Plasma Darah dalam Makanan daripada Perspektif Islam dan Sains

Abstract

ABSTRAK Makanan dan minuman yang halal dan baik merupakan tuntutan dalam

Animal cloning and consumption of its by-products: A scientific and Islamic perspectives

“…The process of slaughtering requires the rupture of three critical veins: halqum (trachea); mariy’ (oesophagus) ; and wadajay (jugular). Therefore, cloned animals should benefit the Islamic community in every aspect and be slaughtered according to these principles ( Kashim et al, 2017 ). Principle three: Not derived from a source of najis (impurity) …”

“…For a cloned animal-derived food product to be defined as clean, and not a Najis , it should adhere strictly to the conditions as set out in the Islamic law, and not be contaminated with any sources of Najis , including flowing blood ( al-masfuh ) ( Kashim et al, 2015 ). According to Malaysian Standard (2019) , in MS1500:2019 document, najis is defined as matters that are impure according to Shariah law and fatwa ( Kashim et al, 2017 ).…”

Issues related to animal blood into food products: a review paper

“…However, tranglutaminase enzyme and whey protein are listed as questionable ingredients that may be incorporated into surimi products which are derived from non halal sources such as porcine plasma protein (Sahilah et al, 2016). The usage of blood plasma protein is controversial by consent of some contemporary Muslim scholars such as Al-Zuhaily, Abdul Majid, Said Hawwa, Al-Qaradhawi and Waleed Khalid who opined the application of blood plasma is permissible if the process of Istihalah (transformation) was carried out correctly, because reason of prohibition is the flow of the blood that is spilled upon the ground, although the majority of scholars stand with the opinion that the usage of blood plasma must be prohibited in Islam (Mohd Izhar Ariff et al, 2017) The process of extracting blood plasma is believed to be more sustainable; however, slaughterhouses are simply discarding the collected blood which can lead to serious environmental problems as claimed by Ofori and Hsieh (2011) and Lynch et al (2017). Commonly, the usage of blood plasma in surimi products is benefecial where it acts as a gelling agent (Parés et al, 2011), binding agent (Lu and Chen, 1999) and acts as an emulsifier in surimi processing activities (Silva and Silvestre, 2003).…”

Analysis of Physicochemical Transformation (Istiḥālah) Issues in Halal Industry according to Shari'ah Perspective

“…According to al-Qaradawi (1993), the usage of part of blood elements such as enzyme, plasma, white or red blood cells is allowed. Among the arguments in support of this opinion was found in surah al-An'am verse 145 where 'illah of its nonpermissibility is the 'flowing blood', but its characteristic does not apply to blood plasma powder that has gone through a complete process of istiḥālah where the identity of blood has changed or transformed either by its appearance and its essence (Kashim, et al, 2017).…”

“…This is because there have been efforts to mix illegal substances with halal substances in food such as flowing blood that has been modified into powder and then processed into dubious modern food products. Even more worrying when there is a food industry today that uses pig, cow blood and its derivatives such as plasma and red cells as part of food ingredients sold in dry powder form (Kashim, et al, 2017) Surimi is a paste made from fish meat formed by leaching and was further blended with sugar, polyphosphate, and blood plasma (transglutaminase) (Jabatan Perikanan Malaysia, 2014;Rosa Adrianne, 2015). There are many products containing surimi including products produced by MARDI research officers from the Food Research and Food Research Center which is Lof Surimi berdaging (Fatihah, 2020).…”