UNIVERSITI TEKNOLOGI MARA

PERSPECTIVES OF NON-MUSLIMS
FOOD VENDORS ON THE
ADOPTION OF HALAL FOOD
PREPARATION IN KOTA
SAMARAHAN, SARAWAK.

FARAH ADIBA BINTI ASHOR

BACHELOR OF HALAL INDUSTRY

MANAGEMENT (HONS.)

AUGUST 2023
 UNIVERSITI TEKNOLOGI MARA

PERSPECTIVES OF NON-MUSLIMS
FOOD VENDORS ON THE
ADOPTION OF HALAL FOOD
PREPARATION IN KOTA
SAMARAHAN, SARAWAK.

FARAH ADIBA BINTI ASHOR

Thesis submitted in fulfillment

of the requirements for the degree of
Bachelor of Halal Industry Management (Hons.)

Academy of Contemporary Islamic Studies (ACIS)

August 2023
 CONFIRMATION BY PANEL OF EXAMINERS

I certify that a Panel of Examiners has met on 21st July 2023 to conduct the final
examination of Farah Adiba binti Ashor in her Choose your degree. thesis entitled
“Perspectives of non-muslim food vendors on adoption of halal food preparation in
Kota Samarahan, Sarawak.” in accordance with Universiti Teknologi MARA Act 1976
(Akta 173). The Panel of Examiner recommends that the student be awarded the
relevant degree. The Panel of Examiners was as follows:

Hamdi Rahman Mohd Yaacob

Senior Lecturer
Universiti Teknologi MARA
(Supervisor)

Ahmad Bakhtiar bin Jelani

Senior Lecturer
Faculty of Applied Sciences
Universiti Teknologi MARA
(Internal Examiner)

Prof. Madya. Dr. Mohd Afandi Mat Rani

Dean
Academy of Contemporary Islamic Studies
(ACIS)
Universiti Teknologi MARA

Date: August 2023

i
 AUTHOR’S DECLARATION

I declare that the work in this thesis was carried out in accordance with the regulations
of Universiti Teknologi MARA. It is original and is the results of my own work, unless
otherwise indicated or acknowledged as referenced work. This thesis has not been
submitted to any other academic institution or non-academic institution for any degree
or qualification.

I, hereby, acknowledge that I have been supplied with the Academic Rules and
Regulations for Postgraduate, Universiti Teknologi MARA, regulating the conduct of
my study and research.

Name of Student : Farah Adiba binti Ashor

Student I.D. No. : 2021120367

Programme : Bachelor’s Degree in Halal Industry Management

Faculty : IC-Academy of Contemporary Islamic Studies

Thesis Title : Perspectives of non-muslim food vendors on the

adoption of halal food preparation in Kota Samarahan.

Signature of Student : Jdiba

……………………………………………..

Date : October 2023

ii
 ABSTRACT

This study aims to explore the perspectives of non-muslim food vendors on the adoption
of halal food preparation in Kota Samarahan, Sarawak. The study employs a mixed
methodology combining qualitative approach utilizing library and internet research also
quantitative approach from interview to gain the deeper insight from the respondents.
The respondents in this study are 17 persons of respondents, non-muslim food vendors.
The data were analysed to examine the perspective of non-muslim food vendors against
the adoption of halal food preparation. The study also medicates that the level of
awareness of this respondent is high. The finding of this study is expected to contribute
to the industry players and muslim consumers.

iii
 ACKNOWLEDGEMENT

First and foremost, I want to thank God for giving me the chance to pursue my degree
and for helping me successfully complete this difficult and lengthy trip. Encik Hamdi
Rahman bin Yaacob, my supervisor, has my gratitude and thanks for his encouragement
and guidance throughout my final year project, helping me improve my study.

My appreciation goes to my lecturers that help me in studies and all of respondents that
took part in answering the questions for this thesis/project. Special thanks to my
colleagues and friends for helping me with this thesis/project.

Finally, this thesis is dedicated to my parents who always supporting me when I was
having the lowest part of my life. This piece of victory is dedicated to both of you.
Alhamdulillah.

May Allah granted is with barakah and ease our life journey.

iv
 TABLE OF CONTENTS

Page

CONFIRMATION BY PANEL OF EXAMINERS i

AUTHOR’S DECLARATION ii
ABSTRACT iii
ACKNOWLEDGEMENT iv
TABLE OF CONTENTS v
LIST OF TABLES viii
LIST OF FIGURES ix
LIST OF ABBREVIATIONS x

CHAPTER ONE INTRODUCTION 1

1.1 Introduction 1
1.2 Research Background 2
1.3 Problem Statement 4
1.4 Research Questions 4
1.5 Research Objectives 5
1.6 Significance of Study 5
1.7 Scope of study 6
1.8 Limitation of study 6
1.8.1 Lack of relevant studies on the topic 6
1.8.2 Limited techniques and mechanisms for data access 6
1.8.3 Title limitation 7
1.8.4 Limitation of sample 7
1.8.5 Limitation of data 7
1.8.6 Time constraints as internship student 7
1.9 Operational definition 7
1.9.1 Food vendors 7
1.9.2 Halal certificate 8
1.9.3 Awareness 8
1.9.4 Halalan Toyyiban 8

v
 1.9.5 Halal logo 8
1.9.6 Perspectives 9
1.10 Conclusion 9

CHAPTER TWO LITERATURE REVIEW 10

2.1 Introduction 10
2.2 The meaning of halal 10
2.3 Overview of halal food preparation 12
2.4 Discrimination of non-muslim’s food vendors against halal food adoptions 13
2.5 Perspectives of non-muslims food vendors against the adoption of halal food
preparation 16
2.6 Religion and individuals behaviour 18
2.7 Acceptance of halal food products among non-muslims food vendors 20
2.8 Conclusions 21

CHAPTER THREE RESEARCH METHODOLOGY 22

3.1 Introduction 22
3.2 Research Method 22
3.2.1 Qualitative method 23
3.3 Research Design 22
3.4 Research Sampling 24
3.5 Research Flowchart 25
3.6 Data Analysis 26
3.6.1 Thematic content analysis method 27
3.7 Conclusion 27

CHAPTER FOUR RESULTS AND DISCUSSION 28

4.1 Introduction 28
4.2 Results and findings 29
4.2.1 Results of demographic information (Section A) 30
4.2.2 Results of perspectives of non-muslim food vendors in adoption of
halal preparation (Section B) 31
4.2.3 Results of awareness on selecting islamic products (Section C) 36

vi
 4.3.4 Results of the level of understanding among non-muslim food vendors
against the adoption of halal logo (Section D) 39
4.3 Discussions of the findings 41
4.4 Procedure 42
4.5 Questionnaire and responses 42
4.6 Conclusions 44

CHAPTER FIVE CONCLUSION AND RECOMMENDATION 45

5.1 Introduction 45
5.2 Summary of study findings 45
5.3 Recommendation 47
5.3.1 Recommendation for government 48
5.3.2 Recommendation for halal authorities 48
5.3.3 Recommendation for food vendors 48
5.3.4 Recommendation for consumers 48
5.3.5 Recommendation for future research 49
5.4 Conclusion 49

REFERENCES 52

AUTHOR'S PROFILE 57

APPENDICES 57

vii
 LIST OF TABLES

Tables Title Page

Table 3.1 Research Design 25

Table 3.2 Research Sampling 26
Table 4.1 Respondent’s Demographic 30
Table 4.2 Halal Certificates Recognition among respondents 36
Table 4.3 Three terms that most important when running business 38

viii
 LIST OF FIGURES

Figures Title Page

Figure 2.1 Discriminant validity of the constructs 15

Figure 2.2 Perception / Perspectives formation scemes 16
Figure 3.1 Research Flowchart 27

ix
 LIST OF ABBREVIATIONS

Abbreviations

MPPHM Manual Prosedur Pensijilan Halal Malaysia (Domestik)

JAIS Jabatan Agama Islam Sarawak

KPDNHEP Kementerian Perdagangan Dalam Negeri dan Hal Ehwal

Pengguna

JAKIM Department of Islamic Development Malaysia (Jabatan

Kemajuan Islam Malaysia)

x
 CHAPTER ONE
INTRODUCTION

1.1 Introduction

Muslims are aware of what they may and cannot eat and they have long used
products that have received the halal certification for dietary or religious reasons, one
merely needs to read the ingredients to know if they can consume the products. If
unclear, people might ask the manufacturer for clarification on the products’ ingredients
in food preparation.

The Islamic faith, business and muslims are exploited when a label is paid by
them. Labelling something as halal indicates that all meat or the products’ brand is not
permitted for consume option by, muslims, which is misleading behaviour, especially
when it comes to meat or specific brand of products. Islam in context refers to being
used for material gain as opposed to spiritual nourishment. (Herindar E., 2022).

Based on (Azmi et al., 2018) , Malaysia has taken the lead in creating halal
standards because of the globalisation of halal. Halal standards are ones that stipulate
technical specifications for goods or services in accordance with syariah compliance.
Halal begins with the new materials and extends to the finished goods or services.
Standards and procedures are employed for economics and scientific safety, cleanliness,
dependability, and quality assurance as well as for illegal alcohol and narcotics. When
referring to food this refers to items that have been treated with extreme cleanliness and
adheres to strict nutritional. Safety and hygiene requirements. Surprisingly, non-
muslims believe that the halal principle has something to do with food safety and
environmental friendliness.

It explains that halal food is prepared in accordance with special muslim laws
that talk into account social requirements, which is a sustainability factor. As a result,
Malaysia created MS1500:2009 Halal Food, which is a fundamental need for halal food
items and food commerce or company in Malaysia. It offers practical guidelines for the
food industry on the preparation and management of halal food including vitamin

1
supplements. (Editorial Staff, 2021)

Islam is a thorough religion. It inspires muslims to make the right decisions in

all spheres of life, including food preparation that start with an examination of the
sources, procedures, and the perpetrators’ adherence to Islamic values. Even though
there is a higher demand for halal cuisine due to Muslim’s growing awareness of the
need to eat according to Islamic dietary requirements. (Chin Chai Y., 2019)The issues
of adulteration in food products and ingredients are one that muslim consumers
frequently bring up while discussing halal cuisine. Adulteration is defined as the
deliberate act of replacing one species with another food products from one species have
been purposely mixed with a similar substitute or a less expensive species, according to
the article halal food issues from the perspective of Islamic and modern science. Muslim
suffer at the hands of careless individuals who pass off non-halal food and goods as
halal since not everyone had the proper training in food science to understand food
ingredients and food items. (Noor Atikah, 2016)

A verse from the Quran reminds us:

“Allah does not burden any soul with more than it can bear.” - Al-Baqarah, 2:286

Islam is supposed to be practised anywhere and anytime in addition to its

pragmatic aspect. Halal food is without a doubt a problem shared by Muslims
worldwide, particularly since much of the population does not adhere to the same
dietary guidelines. Fortunately, finding halal cuisine in this nation is not too difficult.

1.2 Research Background

In Malaysia, halal certification dates to 1974. It started with the Prime

Minister’s offices research centre helping to write a halal authorization letter for
products that complied with syariah. In 1994, halal certification was first made available
as a certification and a logo. Syarikat Ilham Daya was chosen by the Malaysian
Government to carry act the duty when the inspection procedure started in 1998.

2
However, in 2022, the government mandated that JAKIM complete all halal
certification tasks through the Islamic Food and Goods Research Division.

The Malaysian Public Service Department approved 165 posts of various

schemes and grades under the new name of the halal hub division on 17th November
2005. Considering the nation’s rapidly expanding food industry. As a result of the
decision made following the cabinet meeting on 8th July 2009, the management of halal
certification was once more transferred to the for-profit halal industry development
corporation in 2008. (Razif & Yoyo, n.d.)

Halal is primarily applied to muslim customers. It is fascinating to investigate

whether non-Muslims’ food vendors are aware of the understanding of halal considering
the concern that have surfaced regarding matters such as cleanliness, hygiene and the
quality of food prepared and consumed. The purpose of this research is to investigate
how non-muslim food vendors perceptions halal food products. (Nor Ain, n.d.)

The issue to be studied in this research is the discrimination held by non-

Muslims food vendors toward halal food preparation, as the majority of them stated that
they did not feel comfortable with the program that supports halal food, as mentioned
in the article(Muna N. et al., 2020) They also claimed that halal food and their products
force non-Muslims to pay for a purely Islamic ritual and support terrorism and violence
against non-Muslims, which they claim to support.

At the same time, Muslims publicly declare their support for non-Muslim
products. Are they confident that non-Muslims make food without questioning it? How
were the components produced and made?

These are the issues that will be covered in this study to raise muslim
awareness levels and encourage the sale of halal-certified goods by non-muslim food
vendors. (Oemar H. et al., 2020)In addition, this research will also get the perspectives
of food vendors among non-muslim on the adoption of halal food preparation in Kota
Samarahan.

3
1.3 Problem Statement

Based on article (Komas, 2022), a video which rolls in twitter with the hashtag
was momentarily one of the top surrounding topics in Malaysia, though it was also used
by users who were trying to draw attention to the challenges’ racism. The Facebook
page already has nearly 4200 fans which that group oppose to halal food and, muslim
immigration have targeted the Facebook pages of stores which prepare their meat
products in accordance with Islamic principles and mentioned, none of the products
originated from animals that weren’t tranquillized before being killed. (Kasuma &
Yacob, 2014)

Even one of supermarket in Austria, charged a corporation of supporting animal

cruelty after a store in Vienna temporarily sold halal meat and a lot of Islamophobic
rhetoric is used in the comments until the supermarket has ended its halal meat sampling
in their store due to the baseless accusations and heated Facebook discussion
surrounding it. (Bernama, 2020)

A few problems happened and discussed in this research, which is about the
discrimination among non-muslims food vendors to halal products because of some of
them did not comfortable if there is any event that related to halal products. (Mafizawaty
M. et al., 2016) Other than that, muslims come out supporting non-muslims products
without any doubts, as most of muslims nowadays enjoyed the food that prepared by
non-muslims which does not have halal certified and how their food prepared. Lastly,
there are non-Muslims’ vendors ready in applying halal certificate for their products but
are they willing to follow all the requirements needed for the certificates? (Fikri A. et
al., n.d.)

1.4 Research Questions

i. What are the perspectives from non-muslim food vendors about the adoption
of halal food?
ii. Why do non-muslim attracted to apply halal certificate for the product of their
premises?
iii. What is their level of understanding among non-muslim against the adoption
of halal logo?
4
1.5 Research Objectives

i. To study the perspectives of non-muslims’ food vendors regarding the

adoption of halal food preparation.
ii. To identify non-muslims’ food vendors awareness in selecting Islamic
products.
iii. To identify the level of understanding among non-muslims’ food vendors
against the adoption of halal logo.

1.6 Significance of Study

This study assists non-muslim consumer, so that the perspective among non-
Muslims’ food vendors can be identified which also can be seen how they understand
the meaning of halal certified products. Besides, the halal organization in charge ought
to give a speech or conduct a training session on halal product awareness, since most
people's knowledge of halal products is limited to their ingredients and ignores other
factors like cleanliness. To further promote halal to non-Muslims and foreigners, the
halal side should also make it simpler for non-Muslim traders to register for a halal
certificate. (Dania Z., 2016)

i) Non-Muslim: To understand their perspectives on the adoption of halal

preparation. Apart from that, the understanding from them is also different
causing curiosity about their opinion because there are several cases in Malaysia
regarding discrimination about Islam and the adoption of halal products and
preparation. So, this matter will be discussed so that it can be studied again by
non-muslims who are interested is halal and can refer to this study.

ii) Halal Organization: Halal organization should make the regulations stronger to
prevent undesirable things like utilising phrases like "no pork, no lard” , faking
the halal logo, and many more cases. In addition, because some non-Islam
businessmen are interested in implementing halal in their place, this study can
tell the halal organisation about the issues that arise, allowing them to be aware
and not dismiss them. In addition, this issue has the potential to promote halal
to both muslim and non-muslim food vendors.
5
1.7 Scope of study

This research is important as one of awareness detection and the perspectives

among non-Muslims’ food vendors where they started to accept the production of halal
product. The primary goal of this study is to clarify the significance of halal certification
and the halal logo for company growth and rising product demand. One of the
opportunities for their products to join the halal industry market is through halal
certificates and halal logos. If the company's products adhere to JAKIM's rules, which
stipulate that they be free of impurities and contain only ingredients that are approved
for use in the food industry, they will also be given the chance to ship their goods to
countries around the world. (Khairil A., 2019)

1.8 Limitation of study

1.8.1 Lack of relevant studies on the topic

Because earlier studies give the theoretical underpinning for the research topics
to be addressed, they serve as the foundation for the literature evaluation for the thesis
or study made. However, due to their small size and varying scope, prior research papers
that are relevant to the thesis may be hard to locate.

Since this old references and papers received for reference do not further
increase the public knowledge in this field, the study may need to construct an entirely
new research typology when there is very little or no past research on a specific topic.
In this situation, identifying limits might be seen as a crucial chance to spot gaps in the
literature and highlight the need for more research around study.

1.8.2 Limited techniques and mechanisms for data access

The issue of having limited access to these respondents will arise in research
that includes surveying particular groups of persons or organisations. Researchers may
need to adapt or organise your research in a different way because of this restricted
access. There is occasionally a lack of cooperation from the survey participants.

6
1.8.3 Title limitation

The title of this study is limited, “Perspectives of food vendors among non-
muslims on the adoption of halal food preparation in Kota Samarahan”.

1.8.4 Limitation of sample

This research focused on non-muslims food vendors in Kota Samarahan areas.

1.8.5 Limitation of data

The most crucial aspect of performing research in data collecting, which is the
first process that must be completed in this study. There will be data constraints if any
of the respondents in the sample refuse to answer the questionnaires that the researchers
have prepared. This is since some of the respondents may be interested in halal through
reading or experience alone, while others may be unconcerned about halal matters at
all.

1.8.6 Time constraints as internship student

In addition to being extremely busy catching up for internship and handling

final year project and proposals. The problem may limit the amount of time that can be
used to explore the research problem and track change overtime. As a result, the
research includes minor flaws on doesn’t have enough information to address the
research issues.

1.9 Operational definition

1.9.1 Food vendors

Any business that sells food prepared for consumption by the public, whether
on or off its premisses, it referred to as a food vendor. This includes, but it not limited
to shops, stores, sales outlets, restaurants, groceries stores, supermarkets, delicatessens,
catering trucks or vehicles as well as any other individual or group that sells food as
part of its offerings. (Oemar H. et al., 2020)
7
1.9.2 Halal certificate

Halal certification is a guarantee that the food is prepared in accordance with

Islamic law is unadulterated. A product cannot receive halal certification if it includes
animals or illegal animals by products. (Bernama, 2022)

1.9.3 Awareness

(Jannah & Al-Banna, 2021), said that the idea of awareness in psychology refers
to knowing, comprehending and being cognizant of event. According to another
definition, it is a condition in which subject is in possession of knowledge when that
knowledge is immediately conducive to a range of behavioural actions.

1.9.4 Halalan Toyyiban

The concept of halalan toyyiban is not only about cleanliness and purify but it
is also able to fulfil the quality in product quality, processing, and consumer delivery
system. The word toyyiban itself mean clean, lawful, and characterised as being good
and nutritious. (Apnizan A., 2018)

1.9.5 Halal logo

The most often used graphic mark for Halal Malaysia is the Halal logo, which
serves as a sign that a business or product has received JAKIM certification as Halal.
This is another sign that the service or enterprise complies with Shariah. (Mohd Ismail,
2015)The English typography for the simple yet sophisticated Halal logo is set in
uppercase and uses a plain, severe sans-serif typeface that resembles Romance Story
Sans and Peignot Std Demi with some of the letter shapes tweaked and narrowed. The
Halal visual identity's colour scheme is based on a rich and pleasant shade of green, one
of the primary hues of the Islamic culture. The colour green is a representation of new
beginnings, development, and vitality, and it perfectly complements the logo.
(1000LOGOS, 2022)

8
1.9.6 Perspectives

A specific perspective is a method of looking at something, especially one that

is shaped by your views or experiences or the capacity to reason logically about
decisions and situations without exaggerating their importance or making them appear
more difficult than they are. (Jannah & Al-Banna, 2021)

1.10 Conclusion

In conclusion, this chapter has shown the importance to study the perspectives
of non-muslim food vendors, identifying the awareness in selecting Islamic products
and identifying the level of understanding among non-muslim food vendors against the
adoption of halal logo. (Sumpin et al., 2019) In brief, this study focused on the
perspectives of non-muslim food vendors on the adoption of halal food preparation in
Kota Samarahan, Sarawak.

9
 CHAPTER TWO
LITERATURE REVIEW

2.1 Introduction

Everyone in the word is now familiar with the term “halal”. This is primarily
a result of the widespread demand for halal food. Therefore, this study was carried out
to evaluate Non-Muslim food vendors about their perspective against halal food
preparation. The research objectives outlined in this chapter are to study the knowledge
of non-muslim food vendors regarding the adoption of halal food preparation. Besides
to identify the non-muslim food vendors awareness of the importance of selecting halal
products used. Lastly, to identify the level of willingness of non-muslim food vendors
to perform the preparation of halal food. Through certain literature review connected to
the upcoming research, this section’s main goal is to identify the perspective of food
vendors among non-muslim on the adoption of halal food preparation in Kota
Samarahan.

2.2 The meaning of halal

Halal, in Islam, is any deed or thing that the law allows. Although the phrase can
be used to apply to practically any activity or thing, dietary limitations are where it is
most frequently employed. The antithesis of halal is haram, which denotes any action
or thing that the Quran and Hadith expressly forbid. Even though a prohibition must be
unmistakable to be regarded haram, behaviours and things might nonetheless be deemed
halal in the absence of a strong proscription. (Editorial Staff, 2021)

Rasulullah (sallallahu alayhi wasallam) said:

“Halal is clear, and the Haram (unlawful) is clear. "Between the two there are doubtful
matters concerning which people do not know." One who avoids them to safeguard his
deen (religion) and his honour are safe, while if someone indulges in it, he may be
indulging in the unlawful” (Bukhari)

10
Allah says in the Quran,

‫ن كنتم ه ت بد ن‬ ‫وا من طيب ٰـت م رزقن ٰـ م ش ر ۟ا‬

۟ ‫وا ك‬
۟ ‫لذ ن ءامن‬ ُّ ‫ٰـٰٓأ‬

“O believers! Eat from the good things We have provided for you.” - Al-Baqarah, 2:172

General Qur’anic guidance dictates that all foods are Halal except those that
are specifically mentioned as Haram (unlawful or prohibited). Al-Quran mentioned:

“O ye who believes! Eat of the good things wherewith we have provided you, and render
thanks to Allah, if it is He whom ye worship.” (Surah al-Baqarah, Verse 172)

The animal’s meat must be killed using the practises known as dhabiha for it
to be labelled halal. The entails severing the jugular veins, carotid artery, and windpipe
to empty the corpse of all blood. Islam prohibits the taking of life. During this
procedure, a muslim must recite the tasmiya or syahadah. (Cholil Nafis, 2019)

An animal carcass, which is likewise forbidden in Islam is one that died of

disease or natural causes. For the meat to be regarded as halal, the animals must be
healthy, conscious, and alive when they are slaughtered.

Even though halal slaughter is said to have its roots in the belief that all life is
precious, there is a lot of debate regarding why the animals are not stunned before being
killed. But assuming that stunning is only used in non-halal slaughter in foolish whether
it is effective, one try is frequently regarded as sufficient. (Nor Azura & Siti Zanariah,
2018)

In halal food preparation, alcohol also being prohibited. Alcohol has a

reputation for being a depressant or an intoxicant that is bad for out health. Wine and
alcohol consumption are regarded as deliberate intoxicant ingestion. Alcohol can be
made using several procedures, including fermentation, chemical reactions, or other
techniques. In various items, including medicines, soft drinks, and cosmetics, it is also
employed as an ingredient or as a processing aid. (Ambali & Bakar, 2014) They are not
used in these goods with the goal of making them into alcoholic beverages or substances
11
like beer or wine. Alcohol or its derivatives can be used in many different types of oil
and fat products due to its unique properties as a good organic solvent and its role as a
stabilising agent in soft beverages. (Muslim Supervisor, n.d.)

On the other hand, what is haram is clearly stated and the commandment to
avoid it is clear as well. For instance, pork is haram and cannot be consumed by
Muslims, as stated in the Quran,

‫ع ٍد فَلٰٓ ثم‬ ‫غ‬

ٍ ‫ۖ فمن ضطر غير ب‬ ‫م حرم ع ي م لميتة لدم لحم لخنز ر م ٰٓ أهل بهۦ لغير‬
‫ور رحي ٌم‬
ٌ ‫غ‬ ‫ع يه ۚ ن‬

“He has only forbidden you (to eat) dead animals, blood, pig’s meat, and what is
slaughtered in the name of any other than Allah. But if someone is compelled by
necessity—neither driven by desire nor exceeding immediate need—they will not be
sinful. Verily, Allah is Forgiving and Merciful.” - Al-Baqarah, 2:173

To avoid contamination or mixing with non-halal products, all halal

commodities must be maintained, displayed, and served separately from non-halal
products that encounters unclean or haram materials is prohibited from use or
consumption. (Muslim Supervisor, n.d.)

2.3 Overview of halal food preparation

Halal food preparation is very important which is it is strict regulation for

Muslims as certain food, preparation and ingredients that had been prohibited to takes,
especially halal meat. The precautions must be taken during the food preparation is,
every surface used for food preparation and serving must be completely cleaned. A
certified halal butcher is where you should get your meat. Make sure the halal and non
halal meats are kept apart and don’t come into touch. (Al-Kafi #564: Hukum Makan
Makanan Yang Dimasak Oleh Non-Muslim (Bukan Ahli Kitab), 2017) Halal meat and
products only should be prepared using a separate surface work area, chopping board
and knife that has been thoroughly cleaned before usage. By identifying them or placing
them or placing them on different storage and worktables, make sure the person can
distinguish between halal meat and non-halal meat. (Muhammad Naim, 2020)

12
 Never cook meat that is both halal and non-halal in the same pot. Cooking halal
meat in a different oven from non-halal meat is preferable. To minimise contamination
from cooking juices, halal, eat should be cooked in different container from non-halal
meat if separate ovens are not available. The halal meat should also be places on the
upper shelf while the non-halal meat should be placed on the lower shelf. Other than
that, halal meat and halal dishes should be keep apart from the non-halal meat and dishes
once it has been prepared and make sure they are clearly marked. Halal meat should be
totally separated from non halal items in the counter’s servings and arrangement. Food
that are halal should be clearly identified to avoid confusion with non halal foods. (Lee
et al., 2016)

Only halal meat and halal products should be served using and kept in separate
serving utensils. Use vegetable oils when frying any items, including spring rolls and
chips. Food that has been infused with alcohol should not be cooked or served.
Ascertain that the cheese used in salad is halal and the none of the non-halal beef, pig
or dressing contain alcohol. Make special effort to prevent any halal food from coming
into contact even accidentally with non-halal food using mixing utensils, spills and
drops. (Mohammad Alif A. et al., 2015)Muslims are non-allowed to eat the dish again
after such contact has been made, under any circumstances. In addition, food which
contains gelatine that comes from non-halal beef products are prohibited. There are
alternatives for halal and vegetarian gelatine. Lastly, do make sure that the staffs are
aware of these regulations and considerate of the needs of their customers especially
Muslims’ customers, particularly those who have other demands such being vegan or
kosher. (Muslim Supervisor, n.d.)

2.4 Discrimination of non-muslim’s food vendors against halal food adoptions

The lack of one set of standards that all countries can follow makes it difficult
for producers to know what is required of them. This can lead to confusion and non-
compliance. In addition, the lack of standardization can lead to confusion among
consumers about what halal food and products are and why it is important. (Nasiruddin
& Syafiqah, 2018)

13
 Since most non-Muslims food vendors never fully comprehend the halal
principles themselves, many of them will discriminate against the consumption of halal
food, claiming that it is solely based on weird Islamic concepts. (Muna N. et al.,
2020)Some of them also believe that government rules do not support halal certification,
but they are unaware that Malaysia has its own Islamic law and that, according to Article
3 of the Federal Constitution, Islam is the state religion.

Some of them believe that halal food is discreetly imposed upon non-Muslims
without their awareness, that Islam never compels people to consume halal goods or to
convert to Islam, and that halal food is available to everyone because it is not a form of
worship. According to a non-Muslim food vendor, the halal certification chain forbids
non-Muslims from participating, and they view this as discrimination. The halal
certification chain must be managed by Muslims because they have a thorough
understanding of its principles and workings, whereas non-Muslims who operate it must
learn more and comprehend halal to explore new knowledge about halal itself. This
statement is made by those who do not understand the concept of halal itself. (Jason R.,
2008)

The procedure is obviously ignored by those who believe that halal food
violates the tenets of other religions. Every religion has its own set of tenets, and Islam
is no exception. Since Islam never forces people of other faiths to follow it except for
those who have opened their hearts to a deeper understanding of Islam itself, it is not
wrong if non-Muslims choose not to do so. Since it has been demonstrated that
excessive discrimination can generate racial and religious differences, it is ideal to never
harbour negative prejudices about other religions. (Nurul Huda, 2021)

The cases that happened, amid the hijab row and the call for banning non-hindu
stalls at Hindu temples, a new controversy has erupted in Karnataka over halal meat
products. Hindu are demanding a ban on halal products and the adoption of halal food
preparation. (CNBCTV, 2022) The reality is that halal meat eliminates jobs for non-
muslim butchers. Additionally, it leads to muslim gradually gaining control of the meat
industry. There would be no issue if they provided non-muslims customers a choice.
But meat eaters frequently must stick to halal foods. (Yukti R, 2021)

14
 But there is no discrimination in halal certification in Malaysia by the
government against the adoption of halal products without knowing by them, the
discrimination in Malaysia seems increasing day by day. Another crucial step in the
validation of the measuring scale is the establishment of the discriminant validity of the
study’s applied constructs satisfied Fornell and Larcker 1981 recommendation criterion.
According to the findings, the constructs’ discriminant validity was established in
accordance with the standards outlined by Fornell and Larcker in 1981.

Figure 2.1 Discriminant Validity of the constructs

Based on (Jpost Editor, 2015), issues that discriminate the adoption of halal
preparation happens after one of cooking school forcing a muslim student to eat pork
and they was judged responsible for violating his rights. Officials from the school
informed the unnamed boy that he had to consume the food he cooked with his
classmates. The student asserted during the proceeding that he had experienced
religious discrimination. The student herself was the one who initially complained about
the institution. Because the student would not eat anything that contained pig and any
other prohibited ingredients, officials insisted that he at least try the food that the class
had made. The unnamed student taped the discussion and later provided the recording
as proof in court. Following an appeal in the high court which upheld the initial claim
dismissed by the board but decreased the damages to RM 6,291.11, the cooking school
was consequently forced to pay student RM 345,412.50 in damages.

Other than that, based on (Pandit A., 2022), a patient at the hospital is denied
a halal lunch because he is not muslim, which is another case of discrimination. He
denied not wanting to eat halal food because he found it repulsive and disgust. The
patient in the cardiac ward displayed his strong opposition to halal food since in his
opinion, it discriminates against non-muslims and should not be consume by them.

15
2.5 Perspectives of non-muslims food vendors against the adoption of halal
food preparation

A person’s ability to organise and interpret their sensory experiences to give

their environment meaning in known as perspective. Every person experience
perspective, which is essentially a cognitive process that helps them grasp information
about their environment. Both by way of hearing, seeing, feeling, and smelling.

Another definition of perspective is the process through which we become

aware of diverse stimuli that influence our senses. Everyone engages in perspectives,
which is essentially a cognitive activity, to absorb information about their surrounding
through their senses of sight, hearing, enjoyment, feeling and smell.

According to some of the viewpoints, perspective is the process by which a

person recognises and comprehends a situation that takes place in their immediate
environment and is felt with the aid of their senses. It serves as an illustration of research
on scheme formation has evolved. (Mafizawaty M. et al., 2016)

Figure 2.2 Perception / Perspectives formation scheme

Most non-muslims believe that it is harsh to animals, that halal businesses

support terrorism, and that it deters people from buying non-halal food. Given the claim
that non-Muslims are more inclined to perceive Islamic slaughter as unjustified cruelty
to animals, non-Muslim consumers are less likely to purchase halal food products. A
thorough study of non-Muslim consumers' purchasing patterns can improve the halal

16
market's position. As a result, non-Muslim food merchants and customers continue to
view halal food products from a religious standpoint and primarily as the way an animal
has been butchered. (Yukti R, 2021)

In addition, one of the responders of non-Muslim restaurants in Kota

Samarahan said that if the food has a halal certification, it is entirely clean and safe to
eat. Many of non-muslims food vendors had a positive comment about the adoption of
halal products but some of them refuse to answer the question because it is not about
their problem facing and they think it is more about the discrimination of religions in
Sarawak.

Control beliefs are linked to the impression of the existence of variables that can
be used to assess perceived behavioural control. The sense of accomplishing the
anticipated behavioural is represented by perceived behavioural control. When buying
halal food safety, cleanliness, pricing and many more and assess them in accordance
with his capabilities before making the purchase. Good intentions, however, will only
become actions when there is strong perception of behavioural control. As a result,
genuine behavioural control is dependent on the necessary knowledge, tools, and
conditions.

Malaysia has made a name for itself as a centre for halal food. In some situations,
only Malaysia is the country whose halal certification is provided by the government
and certified by the relevant Islamic dietary laws and practices related to slaughter,
storage, presentation, preparation, cleanliness, and hygienic practices for halal food. A
halal logo can provide some assurance on security and is increasingly more valuable
than ISO certification or something similar for all client perceptions. The halal approach
focuses on entire process, from cultivating or creating raw materials to delivery to the
final consumer and is not just concerned with animal killing. For instance, many nations
manufacture dishwashing detergents that contain animals that are allowed according to
the halal doctrine from pig fat.

Thus, halal status may not be verified by halal labelling alone. Halal products
cannot contain several substances, including flavouring, colouring, beta carotene and
many more. All the problems make it extremely difficult for business to create goods
17
for muslim customers. Even though it is still in the early stages, many nations have
started to establish authorities to guarantee adequate halal processes and inspections
before awarding halal certification. Consumers who are not muslims are significantly
more likely to purchase halal food items when they perceived controlled conduct to be
there. (Kamisah S., n.d.)

2.6 Religion and individuals’ behaviour

Diverse faiths have diverse understandings and practices of religion, and it can
be viewed from various angles and perspectives. In general, religion can be described
as a collection of human behaviours, phenomena, and practices that influence people's
attitudes, values, and worldviews as well as their experiences and knowledge.
Understanding religion as a phenomenon that influences consumer behaviour has long
existed, and they were among the first researchers to study this specific area of study.
Additionally, academics have extensively examined how religion affects consumer
behaviour and consumption in previous study.

Additionally, there are certain rules that adherents to different religions and
beliefs must follow, particularly regarding food consumption. The rules set out by their
religion tend to be followed by consumers when it comes to eating, which in turn shapes
their eating habits, attitudes, and shopping behaviour. Additionally, most communities
claim that religion has the greatest influence on local food consumption and
choices.(Jamal N. et al., 2021)

The function of the religion itself in comprehending the purposes of food is

therefore important, even though each religion has its own rules regarding the
consumption of food and drink. Additionally, restrictions like being permitted or
prohibited to consume meals and beverages depend on their own faith or believe. The
eating and drinking habits are subject to distinct restrictions according to each faith. For
instance, members of Islam and Judaism are forbidden from eating pork, while those of
Hinduism are forbidden from eating beef. Protestant Christians, on the other hand, have
fewer dietary restrictions. As a result, it is well known that a person's consumption of
food and drink is significantly influenced by their beliefs and religion. (Adzharuddin &
Yusoff, 2019)

18
 Even though religion plays a significant role in influencing consumer
behaviour and consumption, some of these examples demonstrate that the concept of
religion by itself is insufficient to comprehend the part religion plays in consumption.
On the other side, a person's level of religiosity, also known as their level of religiosity,
plays a significant role in determining their purchasing behaviour. Therefore, the
dedication of some people to practicing and adhering to all the precepts of their religion
makes a difference in consumption behaviour, and it is crucial to realize that no matter
how powerful a religion is in a society, it will not matter if its adherents are not dedicated
to and follow it. Okay, based on their beliefs, we can infer their attitudes, behaviour,
and actions.

Based on, (Rileklah, 2022), food products and preparation with the halal
certification, which muslims want, offer additional guarantees about food safety and
quality. The dish must also be regarded as “guilt-free” in addition to being halal certified
to be considered “pork-free”. The Malaysian Islamic Development Department’s
(JAKIM) halal certification is required for all consumer goods. Therefore, a person’s
attitude towards buying halal items will depend on their consumer behavioural ideas
when it comes to eating halal cuisine. The intention of non-muslim consumers to
purchase halal food goods in significantly influenced by attitude.

The meaning of religion and its influence on consumerism must be taken inti
account considering societal context, individual choice, and the need for religious
expression. Therefore, the way that individuals consume to demonstrate their power and
self-identification as religious people will ultimately reflect their ethnic identity, level
of acculturation and political, ideological outcomes. Some of them contend that
regardless of a person’s faith, his religious convictions have a significant impact on
consumer behaviour for two main reasons.

According to (Zahir Z. et al., 2016), religious beliefs affect attitudes and

consumer behaviour because of their regulations and prohibitions, although some
scholars claim that while religion has a significant impact on consumption behaviour,
the impact may differ amongst individuals. Because it is one of the social institutions
that significantly affects people’s attitudes, values, and behaviour both on an individual
19
and social level, religion is a significant cultural component. As a result, religion, which
is a component of culture, is likely to have an impact on how people act and make
decisions.

2.7 Acceptance of halal food products among non-muslims food vendors

Muslims generally comprehend and engage in halal consumption. It has no

roots in any other faith save Islam, and yet, non-Muslims are not obligated to follow the
halal food consumption rules. However, recent events and the expansion of the halal
industry have altered non-Muslim customers' attitudes regarding halal consumption.
Compared to non-halal items, non-Muslim customers view halal products as a trend in
safe and healthy eating.

Since the recent epidemic, the demand for halal-certified goods has increased
significantly among non-Muslim consumers, particularly in the Far East. In addition to
industries relating to food, the service industry also uses halal certification. The norm
appears to exclusively contain Islamic and Fiqh law, however other elements of the
work should also be taken into consideration. Clean, hygienic, and healthful goods do
not give consumers deceptive or misleading information, and even their quality
complies with halal requirements. All these perspectives heighten non-Muslim nations'
and their populations' interest in halal standards. (Fikri A. et al., n.d.)

The perceived behavioural expectations of person’s significant references

group or other individual are represented by their normative beliefs. Perceived social
pressure or “subjective norms” might be the represented by their normative belief or
urge to comply with the perceived expectations of each reference. As a result, subjective
norms can be understood as social pressure from family and the neighbourhood that
would influence an individual decision to purchase halal food items. (Zaini A.R., 2021)

On the other hand, non-muslims customers enjoy halal because of the health
advantages it offers, which are solely dependent on personal choices and not related to
religious compliance. To determine the level of community understanding regarding
halal goods and food, this study will be helpful. This idea reflects the requirement of
health-conscious consumers on how they want their food to be products or prepared

20
because halal certified food products guarantee cleanliness and hygiene. Furthermore,
a relationship between these parameters and level of halal awareness has been revealed
by the findings of this study.(Mohd Ismail, 2015)

Due to the diversity of races and religions represented in Malaysia, the people’s
way of life might be imported by these variances, particularly in terms of eating habits
and attitudes towards food and dietary goods. The level to which non-muslim’s know
and understand halal products and how knowledge about halal products will impacts
their purchasing decisions to choose halal products in their daily life are some questions
that may arise to raise non-muslim’s awareness of halal cuisine. Along the supply chain
to produce halal meat, Islam also preaches a zero-tolerance policy for all sorts of animal
mistreatment and mandates that animals be killed without cruelty and with care. (Chin
Chai Y., 2019)

According to the Islamic Development Department of Malaysia (JAKIM), just

37,466 of the 229,204 products with a halal certificate in this nation. Or about 72% are
manufactured by non-muslim’s business. (Khan & Haleem, 2016)

2.8 Conclusions

This chapter has discussed about the definition of halal so that the researchers
can understand about halal and this chapter also mentioned about the perspectives and
respond from food vendors among non-Muslims against halal food preparation

21
 CHAPTER THREE
RESEARCH METHODOLOGY

3.1 Introduction

Research methodology is essentially the "how" a specific piece of research is

conducted in practise. The study of research methodologies is called methodology. The
phrase, however, can also be used to describe the method itself or a philosophical debate
of the pertinent underlying presuppositions. In this study, a methodological framework
is defined as a tool that directs developers through a series of phases to finish an
operation. The researcher's method of choice throughout the study was quantitative.
Utilizing sample techniques, online questionnaires, and other ways, quantitative
research gathers data from current and future clients. Additionally, it entails gathering
and examining numerical data to identify patterns, identify relationships, or test ideas.

3.2 Research Method

This research employs a qualitative research method to collect and analysis data
from the respondent to summarize as a content.

3.2.1 Qualitative method

Research that analyses and offers deeper insights into issues in the actual world
is referred to as qualitative research. Qualitative research aids in the generation of
hypotheses as well as the further investigation and comprehension of quantitative data.
It differs from quantitative research in that it does not gather numerical data points,
conduct interviews, or apply treatments. In qualitative research, participants'
experiences, viewpoints, and actions are gathered. Instead of addressing how many or
how much, it addresses how and why.

3.3 Research Design

The study is carried out using a descriptive research method to study about the
22
perspectives of non-Muslims’ food vendors against the adoption of halal food
preparation and in-depth interviews to collect primary data from the respondents. The
purposes of these perspectives of these interviews are to identify the main reason what
is the perspectives of respondents (non-Muslims’ food vendors) on the adoption of halal
food preparation. The interviews were conducted at Kota Samarahan’s areas. The main
respondents of the studies are non-Muslim’s food vendors who have produced and
prepared food.

Non-muslim’s food vendors perspectives have a long debated on the

discrimination, for which using qualitative research method which is interview and
analysed by thematic analysis. Interviewing method is used to collect data from the
respondents. The questionnaires were divided into 4 sections which answering and
desire the objectives of this research itself. The sections are about their own personal
information, perspectives of non-muslims’ regarding the adoption of halal food
preparation, awareness in selecting Islamic products and level of understanding among
non-muslims’ against the adoption of halal logo.

Demographic variables include gender and halal status of their restaurants,

café, and stalls. The relevant demographic variables were used as explanatory variables
in determining underlying factors of the study. The second section of the questionnaire
for interview was about the perspectives of non-muslim’s regarding the adoption of
halal food which consists of four questions in the section. The third section of the
questionnaire was about their awareness in selecting Islamic products as we need to
know are they any discriminations happens in halal preparation in Sarawak among non-
muslims’ food vendors.

The last section of questionnaire was about the level of understanding among
non-muslims against the adoption of halal logo which consists of three questions. The
questionnaire was distributed to 17 respondents which is non muslims’ food vendors in
Kota Samarahan, Sarawak that have corporate to be interviewed. Data collected were
checked immediately to ensure high usable rate and valid for further analysis.

23
 Research Objectives Approaches Sampling Instrumentation Analysis
(RO) Data Data
Collection Analysis
To study the
perspectives of non-
muslims’ food
vendors regarding
the adoption of halal
food preparation.

To identify non
muslims’ food Non- Questions
vendors awareness Muslims’ and Thematic Not
in selecting Islamic Interview food Answers Analysis Available
products. vendors during Method
Interviews
To identify the level
of understanding
among non-
muslims’ food
vendors against the
adoption of halal
logo.

Table 3.1 Research Design

3.4 Research Sampling

The researcher must be familiar with sample techniques to perform excellent

research. The demographic and research sample for this study consisted of 17 non-
Muslim food sellers that often operate out of their own establishments and are either
certified halal or not. We will focus on non-Muslim food vendors for this study, and we
will interview them based on their individual experiences and the knowledge they have
acquired.

24
 Research Objectives Approaches Sampling
(RO)
To study the perspectives of non-muslims’ food
vendors regarding the adoption of halal food
preparation.

To identify non muslims’ food vendors awareness

in selecting Islamic products. Interview Non-Muslims’
food vendors
To identify the level of understanding among non-
muslims’ food vendors against the adoption of
halal logo.

Table 3.2 Research sampling

3.5 Research Flowchart

For the initial research, I made the introduction while define the title and drafted
the proposal before doing the full research. I searched for the journal, newspaper,
articles, reports, and other sources related to summarize literature review and other
content that related to my topic, “Perspectives of non-muslim food vendors on the
adoption of halal food preparation in Kota Samarahan, Sarawak.” The research method
is qualitative method which is an interview which is this research consists of 17
respondents overall. The question asked the targeted respondents (non-muslim food
vendors) to get their opinion and perspectives against the adoption on halal food
preparation to see if there is a discrimination among them in adoption of halal
preparation. After that, the data from the findings was analysed and information has
obtained. Result and discussion have made based on the findings from the respondents’
answers.

25
 Figure 3.1 Research Flowchart

3.6 Data Analysis

In the data analysis stage, the researcher examines the data to determine whether
it provides an answer to the research question. The study employs two different kinds
of analysis.

Some of them are:

3.6.1 Thematic content analysis method

One of the most popular types of analysis in qualitative research is thematic

analysis. It places a focus on finding, examining, and understanding meaning patterns
in qualitative data.

To gather pertinent data for this study, several techniques are used, including
book reviews and primary and secondary sources. This study used content analysis to
review and assess additional academic works on the subject or area of this study. As a
result, this research topic employs and puts into practice a qualitative research approach,
which calls for data collecting using a variety of quotes and references from a variety
of sources. As additional resources, a wide range of books, journals, papers, and
Malaysian Halal Certification Manual Procedures (MPPHM) will be researched. This
secondary source provides precise and pertinent information about the production of
halal cuisine. The interview, which is another technique, is an unstructured interview.
When doing long-term field research, interviews are typically advised because they give
participants the freedom to respond to questions in their own time and with little
limitation. Unstructured interviews, which prioritize acquiring comprehensive
information over a pre-planned set of questions, share this objective.

26
3.7 Conclusion

The conclusion is halal organisation should promote halal certification

application to non-muslims food vendors to increase the awareness among them.
Besides, halal organisation such JAKIM should be aware about fake halal logo that used
by irresponsible parties because these issues may aggravate and destroy halal integrity
and quality itself.

27
 CHAPTER FOUR
RESULTS AND DISCUSSION

4.1 Introduction

i) This chapter will explain the results and discussion on the perspectives of non-
muslims’ food vendors on the adoption of halal food preparation in Kota
Samarahan, Sarawak. Research findings are based on the interviews’ results and
respondents’ responses. Therefore, the method of the findings was made to fulfil
the main objectives which are:

i. To study the perspectives of non-muslims’ food vendors regarding the adoption

of halal food preparation.
ii. To identify non-muslims’ food vendors awareness in selecting Islamic products.
iii. To identify the level of understanding among non-muslims’ food vendors
against the adoption of halal logo.

To achieve the objectives, this study uses a qualitative method which was an
interview and the data analysed by thematic analysis method. All results are displayed
in dialogs and some of them used tables. The results of the research presented in this
chapter are to explain the response to the research question on the perspectives from
non-muslims’ food vendors about the adoption of halal food, why do non-muslims’
attracted to apply halal certificate for the products and to identify the level of the
understanding among non-muslims food vendors against the adoption of halal logo.

There are four sections which are:

Section A: Demographic Information
Section B: Perspectives of non-muslims’ food vendors in the adoption of halal food
Section C: Awareness in selecting Islamic products.
Section D: Level of understanding among non-muslims food vendors against the
adoption of halal logo.

28
4.2 Results and findings

4.2.1 Results of demographic Information (Section A)

Table 1 shows results of respondents’ demographic background which is

consists of 17 respondents, female respondents got 64.7% representing 11 respondents
greater than male which got 35.3% representing 6 respondents. Other than that, their
halal status seems impressive even though, halal status premises got 47.1% represent
8 premises smaller than non-halal status premises got 52.9% represents 9 respondents.
There are 3 race of the respondents which is Chinese, Iban and Indian without asking
their religion as it is a privacy and to maintain sensitivity. Plus, it is not significant to
the needs of the study. Some of non-muslims food vendors in Kota Samarahan did not
want to give their corporation to join the interview.

Table 4.1 Respondent’s demographic information

4.2.2 Results of perspectives of non-muslim food vendors in adoption of halal

food preparation (Section B)

Question 1: Did you ever think if halal food is only for muslims customers only?

In this section, researchers need to know about the perspectives of non-

muslims’ food vendors regarding the adoption. This analysis reveals both of similar

29
perception from the respondents which is they know about the preparation of halal.
Almost all of respondent answered “NO” while they are 2 respondents answered “YES”
with their own reasons and opinion. From the result, it reveals both have a similar
answer which is some non-muslims knows a little bit about halal and its preparations.
They said, halal food can be consumed by all because of its integrity where consist
clean, safe, and healthy to consume.

“Halal is the practice of adhering to Islamic law. When we examine the food service
sector, we see that it begins with processing, butchering, storage and preparing. In
my opinion, is not just for muslims, non-muslims also can eat halal food. It is okay
to consume. When I examine the slaughtering procedure, I also consider the type of
food fed to the animals, the way they are slaughtered, packing and other elements
involved in making halal food. The production procedure, everything began I refer
to the preparation of halal food” – Female, Halal, Iban, 35

“We employ Malaysian and Indonesian as cook (chef), all of them must be muslims.
Before they begin, to cook, they will do duas, which are brief verbal prayers” - Male,
Non-Halal, Chinese, 43

Other respondents declare that halal food preparation is for all either muslims or non-
muslims because non-muslims, can eat anything they want without any restrictions.
Other than that, respondents said that halal food more guarantees have a clean, hygienic,
and safe in preparation which is benefits for human health. The halal integrity itself
increase the quality if the food prepared and served.

“We are all siblings. Everyone can eat halal food and having their religious and
islamic preparation” – Male, Non-Halal, Indian, 61

“Halal food not only can be consumed by muslims because it includes everything
which can be confirm the food is healthy, clean and safe” – Female, Halal, Chinese,
39

In addition, the respondents which said that halal food only for muslims said that they
think halal food is a religious food and preparation.
30
“Halal food is only for muslims. For me, it is their religious food and preparation.”
– Female, Non-Halal, Chinese, 68

Question 2: What are the perspectives of non-muslims food vendors regarding the
adoption of halal food preparation?

“Food premises being much cleaner and hygienic in adoption of halal preparation”
– Female, Non-Halal, Iban , 45

“For me, adoption of halal food preparation can be used for all premises because the
preparation of halal is clean, and the ingredients used will be considered for
customers. So, no need halal certificate just practices the adoption of halal
preparation” - Female, Non-Halal, Chinese, 43

“Need to take care of hygiene. Need to focus on handling with the right preparation”
– Female, Non-Halal, Chinese, 68

The respondents choose to prepare food which is focus on cleanliness and

hygiene. Based on the result, the conclusion that can be made is, non-muslims food
vendors’ think no need halal certificate because their premises clean and safe or the
premise free from pork and alcohol. In addition, halal preparation also can attract their
customers to eat to their place.

“That is other people favourites. We need to respect all the religion. For me, the
adoption of halal food preparation maybe they are a must for muslims but for us, no
restrictions. I have heard about the preparation of halal food, which is they should
pray before they slaughter, is it? And I was informed, they cannot use any non-halal
ingredients or alcohol” – Male, Non-Halal, Indian , 61

“In my opinion, adoption of halal food preparation is the most for muslims, but I
think halal food preparation must be including surrounding where muslims people
should have divided their premises from other non halal premises because we serve
pork and alcoholic drink. Besides, the table we used will be affect muslims customers
31
hygiene from prohibited ingredients. We serve pork but you as muslims, cannot touch
or having it. That’s what I meant” – Male, Non-Halal, Chinese, 43

“I think halal food preparation are important for muslims, as a food vendor that serve
food because everyone can eat halal food, while I have struggles to attract my
customers either they are muslims or non-muslims. I don’t have halal certificate and
I serve kolo mee. For me, kolo mee is not a problem because I serve chicken and
meat. I don’t serve pork and alcohol.” – Male, Non-Halal, Chinese, 35

“Good, halal food preparation. When I started applying halal certificate, I was taught
to prepare the food properly using halal products and ingredients. It was so hard in
early phase, but I can practice it every day. As halal food premise, I called out for
muslims and staff to handle my premises from waiters, chef, and cashier. Besides, my
customers, muslims and non-muslims can consume my food and drinks without any
doubt.” – Male, Halal, Chinese, 36

Question 3: Do you feel that halal products or its preparation are detrimental to your
business?

The researcher asked whether non-muslims feels that halal products are detrimental to
their business as some of non-muslims food vendors feels triggered because they lose
their profit as many food premises have their halal certification. So some of them said
that halal food preparation increases their profit and some of them declared that halal
food preparation disturbing their business which make profit lose.

“Because that is customer’s choices” – Female, Non-Halal, Chinese, 54

“Because customers have their rights to choose what should they consume or not to.
We as food vendors just serve our customers that comes to eat to our place. So we did
not care about others” – Male, Non-Halal, Chinese, 35

“With halal products and preparation, it can make profit for food premises. Like my
food premises, I serve Chinese menu and I have halal certificate, I got non-muslims
and muslims customers at the same time so I think it can make profit for those who
32
applied it” – Female, Halal, Chinese, 39

“There is not so much different from my business before except if there is something
that forbidden by Islamic laws that can avoid muslims to eat at my restaurant, we
should be avoid it” – Female, Halal, Chinese, 48

In fact, there is feedback from non-muslims food vendors which halal food preparation
and products detrimental their business.

“If Malay food vendors have a halal certificate for their premises, non-muslims profit
will decrease and customers will go to Malay places. We will lose and gain nothing”
- Male, Non-Halal, Chinese, 62

“Halal products can be eaten by non-muslims. I am non-muslims and I can eat

anything I want. I don’t think that halal preparation can detrimental my business
because I targeted non-muslims as my consumer, because I know muslims have
prohibited to eat pork and alcohol.” – Female, Non-Halal, Chinese, 68

Question 4: Do you think non-muslims will discriminate against halal food?

Based on the interview, food vendors Kota Samarahan does not have any discrimination
where there have a few respondents shows their discrimination against halal food
preparation. There is another respondent who refuse to share about their opinion, why
do they discriminate over halal food preparation and products.

“Because if muslims’ food premises have strong halal certificate and they follow the
rules and procedure by halal organisation, we don’t have any profit to gain. For me,
halal food makes us lose” – Male, Non-Halal, Chinese, 62

Besides, the result has been proved that Kota Samarahan, Sarawak had low
discrimination in adoption of halal preparation among non-muslims’ food vendors. This
is because of Sarawak have different culture, religion, and race.

“We should respect other religions. Supporting other food vendors business because
33
they also need to survive.” – Male, Non-Halal, Indian, 61

“I think some of them will but for me, should not have a discrimination because we
live together as 1 Malaysia. We have many religions and race” – Female, Halal,
Chinese, 48

34
4.2.3 Results of awareness in selecting Islamic products (Section C)

Question 1: Did you know about halal certificates?

Most of respondents declare that they know about halal certificates. During the
interviews, they keep asking about the functions and criteria in the application of halal
certifications. This table have said that halal certificate was known by many because
even the non-muslims food vendors know about the halal certification.

Table 4.2 Halal certificate’s recognition among respondents

Question 2: Did you know the criteria for halal certification?

“Halal criteria is the ingredients and preparation free from any prohibited things
such alcohol and pork or any other disgusting things that can make food
contaminated” – Female, Halal, Chinese, 39

“There is no pork and alcohol” – Female, Halal, Chinese, 48

Some of non-muslims food vendors know about the criteria even a little bit about it. But
there is other feedback from the others. But the most disturbing statement when they
35
have applied halal certification, but they don’t aware about the new knowledge and did
not even care about it to improve their knowledge about halal certification.

“Just have a certificate and I did not have a time to revise yet, but my staff will because
they Malay” – Female, Halal, Indian, 48

“It is very hard to understand and to learn. Too many procedures.” – Female, Non-
Halal, Indian, 40

The awareness in selecting Islamic products should be increased as halal organisation

should make gesture in promoting halal products, preparation, and certification.
Because awareness of halal should be known by food vendors’ especially premises with
the halal certificates as they also need a new and complete knowledge about halal.

Question 3: Do you have awareness in serving halal food in your place?

The result that has be made in this question, both respondents will consider
serving halal food in their place. But some of the respondents did not understand the
definition of halal as they think, halal is not strict with their rules and procedure.

“We give our food quality a lot of consideration. From the reputable supplier, we
purchase fresh chicken and fish for this restaurant So long as we did not provide pork
or alcohol, our premises can be assumed to be halal and suitable for muslims
consumption” - Female, Non-Halal, Chinese, 54

“I will serve halal food in my restaurant so do the preparation” – Male, Non-Halal,

Chinese, 43

“I have some of my muslims friends that help me with halal” – Female, Halal,
Chinese, 48

“I have heard about halal which is the preparation and products are clean and
hygienic. So, it can boost muslims’ confidence to consume the products.” – Female,
Non-Halal, Chinese, 68
36
Question 4: What is most important to you when running a business in terms of
hygiene, heathy and safety?

Most of respondent choose all three terms which maintaining the hygiene, health, and
cleanliness. These three terms are so important in adoption halal preparation. In this
question the level of awareness has been increased.

Table 4.3 Three terms that most important when running business

37
4.2.4 Results of the level of understanding among non-muslims food vendors
against the adoption of halal logo (Section D)

Question 1: Did you think non-Muslims food vendors can used a halal logo on their
products without being halal certified?

This section focusing an adoption of halal logo where nowadays, there are many
companies faking their hall logo to attract muslims consumers. So, this question will
answer the objective of the research.

“No. Even though, I am a Buddhist, I am truthful in my own eyes. I feel that if I give
muslims non-halal food or anything else that is not halal, I am breaking the law and
it is not good for me. I am honest, I am aware of the regulations, and I will make sure
that I follow them.” – Female, Halal, Indian, 48

“No, it is not certified.” – Female, Halal, Chinese, 48

Other respondents said, halal logo can be used even the premise doesn’t have halal
certificate to take the benefits and make profit of it.

“If we used halal products so why not? Without halal certificate, we can also say we
are halal because we used halal products and preparation.” – Female, Non-halal,
Indian, 40

“Attract more customer.” – Female, Non-Halal, Iban, 38

“Can be used the halal logo but cannot serve pork.” – Female, Non-Halal, Chinese,
68

Question 2: Halal logo can guarantee the cleanliness and hygiene in food
preparation. Did you agree and why?

“No. That is logo for food preparation and ingredients only.” Female, Halal, Indian,
48

38
“No. There is food premises that have halal logo, but they didn’t even take care about
their hygiene and cleanliness” – Female, Non-Halal, Chinese, 54

Respondents declare that halal logo cannot guarantee the cleanliness and hygiene in
food preparation because as they received, the halal certificate, they didn’t take care
anymore about the rules and procedures given by JAKIM.

“Agree, because it is not easy to get halal logo unless you have been checked and
clearly clean.” -Female, Halal, Iban, 35

“Agree. Before having certificate, I think halal organisation will having audit on the
premises” – Male, Halal, Chinese, 43

“I agree, because we live in a multi-racial country, especially muslims, so if we want

a stall or a food place to be visited by many people, our area must be clean and safe.”
– Male, Non-Halal, Chinese, 35

“Agree, because to obtain a halal certificate, the traders will undergo a level of
inspection from the halal authorities, therefore it is necessary that the preparation is
done in clean and safe conditions. So, the halal logo has a big impact in a business.”
– Female, Non-Halal, Iban, 38

“I agree, because our shop uses the right ingredients and its confident that the food
is clean.” Female, Halal, Indian, 57

“Islam prioritized cleanliness and hygiene in the food preparation and ingredients.
To have halal logo is to make since that the food we prepared are clean to be certified
halal.” - Female, Halal, Chinese, 48

Question 3: What is the meaning of halal from your understanding and perspectives?

Most of respondents declare that halal food and preparation are the food without alcohol
and pork and as well as hygiene and safe for her consumption. Otherwise, they also said
39
that it related to the muslims law.

“Food or drinks that based on alcohol and pork, prohibited for muslims to eat.” –
Halal, Female Indian, 48

“The preparation method is clean and safe. The ingredients in the food are healthy
and do not harm the customers.” – Female, Non-Halal, Iban, 38

“Halal is ingredients free from prohibited animals and others that muslims’ cannot
eat also the preparation should be clean and safe which is to avoid any contamination
from happens.” – Female, Halal, Chinese, 39

40
4.3 Discussions of the findings

Based on the result from respondents’ answers in the interview, most of non-
muslim food vendors have the awareness in the adoption of halal preparation. They
know about the criteria, the process of the preparations and about the importance of
clean, hygienic and safety place in maintaining of halal integrity.

Besides, the perspectives of respondents regarding the adoption of halal food

preparation also make sense. When they mention about the halal certificates does not
guarantee the cleanliness, we have seen which is nowadays, premises that own halal
doesn’t really care about the clean, hygiene and safety of the halal food and preparation.
Some of respondent said that the adoption of halal food preparation is too hard which
is it have too many rules and procedure that should be followed at the same time, it
makes halal logo have a guaranteed halal, clean and safe to consume which benefits
people health.

For the second objectives is about the awareness in selecting Islamic products.
In the analysis, the awareness in selecting Islamic products also high. Most of non-
muslim food vendors declare that they used halal products in preparing their food even
though some of them did not as they feel that Islamic products are only for muslim, and
it is the religious food of them (muslim).

Lastly, this research is made to identify the level of understanding among non-
muslim food vendors against the adoption of halal logo. In this case, the level of
understanding against the adoption of halal logo are very troubling as halal organisation
should promotes about the halal logo and halal certificates for food vendors either
muslim or non-muslim. It is because, non-muslim food vendors have awareness in
making of the halal certificate for their premises, but they don’t have any guidance to
learn about the procedures and rules. This issue can make the increased of faking halal
logo which used by unresponsible food premises to attract muslim customers.

In this interview, we have detected the perspectives among non-muslim food

vendors in adoption of halal food. They need more knowledge to know and learn more
about halal. Some of them, have given the reason and opinion either negative nor

41
positive feedbacks and perspectives for this research.

4.4 Procedure

Among the non-muslim food vendors area Kota Samarahan, Sarawak, this
questionnaire was distributed to them. The respondents answered the questions using
interviews. Respondents will answer the questions while interviewed by researchers as
they will and not by forced. The data was secured by researchers without mentioned
about their name and premises.

4.5 Questionnaire and responses

The questionnaire provided to respondents using interviews. The questions

consist of 4 sections as explained above.

The first section (Section A) which is asked about respondents’ demographic

information which is about gender, and halal status of their premises. All the
respondents only focus on non-halal food vendors’ which is some of them had halal
certification for their food premises and some of them does not have.

Second section (Section B) is about perspectives of non-muslim food vendors

regarding the adoption of halal food. In this section, the respondents must answer the
questions about the adoption of halal. These questions are made because the author need
to know about the perspectives of the respondents in halal as the respondents declare
that halal food not only to be consume by muslim but also non-muslim. They consumed
halal food because they said that they got some benefits from it as it is prepared clean,
hygienic, safe, and high-quality products which can took care of their health. A few of
respondents that have halal certificate said that halal preparation also helping them in
increasing profit for their premises as many people eat and drinks in their premises
especially muslim otherwise, respondents’ that does not certified halal said that halal
products are detrimental to their business and made them lose profit as many of their
customers, go to the halal certified premises as they trust more. In addition, non-muslim
food vendors in Kota Samarahan, Sarawak did not discriminate to the adoption of halal
preparation even though there is some of them said that they will discriminate because

42
halal disturbing their business.

Next, the third section (Section C) which is more about the detection of
awareness level in selecting Islamic products. This section proves that halal certificate
known by many of people but unfortunately, not everyone knows about the criteria and
declare that the criteria of maintaining halal certification and adoption are hard to follow
because it is too many rules and procedure. Many of respondents said that they will
consider serving halal food in their place including non halal food premises to spread
more awareness about halal. The most important think seen by food vendors in halal
certified premises is their premises have an excellent hygiene, health, and safety for
their consumer. That is some of the strength that they must attract consumer and it can
be followed by non-muslim food vendors.

The last section (Section D) which about the level of understanding among non-
muslim food vendors against the adoption of halal logo a little bit disappointed as most
of non halal certified food premises said they can take profit by presenting uncertified
halal logo from google in their premises. It is more likely they want to fake it to attract
more consumers to eat at their premises. Besides, the next question in this section asked
them about the halal logo guarantee the cleanliness and hygiene in food preparation,
and they said some of halal certified food premises did not maintain their cleanliness
and hygiene and some of it strictly take care of both to maintain the halal integrity itself.
Then from this section author have known that most of respondents know about the
definition and the perspectives about halal itself as their understanding.

43
4.6 Conclusions

In summary, the researcher analysed all data obtained and collected from the
interviews, other related research and references using a suitable approach. Data were
interpreted and explained in detail for the readers to understand easily. For objectives 1
(RO1), the perspectives of non-muslim food vendors were collected during the
interview which is there are positive and negative sides from the respondents as they
share their opinion about the adoption of halal food preparation. For the remaining
objective 2 (RO2) and objective 3 (R03), they are analysed based on the answer given
by respondents in the interviews and having research about the same topics and the
related topic as a reference for the title. Only 17 respondents were needed, and the
researcher was reviewed that all the respondents can give their best corporation in only
a week.

44
 CHAPTER FIVE
CONCLUSION AND RECOMMENDATION

5.1 Introduction

This is the last chapter of the final year project (FYP) titled “Perspectives of
non-muslim food vendors on the adoption of halal food preparation in Kota Samarahan,
Sarawak.”. The primary purpose of the study is to examine the perspectives in adoption
of halal preparation among 17 non-muslim food vendors. The research used in this study
is qualitative method with a research instrument questionnaire using interview method.
This chapter will include the finding of the study, where the researcher will summarize
all the information in detail in this chapter. Hence, the conclusion derived from the
results of this study. The implication of the findings and the recommendation also will
be explained.

5.2 Summary of study findings

The summary will be divided into three parts based on the research objectives
stated by the researcher. Each part will be explained in more detail, summarizing an
essential data outcome of the findings. All the information is obtained and collected
from library research, online news, webpage, report, and interviews, which have been
analysed using thematic analysis method with citation and references APA Styles 7th
Edition to determine the perspectives, the level of awareness and understanding among
non-muslim food vendors. Briefly, only significant findings or highlighted data will be
included.

Researchers first objectives is to study the perspectives of non-muslims’ food

vendors regarding the adoption of halal food preparation. The perspectives of non-
muslims’ food vendors were successfully obtained from the previous research got in the
library, articles and interviews that have been did. Most of them does not have many
differences in giving their perspectives where the respondents declare that halal food
and preparation can be consume by everyone as some of them denied as said halal food
is the religious food because it is the command from Allah. In addition, respondents

45
also said that halal food and preparation can take care of consumer hygiene, cleanliness,
and health benefits, until there is a few of them felt halal products are detrimental to
their business which make their business lose profit. This matter can lead them to
discriminate against halal food. But, after the respondent being interviewed, researcher
has realised that they are no discrimination happened in Kota Samarahan, Sarawak
among non-muslim food vendors.

The second objective is to identify non- muslim food vendors awareness in

selecting Islamic products whereby analysing the data using thematic analysis,
researcher have detected the level of awareness among non-muslim food vendors are
higher as some of them already have halal certificate for their food premises. This matter
has proved that they already know about halal certificate but unfortunately, they need
more information and knowledge about halal criteria. Beside of that, non-halal food
premises also denying the facts that they have an awareness in serving halal food
preparation in their own place. Most of them have realise that halal is not about the food
only but also hygiene, cleanliness and safety while preparing the food.

Third objective is to identify the level of understanding among non-muslim food

vendors against the adoption of halal logo. In this objective, researcher wants to identify
the understanding of non-muslim food vendors in adoption of halal logo because most
of the time, food vendors nowadays either muslim or non-muslim have been proven
faking their halal logo to attract more customers and gain profit from it. Based on the
analysis and data that have been collected while interviewed, some of respondents said
that there would not be a problem if they used uncertified halal logo because some of
them used halal ingredients and prepared using syariah law and procedure. In this case,
the conclusion that can be made is they have a low level of understanding against the
adoption of halal logo as they do not really know the definition and criteria of halal logo
itself. Then, most of the respondent had a guarantee that halal logo can maintain the
cleanliness, hygiene, and safety during the preparation which they understand about the
perspectives of halal even though they did not have enough knowledge about it.

46
5.3 Recommendation

The researcher makes the following recommendation for the government, halal
authorities, food vendors, consumers, and future research.

5.3.1 Recommendation for government

According to the information obtained in this study, some recommendations

can be made to a government to play its role. Among the action is helping halal
authorities to boost halal application at the same time promoting halal food preparation
and the certifications so that people can know and learn new knowledge about halal
more. This is because people nowadays do not really know what is even happened about
halal and what its procedures and rules. Organizations should open more about halal
because as we know, Malaysia is muslim’s country and we should be strictly producing
halal product more than non-muslim’s country.

5.3.2 Recommendation for halal authorities

Halal authorities have power to established and help manufacturers gain a larger
slice of the lucrative Halal food market and in this research, they must play their role.
Among actions that halal authorities can implement is by ensuring that each
organisation plays their own part in halal food preparation and certification such as
JAKIM and KPDNHEP. Besides that, the government can incentivize food vendors to
perform research and development (R&D) in producing halal food and preparation.
Many of food vendors especially non-muslim food vendors are venturing into halal food
preparation and certification. Lastly, build an assistance program for them to encourage
them to apply their halal certificate for their premises.

5.3.3 Recommendation for food vendors

Halal food preparation in Malaysia have gained attraction among food vendors
to attract consumers. Most of them are non-muslim. According to the information
obtained in this study, some recommendation can be made for food vendors playing
their role. Among the actions that they do are to increase their knowledge regarding
halal food preparation and the application of the halal certification if they want to meet

47
customer’s demand. Countries in overseas have started to strengthen their halal even
though they are non-muslim’s country. This is because they are so many demand that
need the application of halal logo and preparation which can increased profit from the
import and export from worldwide market. Briefly, knowledge led to the integrity of
production. Besides, they will be more aware of the ingredients used and how they
perform method preparation according to the Shariah law.

5.3.4 Recommendation for consumers

According to the information obtained in this study, some recommendation can

be made for consumer playing their role. Among the actions, the consumer can take
care and aware of the latest issues regarding halal food preparation and halal
certification. This matter prevents consumers from using poor quality and syubhah
ingredients that used to prepare food. Besides, consumers need to read diligently about
halal preparation and certification used by the food vendors in preparing the food
products. It can also increase consumer’s knowledge and information so that consumers
do not consume food that contain any harmful or haram ingredients. Lastly, consumers
need to fully support halal food preparation and halal certified food vendors so that the
products always maintain their high demand.

5.3.5 Recommendation for future research

In the future, researchers can conduct studies with a qualitative approach to

obtain more in-depth study results on the perspectives, awareness, and the
understanding of halal food preparation. The limitation of the study is that was only
conducted among non-muslim food vendors in Kota Samarahan, Sarawak. Therefore,
in the future, the researcher is commanded for researching non-muslim food vendors
either female or male as a research sample in another area.

48
5.4 Conclusion

The study has examined non-Muslim food vendors' perceptions on the

implementation of halal food preparation in Kota Samarahan, Sarawak. According to
the 17 interviewees' viewpoints, non-Muslim food vendors often provide favourable
comments and have a high level of awareness and comprehension regarding the
production of halal food. The questions and objectives for the study have all been
addressed.

This study unequivocally demonstrates the significance of halal food

preparation for Muslim consumers since it preserves the integrity of halal food and the
product's quality. Unfortunately, the proper procedures for preparing halal meals were
not followed. The resolve of the halal governments and authorities to support this issue
should be emphasised and should continue until halal products are promoted on a global
scale. This study should have broadened people's perceptions and awareness of how
halal food is prepared. Future studies could build on this study's findings and
suggestions.

Therefore, to improve consumer awareness of halal preparation, accountable

and authorised individuals or organisations should be put in place as a first step. As a
second step, they should be made available to Muslims and other interested parties. It
is anticipated that if more awareness were to be raised, outside food providers would
grow quickly. The study's main finding is that every person is influenced by a variety
of circumstances. As a result, each person has different elements depending on their
understanding and opinions.

Halal food can be prepared by non-Muslims. However, the person must be

aware of which tools and ingredients are required for halal food and which should be
avoided or substituted. To make sure the cuisine complies with the relevant standards,
it can be advantageous to purchase genuine halal ingredients from reliable vendors.

Due to unfamiliarity with its principles and methods, cooking halal cuisine may
also present certain unique difficulties, however these difficulties may typically be
solved via research and practise. Non-Muslims can create a delicious culinary

49
experience that will benefit all who indulge in it by following the guidelines outlined
by Islamic law while cooking halal dishes.

The novelties that can be obtained in the area of Kota Samarahan, Sarawak are
now very numerous and have increased drastically, however, the novelties related to
halal have also increased with awareness, not only among Muslims but also among non-
Muslims, especially food sellers in restaurants, cafes and so on. Non-Muslim food
vendors in Kota Samarahan are now more and more interested in applying and learning
about halal certification for their food premises. Unlike, food vendors in other places
who only sell food using fake halal as a guarantee of the cleanliness and safety of their
food.

Non-Muslim food vendors in Kota Samarahan, Sarawak are very sensitive to

this matter especially with the existence of halal organizations that are firm and do not
accept any payment of bribes and negotiations for the acts and offenses of offenders.
Halal organizations in Kota Samarahan, Sarawak often conduct many surprise
operations on food premises with the cooperation of the KPDNHEP to avoid any
oppression such as raising the price of food in food premises too high and falsifying the
halal logo. This causes the lack of cases of fraud and the use of uncertified halal logos
in this area. Plus, many non-Muslim food premises put up "contains pork and alcohol"
signs to prevent Muslim consumers from eating at their place.

The above are some of the novelties found in Kota Samarahan, Sarawak apart
from its prosperous place without any misunderstandings between races and
discrimination. This can make Kota Samarahan, Sarawak can be a new benchmark of
Sarawak halal eateries and can be the one of the contributions in future halal research.

50
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 AUTHOR’S PROFILE

Farah Adiba binti Ashor finished her study and obtained her Diploma in
Halal Management in 2021 from Universiti Teknologi MARA Kampus 2, Kota
Samarahan, Sarawak. Currently, she is pursuing her Bachelor of Halal Industry
Management (Hons) Degree at Universiti Teknologi MARA, Shah Alam.

56
APPENDICES

57
 APPENDIX 1
Questionaire (Interview)

Student information
Name: Farah Adiba binti Ashor
Matrix number: 2021120367
Course: Bachelor of Degree in Halal Industry Management, UiTM Shah Alam.

Questions for interview

Objectives:
1. To study the perspectives of non-muslims’ food vendors regarding the
adoption of halal food.
2. To identify non-muslims’ food vendors awareness in selecting Islamic
products.
3. To identify the level of understanding among non-muslims’ food vendors
against the adoption of halal logo.

SECTION A
DEMOGRAPHIC INFORMATION / MAKLUMAT DEMOGRAFI

1 Gender (Mohamad Parhan Bin Mat Isa,

Risyawati Mohamed Ismail,
2015)

2 Name of respondents (Mohamad Parhan Bin Mat Isa,

Risyawati Mohamed Ismail,
2015)

3 Halal status (Mohamad Parhan Bin Mat Isa,

Risyawati Mohamed Ismail,
2015)

58
SECTION B
PERSPECTIVES OF NON-MUSLIMS’ FOOD VENDORS REGARDING THE ADOPTION OF
HALAL FOOD

1 Did you ever think if halal food is only for muslims (Vloreen Nity Mathew, Ardiana
customers only? Mazwa Raudah binti Amir
Abdullah, Siti Nurazizah binti
Mohamad Ismail, 2012)

2 What are the perspectives of non-muslims’ food vendors (Huda, 2018)

regarding the adoption of halal food?

3 Do you feel that halal products are detrimental to your (Rathi, 2021)
business?

4 Do you think non-muslims will discriminate against halal (Komas, 2021)

food?

SECTION C
AWARENESS IN SELECTING ISLAMIC PRODUCTS

1. Did you know about halal certification? (Mohamad Parhan Bin Mat Isa,
Risyawati Mohamed Ismail,
2015)

2. Did you know the criteria for halal certification? (Mohamad Parhan Bin Mat Isa,
Risyawati Mohamed Ismail,
2015)

3. Do you have awareness in serving halal food in your place? (Hirawati Oemar, Eri
Achiraeniwati , Yanti Sri Rejeki
, Anis Septiani , Ezar Amrullah,
2019)

4. What is most important to you when running a business in (Hirawati Oemar, Eri
terms of hygiene, health, and safety? Achiraeniwati , Yanti Sri Rejeki
, Anis Septiani , Ezar Amrullah,
2019)

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SECTION D
LEVEL OF UNDERSTANDING AMONG NON-MUSLIMS FOOD VENDORS AGAINST THE
ADOPTION OF HALAL LOGO

1. Did you think food vendor can used a halal logo on their (Nurul Ain Sumpin, Nur Faiezah
product without being halal certified? Kassim, Mohd Izwan Mohd
Zaki, Zul Hazam Mohd Piah,
2019)

2. Halal logo can guarantee the cleanliness and hygiene in food (Abid Haleem, Mohd Imran
preparation. Did you agree and why? Khan, Shahbaz Khan, 2021)

3. What is the meaning of halal from your understanding and (Umar, 2022)
perspectives?

60