{"id":1417,"date":"2018-12-23T07:39:30","date_gmt":"2018-12-23T07:39:30","guid":{"rendered":"http:\/\/www.ukm.my\/jcil\/?page_id=1417"},"modified":"2019-01-02T11:25:45","modified_gmt":"2019-01-02T11:25:45","slug":"2018-3-2-article-1-2","status":"publish","type":"page","link":"https:\/\/www.ukm.my\/jcil\/2018-3-2-article-1-2\/","title":{"rendered":"JCIL 2018 3(2) Article 1"},"content":{"rendered":"

[et_pb_section fb_built=”1″ fullwidth=”on” _builder_version=”3.0.74″ background_color=”#0c71c3″ custom_padding=”0px|0px|0px|0px”][et_pb_fullwidth_header title=”Journal of Contemporary Islamic Law” subhead=”No eISSN: 0127-788X” scroll_down_icon_size=”20px” title_font_color=”#ffffff” subhead_font_color=”#ffffff” _builder_version=”3.16″ title_font=”|on|||” title_text_color=”#ffffff” title_font_size=”40px” content_font_size=”10px” subhead_text_color=”#ffffff” subhead_font_size=”20px” background_color=”#0c71c3″ parallax=”on” parallax_method=”on” button_one_letter_spacing_hover=”0″ button_two_letter_spacing_hover=”0″ saved_tabs=”all” button_one_text_size__hover_enabled=”off” button_two_text_size__hover_enabled=”off” button_one_text_color__hover_enabled=”off” button_two_text_color__hover_enabled=”off” button_one_border_width__hover_enabled=”off” button_two_border_width__hover_enabled=”off” button_one_border_color__hover_enabled=”off” button_two_border_color__hover_enabled=”off” button_one_border_radius__hover_enabled=”off” button_two_border_radius__hover_enabled=”off” button_one_letter_spacing__hover_enabled=”on” button_one_letter_spacing__hover=”0″ button_two_letter_spacing__hover_enabled=”on” button_two_letter_spacing__hover=”0″ button_one_bg_color__hover_enabled=”off” button_two_bg_color__hover_enabled=”off”][\/et_pb_fullwidth_header][\/et_pb_section][et_pb_section fb_built=”1″ specialty=”on” _builder_version=”3.0.47″][et_pb_column type=”1_3″ _builder_version=”3.0.47″ parallax__hover=”off” parallax_method__hover=”on” parallax=”off” parallax_method=”on”][et_pb_blurb title=”2018 3(2)” url=”https:\/\/www.ukm.my\/jcil\/jcil-2017-2-2\/” use_icon=”on” font_icon=”%%40%%” icon_color=”#0c71c3″ use_circle=”on” circle_color=”#ffffff” use_circle_border=”on” circle_border_color=”#0c71c3″ icon_placement=”left” _builder_version=”3.19″ header_text_color=”#0c71c3″ background_size=”initial” background_position=”top_left” background_repeat=”repeat” text_orientation=”center” max_width_tablet=”50px”]<\/p>\n

30 DECEMBER 2018<\/p>\n

[\/et_pb_blurb][et_pb_image src=”https:\/\/www.ukm.my\/jcil\/wp-content\/uploads\/2018\/12\/Cover-JCIL-2018-Vol.-32-Muka-Depan.gif” _builder_version=”3.19″ animation_style=”slide” animation_direction=”left” animation_duration=”500ms” animation_intensity_slide=”10%”][\/et_pb_image][\/et_pb_column][et_pb_column type=”2_3″ specialty_columns=”2″ _builder_version=”3.0.47″ parallax__hover=”off” parallax_method__hover=”on” parallax=”off” parallax_method=”on”][et_pb_row_inner admin_label=”Row” _builder_version=”3.0.47″][et_pb_column_inner type=”4_4″ saved_specialty_column_type=”2_3″ _builder_version=”3.0.47″ parallax__hover=”off” parallax_method__hover=”on” parallax=”off” parallax_method=”on”][et_pb_text admin_label=”Tajuk” _builder_version=”3.19″ background_size=”initial” background_position=”top_left” background_repeat=”repeat” module_alignment=”left”]<\/p>\n

Hukum Penggunaan Placenta Haiwan dalam Produk Kecantikan di Malaysia\u00a0<\/strong><\/span>
The Legal Status on the Use of Animal Placenta in Beauty Products in Malaysia<\/h3>\n

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Siti Maryam Abdullah, <\/strong>sitimaryamabdullah7@gmail.com<\/em><\/span>
<\/strong>Postgraduate Student, Centre for Contemporary Fiqh and Sharia Compliance, Faculty of Islamic Studies, Universiti Kebangsaan Malaysia.
<\/span>Che Maryam Ahmad, <\/strong>cyam@ukm.edu.my
<\/em>Centre for Contemporary Fiqh and Sharia Compliance, Faculty of Islamic Studies, Universiti Kebangsaan Malaysia.<\/span>
Received: 29 March 2018 | Accepted: 17 May 2018 | Published: 30 December 2018<\/span><\/p>\n

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2018, Vol. 3(2), pp. 1-10. \u00a0| \u00a0PDF<\/a><\/a><\/p>\n

[\/et_pb_text][et_pb_tabs admin_label=”Abstract & References” _builder_version=”3.19″ background_size=”initial” background_position=”top_left” background_repeat=”repeat”][et_pb_tab title=”ABSTRAK” _builder_version=”3.7″ tab_font=”||||” tab_line_height=”2em” tab_line_height_tablet=”2em” tab_line_height_phone=”2em” body_font=”||||” body_line_height=”2em” body_line_height_tablet=”2em” body_line_height_phone=”2em” background_size=”initial” background_position=”top_left” background_repeat=”repeat”]<\/p>\n

Permintaan yang tinggi terhadap produk kecantikan dipengaruhi oleh sikap pengguna hari ini yang\u00a0 mementingkan kecantikan. Sebahagian produk kecantikan yang ditawarkan di pasaran dihasilkan melalui campuran bahan bersumberkan plasenta. Justeru, artikel ini memfokuskan kepada hukum penggunaan plasenta haiwan dalam produk kecantikan di Malaysia. Objektifnya adalah untuk mengkaji status hukum Syarak penggunaan bahan kecantikan yang mengandungi plasenta haiwan di Malaysia. Kajian ini berbentuk kualitatif dengan menggunakan metode pengumpulan data menerusi analisis dokumen dan temu bual. Hasil kajian mendapati penggunaan bahan kecantikan yang mengandungi plasenta haiwan meragukan dari sudut hukum. Dalam konteks hukum Syarak, jumhur ulama telah bersepakat bahawa plasenta yang diperoleh daripada haiwan ketika masih hidup adalah najis. Manakala plasenta yang diperoleh daripada haiwan yang telah mati, pendapat terhadapnya berdasarkan kepada bagaimana haiwan itu mati. Jumhur ulama bersepakat bahawa bahagian tubuh yang diperoleh daripada haiwan yang mati tanpa disembelih mengikut ketetapan Syarak adalah najis. Sebahagian ulama berpendapat plasenta yang diperoleh daripada haiwan yang mati secara penyembelihan menurut Syarak adalah suci dan sebahagian yang lain berpendapat najis. Dalam konteks pelaksanaannya di Malaysia, Kementerian Kesihatan Malaysia (KKM) telah meluluskan penggunaan plasenta dalam produk kecantikan. Jabatan Kemajuan Islam Malaysia (JAKIM) pula telah menolak secara total penggunaan plasenta dan tidak mengeluarkan sijil halal terhadap produk jenis itu. Perbezaan ini disebabkan oleh penilaian yang digunakan berbeza berdasarkan peruntukan perundangan yang berbeza.<\/p>\n

Kata kunci: plasenta, haiwan, produk kecantikan, perspektif Islam, pelaksanaan di Malaysia<\/em><\/p>\n

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The high demand towards beuaty products is influenced by consumer\u2019s attitude nowadays that heavily emphasize on beauty and makes it a necessity. Some beauty products availabale in the market are produced through mixture of placenta ingredients. Hence, this article focuses on the legal status of the use of animal placenta in beauty products in Malaysia. The objective of this article is to study the legal status of the Sharia law towards beauty products that contains animal placenta in Malaysia. This is a qualitative study which applies the data collection method through document analysis and interviews. The study outcomes reveals that there is uncertainty on the halal status towards beauty products containing animal placenta. In the context of the Islamic law, majority scholars have agreed that placenta obtained from animals while still being alive is considered as pollutant (najis). Scholars based their opinions on how the animal died in regards to if the placenta is obtained from dead animals. Majority scholars agrees that body parts obtained from dead animals without it being slaughtered according to the Sharia requirements is also considered as pollutant (najis). Some scholars view placentas obtained from dead animals that is slaughtered according to Sharia as clean, while, some scholars still regard it as faeces and unclean. In the context of implementation in Malaysia, Ministry of Health Malaysian has approved the use of placenta in beauty products. In contrast, Department of Islamic Advancement of Malaysia (JAKIM<\/strong>) wholly rejects the use of placenta and refuses to issue a halal certificate towards such products. These differences are results of the application of\u00a0 different valuations based on different legal provisions.<\/p>\n

Keywords : placenta, animal, beauty products, Islamic perspective, implementation in Malaysia<\/em><\/p>\n

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30 DECEMBER 2018Hukum Penggunaan Placenta Haiwan dalam Produk Kecantikan di Malaysia\u00a0 The Legal Status on the Use of Animal Placenta in Beauty Products in MalaysiaSiti Maryam Abdullah, sitimaryamabdullah7@gmail.comPostgraduate Student, Centre for Contemporary Fiqh and Sharia Compliance, Faculty of Islamic Studies, Universiti Kebangsaan Malaysia.Che Maryam Ahmad, cyam@ukm.edu.myCentre for Contemporary Fiqh and Sharia Compliance, Faculty of Islamic […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"_et_pb_use_builder":"on","_et_pb_old_content":"","_et_gb_content_width":"","footnotes":""},"class_list":["post-1417","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/pages\/1417","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/comments?post=1417"}],"version-history":[{"count":16,"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/pages\/1417\/revisions"}],"predecessor-version":[{"id":1690,"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/pages\/1417\/revisions\/1690"}],"wp:attachment":[{"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/media?parent=1417"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}