 *Corresponding author.

Email: yus.aniza@upm.edu.my

eISSN: 2550-2166 / © 2018 The Authors. Published by Rynnye Lyan Resources

  Food Research 3 (2) : 151 - 156 (April 2019)
  Journal homepage: http://www.myfoodresearch.com

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Flowability and physical properties of wheat-unripe plantain (Musa paradisiaca)

composite flour

1 Etti, C.J., 2,3* Yusof, Y.A., 4Chang, L.S. and 1Ekanem, V.G.

1Department of Agricultural and Food Engineering, Faculty of Engineering, University of Uyo, Uyo,

Nigeria
2Department of Process and Food Engineering, Faculty of Engineering, Universiti Putra Malaysia, 43400,

UPM Serdang, Selangor, Malaysia.
3Laboratory of Halal Services, Halal Products Research Institute, Universiti Putra Malaysia, 43400

Selangor, Malaysia
4Department of Food Science Faculty of Food Science and Technology, Universiti Putra Malaysia, 43400,

UPM Serdang, Selangor, Malaysia.

Article history:

Received: 25 June 2018

Received in revised form: 5

October 2018

Accepted: 27 October 2018

Available Online: 6

November 2018

Keywords:

Wheat flour,

Unripe plantain flour,

Composite flour,

Flowability,

Density,

Iron content

DOI:
https://doi.org/10.26656/fr.2017.3(2).129

Abstract

This study investigated the flowability and physical properties of composite flour made

from wheat flour mixed with unripe plantain flour at different ratios (70:30, 80:20 and

90:10, respectively and 100% wheat flour as control). Unripe plantain flour was chosen

because it has high iron content which can resolve diet issues encountered by anaemic and

celiac patients due to low iron and high protein (gluten) content in consumption of wheat

bread. Physical properties of the composite flour were determined: bulk density, tapped

density, angle of repose, and flowability. The proximate analysis such as ash, lipid, fibre,

carbohydrate, protein, moisture content of the mixed flour was determined as well as iron

content. The density of the composite flour was increased as the unripe plantain flour in

the mix ratio increased, suggesting that unripe plantain flour was denser than the

substituted wheat flour. The flow indexes of the composite flours show excellent free-

flowing behaviour as the Carr Index (CI) and Hausner Ratio (HR) were within the range of

the powder that exhibited free-flowing properties. The use of plantain flour increased the

proximate composition of the composite flour except for protein content which is

advantageous to the celiac patients who do not need much of the bread protein (gluten).

The iron content was increased with the increase of unripe plantain flour in the mix ratio,

favouring anaemic patients who require more iron. Incorporation of higher amount of

unripe plantain flour reduced the swelling power of the dough which affected the bread

making process.

1. Introduction

Composite flour technology is gaining much ground

and drawing greater attention from the researchers,

principally in the development of bakery products such

as bread and other pastries (Noorfarahzilah et al., 2014).

Wheat and non-wheat flour blends for composite bread

production are advantageous especially for the

developing nations due to economic concerns. In this

case, the importation of wheat flour is controlled and the

usage of locally grown non-wheat nutritionally

supplemented crops are encouraged in such developing

nations (Hugo et al., 2003). Generally, wheat is

nutritionally poor as it is deficient in essential amino

acids and it is, therefore, being supplemented with

inexpensive staple crop to improve the nutritional quality

of the composite products (Sharma et al., 1999; Dhingra

and Jood, 2001). Some individuals are intolerant to 100

% gluten of wheat and hence, the need to develop

alternative gluten-reduced flours have been encouraged

(Adegunwa et al., 2017).

Plantain flour (Musa paradisiaca) is a good

supplement with wheat flour for baking because it has

high water absorption capacity and therefore can be

considered as a good functional agent in baking (Akubor,

1998). Nigeria is regarded as one of the principal

countries in plantains production in the world (FAO,

2006). However, about 40–60% post-harvest losses had

been reported and losses are accredited to poor storage

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facilities and poor technologies for food processing

(FAO, 2009). Also, feeding principally on plantain

cannot meet up with the daily protein requirement,

therefore protein supplementation with wheat flour is

essential (Ogazi et al., 1996). Composite bread generally

needs at least 70% of wheat flour to be able to form

leavened products (FAO, 1979; Eggleston, 1993).  The

investigation on the need to apply whole plantain flour in

baking and confectioneries with respect to their pasting

properties was conducted (Abiodun-Solanke and Falade,

2010). A proper understanding of flowability behaviour

of composite flours is necessary to combat problems

such as poor quality products that may result from flour

flowability (Etti et al., 2014) since flowability can

influence the functional properties such as dough

swelling power of the composite flour as well as the

physical properties of the bread loaves.

Overall, this study is aimed at investigating the

flowability and physical properties of wheat-unripe

plantain composite flour in bread making, in order to

enhance the composite bread quality and also to improve

the nutritional status of the bread. This study was

beneficial especially for anaemic and celiac patients who

need to consume bread that can improve their low blood

status while taking as low gluten level as possible by

taking the wheat-unripe plantain composite bread.

2. Materials and methods

2.1 Materials

Commercially available all-purpose wheat and

plantain flours, table salt, granulated sugar (Dangote

Groups, Nig. Ltd, Lagos, Nigeria) used were purchased

from Nteps Shopping Mall in Uyo, Akwa Ibom State,

Nigeria. Butter, dry baker’s yeast and milk were obtained

from Akpan Andem Main Market, Uyo, Akwa Ibom

State, Nigeria.

2.2 Preparation of flour

Mature wholesome plantain fingers were peeled,

washed and cut into thin slices of about 2 cm thick and

spread without overlapping in a wire gauge. The slices

were drained and dehydrated in an air circulating dryer at

60°C for 48 hrs. Dried plantain flour was milled into

flour using a Syinix blender BLNPPK-202. Flour

obtained was sifted through a 250μm aperture sieve in

microwaveable plates. The composite flour was prepared

using the ratios of 90:10, 80:20, 70:30, wheat: unripe

plantain composite flour, with 100 g wheat flour serving

as the control.

2.3 Bulk and tapped densities

Bulk density (pb) can be identified as the ratio of the

weight of powder bed in a vessel to the volume of the

powder occupied in the bed before tapping. Whereas, tap

density is a different type of bulk density obtained by

tapping or vibrating the container in a particular method

to achieve more effective particle parking and therefore,

it is usually higher than bulk density (Lowell and

Shields, 1984);

Where Wt is the weight of the powder; and Vb is the

volume of the powder obtained from tarred graduated

cylinder without tapping. The tapped density (ptap) of the

powders was calculated by using the following equation;

Where Wt is the weight of powder; and Vtap is the

volume of the powder bed after 500 taps.

2.4 Carr index and Hausner ratio

Carr Index and Hausner ratio were used in

describing the flow indexes and flowability of powder.

Carr Index (CI) can be determined as the ratio of the

difference of the tapped and the bulk densities to the

tapped density (Carr, 1965). According to Carr (1965),

who introduced the flowability index, an excellent

flowability is between the Carr Index of 5% to 15%

while Carr Index of above 25% normally shows poor

flowability.

Hausner Ratio (HR) was also used to characterize the

flowability of the powder, which can be determined by

the ratio of the tapped density to that of bulk density

(Hausner, 1967).

According to (Hayes, 1987), HR between 1.0 and

1.10 shows a powder that is free-flowing, HR between

1.11 and 1.25 shows a powder that is considered to be

medium flowing. When the HR is between 1.26 and 1.4,

the powder is considered to be difficult to flow, and for

HR greater than 1.4, the powder is considered to be very

difficult to flow.

2.5 Angle of repose

Angle of repose is the same as angle of internal

friction under the loosest packing condition (Metcalf,

1966). The measurement of the angle of repose (θR) was

done using a static and loose base piling method. The

bottom stem of a funnel was positioned 6 cm above a

horizontal. The stem opening of the funnel was initially

blocked with a finger before approximately 60 g of

powder was put into the funnel. The powder was

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thereafter carefully discharged directly beneath onto the

horizontal base to form a heap by unblocking the stem of

the funnel opening. The measurement of the angle

between the heap with respect to the horizontal using the

protractor was taken as the angle of repose. The

experiment was done in triplicate for each powder and

the average value was recorded (Metcalf, 1966).

Where, θR = Angle of repose (o); H = Height of the pile

(m); and D = Diameter of the pile (m)

2.6 Moisture content

The moisture content of the flour was determined

with the use of a digital moisture analyzer (OHAUS

MB45, UK) set at 105˚C. The flour was weighed to

3.00±0.01 g in a sample plate and measurements were

made in triplicate. The moisture analyser was allowed to

cool between tests for each powder.

2.7 Proximate composition

Proximate composition of the samples was carried

out using official AOAC (1984) methods for moisture

content, crude fat, crude fibre, ash, crude protein.

Nitrogen to protein conversion factor of 6.25 was used.

Carbohydrate content was calculated by difference.

2.8 Iron content

The iron content of the bread was determined by

using the bread ash earlier used. The ash was placed in

porcelain crucibles, then few drops of distilled water

were added, followed by 2 mL of concentrated HCl.

10ml of 20% HNO3 was added, then evaporated on a hot

plate. The samples were then filtered through a Whatman

filter paper into 100 ml volumetric flask. The mineral

element, iron was determined by atomic absorbance

spectrophotometer (AOAC, 2005).

2.9 Bread production by the straight dough method

The straight dough method was used to prepare the

bread. This method involves the addition of all the

ingredients (flour, salt, water, sugar, yeast, etc.) at the

mixing stage and kneading same to obtain the dough

(Gisslen, 2012). The different dough samples made from

different ratio of wheat: unripe plantain flour was placed

in baking pans smeared with butter and covered with

polythene for the dough to ferment resulting in gas

production and gluten development enabling the dough

to rise for about an hour as this shows the swelling

power of the dough whose height was measured with

venire calliper in mill-meter (Table 3). The dough was

then baked in an oven at 230°C for 30 mins. The baked

loaves were removed from the pans and allowed to cool

for analysis.

3. Results and discussion

3.1 Physical properties of flour

The physical properties of the composite flours are

presented in Table 1. The densities of the composite

flours were increased as the unripe plantain flour in the

mix ratio increased. Bulk density and tapped density

were increased by up to 39.9% and 39.6%, respectively

when the unripe plantain flour used was increased from 0

to 30%. This suggests that unripe plantain flour was

denser than the substituted wheat flour; hence, showing

that composites with greater amounts of plantain flour

pack better.

Table 1 also shows the results of angle of repose θR

(°) with all the composite flours having small θR of not

more than 30°. The unripe plantain composite flour

exhibited the lowest θR which was 27°. Generally, the

result of the angle of repose was in line with the

flowability result which confirmed that all the composite

flours were “free-flowing”, with smaller angle of repose,

since angle of repose is also an indicator to measure

flowability behaviour (Jenike and Johanson, 1969).

The flowability measurements of the composite

flours was determined from the densities (tapped and

bulk) parameters, by calculating for the percentage Carr

(1965) index and Hausner (1967) ratio for the flours. The

flowability behaviour of the flour was categorized based

on categorization scale according to Hayes (1987). From

the results in Table 1, all the composites flours were

expected to be “free-flowing” as the Carr index (%CI)

and Hausner ratio (HR) was between the range of 2.2

(±0.1) to 6.3(±0.5) %CI and 1.02(±0.04) to 1.07(±0.08)

HR from wheat-unripe plantain flour composite ratio of

0:100 and 100:0, respectively (Table 1). According to

Carr (1965), the flowability index of flour (powder) is

known to be excellent flowability, if the CI is between 5

and 15%. Meanwhile, CI above 25% shows “poor

flowability”. Also, the powder is considered as “free-

flowing” if the HR is between 1.0 and 1.1. If the HR is

greater than 1.1 to 1.25, the powder is classified as

“medium flowing”. Meanwhile, if HR is greater than

1.25 to 1.4, the powder is classified as “difficult to flow”

and if HR is higher than 1.4, the powder is considered to

be “very difficult to flow” (Hayes, 1987). Hence, in this

study, all the composite flours exhibited free-flowing

behavior regardless of the ratio of wheat flour and unripe

plantain flour used.

3.2 Proximate composition and iron content

The proximate composition of the composite flours

is presented in Table 2. The results showed that an

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increase of ash content in the composite flour samples

per increased in plantain flour. The highest ash content

was recorded in composite flour of 0: 100 (wheat flour:

unripe plantain) which was 3.36 (±0.01)%, showing that

plantain flour has more ash content than wheat flour.

This result is in agreement with the investigation of

Ahmad et al. (2001) where low ash content was reported

in the quality characteristics of different wheat varieties

grown in Pakistan. Ash content is a reflection of the

mineral matter in a food sample (Iwe et al., 2017). High

ash content in plantain flour suggesting it contains high

mineral matter.

The lipid content showed an increased per

substitutions of more unripe plantain flour where the

lipid content increased by up to 35% when plantain flour

used was increased by 30%. The highest lipid content

was recorded in 100% of plantain flour. This reveals that

wheat flour has less lipid content than plantain flour.

Besides, the fibre content of unripe plantain contained

the highest fibre value (6.51±0.11%) while the wheat

flour had the lowest fibre content (2.80±0.11%),

indicating plantain flour contains high fibre content.

Consequently, there was an increase in fibre content with

the increase of plantain flour substitutions. The

carbohydrate content was calculated by difference

showed an increase with substitutions of more plantain

flour. The protein content for 100% wheat flour with a

value of 13.26% was remarkably massive, but there was

a sharp decrease in protein content for 100% unripe

plantain flour with a value of 2.30%. A decrease in

protein content with substitutions of more plantain flour

is sufficiently good to make it as a recommendation for

bread making. This is because it can be used to substitute

part of the wheat flour in bread making as celiac patients

do not require much protein from high gluten contents

bread (Adegunwa et al., 2017). In addition, the result of

moisture content did not really influence the flowability

of the composite flours (Table 1) as the moisture content

was low, ranging from 6.1(±0.2)% of 100: 0 wheat-

unripe plantain composite flours to 8.0(±0.2) of 0:100 of

wheat-unripe composite flours. Increasing moisture

content may make flour not free-flowing (cohesive);

however, exceeding certain moisture contents the

moisture may act as lubricant thus improving the flour

(powder) flowability (Mohsenin, 1986).

The iron content of the composite flour is shown in

Table 2. The highest iron content was recorded in 100%

of unripe plantain flour which was about 12.00 mg/l.

Meanwhile, the lowest value of iron content was found

in 100% wheat flour which was about 2.72 mg/l. This

result suggests that plantain flour can be a good source of

iron and incorporation of plantain flour in bread making

might improve the iron content in the bread. It also

reveals that an increase in the amount of plantain flour in

the mix ratio increased the iron contents of the flour.

This favours anaemic patience as consumption of bread

made from plantain flour that substitutes the wheat flour

might help to improve their blood level due to high iron

content from plantain flour.

3.3 Physical properties of flour and dough swelling

power relationship

The wheat: unripe-plantain composite flour was

mixed with water, yeast, sugar, margarine and salt

according to the method of Uzoukwu et al. (2015) to

make the dough.  Bread dough is a soft, thick mixture of

dry ingredients, such as flour, yeast, water, etc. which is

kneaded, shaped, and baked, and has viscoelastic

properties. Techniques used in dough production depend

on the type of dough and final product expected. For

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 Wheat: unripe

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Bulk density

(kg/m3)

Tapped density

(kg/m3)

Angle of

repose θR (°)

Carr index

(1965) CI %

Hausner ratio

(1967) HR

Flowability

behaviour

100:0 450.7±1.2 480.1±2.3 30.0±0.0 6.3±0.5 1.07±0.08 Free-flowing

90:10 460.1±2.5 490.2±3.2 29.5±0.0 6.1±0.2 1.07±0.09 Free-flowing

80:20 470.3±1.4 500.5±3.0 29.0±0.0 6.0±0.5 1.06±0.03 Free-flowing

70:30 630.7±0.8 670.3±4.1 28.0±0.0 5.9±0.8 1.06±0.01 Free-flowing

0:100 890.5±1.6 910.8±2.2 27.0±0.0 2.2±0.1 1.02±0.04 Free-flowing

Table 1. Physical properties of the composite flours

(* Standard deviation values are placed in the bracket, flow characteristic was from categorization scale based on Hayes, 1987)

Wheat: unripe

plantain flour
Ash (%) Lipid (%) Fibre (%)

Carbohydrate

(%)
Protein  (%)

Moisture

content (%

dry basis)

Iron (mg/l)

100:0 1.46±0.11 2.70±0.11 2.80±0.11 73.68±0.02 13.26±0.01 6.1±0.2 2.72±0.14

90:10 2.18±0.11 3.00±0.11 5.09±0.04 74.15±0.03 8.33±0.12 7.3±0.2 8.53±0.13

80:20 2.58±0.11 3.50±0.11 5.52±0.11 74.60±0.02 6.15±0.10 7.7±0.9 9.63±0.11

70:30 2.80±0.11 3.65±0.11 5.82±0.00 75.28±0.00 4.65±0.03 7.8±0.3 9.74±0.04

0:100 3.36±0.01 3.80±0.03 6.51±0.11 76.03±0.02 2.30±0.03 8.0± 0.2 12.00±0.15

Table 2. Proximate composition and iron content composition of the composite flours

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yeast-based bread, a common production technique is by

ensuring that the dough is mixed, kneaded and then left

to rise. The baking quality of the bread is determined by

the physical properties of the dough (gliadin to glutenin

ratio), its oxidative potential, flour water absorption,

bread volume, and colour of crumb and crust (Mepba et

al., 2007). Rheological properties of flour dough are vital

for the effective production of bakery products as they

determine its behaviour during mechanical handling,

thereby affecting the quality of the finished products

(Hoseney et al., 1988; Weipert, 1992).

Table 3 shows the ability of the dough to rise which

is measured by the change in height of the dough at

every 15 mins up to 60 mins (1 hr). The incorporation of

the unripe-plantain flour substitute affected the ability  of

the dough to rise as plantain lack of gluten proteins

which is responsible for strength and elasticity for the

dough rising as a result of yeast fermentation. Hence, the

ability to rise of the dough made from the high amount

of plantain flour was poor. There was still some level of

rise in the composite flours which might be due to the

wheat flour component of the mix. The least rise was

observed in 70:30 (% wheat: unripe-plantain) dough

sample with 1 mm rise after 15 mins and thereafter, a

decrease in dough height was seen at 45 mins and 60

mins time intervals (Table 3). The result shows that

increasing levels of plantain flour in bread making

decreases the dough height with increasing time interval.

This result also shows that the components of the flour

influenced the baking qualities of the bread.

4. Conclusion

The substitution of wheat flour with different level

of unripe plantain flour in bread dough making was

achieved. The flowability properties of the composite

flours were all free-flowing. The addition of unripe-

plantain flour to wheat flour increased the proximate

composition of the composite flour except for protein

content which is advantageous to the celiac patients that

do not need much of the bread protein (gluten). The

addition of unripe-plantain flour also improved the iron

content of the bread and this is good with the anaemic

patients who require more blood in their system.

Substitution of wheat flour with some level of unripe-

plantain flour affected the swelling power (ability to rise)

of the dough as the gluten content of the dough was

affected. Increasing levels of plantain flour in bread

making decreases the dough height with increasing time

interval.

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Table 3. Dough swelling power

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Noorfarahzilah, M., Lee, J.S., Sharifudin, M.S., Mohd

Fadzelly, A.B. and Hasmadi, M. (2014).

Applications of composite flour in development of

food products. International Food Research Journal,

21(6), 2061-2074.

Ogazi, P.O., Oyewusi, F.A., Ozumba, A.U., Ogundipe,

H.O., Osifo, B.O.A. and Lukambi, F.A. (1996).

Development and sensory evaluation of soyamusa:

A soybean-plantain baby food. ISHS Acta

Horticulturae 540: International conference on

banana and plantain for Africa. https://doi.org/

10.17660/ActaHortic.2000.540.63

Sharma, S., Bajwa, U.H. and Nagi, H.P.S. (1999).

Rheological and baking properties of cowpea and

wheat flour blends. Journal Science Food

Agriculture, 79(5), 657-662. https://doi.org/10.1002/

(SICI)1097-0010(199904)79:5<657::AID-

JSFA228>3.0.CO;2-3

Uzoukwu, A.E., Ubbaonu, C.N., Enwereuzor, R.O.,

Akajiaku, L.O., Umelo, M.C. and Okereke, S.O.

(2015). The functional properties of plantain (Musa

sp) flour and sensory properties of bread from wheat

– plantain flour as influenced by blanching

treatments. Asian Journal of Agriculture and Food

Sciences, 3(1), 1-12.

Weipert, D. (1992). Descriptive and fundamental

rheometry in a new light. Cereal Food World, 37, 15

-24.

F
U

L
L

 P
A

P
E

R

https://doi.org/10.1094/CCHEM.2003.80.5.495

https://doi.org/10.1094/CCHEM.2003.80.5.495

https://doi.org/10.1007/978-94-009-5562-2_21

https://doi.org/10.1007/978-94-009-5562-2_21

https://doi.org/10.1016/0148-9062(66)90005-2

https://doi.org/10.1016/0148-9062(66)90005-2

https://doi.org/10.1002/(SICI)1097-0010(199904)79:5%3C657::AID-JSFA228%3E3.0.CO;2-3

https://doi.org/10.1002/(SICI)1097-0010(199904)79:5%3C657::AID-JSFA228%3E3.0.CO;2-3

https://doi.org/10.1002/(SICI)1097-0010(199904)79:5%3C657::AID-JSFA228%3E3.0.CO;2-3


Covid 19 Policy

This policy has been prepared in line with current H&S Guidelines and best practice to state the

businesses commitment to the health, safety and welfare of all employees in relation to the Covid 19

Pandemic

Our commitment is to:

1. Comply with government guidelines and will review this policy as guidelines and legislation is

amended

2. Implement best practice controls throughout all areas

3. Assist employees to minimis the impact in relation to wellbeing and mental health regarding

Covid 19 related issues via regular communication, internal support networks, the use of

external agencies and bodies

4. Where possible allow employees to work from home during the pandemic

5. Make reasonable alterations to the work place to comply with HSE and Government

guidelines including:

a. A phased return to work

b. Staggered working hours

c. Reduced numbers of employees working from offices

d. Increased housekeeping and cleaning throughout work areas

e. Segregation of work places by physical barriers and social distancing

f. Avoiding face to face meetings where possible via online meetings

g. Implementation of one-way systems within the office areas

6. Travel between businesses will be restricted during the pandemic period with only essential

travel being permitted

7. Where travel cannot be avoided then every measure will be taken to ensure that all travel

plans comply with both local, national and international rules and regulations

8. Provide adequate facilities in all offices to allow employees to maintain a high standard of

personal hygiene

The above policy will be reviewed and amended at regular intervals and revised in line with

government guidelines, legislation and best practice

As CEO of Emerald Group, I am ultimately responsible for the implementation of this policy

Signed:

                   Print: Richard Bevan

Issue Date:  June 2020  Review Date: June 2021 or following

changes in legislation / guidance


RISALAH PENUNTUT ILMU

TASBIH, TAHMID
& TAKBIR

SOLAT FARDU

Dr. Abdullaah Jalil

SELEPAS

i

Risalah Penuntut Ilmu

Disediakan oleh:

“Penuntut Ilmu”

Dr. Abdullaah Jalil

ii

33+33+33+1: Seratus (100) Zikrullah (33 Tasbih, 33 Tahmid, 33
Takbir & 1 Tahlil Kamil) Selepas Solat Fardu Menghapuskan Dosa .... 1

33+33+34: Seratus (100) Zikrullah (33 Tasbih, 33 Tahmid dan 34
Takbir) Selepas Setiap Solat Fardu ....................................................... 3

25+25+25+25: Seratus (100) Zikrullah (25 Tasbih, 25 Tahmid, 25
Takbir dan 25 Tahlil) Selepas Setiap Solat Fardu ................................. 4

10+10+10: Tiga Puluh (30) Zikrullah (10 Tasbih, 10 Tahmid + 10
Takbir) Selepas Setiap Solat Fardu ....................................................... 6

Kesimpulan ............................................................................................ 8

Kaedah 1: 33+33+33+1 = 100 ............................................................ 8

Kaedah 2: 33+33+34 = 100 ............................................................... 8

Kaedah 3: 25+25+25+25 = 100 ......................................................... 8

Kaedah 4: 10+10+10 = 30 .................................................................. 8

Rujukan .................................................................................................. 9

1

Daripada Abu Hurayrah , beliau meriwayatkan bahawa

Rasulullah  bersabda:

“Barang siapa yang:

• bertasbih kepada Allah pada setiap kali selesai solat

(fardu) sebanyak 33 kali (subḥānallāh), dan

• memuji Allah sebanyak 33 kali (alḥamdulillāh), dan

• bertakbir sebanyak 33 kali (Allāhu Akbar),

maka itu adalah sebanyak 99 kali, serta dia berkata pada kali

yang ke-seratus:

Tiada tuhan yang berhak disembah melainkan Allah, hanyalah

Dia semata-mata, tiada sekutu bagiNya, hanya bagiNya segala

kepujian, dan Dialah yang berkuasa ke atas tiap-tiap sesuatu,

2

”

33 kali 33 kali 33 kali 1 kali

T: (Muslim (261H), 2006 - al-Jāmiʿ al-Ṣaḥīḥ / Ṣaḥīḥ Muslim), No. 600
[Lafaz di atas] & 597; (al-Dārimī (255H), 2000 - Sunan al-Dārimī),
No. 1353; (Malik (179H),  - al-Muwatta' - Riwayat Yahya al-Laythi),
No. 487 dan lain-lain. [Status: Sahih]

3

Daripada Ka’b bin ‘Ujrah , beliau meriwayatkan bahawa

Rasulullah  bersabda:

“Zikrullah yang berulang-ulang dilakukan, tidak akan rugi

orang yang menyebutnya atau orang yang melakukannya,

setelah setiap kali selesai mengerjakan solat fardu:

• Tiga puluh tiga (33) tasbih (   ;(ُسْبَحاَن اهللِ

• Tiga puluh tiga (33) tahmid ( َِاْْلـَْمُد ِهلل); dan

• Tiga puluh empat (34) takbir ( َُاهللُ َأْكَب).”

33 kali 33 kali 34 kali

T: (Muslim (261H), 2006 - al-Jāmiʿ al-Ṣaḥīḥ / Ṣaḥīḥ Muslim), No. 598
[Lafaz di atas] & 599; (al-Tirmidhī (279H),  - al-Jāmiʿ al-Kabīr (Sunan

al-Tirmidhī)), No. 3412 dan beliau berkata: ( َحَسن    َحِديث    َهَذا ); (al-Nasāʿī

(303H), 1986 - al-Sunan al-Sughrā / al-Mujtabā min al-Sunan), No.
1349; (Ibn Ḥibbān (354H), 1993 - Ṣaḥīḥ Ibn Ḥibbān), No. 2019 dan
lain-lain. [Status: Sahih]

4

Daripada Zayd bin Thabit , beliau berkata:

“Mereka (para sahabat ) telah diperintahkan (oleh Rasulullah

) untuk bertasbih sebanyak 33 kali selepas setiap kali solat

fardu, bertahmid sebanyak 33 kali, dan bertakbir sebanyak 34

kali.

Kemudian, salah seorang lelaki daripada kaum Ansar telah

melihat di dalam mimpinya, bahawa dikatakan kepadanya:

Rasulullah  telah memerintahkan kamu untuk bertasbih

sebanyak 33 kali selepas setiap kali solat fardu, bertahmid

sebanyak 33 kali, dan bertakbir sebanyak 34 kali?. Beliau

berkata: Ya. Ia pun berkata: Jadikanlah ia sebanyak 25 kali, dan

jadikanlah Tahlil daripada zikir-zikir tersebut.

Apabila beliau memasuki waktu pagi, beliau pergi berjumpa

dengan Nabi  dan menceritakan mimpinya tersebut kepada

5

Baginda , lantas Baginda  bersabda: Jadikanlah ia seperti

yang dikatakan tersebut.”

25 kali 25 kali 25 kali 25 kali

T: (al-Nasāʿī (303H), 1986 - al-Sunan al-Sughrā / al-Mujtabā min al-
Sunan), No. 1350 [Lafaz di atas]; (al-Dārimī (255H), 2000 - Sunan al-
Dārimī), No. 1324; (Aḥmad (241H), 1995 - al-Musnad), No. 21089 &
21149; (Ibn Khuzaymah (311H),  - Ṣaḥīḥ Ibn Khuzaymah), No. 729;
(Ibn Ḥibbān (354H), 1993 - Ṣaḥīḥ Ibn Ḥibbān), No. 2017 dan lain-lain.
[Status: Sahih]

6

Daripada Abu Hurayrah , beliau meriwayatkan bahawa:

“[Sebahagian] para sahabat  berkata: Wahai Rasulullah,

orang-orang yang memiliki harta telah mendapat darjat-darjat

yang tinggi dan nikmat-nikmat yang kekal?.

Baginda  bersabda: Bagaimanakah itu?.

Mereka menjawab: Mereka bersolat sepertimana kami bersolat;

mereka berjihad sepertimana kami berjihad; dan mereka

menginfaqkan harta-harta mereka sedangkan kami tidak

mempunyai sebarang harta [untuk diinfaqkan].

Baginda  bersabda: Tidakkah kamu mahu aku memberitahu

kamu tentang suatu amalan yang membolehkan kamu

mencapai dengannya sesiapa yang mendahului kamu, dan

kamu mendahului dengannya sesiapa yang datang selepas

kamu, dan tidak ada seseorang pun melakukan sesuatu amalan

setanding dengan kamu melainkan seseorang yang melakukan

seperti yang kamu lakukan: [amalan itu ialah] kamu

7

setelah selesai setiap solat sebanyak dan

kamu sebanyak serta kamu

sebanyak .”

10 kali 10 kali 10 kali

T: (al-Bukhārī (256H), 1999 - Ṣaḥīḥ al-Bukhārī), No. 6329 [Lafaz di
atas]; (al-Bayhaqī (458H), 2000 - al-Sunan al-Kubrā), No. 2776; (al-
Bayhaqī (458H),  - Shuʿab al-Imān), No. 617; (al-Baghawi (516H),  -

Sharh al-Sunnah), No. 720 dan beliau berkata: (  َصِحيح َحِديث   -al) ;(َهَذا

Baghawi (510H), 1420H - Ma'alim al-Tanzil fi Tafsir al-Qur'an / Tafsir
al-Baghawi), No. 1149 dan lain-lain. [Status: Sahih]

8

Anjuran Zikrullah 100 Kali atau 30 Kali Selepas Setiap Solat Fardu

Berdasarkan Hadith Nabawi [Kesemuanya Dengan Sanad Yang

Sahih]

33 kali 33 kali 33 kali 1 kali

33 kali 33 kali 34 kali

25 kali 25 kali 25 kali 25 kali

10 kali 10 kali 10 kali

9

Aḥmad, Ibn Ḥanbal (241H). (1995). al-Musnad. ʿAmmān:
Muʿassasat al-Risālah.

al-Baghawi, al-Husayn Mas'ud (516H). Sharh al-Sunnah. Bayrut:
al-Maktab al-Islami.

al-Baghawi, al-Husayn Mas'ud (510H). (1420H). Ma'alim al-Tanzil
fi Tafsir al-Qur'an / Tafsir al-Baghawi. Bayrut: Dar Ihya' al-
Turath.

al-Bayhaqī, Abu Bakr Aḥmad Ibn al-Ḥusayn (458H). Shuʿab al-
Imān. Bayrūt: Dār al-Kutub al-ʿIlmiyyah.

al-Bayhaqī, Abu Bakr Aḥmad Ibn al-Ḥusayn (458H). (2000). al-
Sunan al-Kubrā. Bayrūt: Dār al-Kutub al-ʿIlmiyyah.

al-Bukhārī, Muḥammad Ismāʿīl (256H). (1999). Ṣaḥīḥ al-Bukhārī.
al-Riyāḍ: Dar al-Salām.

al-Dārimī, ʿAbdullāh ʿAbdurraḥmān (255H). (2000). Sunan al-
Dārimī. al-Mamlakah al-ʿArabiyyah al-Saʿūdiyyah: Dār al-
Mughnī li al-Nashr wa al-Tawzīʿ.

al-Nasāʿī, Aḥmad Shuʿayb (303H). (1986). al-Sunan al-Sughrā /
al-Mujtabā min al-Sunan. Ḥalab: Maktab al-Matbūʿāt al-
Islāmiyyah.

al-Tirmidhī, Muḥammad ʿIsā (279H). al-Jāmiʿ al-Kabīr (Sunan
al-Tirmidhī). al-Riyāḍ: Maktabat al-Maʿārif li al-Nashr wa al-
Tawzīʿ.

Ibn Ḥibbān, Muḥammad (354H). (1993). Ṣaḥīḥ Ibn Ḥibbān.
Bayrūt: Muʿassasat al-Risālah.

Ibn Khuzaymah (311H). Ṣaḥīḥ Ibn Khuzaymah. Bayrut: al-Maktab
al-Islami.

Malik, Ibn Anas al-Madani (179H). al-Muwatta' - Riwayat Yahya
al-Laythi. Misr: Dar al-Sha'b.

Muslim, Ibn al-Ḥajjāj (261H). (2006). al-Jāmiʿ al-Ṣaḥīḥ / Ṣaḥīḥ
Muslim. al-Riyāḍ: Dār Ṭaybah.

Design: Freepik.com


429 Too Many Requests

nginx


 ii

Readings in Sustaining

Global Halal Ecosystem
(Collection of Articles from The 2nd International Halal Management Conference)

EDITORS

Sumaiyah Abd Aziz

Azreen Jihan Che Mohd Hashim

Muhamad Azrin Nazri

PUBLISHER

USIM Press, Universiti Sains Islam Malaysia

 (USIM) Nilai, Negeri Sembilan.

2020

 iii

Copyright

Copyright © Fakulti Ekonomi dan Muamalat (FEM), Universiti Sains Islam Malaysia (USIM)

Nilai, 71800 Negeri Sembilan.

All right reserved. No part of this publication 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 from publisher.

Perpustakaan Negara Malaysia                                                 Cataloguing-in-Publication Data

Readings in Sustaining Global Halal Ecosystem : (Collection of Articles from The 2nd

International Halal Management Conference) / EDITORS: Sumaiyah Abd Aziz,

Azreen Jihan Che Mohd Hashim, Muhamad Azrin Nazri.

Mode of access: Internet

eISBN 978-967-440-856-5

1. Industrial management--Religious aspects--Islam.

2. Tourism--Religious aspects--Islam.

3. Hospitality--Religious aspects--Islam.

4. Product safety (Islamic law).

5. Government publications--Malaysia.

6. Electronic books.

I. Sumaiyah Abd Aziz.      II. Azreen Jihan Che Mohd Hashim.

III. Muhamad Azrin Nazri.

IV. International Halal Management Conference (2nd : 2018 : Negeri Sembilan).

658.50088297

 iv

PREFACE

Sustaining Global Halal Ecosystem covers 20 articles of a wide range of interesting insights

on Halal and Islamic perspectives, represents collaborative efforts by academicians who have

presented their papers at International Halal Management Conference in Maldives, 2018

organised by Faculty Economic Muamalat (FEM), Universiti Sains Islam (USIM) and

Maldives Centre for Islamic Finance. The conference was held in effort to provide a more

comprehensive understanding of current global Halal challenges that integrates the Naqli and

Aqli knowledge.

The global halal market is valued at more than US$2 trillion and is one of the fastest-growing

global consumer markets. Growing at an estimated annual rate of 20%, the industry is valued

at about USD560 billion a year. Hence, making it one of the fastest growing consumer

segments in the world. The global halal market of 1.8 billion Muslims is no longer confined to

food and food related products. The halal industry has now expanded beyond the food sector

to include pharmaceuticals, cosmetics, health products, and medical devices as well as service

sector components such as tourism, logistics, marketing, print and electronic media, packaging,

branding and financing– presenting a major global opportunity.

Since the establishment of the university, the field of halal has been one of USIM research

niche areas. USIM has published many halal researches papers, developed halal products/food

and conducted halal courses for undergraduate and postgraduate students as well as industrial

players. USIM has also collaborated with many local and international organizations in halal

research, consultancies, trainings, and discussions.

The conceptual and empirical studies in this book serve as a holistic for development of global

halal from different areas. The Sustaining Global Halal Ecosystem is recommended for the

students and practitioners of the halal business industry. This book offers a complete

relationship of halal and Islamic principles with diverse practices as highlighted in each theme.

The editors would like to extend their gratitude to all the contributors who for their great efforts,

invaluable knowledge and passion have made this e-book an exceptional one and to all the

committee members of IHMC2018 who have given their support and time in making this book

a reality.

vi

68 STORYTELLING:

POTENTIAL APPLICATION

IN HALAL EXECUTIVE

TRAINING

Nathasa Mazna Ramli

Junaidah Abu Seman

Nurul Aini Muhamed

Faculty of Economics and Muamalat,

Universiti Sains Islam Malaysia.

90 PSYCHOLOGICAL CONTRACT

VIOLATION AND CORPORATE

SOCIAL RESPONSIBILITY IN

HALAL VIOLATION:

FRAMING A MULTI-

PERSPECTIVE MODEL FOR

HALAL INDUSTRY.

Muhamad Azrin Nazri

Faculty of Economics and Muamalat,

Universiti Sains Islam Malaysia.

Nor Asiah Omar

Faculty of Economics and Management,

Universiti Kebangsaan Malaysia.

Sumaiyah Abd Aziz

Azreen Jihan binti Che Mohd Hashim

Faculty of Economics and Muamalat,

Universiti Sains Islam Malaysia.

80 OPTIMIZATION OF

BENTONITE SELF-FOAMING

CLAY SOAP (SFCS)

FORMULATION FOR

ISLAMIC NAJIS CLEANSING

AND ITS ANTIBACTERIAL

ACTIVITY AGAINST

BACTERIA FROM DOG’S

SALIVA

Siti Z. Munawiroh

Lutfi Chabib

Azizah Aristyaningtyas

NuvitaP. Sari

Department of Pharmacy,

Faculty of Mathematics and Sciences,

Universitas Islam Indonesia,

Yogyakarta Indonesia.

100 A SHARIAH ANALYSIS ON

THE USE OF ISLAMIC

ELEMENTS IN FOODS

BRANDING AND

MARKETING

Abdullaah Jalil

Faculty of Economics and Muamalat,

Universiti Sains Islam Malaysia.

Suraiya Osman

Universiti Sains Islam Malaysia.

pengguna

Highlight

94

Abdullaah Jalil

Faculty of Economics and Muamalat,

Research fellow of the Islamic Finance and Wealth Management Institute,

Universiti Sains Islam Malaysia

Suraiya Osman

Universiti Sains Islam Malaysia

A SHARIAH ANALYSIS ON THE USE OF

ISLAMIC ELEMENTS IN FOODS BRANDING

AND MARKETING

INTRODUCTION

The term halal is not an extraterrestrial concept anymore. This is due to the growing trend of

global halal industry and also the growing Muslim population worldwide. Currently, there are

about 1.84 billion Muslims globally, making up about 24.4 per cent of the world’s population.

By 2030, the number is expected to reach 2.2 billion (New Sraits Times Online, 9 April 2018).

While halal is perhaps most often associated with food and drink, there are in fact a wide range

of halal services which can be offered including healthcare, travel, tourism and financial

services. With all the development and growth of this industry, it is important for all related

entities especially the halal industrial players to understand halal-related issues. Islam is a

sacred religion, and it should not be used as a tool for marketing per-se. Consumers should not

be misled into choosing the product or service with Islamic label, but the end-result is not as

good as what they get.

95

HALAL INDUSTRY IN MALAYSIA

There are a lot of bodies involved in empowering Malaysia’s halal industry. Among the most

important body is the government itself. The vision for Malaysia to be an international halal

hub was developed during the early reign of the fifth Prime Minister, Datuk Seri Abdullah

Ahmad Badawi. This initiative has led to the strong role of the Malaysian government to lead

and support initiatives and efforts by players in the halal industry.  This includes establishing

the Halal Industry Development Corporation (HDC) as the driving machine to manage key

areas of the Malaysian halal industry, particularly in terms of certification and logo recognition.

The role of the Malaysian government in halal certification has also increased the credibility of

the Malaysian halal logo as compared to other halal-producing countries (Raja Nerina Raja

Yusof, 2013).

There are several organizations involved directly and indirectly in the Malaysia Halal food

industry locally as well as globally. They can be classified according to their functions either

as a policy-maker, supervisory bodies and others. Among the most important organization that

was established is the Department of Islamic Development Malaysia or Jabatan Kemajuan

Islam Malaysia (JAKIM). JAKIM plays an important role in certifying and approving halal

applications from various sectors e.g. the halal suppliers, halal premises as well as the halal

products. JAKIM halal logo has been accepted and recognized worldwide. Besides, JAKIM has

also developed the Halal portal whereby the consumer may check and be kept updated on

current issues relating to halal.

Additionally, Halal Development Corporation (HDC) which was established in September

2006 aims at standardizing the development of halal industries in Malaysia. HDC focuses on

the development of halal standard, halal audit and certification and also the development of

halal products and service capacity. Further, HDC also supports the participation of the

Malaysia’s halal companies in the global market. Among the activities offered is the halal-

related training for example Halal Executive Program (HEP), Halal Awareness Program (HAP)

and many more (Nurul Aini et.al, 2016).

96

With reference to Malaysia’s Halal Certification, The MS1500:2004 was the first documented

standard on halal food established by the Malaysian government as an initiative to produce a

more coordinated halal guideline in the country. Prior to 2004, the country had no national

standards for producing halal products and only referred to informal documents and procedures

produced by the Department of Islamic Development Malaysia (JAKIM). Standards Malaysia,

under the Ministry of Science, Technology and Innovation, has been given the responsibility to

develop the local halal standards. However, in October 2009 this standard was replaced by

MS1500:2009 –Halal Food – Production, Preparation, Handling and Storage –General

Guidelines (Second Revision).

This standard MS1500:2009 is best used with two other standards which are MS1480 –Food

Safety according to the Hazard Analysis and Critical Control Point (HACCP) system and MS

1514 – General principles of food hygiene. Elements from GMP (Good Manufacturing

Practices) are included in the halal standards to strengthen the safety and hygiene components

in the manufacturing process Now, there are various standards that have been developed by

Standards Malaysia and although it is still optional for firms to adopt these standards, many

advantages await those that are halal-compliant (Halal Industry Development Corporation,

2012).

Other than what has been stated above, there are various initiatives that have been taken by

Malaysia in empowering the halal industry. Malaysia has established a Technical Committee

on Halal Food and Islamic Consumer Products which provides seminars and courses to educate

people on the halal standard and certification. Malaysia initiated the World Halal Forum,

Malaysian International halal Showcase (MIHAS) and World Halal Research as annual events

since 2004, which became the largest events in gathering global halal industry players,

entrepreneurs and academicians. Currently it seems that Malaysia has a lot of positive

development and will continue its effort in developing this industry.

97

THE USE OF ISLAMIC ELEMENTS: PROBLEM BACKGROUND AND

STATEMENT

The concern for the misuse of the Quranic verses and Prophetic traditions for marketing

purposes has been overwhelming due to the non-existence of Shariah guidelines and parameters

by regulators. In some cases, non-Muslim business owners have been identified to utilize

Islamic names for their food labelling and branding such as “Pau Ahmad”, “Mi Cap Masjid”

and “P.Ramly Burger”, which some of them are clearly non-halal foods.

Therefore, this study aims to analyze the use of Islamic elements in marketing of food products,

particularly in the Malaysian market. The outcome of this study could highlight some of the

Shariah parameters relevant to the regulators in determining the permissible extent of this

practice.

Issue 1: The Use of Islamic Elements in Foods Branding and Marketing

The use of Islamic elements in marketing and labelling of food products is increasingly popular

and is becoming a widespread in the Malaysian market. There are so many examples of such

practices e.g. labelling the food products as “Prophetic food”, “Quranic water therapy” and

“Chicken with Quranic therapy”.  Based on the authors’ preliminary observations, the use of

these Islamic elements could be categorized as follows:

1. Quran-related such as ruqyah where Quranic verses are claimed to be recited or

written on specific products.

2. Sunnah-related such as “makanan Sunnah” or Prophetic foods with certain

combinations between them or other ingredients in ways that are not reported in

the traditions of the Prophet PBUH.

3. Islamic icons and pictures such as pictures of mosques.

4. Islamic performance of worships such as prostration in prayers and

supplication/prayer.

5. Islamic or Muslim names such as masjid, Sunnah and Ahmad.

6. See the two below figures for examples.

98

Both rice and noodle are products of non-Muslim-owned company.

Issue 2: The Misuse of Islamic Elements for Haram Foods Branding and Marketing

The misuse on Islamic elements could also be found for non-halal foods. One of the major

outcries in Malaysia on this subject was the misuse of a Muslim’s icon name and a well-known

halal brand for burger to promote a pork burger. This case took place in 2016 where a local

burger joint known as “Ninja Joe” naming its pork burger as “P.Ramly”. See the below figure.

Source: www.straitstimes.com

Ninja Joe’s owner, Mr. Kelvin Tan claimed that the company chose the name “P.Ramly” as an

admiration to the first well-known burger brand in Malaysia, i.e. Ramly Burger, as the pork

Figure 1: White Rice with Masjid’s

Name and Picture

Figure 2: “Bihun Istimewa” with the

Picture of Masjid

Figure 2: A Pork Burger Named as “P.Ramly” in 2016

http://www.straitstimes.com/

99

burger was launched on the Malaysia’s Independence Day (31st August) [B Harian]. However,

the owner of Ramly Burger’s brand did not welcome and appreciate the approach. The founder

and owner of Ramly Group, a popular Malaysian food brand operator Ramly Burger,

questioned Ninja Joe's actions. According to him, it was just misleading and wrong because the

brand name would cause confusion to the public who may think that Ramly Burger also issued

a non-halal burger. Ramly added that the actions of Ninja Joe could also cause other conflict

due to his name's equality to the country's artist, Tan Sri P. Ramlee, who was also a Muslim.

The Malaysian Islamic Consumer Association (PPIM) also opposed the actions of Ninja Joe

and claimed that the name was capable of misleading the public, although the product poster at

the shopping centre in Petaling Jaya clearly stated that it was pork burgers. (Malaymail online,

October 25, 2016). The Muslim Consumers Association of Malaysia (PPIM) demanded the

Malaysian government to take legal action on the company (Straits times). PPIM’s Activist

chief Datuk Nadzim Johan described the restaurant’s misleading and illegal acts were against

the Consumer Protection Act 1999, which should be dealt with immediately by the authorities

[B Harian]. Consequently, Selangor Islamic Religious Department (JAIS) and Negeri

Sembilan’s Islamic Affairs Department (JHEAINS) started investigation on the case based on

two potential outlaws: (i) the use of misleading words, and (ii) deceit on Muslims to use non-

halal goods [B Harian]. The company could be charged RM5 million at maximum and RM10

million at maximum for the respective outlaws.

On the other hand, human rights lawyer, Fahri Azzat, said the product’s name does not show

the halal status of a particular product; instead, a halal certificate and a halal logo would define

the halal status of the product. According to him, the Trade Descriptions Act 2011 and its

subsidiaries such as the Trade Description Act (Halal definition) 2011 apply only if the

company or person puts a 'halal' label on their product, which means that they would only apply

if Ninja Joe claimed its products as halal or edible by Muslims (Malaymail online, Oct 31,

2016).

100

However, according to the Selangor Islamic Religious Department (JAIS), Ninja Joe was

allegedly have violated Section 4 (1) of the Trade Descriptions (Halal Certification and

Marking) Order 2011, which prevented any food from being described or indicated in other

ways as halal and could be consumed by Muslims unless the product is authorized by a

competent authority and marked with a halal logo.

JAIS with the Negeri Sembilan Islamic Affairs Department (JHEINS) has investigated the

Ninja Joe's shop following public complaints that the "P. Ramly" burger is said to have misled

Muslims (Malaymail online, 31 Oct 2016). This case and its similar prove the needs of having

a comprehensive legal standard to prevent the misuse of Islamic elements on food branding and

marketing.

Current State

Until now, there is no specific law on the misuse of Islamic elements in food branding and

marketing. There is only one legal verdict issued by the National Fatwa Council for Islamic

Affairs in Malaysia related to this issue in 2015. The National Fatwa Council for Islamic Affairs

in Malaysia, in its 108th meeting on 2-3 November 2015, has discussed the ruling for the use

of ruqyah (recitation of selected Quranic verses for medical purposes) for commercial purposes.

The Council has ruled that the use of ruqyah on any product for commercial purposes is not

allowed either on labelling, advertising or promotion.

As a result, the Malaysian Islamic Development Department (JAKIM) on February 4, 2016

issued a 2-year 2016 Malaysian halal certification circular which addresses the prohibition of

using the ruqyah verse, "sunnah food"/ “makanan Sunnah” and the like for labelling, advertising

or promotion of products effective from 15 February 2016 for all Malaysian halal certification

certificate applicant. The circular has been issued pursuant to the Trade Descriptions (Halal

Certificate and Marking) Order 2011.Therefore, all companies or Malaysian halal certification

applicants are required to observe and be aware of the implementation of this circular. But this

circular only applies to products that apply for halal certification but does not apply to other

products that do not apply for halal certification. This raises the question of non-exhaustive

application of the law. The misuse of Islamic elements on food branding and marketing should

be constrained prudently to prevent Halal consumers from being misled in making choices. The

absence of specific law provisions led to this widely abused matter among the public. As a

101

country that places Islam as the official religion of the Federation, this issue should be given

special attention to protect the sanctity of Islam.

In Utusan Malaysia press dated May 30, 2017, there were more than 40 complaints received by

the Malaysian Islamic Consumers Association (PPIM) on products and brands using the Malay

or Islamic names to outline their goods. PPIM's activist Datuk Nadzim Johan said most of the

terms used have caused confusion to consumers as the brand's status of the product is dubious.

Subsequently, he called on the Companies Commission of Malaysia (SSM) and the Ministry of

Domestic Trade, Cooperatives and Consumerism to look for new methods in addressing the

issue. Among the suggestions given is that responsible parties can issue instructions to product

manufacturers using classifications or labels to specify the product whether it is issued by a

Muslim company or not. If the status of the product is known, it is up to the consumer to either

purchase the item or not. According to Nadzim, the use of the product brand is also not in line

with the aspect of halal expressions subject to the Trade Descriptions Act. In other words, the

product brand per se should not lead to implying that the product is halal. Product brand status

should be clarified so that it does not cause improper use.

The Islamic Development Department of Malaysia (JAKIM), in responding to the above issue,

has admitted that it is difficult to provide a new system to differentiate the products of Muslims

with the non-Muslim products. On the other hand, JAKIM can only ask the relevant product

manufacturers to choose the appropriate symbol for avoidance of confusion, while consumers

are advised to only purchase products that have Halal JAKIM certificates or their accredited

ones. JAKIM’s Director-General Tan Sri Othman Mustapha said it was difficult for Jakim to

provide a system to differentiate the two products. (Ismaweb, June 2, 2017).

102

SHARIAH ANALYSIS AND DISCUSSION

The need to extend the discussion of this issue from a Shariah perspective is deemed necessary

as the misuse of Islamic elements might pose a reputational threat to the religion of Islam itself

and jeopardize the halal industry. According to Kelantan Mufti Datuk Mohamad Shukri

Mohamad, Islam does not encourage the names and terminologies of the religion to be exploited

for marketing purposes, thus leveraging sales of products. This is because labelling products

like ‘Prophetic Food’ or 'Makanan Sunnah' can confuse and deceive others. However, this act

does not come to the destructive level of the faith, but it must be curbed because of the sun's

phenomenon that causes each race to produce sunnah products whereas no one can make sure

that it is really sunnah. Moreover, there is no clear justification to claim that the product meets

the characteristics of the sunnah. This is alarming as more and more traders are daring to use

the term solely in the pursuit of business including claims that their products have been used by

Prophet Muhammad SAW. In Islam, any production that meets the concepts and rules of

Islamic law has fallen in the category of sunnah because they are prepared according to

Rasulullah's teachings. What is important is to seek the pleasure of God and therefore it is not

necessary to claim any product as a sunnah with the intention of lining up the goods. It is

important that the product does not have any deceiving elements or tricks that are associated to

Islam; Islam does not specify that any product must be labelled with the word sunnah. This

includes the claims of drinking water which has been laundered or read aloud with the verses

of the Qur'an and so forth, while, in actuality, it is just mineral water alone. So, thesis not

necessary to be associated with any act of worship and then sold at an expensive price.

According to Datuk Mohamad Shukri Mohamad, if one product uses special materials so that

the price is higher, then it is no longer the sunnah. (Utusan Online, February 8, 2017).

Shariah Basis for Constraining the Use of Islamic Elements in Foods Branding and

Marketing: An Analysis

The Shariah bases for prohibiting the misuse of Islamic elements in food branding and marketing are:

1. The Quranic provisions

2. The Sunnah of the Prophet Muhammad PBUH in Prohibiting Deceitfulness in Business

3. Siyasah Shar’iyyah for the protection of Maqasid al-Shariah (Shariah Objectives)

4. Sadd al-Dhari’ah (Blocking the Means to Unlawful and Evil Consequences)

103

The Quranic Provisions

The Quranic teachings emphasize on the values of honesty, fairness and mutual consent in

business dealings. Mutual consent between the dealing parties is fundamental from an Islamic

perspective.  This is illustrated by verse 29 of al-Nisa’ as follows:

“O you who have believed, do not consume one another's wealth unjustly but only

[in lawful] business by mutual consent.”

The Quranic teaching also calls attention to the realization of fairness in all dealings. In this

context, verse 90 of al-Nahl states:

“Indeed, Allah orders justice and good conduct and giving to relatives.”

Mutual consent and fairness in business dealings could not be built on malpractices. The misuse

of Islamic element in food branding and marketing does violate the principles of mutual consent

and fairness. False information or misinformation of products by the misuse of Islamic element

may render a transaction as void or voidable or non-binding. Therefore, proper constraint

should be enforced upon the misuse of Islamic elements in food branding and marketing.

The Sunnah of the Prophet Muhammad PBUH in Prohibiting Deceitfulness in Business

This misuse of Islamic element in marketing business products could be traced back to the era

of Prophet PBUH. During his time, some merchants used to make oath by the name of Allah in

order to persuade the customers to buy their products. In order to prohibit such practice, the

Prophet PBUH was reported to say:

104

ْلَعِة ُمْمِحقَةٌ ِلْلبََرَكة  اْلَحِلُف ُمنَف ِقَةٌ ِللس ِ

“The oath may sell the product, but at the same time it nullifies the blessing”

(al-Bukhari, No. 2087).

The use of deceit in marketing is also condemned by the Prophet PBUH where he said:

 َمْن َغشََّنا فَلَْيَس ِمنَّا

“Anyone who cheated us is not amongst us”

(Ibnu Majah, No. 2225).

The first hadith is one of the Shariah evidences for the prohibition on the misuse of Islamic

element such as the name of Allah in business marketing. Furthermore, cheating and deception

in business are critically condemned in Islam. The misuse of Islamic element in food branding

and marketing carries both prohibited elements, hence, should be prohibited based on the

Prophetic teachings in Islam.

Siyasah Shar’iyyah for the Protection of Maqasid al-Shari’ah (Shariah Objectives)

Protection of maqasid al-Shariah is one of the fundamental tasks held on the responsibility of

the authorities and regulators. One of the paths for this function is through Siyasah Shar’iyyah.

Siyasah Shar’iyyah refers to good practices in management and regulations that are compliant

to the principles of Islam. The misuse of Islamic element in food branding and marketing could

tarnish the image of Islam and mislead the halal-seeking customers. Therefore, Muslim

regulators and authorities should consider Siyasah Shar’iyyah by constraining the use of Islamic

elements in foods branding and marketing to preserve the sanctity of Islam and evade the unjust

misconception of Islam due to badness of the products and services using Islamic elements in

their branding and marketing.

105

Sadd al-Dhari’ah (Blocking the Means to Unlawful and Evil Consequences)

Constraining of the use of Islamic element for food branding and marketing in several

circumstances could also be based on the principle of sadd al-dhari’ah from the Shariah

perspective. Sadd al-dhari’ah literally means blocking the means. This principle means

that the Shariah may prohibit some matters due to their consequences, with several

conditions laid down in the literatures of Usul al-Fiqh. The misuse of Islamic element in

food branding and marketing could cause misunderstanding amongst halal-seeking

customers. They may pay unreasonably higher price due to the appearance of Islamic

element on the food. Although, in reality, the food does not satisfy the Islamic concept

that it carries. Confusion, misconception and false selection could be the results of the

misuse of Islamic element in food branding and marketing. Therefore, these practices

could be prohibited and constrained based on the principle of sadd al-dhari’ah.

Critical Need for Legal Standard Preventing the Misuse of Islamic Elements in

Foods Branding and Marketing

Based on the previous discussion, it is observable that Malaysian Halal industry does

require specific enforceable legal parameters for constraining the misuse of Islamic

elements in food branding and marketing. This need has its grounding in the Quranic

injunctions, the Prophetic traditions, Siyasah Shar’iyyah, Maqasid al-Shari’ah and Sadd

al-Dhari’ah. Some of the potential parameters for considerations are as follows:

1. The use of Islamic element for non-halal food branding and packaging is strictly

unlawful and punishable accordingly.

2. The use of Islamic element which could tarnish the image and reputation of Islam

is strictly prohibited.

3. The use of ruqyah Shar’iyyah for differentiating food products and increasing their

prices is prevented due to uncertainty element.

4. The branding of food products as “makanan Sunnah” or “Prophetic foods” is

disallowed due to non-clear definition and non-existence of guidelines for the

practice.

106

CONCLUSION

Preventing the misuse of Islamic elements is in line with the first and main Shariah objective

of protecting the religion (hifz al-din). Regulation on food branding and marketing with the use

of Islamic elements is necessary to protect the sanctity and reputation of Islam. It is time for the

regulators, particularly JAKIM (Department of Islamic Development Malaysia) and HDC

(Halal Development Corporation), to come up with a comprehensive standard that provides

guidelines on the use of Islamic elements in food branding and marketing, especially products

with Halal logo and certification.

REFERENCES

Ahmad, K., Shah, F. A., & Razzak, M. A. (2015). Salah Faham Terhadap Sunnah: Isu Dan

Penyelesaian. Universiti Malaya: Jabatan al-Quran dan al-Hadith, Akademi Pengajian Islam,

Universiti Malaya.

Ahmad, K., Yakub, M., Yusoff, Z. M., & Ariffin, M. F. M. (2015). Salah Faham Terhadap Istilah

“Makanan Sunnah” Dalam Kalangan Masyarakat Islam Di Malaysia: Satu Analisis. Jabatan al-

Quran dan al-Hadith, Akademi Pengajian Islam: Universiti Malaya.137-156.

Al-Bukhārī, Muḥammad Ismāʿīl (256H). (1999). Ṣaḥīḥ al-Bukhārī. al-Riyāḍ: Dar al-Salām.

Ibn Mājah, Muḥammad Yazīd Qazwīnī (273H). (2010). Sunan Ibn Mājah: Dār Ihyāʿ al-Kutub al-

ʿArabiyyah.

Ismail, M. (2011, Disember). Penyelewengan akidah dan syariat dalam perkhidmatan rawatan

alternatif, isu kepenggunaan.  Kertas kerja dibentangkan di Seminar Hukum Islam Semasa

Peringkat Kebangsaananjuran Jabatan Fiqh dan Usul Akademi Pengajian Islam Universiti

Malaya.

Jabatan Kemajuan Islam Malaysia (JAKIM). (2016). Larangan Penggunaan Ayat Ruqyah (Ayat Al-

Quran) Dalam Pensijilan Halal Malaysia. Pekeliling Pensijilan Halal Malaysia Bilangan 2

Tahun 2016, Bahagian Hab Halal, 1-2.

Lim, I. (2016, October 31). Lawyers: ‘P. Ramly’ name does not mean that burger is halal. The Malay

Mail. Retrieved from https://www.malaymail.com/news/malaysia/2016/10/31/lawyers-p.-

ramly-name-does-not-mean-that-burger-is-halal/1239521#UKIsbol4ha0UWC7S.99

Muhamed, N. A., Aziz, S. A., Yaakub, N. A., & Ramli, N. M. (2016). Industri Halal Perkembangan

dan Cabaran di Malaysia. Universiti Sains Islam Malaysia USIM.

Palansamy, Y. (2016, October 25). Ramly Burger boss pans pork burger tribute, says seeking legal

advice.The Malay Mail. Retrieved from https://tinyurl.com/ubkk2ed

Persatuan Pengguna Islam Malaysia. (2017). Jakim tiada kaedah bezakan produk pemilik Islam, kafir.

Retrieved from https://babab.net/out/3777-jakim-tiada-kaedah-bezakan-produk-pemilik-islam-

kafir-ismaweb-1-6-2017.html

https://www.malaymail.com/news/malaysia/2016/10/31/lawyers-p.-ramly-name-does-not-mean-that-burger-is-halal/1239521#UKIsbol4ha0UWC7S.99

https://www.malaymail.com/news/malaysia/2016/10/31/lawyers-p.-ramly-name-does-not-mean-that-burger-is-halal/1239521#UKIsbol4ha0UWC7S.99

https://tinyurl.com/ubkk2ed

https://babab.net/out/3777-jakim-tiada-kaedah-bezakan-produk-pemilik-islam-kafir-ismaweb-1-6-2017.html

https://babab.net/out/3777-jakim-tiada-kaedah-bezakan-produk-pemilik-islam-kafir-ismaweb-1-6-2017.html

107

Rahman, S. A., &Abdullah, J. (2011).Pengurusan Produk Halal di Malaysia. Serdang:  Penerbit

Universiti Putra Malaysia.

Ramli, M. A., & Jamaludin, M. A. (2016). Budaya Makanan Dan Pemakanan Halal Dalam Kalangan

Masyarakat Melayu Menurut Perspektif Islam, 195–206.

San, T. P. (2013).Intellectual Property Law in Malaysia.Malaysia: Sweet & Maxwell Asia.

Shukur, M. I. A., Ariffin, M. F. M., Ramli, M. A., & Hasan, A. R. A. Penyalahgunaan Sunnah Nabi

dalam pelabelan dan promosi produk halal.

Shukur, M. I. A., Ariffin, M. F. M., Ramli, M. A., & Hasan, A. R. A. (2016). Penyalahgunaan Sunnah

Nabi dalam Pelabelan dan Promosi Produk Halal. In: Yusoff, M. Y. Z. M., Ahmad, K., &

Razzak, M. A. (Eds.). Penyelidikan Tentang Makanan: Perspektif Nabawi dan Saintifik.

Universiti Malaya: Jabatan al-Quran dan al-Hadith, Akademi Pengajian Islam, Universiti

Malaya.

Utusan Online. (Februari, 2017). Jangan salah guna nama Islam bagi lariskan produk. Utusan

Malaysia.http://www.utusan.com.my/mobile/berita/nasional/jangan-salah-guna-nama-islam-

bagi-lariskan-produk-1.441801

Yusof, R. N. R. (2013). Halal Foods in the Global Retails Industry. Serdang: University Putra Malaysia

Press.

Yusoff, M. Y. Z. M., Ahmad, K., & Razzak, M. A. (2016). Penyelidikan tentang Makanan: Perspektif

Nabawi dan Saintifik. Universiti Malaya: Jabatan al-Quran dan al-Hadith, Akademi Pengajian

Islam, Universiti Malaya.

Zahiid, S. J. (2016, October 27). Ninja Joe’s ‘P Ramly’ burger broke halal food law. The Malay Mail.

Retrieved from http://www.themalaymailonline.com/malaysia/article/ninja-joes-p-ramly-

burger-broke-halal-food-law-jais-says#LLYSvTkUrfHxOk62.99 retrieved at 8/11/207

Zin, M. R. M. (February 10, 2017). Peralat agama lariskan produk. Utusan Malaysia. Retrieved on

November 5, 2017 from http://www.utusan.com.my/rencana/utama/peralat-agama-lariskan-

produk-1.442722

CASES

Caitlin Financial Corp NV v CA Seimer (M) Sdn Bhd & Anor [2001] 3 MLJ 423 at 431

China Therm Trade Mark [1980] FSR 21.

Statutes

Federal Constitution

Trade Marks Act 1976

Trade Description Act 2011

http://www.utusan.com.my/mobile/berita/nasional/jangan-salah-guna-nama-islam-bagi-lariskan-produk-1.441801

http://www.utusan.com.my/mobile/berita/nasional/jangan-salah-guna-nama-islam-bagi-lariskan-produk-1.441801

http://www.utusan.com.my/rencana/utama/peralat-agama-lariskan-produk-1.442722

http://www.utusan.com.my/rencana/utama/peralat-agama-lariskan-produk-1.442722

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PENUNTUT ILMU
Dr. Abdullaah Jalil
40 Hadith (13)

Academic Advisory, Supervision and Review

Academic Courses

ASWJ

Awards

Books (40)

Chapter in Books

Conferences & Workshops – Participant/ Moderator

Conferences – Presenter/ Author/ Co-Author

Consultation

Courses & Workshops – Trainer/ Member

Educational Background

Fiqh Muamalat

Hak Cipta

Halal

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Journals

Kuliah & Kursus Agama – Pengajar/ Pembentang

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1 Penuntut Ilmu

Pensyarah Kanan

Fakulti Ekonomi dan Muamalat,

Universiti Sains Islam Malaysia (USIM).

Cum: Pengerusi Jawatankuasa Syariah, Prudential BSN Takaful

2 Penuntut Ilmu

Penuntut Ilmu

Manusia itu berhijrah dan berpindah

dari satu alam ke alam yang lain

4 Penuntut Ilmu

5 Zaman dan Alam Manusia

Alam
Roh

Alam
Rahim

Alam
Barzakh

Alam
Akhirat

5 Penuntut Ilmu

Alam Dunia – Alam Paling Penting

Alam Dunia

• Alam yang paling penting

• Alam untuk beramal dan

membawa bekal

• Alam yang penuh tipu daya

(gharar)

• Alam penentu “kebahagian

abadi” atau “kecelakaan

abadi”

6 Penuntut Ilmu

Saat Kematian – Saat Paling Penting

dalam 5 Zaman dan Alam Manusia

Alam Dunia

• Saat menghadapi
kematian – saat paling
penting dalam kehidupan
manusia.

• Mati dengan iman atau
mati tanpa iman.

• Mati dengan iman:
terbuka bagi segala
kebaikan.

• Mati tanpa iman: tiada
lagi kebaikan yang akan
dijumpai; kecelakaan
adalah abadi.

7

M

a

u

t

Penuntut Ilmu

• Firman Allah (al-Baqarah:155):

• “Demi sesungguhnya! Kami akan menguji kamu

dengan

 Dan berilah khabar gembira

kepada .”
8 Penuntut Ilmu

• Firman Allah (Ali ‘Imran:142):

• Adakah kamu menyangka bahawa kamu akan masuk

Syurga padahal belum lagi nyata kepada Allah

(wujudnya – hakikatnya Allah Maha Mengetahui)

, dan (belum

lagi) nyata (wujudnya)

?

9 Penuntut Ilmu

Tiga Peringkat Sabar

10

• Sabar melakukan ibadah dan ketaatan kepada

Allah.

• Sabar menjauhkan diri dari melakukan

maksiat kepada Allah.

• Sabar menerima segala ketentuan dan takdir

Allah  bagi seorang hamba.

Penuntut Ilmu

11 Penuntut Ilmu

Syukur

Sabar

Hikmah

di

Sebalik

Musibah

12 Penuntut Ilmu

13

Hikmah

di

Sebalik

Musibah

Penuntut Ilmu

14 Penuntut Ilmu

Adab Sebelum Musibah

• Tidak memohon musibah daripada Allah

SWT.

• Sentiasa memohon keafiatan dan

pemeliharaan daripada Allah .

• Sentiasa bersyukur pada nikmat

keafiatan yang diberikan agar ia

dikekalkan oleh Allah .

15 Penuntut Ilmu

Adab Sebelum Musibah

• Mengambil jalan-jalan sebab dan kasb

(usaha) bagi memelihara diri dari

musibah.

• Mengamalkan amalan doa dan zikrullah

yang dianjurkan oleh Rasulullah  bagi

memelihara diri daripada musibah.

16 Penuntut Ilmu

17 Penuntut Ilmu

Penuntut Ilmu

• Reda dengan takdir dan ketentuan Allah SWT –
ibadah hati yang sangat besar.

• Sabar – dan mengharapkan ganjaran Allah dalam
musibah (penghapusan dosa & kenaikan darjat)

• Istirja’ (mengucapkan Inna lillah …)

• Berdoa – Allah memberi ganjaran dan
memberikan ganti yang lebih baik.

• Berzikir (selawat, istighfar, tasbih, hawqalah dan
lain-lain) – banyak anjuran di dalam al-Qur’an
dan al-Sunnah.

• Berusaha menghadapi musibah – anjuran
Shariat.

19 Penuntut Ilmu

• Membantu mereka yang ditimpa musibah.

• Tidak berputus asa – mengharapkan bantuan
Allah adalah ibadah.

• Bersangka baik dengan Allah – Allah di sisi
sangkaan hamba-Nya terhadap-Nya.

• Tidak mengharapkan kematian dan sentiasa
bersikap positif.

• Bersyukur kerana:

– Musibah itu pada kadar tertentu, sedangkan Allah
Maha Berkuasa untuk menjadikannya lebih teruk dan
berat.

– Ia berlaku pada perkara keduniaan seseorang, bukan
agamanya.

– Ia berlaku di dunia ini dan bukan di Akhirat.

20 Penuntut Ilmu

Penuntut Ilmu 21

Istirja’ &

Doa

Apabila

Ditimpa

Musibah

22

Orang

Beriman

Sentiasa

Bertambah

Kebaikan

dengan

Bertambah

Umurnya

Penuntut Ilmu

• Tidak reda dengan takdir
dan ketentuan Allah.

• Menyalahkan Allah pada
ketentuan-Nya.

• Mengoyak baju dan
menampar muka (adat
jahiliah).

• Mengeluarkan kata-kata
yang kesat atau cacian.

• Menimbulkan fitnah dan
pertelingkahan.

• Bersangka buruk dengan
Allah.

• Hasad dengki dengan
nikmat yang Allah
kurniakan terhadap orang
lain.

• Berputus asa dari rahmat
dan kurniaan Allah.

• Memudaratkan diri.

• Membunuh diri.

• Memudaratkan/
membunuh nyawa yang
suci.

23 Penuntut Ilmu

24 Penuntut Ilmu

25 Penuntut Ilmu

26 Penuntut Ilmu

27 Penuntut Ilmu

28

 َواهللُ َأْعَلُم َوِعْلُمُه َأَتم

Email: abdullaah@usim.edu.my /

abdullaahjalil@gmail.com

FB:  Abdullaah Jalil

FB Page:  Penuntut Ilmu & Masjid Hati Ummah

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Sesawang:

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Penuntut Ilmu

mailto:abdullaah@usim.edu.my

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PENUNTUT ILMU
Dr. Abdullaah Jalil
40 Hadith (13)

Academic Advisory, Supervision and Review

Academic Courses

ASWJ

Awards

Books (40)

Chapter in Books

Conferences & Workshops – Participant/ Moderator

Conferences – Presenter/ Author/ Co-Author

Consultation

Courses & Workshops – Trainer/ Member

Educational Background

Fiqh Muamalat

Hak Cipta

Halal

Home

Islamic Banking and Finance

Journals

Kuliah & Kursus Agama – Pengajar/ Pembentang

Laws and Regulations

Mirath & Fara’id

Mutun Ilmiyyah

News Paper / Magazines

PCVE (Deradicalization and Rehabilitation)

Penyelidik IMARAH

Policy / Industry

Q & A

References & Links

Research

Risalah Penuntut Ilmu (RPI)

Selected Fatwa

Services/ Modules Offered

Shariah Compliance and Governance

Takaful

Talaqqi

Waqf

Zakat

Zikrullah and Supplications

About

Blog
Educational Background
CSA (Certified Shariah Advisor), ASAS
Level 1
Principles of Islamic Financial System (Exempted)

Codes of Ethics and Professional Conduct (Pass with Distinction)

Introduction to Commercial Law (Pass with Distinction)

Principles of Accounting and Finance – In progress

Principles of Economics

Legal and Regulatory Framework of Islamic Banking and Finance
Level 2
Risk Management
Islamic Banking Products and Services
Corporate and Shariah Governnce
Islamic Capital Market
Takaful
Legal Documentation for Islamic Financial and Capital Market Services
Critical Analysis of Contemporary Resolutions in Islamic Finance
Level 3
Case Study of Structuring, Policy and Strategy in Islamic Finance
Maqasid Shariah
PhD in Islamic Finance, INCEIF (2011-2019)
Coursework:
FQ6113: Usul Fiqh and Qawaid Fiqhiyyah

FN6103: Accounting for Islamic Financial Transactions [Prof. Dr. Shahul Hameed Mohamed Ibrahim]

QM6334: Research Methodology in Economics and Finance

FN6023: Islamic Finance

FN6613: Islamic Wealth Management

FN6013: Islamic Economics (Prof. Dr. Zubair Hasan)

FN6033: Corporate Finance

QM6243: Financial Econometrics

FQ6133: Islamic Law of Contracts

FN6603: Islamic Capital Market

FQ6123: Fiqh Muamalat

BK6503: Islamic Banking [Prof. Dr. Saiful Azhar Rosly]

TK6413: Risk Management for Islamic Financial Institutions

TK6403: Takaful Operations

Comprehensive Exam: Finance Component & Shariah Component
PhD Dissertation:
SNC Events in the Malaysian Islamic Banking System: Shariah and Legal Analysis. Supervisor: Prof. Dr. Mohamad Akram Laldin. Co-Supervisor: Assoc. Prof. Dr. Ahcene Lahsasna
MBA (Islamic Banking and Finance) (1st Batch), International Islamic University Malaysia (IIUM) (2002-2004)
Coursework:
ECON 6120: Business Economics

MKTG 6120: Marketing Management

ACC 6110: Financial and Managerial Accounting

MGT 6110: Managing Corporate Resources

FIN 6130: Managerial Finance

ECON 6130: Quantitative Decision Making

MGT 6240: Operations Management

INFO 6240: Management Information System

FIN 6650: As-Shariah, Economis, and Society

MGT 6263: Management Policy and Corporate Strategy

MGT 6370: Comparative Business Ethics

FIN 6640: Islamic Financial System and Environment

FIN 6630: Fiqh Muamalah in Banking and Finance
MBA Project Paper
MGT 6700: Project Paper:
An Islamic Framework for Project Evaluation: A Theoretical Study
. Supervisor: Assoc. Prof. Dr. Ahamed Kameel Mydin Meera.
Award:
Programme’s Best Student Award
Bachelor of Shariah (Fiqh and Islamic Studies), Yarmouk University (1998-2001)
Bachelor of Shariah “Islamic Law” with a major in Fiqh and Islamic Studies “Jurisprudenc”. September 1998- September 2001.
Coursework:
EDUC 103: al-Tarbiyah wa al-Bi’ah (Education and Environment)

ShUS131: Tilawah wa Tajwid 1

ShFq 112: Fiqh al-Ibadat: Taharah wa Salah

ShFq 120: al-Qawa’id al-Lughawiyyah fi Usul al-Fiqh 1

ShUs 141: ‘Ulum al-Hadith

ShUs 240: Hadith 1

Sh.A 151: Aqidah 1

ShFq 211: Fiqh al-Ahwal al-Shakhsiyyah: ‘Aqd al-Zawaj wa Atharuh

ShFq 222: al-Qawa’id al-Lughawiyyah fi Usul al-Fiqh 2

MS 100: ‘Ulum ‘Askariyyah

ShUs 133: Tilawah wa Tajwid 2

ShFq 111: al-Madkhal ila al-Fiqh al-Islami

ShFq 311: Fiqh al-Ahwal al-Shakhsiyyah: Farq al-Zawaj wa Atharuha

ARAB 100: Lughah ‘Arabiyyah 1 – Khittah Jadidah

ShUs 142: al-Sirah al-Nabawiyyah: Dirasah Tahliliyyah

ShFq 210: Fiqh al-‘Ibadat: Siyam, Zakah & Hajj

ShFq 215: Asalib al-Bahth wa Masadir al-Dirasat al-Islamiyyah

ShFq 220: Usul al-Fiqh 1

ShFq 319: Fiqh al-‘Uqubat

ENG 111A: English Language Skills 2

ShIs 170: Hadir al-‘Alam al-Islami

ShFq 213: Fiqh al-Mu’amalat 1

ShFq 315: Nizam al-Hukm fi al-Islam

ShFq 316: al-Iqtisad al-Islami

ShFq 320: Usul al-Fiqh 2

ARAB 102: al-Lughah al-‘Arabiyyah 2

ShUs 132: Tilawah wa Tajwid 3

ShFq 212: Fiqh al-Jihad wa al-‘Alaqat al-Dawliyyah

ShFq 313: Fiqh al-Mu’malat 2

LC 100: English Language Skills 1

ShUs 134: ‘Ulum al-Qur’an

ShUs 441: Takhrij al-Ahadith al-Nabawiyyah

ShFq 217: Fiqh al-Kitab wa al-Sunnah

ShFq 410: Fiqh al-Qada’ wa Turuq al-Ithbat

ShFq 412: Fiqh al-Qanun al-Madani (Dr. Abu al-Basal)

ShFq 414: Dirasah Nassiyyah min Kutub al-Fiqh

ShUs 334: Tafsir Ayat al-Ahkam fi al-Qur’an

SH.A 251: ‘Aqidah 2

ShFq 312: Fiqh al-Ahwal al-Shakhsiyyah: Mirath wa Wasiyyah

ShFq 411: al-Fiqh al-Muqaran

ShFq 420: Usul al-Fiqh 3:

ShFq 421: al-Qawa’id al-Fiqhiyyah

CS 100: Madkhal ila al-Hasub wa Tatbiqatuh

ShUs 231: al-Qasas al-Qur’ani

SH.A 453: Tayyarat Fikriyyah Mu’asirah

ShFq 310: Fiqh al-‘Ibadat: Ayman wa Nudhur wa Dhaba’ih
Achievement:
First Class/ Mumtaz.
Kolej Islam Sultan Alam Shah (KISAS), Klang (1996-1997)
SPM

Sijil Khas Kolei
Sekolah Menengah Agama Kerajaan Johor (SMAKJ), Kluang (1993-1995)
PMR

SRA (Sijil Rendah Agama)
Sekolah Kebangsaan Sri Skudai, Johor (1991-1992)
UPSR
Sekolah Kebangsaan Kampung Pasir, Johor (1990)
Sekolah Kebangsaan Lembah Keramat, Selangor (1987-1989)
Sekolah Agama/Rendah
Sekolah Agama Kampung Pasir (1990)

Sekolah Agama Taman Permata, Selangor (1987-1989)
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