The transformation of an animal into pieces fit for human consumption is a very important operation. Rather than argue about halal slaughter without stunning being inhumane or stunning being controversial from the Islamic point of view, we discuss slaughter, stunning and animal welfare considering both Islamic and animal welfare legislation requirements. With the world Muslim population close to two billion, the provision of halal meat for the Muslim community is important both ethically and economically. However, from the animal welfare standard point of view, a number of issues have been raised about halal slaughter without stunning, particularly, about stressful methods of restraint and the latency of the onset of unconsciousness. This paper sets out to, discuss the methods of stunning that are acceptable by Islamic authorities, highlight the requirements for stunning to be acceptable in Islam and suggest practical ways to improve the humanness of slaughter.
Postmortem radiographic examinations of animals are commonly performed in judicial investigations to rule out gunshot and fractures. However, there was no available data on radiographic postmortem changes of animals. Forty-one sets of abdominal radiographs of feline cadavers made within 12 h of death were evaluated for postmortem changes. Intravascular gas was detected in 11 of 41 (27%) cadavers. The most common site of intravascular gas was the liver. Intravascular gas was also present in the aorta, femoral artery, celiac and cranial mesenteric arteries, and caudal superficial epigastric artery. Intrasplenic gas was detected in two cadavers. Only two cadavers had distended small intestine. One cadaver had pneumatosis coli. The changes detected were most likely due to putrefaction.
Halal food is that which is permissible or lawful for Muslims to consume. Meat products must abide by a number of requirements in relation to their preparation, condition and content to be considered halal. We conducted a survey in order to assess the knowledge of, and attitudes towards, halal meat products in two contrasting countries, one with a majority non-Muslim population (Australia, respondent n = 565), where the most commonly followed religion is Christianity, and one with a majority Muslim population (Malaysia, n = 740). The most common reasons for avoiding halal food were animal welfare, religion and meat quality. Malaysians generally believed that halal processes led to improved meat quality, whereas Australians did not. The general consensus was in favour of legally controlling animal welfare during slaughter, supported by both Muslims and Christians. Malaysians were more aware of the main tenets of halal slaughter than Australians. However, some non-compulsory, incorrect practices were thought to be required practices by respondents in both countries, but especially in Australia. Muslims were more concerned about humane treatment of animals during halal slaughter. They generally believed that stunning is never allowed and that this view was acceptable, whereas people from other belief systems generally held the view that this was unacceptable. Religion and education were the most common factors associated with attitudes, beliefs and consumer habits concerning halal. Information from this study can help to improve understanding of attitudes to halal and provide insights to policy makers seeking to address animal welfare concerns.