covers wide areas of consideration such as purchase intention,
source of income (Regenstein, Chaudry & Regenstein, 2003). In the Philippines setting
Halal Standard had been designed for the advantage of all. It is based in the injunction
found in the Qur'an, Hadith (tradition of the Prophet) and unanimous decision of Muslim
scholars.
The formative event on Halal in the Philippines began in 1998 to 2004.
From then, numerous approaches and programs had been designed. Along the way
there were hurdles have had encountered that caused the realization of Halal stagnated.
The government, however, did not stop there. From 2005 to 2009, the seriousness on
Halal clearly seen when these years considered as the re-engineering period. The last
phase of programming the Halal started in 2010 up to date it is dubbed as Enabling
Actions. Various government agencies had participated to craft the Philippines Halal
Standard which was spearheaded by the Bureau of Agriculture and Fisheries Product
Standards (BAFPS)Technical Working Group (TWG) chaired by the Director Sani D.
Macabalang of the Bureau of Fisheries and Aquatic Resources (BFAR)-Region XII
(PNS/BAFS 101:2011). The National Commission of Muslim Filipinos is the in-charge on
Halal accreditation to any Muslim NGOs that would participate to issue Halal certification
to qualified applicants. While the role of BAFPS is more on technical aspect.
To answer the bafflement of the consumers on Halal logo spread out in the
country's products, the NCMF and BAFPS agreed to use single Philippine Halal Logo. This
logo will be officially used by any Muslim NGOs certifying boards. Certain amounts will be
paid to the NCMF for the accreditation together with the using of Halal logo. Previously,
most of the Halal certifying boards in the Philippines were used to apply for accreditation
in the Jabatan Kemajuan Islam Malaysia (JAKIM).
In return, this sort of operation has had cause confusion among
consumers. Some Muslim consumers were questioning which Halal logo attached on the
product packaging that is authentic. With this, the concern and devoted Muslims usually
do not buy any products even there is Halal logo found in the products. This is the

Aliazer S. Abdurajim, Ruth J. Bungait Jonalyn R. Enrile

negative impact of the existence of fraud halal logo being used in product packaging and
in the restaurants. Additionally, those consumers that have low concern and less devoted
a merely halal logo embedded on the product and restaurant banner is enough.
This study will explore the Halal awareness of the students of Western
Mindanao State University (WMSU). Students will also be aware of Halal certification and
brands (Rajagopal, et. al., 2011). That with the said certification and the use of Halal logo
in some business establishments whether owned by Muslims and non-Muslims need to
comply the do's and don'ts written in the standard. Like for example in a Muslim country
like Malaysia, before a restaurant owner decided to place a Halal signage they have to
acquire first certification from the JAKIM. As part of the requirement, the source of food
particularly poultry-ruminant should properly slaughtered and rise in accordance with the
rules; the premises must be clean, the staffs, from kitchen to waiter, also have to follow
what was said in the standard. In the Philippines, the realization of Halal is still in the
implementation process.
This study could be an eye opener to the students of WMSU regarding the
business potent of Halal industry. Halal is in no doubt having become a lucrative business
not only to Muslim countries. Not to mention, the business potent of Global Halal market
which in need volume of Halal products. In Asean region, the leading player in this affair
is Malaysia. The global halal business market is estimated at USD2.3 trillion in 2012,
excluding Islamic banking, finance and insurance (Malaysia SME, 2012). By the advent of
Asean Economic Community in 2015, the Halal business in the country will expectedly
boom.
Further, it is proven in some non-Muslim countries, Halal transcend beyond
religious obligation. As American (1995) had said, Halal products should be recognized as
a symbol of cleanliness, safety and high quality. Additionally, it is the realm of business
and trade and is becoming a global symbol for quality assurance and lifestyle choice
(Lada et. al., 2009).
II - Statement of the Problem
Proceeding with this study the researcher will explore to find the answers
of the following questions:
a. What are the Rules and guidelines in Halal Industry?
b. How verse is the knowledge of WMSU students regarding Halal?
c. Are the students aware of the importance of Halal logo?
d. What is the perception of WMSU students about Halal products?
e. Is Halal thing only for Muslims?
III - Significance of the Study
The study aspires to explore the awareness of the students of Western
Mindanao State University (WMSU) both Muslims and non-Muslims about Halal. It will
also delve into the detail of information regarding Halal to include the importance of
Halal logo.

Aliazer S. Abdurajim, Ruth J. Bungait Jonalyn R. Enrile

IV - Scope and Limitation

This study will cover Western Mindanao State University (WMSU) in
Zamboanga City. The researchers will delve into the laws and regulations concerning
halal to include the importance of Halal logo.
The study will also divulge on the importance and implications of halal
industry on the students of WMSU whether Muslim or non-Muslims and if they are will
patronize Halal products.
Chapter II Review of Related Literature
I. Related Literature
A. Rules and Guidelines
The basic guidance about the halal food laws is revealed in the Quran (the
divine book) from God (the Creator) to Muhammad (the Prophet) for all people. The
food laws are explained and put into practice through the Sunnah (the life, actions, and
teachings of Muhammad) as recorded in the Hadith (the compilation of the traditions of
Muhammad).
In general, everything is permitted for human use and benefit. Nothing is
forbidden except what is prohibited either by a verse of the Quran or an authentic and
explicit Sunnah of Muhammad. These rules of Shariah (Islamic law) bring freedom for
people to eat and drink anything they like as long as it is not haram (prohibited).
Food is considered one of the most important factors for interaction
among various ethnic, social, and religious groups. All people are concerned about the
food they eat: Muslims want to ensure that their food is halal; Jews that their food is
kosher; Hindus, Buddhists, and certain other groups that their food is vegetarian.
Halal and Haram
General Quranic guidance dictates that all foods are halal except those
that are specifically mentioned as haram. All foods are made lawful according to the
Muslim scripture The Glorious Quran.
The haram foods are mainly pork, alcohol, blood, dead animals, and
animals slaughtered while reciting a name other than that of God. This may also include
halal items that have been contaminated or mixed with haram items. In general, most
Muslims deem meat and poultry items not slaughtered in the name of God to be haram
or makrooh at best.
B. General Guidelines on Halal Food
These guidelines are general in nature, and specific guidelines for different
product types appear in subsequent chapters. Here, foods are broadly classified into four

Aliazer S. Abdurajim, Ruth J. Bungait Jonalyn R. Enrile

groups to establish their halal status and to formulate guidelines for halal production and
certification.
Foods are broadly categorized into four groups for the ease of establishing
their halal status and formulating guidelines for the industry.
1. Meat and poultry this group contains four out of five haram
(prohibited) categories. Hence, higher restrictions are observed here. Animals must be
halal. One cannot slaughter a pig the Islamic way and call it halal. Animals must be
slaughtered by a sane Muslim while pronouncing the name of God. A sharp knife must be
used to severe the jugular veins, carotid arteries, trachea, and esophagus, and blood
must be drained out completely. Islam places great emphasis on humane treatment of
animals, so dismemberment must not take place before the animal is completely dead, as
described earlier.
Dhabhah ( ) is the prescribed method of slaughtering all meat sources,
excluding fish and other sea-life, per Islamic law. This method of slaughtering animals
consists of using a well-sharpened knife to make a swift, deep incision that cuts the front
of the throat, the carotid artery, windpipe, and jugular veins to cause the least amount of
suffering to the animal. The head of an animal that is slaughtered using halal methods is
aligned with the qiblah. In addition to the direction, permitted animals should be
slaughtered upon utterance of the Islamic prayer "in the name of God."
2. Fish and seafood to determine the acceptability of fish and seafood,
one has to understand the rules of different schools of Islamic jurisprudence, as well as
the cultural practices of Muslims living in different regions. All Muslims accept fish with
scales; however, some groups do not accept fish without scales such as catfish. There are
even greater differences among Muslims about seafood, such as mollusks and
crustaceans. One must understand the requirements in various regions of the world, for
example, for exporting products containing seafood flavors.
3. Milk and eggs from the halal animals are also halal. The predominant
source of milk in the West is the cow, and the predominant source of eggs is the chicken.
All other sources are required to be labeled accordingly. There are a variety of products
made from milk and eggs. Milk is used for making cheese, butter, and cream. Most of the
cheeses are made with various enzymes, which could be halal if made with
microorganisms or halal-slaughtered animals. The enzymes could be haram if extracted
from porcine sources or Questionable when obtained from non-halal-slaughtered
animals. Similarly, emulsifiers, mold inhibitors, and other functional ingredients from non
specified sources can make milk and egg products doubtful to consume.
4. Plants and vegetables these materials are generally halal except
alcoholic drinks or other intoxicants. However, in modern-day processing plants,
vegetables and meats might be processed in the same plant and on the same equipment,
increasing the chance of cross-contamination. Certain functional ingredients from animal
sources might also be used in the processing of vegetables, which make the products

Aliazer S. Abdurajim, Ruth J. Bungait Jonalyn R. Enrile

doubtful. Hence, processing aids and production methods have to be carefully monitored
to maintain the halal status of foods of plant origin
C. Sanitation
During the manufacture of halal products, it is imperative that all possible
sources of contamination be eliminated. This can be accomplished through proper
scheduling of products as well as by thoroughly cleaning and sanitizing production lines
and equipment. For nonmeat products, it is adequate to clean equipment and determine
cleanliness by visual observation. A company might treat haram ingredients similar to
allergens and make it part of an allergen control program. Chemicals used for cleaning
(especially soaps and foams) should be screened to avoid animal fat origin.
II. Related Studies
A. Halal Certification
The Philippines have initiated regulations to encourage both the export
and import of halal products. Halal is considered as a symbol of quality and whole
someness not only by Muslims but also by non-Muslims.
What is a halal certificate?
A halal certificate is a document issued by an Islamic organization
certifying that the products listed on it meet Islamic dietary guidelines, as defined by that
certifying agency.
Types of halal certificates
Registration of a site certificate this type of certificate signifies that a
plant, production facility, food establishment, slaughterhouse, abattoir, or any
establishment handling food has been inspected and approved to produce, distribute, or
market halal food. This does not mean that all food products made or handled at such a
facility are halal certified. A site certificate should not be used as a halal product
certificate.
Halal certificate for a specific product for a specific duration this type of
certificate signifies that the listed product or products meet the halal guidelines
formulated by the certifying organization. Such a certificate may be issued for a certain
time period or for a specified quantity of the product destined for a particular distributor
or importer. If the certificate is for a specific quantity, it may be called a batch certificate
or a shipment certificate. Meat and poultry products, for which each batch or
consignment has to be certified, generally receive a batch certificate.
Yearly certification may be automatically renewed contingent on
passing the annual inspection, through halal compliance and payment of the certification
fee.
Aliazer S. Abdurajim, Ruth J. Bungait Jonalyn R. Enrile

Who is authorized to issue halal certificates?

In the Philippines, the National Commission of Muslim Filipinos is the incharge on Halal accreditation to any Muslim NGOs that would participate to issue Halal
certification to qualified applicants.
Which products can be certified?
Any product consumed by Muslims can be certified, whether the product is
consumed internally or applied to the body externally. Products that are used as
medicine do not require halal certification in many countries; however, knowledgeable
consumers look for medicines that meet halal guidelines, and halal certification might be
a good investment even for medicines.
III - Conceptual Framework
Figure shows the conceptual framework for use in this study to investigate
the factors that can influence the consumers awareness about Halal, importance of Halal
logo and usage of Halal products.
Figure 1
External Variables
- Gender
- Age
- Religion
- Year of study

Awareness on
Halal and Halal
logo

Usage of Halal
products
In this study, awareness is used to measure how well the students of WMSU know
about Halal, Halal products and the Halal logo. Likewise, intention is an indicator if the
students Moslems and non-moslems will patronize and buy halal products available in
the market.
Demographic profile seems to be one of the antecedent factors that affect a
person awareness and intention to perform a particular behavior, in this case, students
understanding about halal, importance of halal logo and consumption of halal products
available in the market.

IV Statement of Hypothesis

Aliazer S. Abdurajim, Ruth J. Bungait Jonalyn R. Enrile

This study will awaken the mindset of the students of WMSU regarding
Halal to include the importance of Halal logo. Rules, laws and other concerns regarding
Halal will also disclosed to the students to widen their knowledge about the subject.
The students understanding regarding consumption of Halal products will
further enliven, that it is not only for Muslims but also for Non-Muslims.
V. Definition of terms

Halal - means proper and permitted. Halal food is permitted by Allah (God) for
Muslim consumption.
Haram - means prohibited or forbidden by Allah for Muslim consumption.
Halal Food - Food permitted under the Shariah law. That it does not contain any
parts or products of animals that are non-halal to Muslims or products of animals
which are not slaughtered and does not contain any ingredients that are najs
according to Shariah law. Also, the food is safe and not harmful.
Shariah Law Islamic Laws that governs personal behavior as well as larger
matters such as politics and economics.
- is the prescribed method of slaughtering all meat sources,
Dhabhah ()
excluding fish and other sea-life, per Islamic law.
Najis - Things that are filthy or unclean according to Islamic law. They contaminate
products and equipment. e.g. Blood, Urine, Wine, Pig, Carrion etc.
Mashbooh Arabic word which means doubtful or suspected. When one cannot
decide if something is Halal or Haram. e.g. insufficient information, unreliable
evidence, etc.
Hadith - the compilation of the traditions of Muhammad.
Halal products - a symbol of cleanliness, safety and high quality products
Halal certificate - a document issued by an Islamic organization certifying that the
products listed on it meet Islamic dietary guidelines, as defined by that certifying
agency.

Chapter III Research Methodology

I. The Method
Both qualitative and quantitative statistical methods were used to analyze
the data collected for this study. Descriptive statistic was also performed to test the
reliability of the study.
II. Research Design
The design used for this research was descriptive analyses to measure the
awareness of the students of WMSU regarding halal, importance of Halal logo and usage
of Halal products.

III. Respondents

Aliazer S. Abdurajim, Ruth J. Bungait Jonalyn R. Enrile

The selected students of Western Mindanao State University both Muslims

and non-Muslims were asked to participate in this study by answering a questionnaire.
The respondents comprised of selected fifty (50) students of WMSU.
IV. Instrument
The tool use in this research was questionnaire. Using a convenience
sample of fifty (50) WMSU students, data were obtained via survey or questionnaire to
test the awareness towards Halal. The questionnaire was divided into two categories and
contained straightforward questions to measure the consciousness of students about
Halal.
The first category of the questionnaire asked about the background
information such as name, status, age, religion, course & year and address. While, the
second category asked about the information on Halal, importance of Halal logo and
consumption of halal products which did designs to measure students understand
regarding the subject.
V. Data Analysis
To accomplish the objective of the study, descriptive analysis was used to
summarize the socio-demographic data into a simpler summary to make it easier to
understand and interpret and investigate the students awareness related to Halal,
importance of Halal logo and usage of halal products.
a. Socio-demographic Information
Table 1 shows the respondents socio-demographic profile. In this study,
there is a minimal difference on the respondents gender wherein females figured to 28
(56%), while males numbered to 22 (44%). Almost all of the respondents religion is Islam
(96%).
Additionally, majority of the respondents aged between 17 19 years
(64%), next were from 20 22 years (28%) and only 8% are between 23 25 years old. The
year of the respondents study were in second year (44%), third year (40%) and fourth year
(16%). 100% of the respondents are taking up Islamic courses.
Table 1. Demographic Profile of Respondents (n=50)
Characteristic
Percentage
Characteristic
Gender
Male
Female
Other
Religion
Islam
INC
Born Again
Age
17 19
20 22

44
54
2
96
2
2

Year of Study
First year
Second Year
Third Year
Fourth Year
Course
Islamic
Non-Islamic

64
28

Aliazer S. Abdurajim, Ruth J. Bungait Jonalyn R. Enrile

Percentage

44
40
16
100
0

23 25

b.
Dimension of respondents awareness on Halal, Halal logo
and Usage of Halal products
Table 2 shows that 96% of the respondents knows the meaning of Halal,
while only 4% testified that they dont know the meaning of Halal. When asked about
Halal logo, 100% of the respondents are mindful about its importance. Accordingly, as to
the reason on why Halal logo is important majority of the respondents answered it is safe
to eat (52%), next reason was because they were a Muslim (32%) and lastly it is part of
their religious duty as Muslim (16%).
The result from this study also showed that 100% of the respondents
answered that Christian will patronize Halal food aside from Muslim.
Table 2. Respondents awareness about Halal, Halal logo and Usage of Halal
Products (n=50)
Percentage (%)
Statement
Yes
No
Do you know the meaning of HALAL?
96
4
Are you aware of the different HALAL products?

100

Do you buy or consume HALAL products?

100

Are you aware of the importance of HALAL logo printed

on HALAL products?

100

Aside from Muslim, do you think Christian will patronize

Halal food?

100

How often do you buy HALAL

products

Why Halal logo important to you?

Every day
94%
Im a
Muslim
32%

Once a
week
4%
Part of my
religious
duty
16%

VI.

Yearly

Never

2%
Safe to
eat

Part of
Muslim
culture

52%

Conclusion
The study shows that WMSU students awareness on Halal has proliferate
more among Muslim. The racial background of the respondents like religion has made
them more aware and conscious about Halal. Likewise, they have a common
understanding that the food is safe to eat if there is Halal logo printed on the products.
Further, external variables like respondents year of study and courses have a strong
relationship with their usage or consumption of Halal products.

Aliazer S. Abdurajim, Ruth J. Bungait Jonalyn R. Enrile

Appendices
1. Abdul Aziz Y. and Vui N.C. (2012). The role of Halal awareness and Halal
Certification in Influencing non-Muslims' purchase intention. Available at
www.internationalconference.com.my

Aliazer S. Abdurajim, Ruth J. Bungait Jonalyn R. Enrile

2. Kaynak, E. (2009), Editorial, Journal of International Food and Agri-business

Marketing, 21, 1 - 4.
3. Lada, S., Tanakinjal, G.H., Shabudin, A. (2012). Predicting Intention to
choose Halal Products using Theory of Reasoned Action. International
Journal of Islamic and Middle Eastern Finance and Management, 2(1), 66 76.
4. Malaysia SME (2012), cited at International Journal of Education and
Research, Vol. 1 No. 8 August 2013, 1. Available at www.ijern.com
5. Merican, Z. (1995), Halal Food Industry in Malaysia - Opportunities and
Constraints Conference on Halal Foods: Meeting Market Needs.
6. Rajagopal, S., Ramanan, S., Visvanathan, R., & Satapathy, S. (2011). Halal
Certification: Implication for Marketers in UAE, Journal of Islamic Marketing,
2(2), 138-153.
7. Regenstein, J.M., Chaudry, M.M., & Regenstein, C.E. (2003). 'The Kosher
and Halal Food Laws'. Comprehensive Review in Food Science and food
Safety. 111-127.
8. Riaz, M.N. & Chaudry M.M. (2004). Halal Food Production, Florida: CRC
Press
9. Shafie, S., & Othman, M.N. (2006). Halal Certification: an International
Marketing Issues and Challenges. In Proceeding at the International IFSAM
VIII World Congress, (pp. 28 - 30).
10. Mian N Riaz and Muhammad M Chaudry. (2004) Book on Hala Food
Production

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Aliazer S. Abdurajim, Ruth J. Bungait Jonalyn R. Enrile