Державна дослідна станція птахівництва ІТ НААН

Garnyk Liudmyla,

PhD (Political Sciences), Senior Research Fellow

milla.garnyk@gmail.com

State Poultry Research Station of Animal Husbandry Institute of NAAS
village of Birky, Kharkiv region

INTRODUCTION. Since their sunrise till nowadays many of world-wide religions follow special principles on prohibited and allowed food for consumption, as like as its ingredients or requirements for slaughtering animals. Historically special dietary preferences and food taboos usually take their origins into interpreted and incorporated into religious dogma gathered knowledge and experience about consumption of food products that were traditional for regions from which this or that religion takes its origin. According to Islam – the one of the world-wide religions – Muslims (believers) should consume Halal (or allowed) food and avoid Haram (prohibited) food and its ingredients. Dietary recommendations Muslims can find into Quran and Hadith books, as like as in contemporary international Halal standards that are based on HACCP requirements and Islamic dogmatic (i.e., religious) heritage. Issues, close related with Halal industry in Ukraine, even today stays so-called “gray zone” for Ukraine, where we have many representatives of Muslim community by origin or converted into Islam Ukrainians. Thus, our task is to provide clear guide for Ukrainian consumers and farmers who deal with consumption and production of Halal food.
METHODS & METHODOLOGY: comparative analysis of existed international Halal standards; Qiyas (كياس ) method – solution the issue according to analogy with the similar situation.

DISCUSSION OF OBTAINED RESULTS. Categories of halal and haram food have flexible character depends on constellation of factors with different nature. For example, pre-Islamic Arabs have been influenced by food consumption imperatives of Jews and Christians and other neighboring cultures. Quranic Surah “Al-Anam” (“The Cattle”) in verses 145-146 reflects common knowledge about dietary proscriptions in Judaism while characterizing Islamic proscriptions as less restrictive by comparison. Despite some common features, in general allowed and prohibited meal in Judaism and Islam has different and more complicated rules, because of Prophet Muhammad during his life has made determinations on what Muslims should and should not to consume as meal and his explanations were recorded as collection of “hadith” and most of them used even today as imperatives of food integrity standards. The issue of legality of various aspects in daily life or diet have become increasingly unclear after death of Prophet Muhammad and were also polemic for representatives of Muslim community if they face with new cultures, habits, and cuisines while Islam has spread on new territories. But in the same time hadith interpretations methods (“qiyas” – analogical reasoning, or “ijma” – scholarly consensus) used by early Islamic religious scholars and together are well known as sources of Islamic jurisprudence becomes orienteers for believers. Today we can find variety of Islamic terms describing quality, nutrition utility and taste of food belonging to “halal” (allowed) and “haram” (prohibited) meal categories.

CONCLUSION. Islam preaches to eat organic and hygienic meals. It is important to eat foods that are halal i.e. food from permissible animals as they are halal and considered pure and a good support for a healthy immune system.

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