WHO-m/~os/l-E January 1986

JOINT METING OF THE LEAGUE OF MUSLIM WORLD (Lm) AND THE WORLD HEFILTH ORGANIZATI~(WO) ON ISLAMIC RULES GOVERNING FOODS OF ANIMAL ORIaN

Translated from the

WORLD HEALTH ORGANIZATION REGIONAL OFFICE FOR THE EASTERN MEDITERRANEAN 1986

TABLE OF COWElYTS

1. INTRODUCTION ......

2. SUMMARY OF THE ISLAMIC LEGAL POSITION ...... 2.1. Animals which it is unlawful to eat ...... 2.1.1. Indisputably forbidden foods ...... 2.1.2. Foods held to be forbidden by the majority of scholars 2.2. Animals which it is lawful to eat ...... 2.2.1. Indisputably permissible foods ...... 2.2.2. Foods held to be permissible by the majority of scholars 2.3. Ritual Islamic slaughter (gakah) ......

3. RECOMMENDATIONS ...... 3.1. Methods of slaughter ...... 3.2. residing in or visiting non-Islamic countries ..... 3.3. Study Committees ......

Annex 1 LIST OF PARTICIPANTS ...... Annex 2 FORMTION OF A COMMITTEE FOR THE STUDY OF STUNNING BY ELECTRIC SHOCK ...... Annex 3 FORMATION OF A COMMITEE FOR THE STUDY OF FOOD COMPONENTS AND ADDITIVES OF ANIMAL ORIGIN ......

JOINT MEETlNG OF THE LEAGUE OF MUSLIM WORLD AND THE WORLD HEAT.TH ORGANIZATION ON ISLAMlC RULES GOVERNlNG FOODS OF ANIHAL ONlGIN

At Lhe invitation of the League of Muslim World (LMW) and the World Health Organization (WHO), a joint meeting on the Islamic Rules Governing Foods of Animal Origir~was held in Jeddah, , from 5 to 7 December 1985.

A r~umber of jurisprudents and experts participated in this Meeting (see Annex 1).

The Mecting was opened by Quranic recital, then Dr Hussein A. Gezairy, WHO Regional Director for the Eastern Mediterranean, delivered an address on behalf of WHO. Following this, Dr Abdallah Nasseef, LMW Secretary General, addressed the meeting on behalf of the League; Shaikh Abdallah A1 Bassam addressed the meeting on behalf of the participants; and finally Professor Mohammad Abdussalam delivered the message of Dr Dieter Grossklaus. President of the Federal Health Office, West Berlin, and Chief of the International AssociaLion of Veterinary Specialists in Food lfygienc.

Election of officers was then made as follows:

- Professor. Abdallah Omar Nasseef Chairman - Professor Abdel Aziz A1 Khayat Vice-chairman - Professor Mo?ia~i~rnadHawary Rapporteur

The participants discussed, in full, methods of slaughter and rules governing meats in , in the light of the working paper submitted by Professor Abdel Aziz A1 Khayat and Professor Mohammad Abdussalam and adopted the recommendations mentioned hereinafter concerning:

- animals which it is unlawful to eat and those which it is lawful to eat; - ritual Islamic slaughter (dakah); - methods of slaughter. The Meeting recommended that two committees of jurisprudents and experts be formed. The first would discuss the subject of pre-slaughter stunning by electric shock, and the second would discuss the subject of food components and additives derived from animal origin. Annexes 2 and 3 contain the names of both committee members and the terms of reference of each.

The participants reviewed the specification submitted by the Saudi Arabian Standards Organization (SASO) on conditions of Islamic slaughter. They considered it a valid basis for the formulation of an international specification in this respect, on the understanding that it would be duly modified in line with the recommendations of the meeting.

At the end of the meeting, the participants decided to cable their gratitude and appreciation to His Majesty King Fahd Ben Abdel Aziz, honourable servanL of the Holy Shrines. 2. SUMMARY OF THE ISLAMIC LEGAL POSITION

2.1. Animals which it is unlawful to eat

2.1.1. Indisputably forbidden foods

--carrion(ls2) refers to animals which die a natural death and are not slaughtered in due form. The term also applies to any part cut from the body of an animal before it is slaughtered, or after slaughter but prior to complete death. (3)

-Shed blood(l**) refers to the blood shed from an animal as a result of slaughter or injury.

aul.hich has been dedicated to any other than ~od(l*2)refers to an animal upon which, at the time of slaughter, a name other than that of ~od was invoked, such as the name of an idol or false deity.

--A strangled animal(2) refers to an animal which has died from asphyxia through obstruction of its air passage, whether self strangulated or killed by an external agent. A fatally beaten animal(2) refers to an animal which has died as a result of severe beating by an iron bar, for example, or which has been struck dead by a bullet, a stone or the weight of some object. Exceptions to these are birds or animals shot dead by arrows or bullets with the intention of hunting.

An. adma1 dead through fallin% from a hei~ht(~)refers to an animal which has died as a result of falling from a height or into a pit or similar hole.

--A horn-butted- animal(2) refers to an animal which has died as a result of the butting of horns of another animal.

- (1) The follouing is the Quranic evidence denoting prohibition: - "Say: I find not in that which is revealed unto me ought prohibited to an eater that he eats thereof except it be carrion, or blood poured forth, or swineflesh - for that verily is foul - or the abanination which was imnolated to the name of other than God." (Cattle, verse 145).

- "He hath forbidden you only carrion, and blood, and swineflesh, and that which hath been imlated to (the name of) any other than God". (The Cow 173). (2) "It is forbidden unto you (for fwd) carrion; and blood; and swine flesh; and that which hath been dedicated unto any other than God, and the strangled, and the fatally beaten, and the dead through falling fran a height, and the horn-butted; and the devoured of wild beasts; saving that which ye make lauful (through slaughter in due form); and that which has been imlated into idols". (The Table Spread, verse 3). (3) God Almighty says: "When they are down on their sides (after slaughter) eat thereof". (The Pilgrimage, verse 36). - Abu Dauood and Al Tenidi narrate that the Prophet, peace be upon him said: "whatever is cut fran the body of a living animal is carrion". &I animal which has been partially devoured by wild beasts(2) refers to any animal (other than those hunted) which has been partially devoured by wild beasts or birds of prey.

An animal which has been sacrificed to idols or dedicated to other than _cod (=r -Slaughtered animals of polytheists, non-believers, secularists, atheists, gagians, apostates and all non-kitabis(4)

m_atever is harmful to eat(5)

Prohibition of the aforesaid meats invariably comprises all parts of the animal and its derivatives, including its fat and bones.

2.1.2. Foods held to be forbidden by the majority of scholars gules and domestic donke~s(6) are held to be forbidden by the majority of scholars. However, to Imam Halik, they are only reprehensible. (7)

Predatory animals and beasts with canine teethC7), such as lions, tigers, wolves, leopards, bears, dogs and cats are held by the majority of scholars to be forbidden. To Imam Ualik, however, these are reprehensible rather than forbidden. (*)

-Birds.. - of prey with clawsc7), such as the falcon. goshawk, vulture, eagle, sparrow hawk and peregrine are regarded by the majority of scholars as being unlawful to eat. However, Imam Halik believes that all these are generally permissible.

(4) Evidence denoting prohibition of the above is the following narrated by Imam Ahmad: "When you arrive in Persia from Nabatea, eat the mat you buy from a Jew or Christian, but not that slaughtered by a ilagian".

(5) - The Holy Quran cannands: "Kill not yourselves". (Uanen, verse 29). - The Prophet, peace be upon him, likewise, stipulates: "Harm not thyselves and inflict no harm on others". (narrated by Imam Ahmad and Ibn Hajah).

(6) Corroborating this Anas Ibn Malik narrates that the Prophet, peace be upon him, ordered a caller to announce to the people: "God and His messenger forbid you to eat the flesh of damestic donkeys, as it is foul; therefore, throw it away and turn over cooking pots wherein such meat is being boiled". In this connection too, Jaber narrates on the authority of Muslim: "On the day of the battle of Khaibar, we slaughtered horses, mules and donkeys. The Prophet, peace be upon him, forbade the eating of mules and donkeys, but not horses".

(7) The Hadith narrated by Muslim: "All wild beasts with canine teeth are forbidden" is evidence denoting prohibition. This is further substantiated by another narration by Muslim, who maintains that the Prophet, peace be upon him, "prohibited the eating of all wild beasts with canine teeth and all birds of prey with claws".

(8) The above are held to be permissible on the grounds that they are not mentioned mng the prohibitions cited in the Quranic revelation: "Say, I find not in that which is revealed Unto me ought prohibited to an eater that he eats thereof except it be carrion ...". (Cattle, verse 145). P,sts_, such as mice, scorpions and beetlesc9) are regarded by the majority of scholars, as being unlawful to eat. To Imams Ualik and A1 Awza'i, however, these are only reprehen~ible.(~)

Elephants are generally regarded by the majority of scholars as being unlawful to eat, though some jurisprudents hold it to be permissible.

2.2. Animals which it is lawful to eat

2.2.1. Indisputably permissible foods -Sheep, camels ,cows, buf fa1oes_(l0) and all terrestrial non-predatory animals, whether domesticated, or non-domesticated, such as the hedgehog and mole rat, as well as poultry, such as pigeons, chickens, turkeys, ducks and pther non-predatory birds, like sparrows, provided they have been killed in a sanctioned form, whether by slaughter (gabh), slaying (naw), stabbing (aqr) or hunting.

-An animal which has been made lawful throu~h ritual slauahter of the strangled, the fatally beaten, the fallen from a height, the horn-butted, and Chat which had been fatally attacked by a wild beast, if slaughtered while still alive. (12)

Fozbidden.- animals, if a Huslim is forced by fatal starvation to eat of them, provided that only the minimum needed to sustain life is consumed.(l3)

Al_L parts of a slau~htered animal including the foetus.(14) However, if the foetus is found to be still alive after the slaughter of the mother, then it should be properly slaughtered as well.

(9) These, being foul, are prohibited on the basis of the divine revelation: "... and he (fluhamdl prohibits for them the foul". (The Heights, verse 157). (10) Permissibility is indicated by the divine revelation: "Beasts of the class of cattle are made lawful unto you for food". (The Table Spread, verse 1). (11) The lawfulness of the above is evidenced by the Hadith: "Two kinds of carrion and two kinds of blood have been made lawful to us; the two kinds of carrion are fish and locusts and the two kinds of blood are the liver and the spleen". (narrated by Imam Ahad and Ibn Eajah) . (12) This is substantiated by verse 3 of The Table Spread: "Saving that which ye make lawful through sanctioned slaughter.. .". (13) This indulgence is stated in the Quranic revelations: - "But if any is forced by hunger, with no indication to transgression, God is indeed Forgiving, flost Merciful." (The Table Spread, verse 3). - "...He hath explained unto ye that which is forbidden unto you, unless ye are conpelled thereto...". (Cattle, verse 119).

- "...But he who is driven by necessity, neither craving nor transgressing, it is no sin for him.. .". (14) In this connection, the Prophet, peace be upon him said: "The foetus is slaughtered once the mother is". -Slaughtered a~imals of Kitabk (Jews and ~hristians)(l~)if not divinely prohibited per se (e.g. pigs), or by virtue of their state (e.g. carrion), or for a defect in the rituals of their slaughter (hence qualifying as carrion).

2.2.2. Foods held to be permissible by the majority of scholars

All aquatic fauna are held to be lawful by the majority of schoiars. Ci6) The Hanaf is, however, believe that dead, floating fish is forbidden, and the Hanbalis maintain that both the shark and porpoise are unlawful.

-The d-abb-lizard( 17)

The horse is held to be lawful by the majority of scholars(18). However, and some Ualikis consider it reprehensible to eat horseflesh.

The rabbit is held to be permissible by the majority of scholars(l9), but the Hanafis regard it as reprehensible.

The hyena (20)

bphiuous animals, such as the crocodile, frog, turtle, seal, carabus, etc. are held to be permissible by some scholars and forbidden by others.

Hence. a Uuslim may follow either of these opinions, depending on the evidence that convinces him most.

(15) The Holy Quran states: "The food of those who have received the Scripture is lawful for YOU...".

(16) Permissibility is indicated by the follouing: - The Quranic revelation: "Lawful to you is the pursuit of the game of the sea and its food". (The Table Spread, verse 96).

The words of the Prophet, peace be upon him, referring to the sea as : "It is that the water of uhich is pure and the carrion of uhich is lawful".

- The Hadith: "Two kinds of carrion and two kinds of blood have been made lawful to us: the two kinds of carrion are fish and locusts. ..".

(17) Evidence of the permissibility of the dabb-lizard is that Khalid Ibn Al Ualid was reported by the majority of Hadith Scholars, except A1 Tennidi, to have eaten it in the presence of the Prophet, peace be upon him.

(18) In this connection Jaber narrates: "On the day of the battle of Khaibar ue slaughtered horses, mules and donkeys. The Prophet, peace be upon him, forbade eating mules and donkeys, but not horses". (narrated by Muslim).

(19) Anas Ibn llalik narrates that he once hunted a rabbit, had it slaughtered by Abu Talha, then presented its thighs and legs to the Prophet, peace be upon him, who kindly accepted this present. (narrated by Musl im).

(20) When once asked whether it was permissible to eat the hyena, Jaber answered "Yes". He was then asked: "Is it game?" He answered "Yes". When further asked: "Did you hear this fran the Prophet, peace be upon him?" He said "Yes". 2.3.Ritual Islamic slaughter (gakah)

In Islam, "dakah" is an act of worship whereby animal flesh is rendered lawful to eat through ritual killing, using any of the following sanctioned methods : (a) slaughter (dabh)(21), which involves cutting the animal's trachea, oesophagus and jugular veins. This method is mostly used in the case of sheep, cows and birds, and could also be applied to other animals; (b) slaying (na&r)(21), which is carried out by stabbing the animal in the throat, then cutting, with a knife, down through to the upper part of the chest. This method of dakah is mostly used in the case of camels and similar animals, and may also be used for cows; (c) Stabbing (aqr) (22), which is carried out by fatally wounding an unmanageable animal, be it a type of wild animal which it is lawful to hunt or of domesticated animal known to be fierce.

Muslims are enjoined to handle an animal with mercy before and during slaughter.(23) Hence, it is reprehensible to skin an animal or cut any piece from its body before slaughter, cause it to suffer, butcher it with a blunt blade, sharpen the blade of a knife in front of the animal or butcher other animals in its sight.(24) If, however, any such suffering is inflicted on the animal, it would still be lawful to eat its meat but the butcher would be regarded as sinful.

Slaughter should be carried out with a sharp tool. Teeth, nails, bones in g,er1eral(2~) or blunt bladeless tools should not be used in killing the animal.

(21) Al Oaraqutni narrates on the authority of Abu Hurairah that the Prophet, peace be upon him, sent Budayl Ibn Warqa' to announce to the pilgrims in Mena: "Proper dakah is to cut the throat and/or the front part of the neck".

(22) In this connection, Rafi' Ibn Khudayj narrates: "Ue were in the canpany of the Prophet, peace be upon him, when a camel strayed away. Ue went in its pursuit with the few horses available, but the effort proved useless. Eventually, a man shot it with an arrow and managed to hold it back. The Prophet, peace be upon him, approvingly cannented: 'Such animals are much the sane as wi Id beasts, whichever of thm you cannot overcane stab in this way"'. (narrated by Al Bukhari and Nus1 im).

(23) The Prophet, peace upon him, said: "God has decreed that whatever be done should be perfect and sublime. Hence, when you kill, kill well; and when you slaughter, slaughter well; sharpen your blade and handle with kindness that which you slaughter". (narrated by t!usl in).

(24) Ibn Abbas narrated that the Prophet, peace be upon him, saw a man pressing a sheep to the ground with his foot on its neck while sharpening the blade of his knife in its sight. He, peace be upon him, disapprovingly camnented: "Dm him1 Does he wish to kill it twicel"

(25) The Prophet, peace be upon him is reported by the majority of Hadith Scholars to have said: "It is lawful for you to eat that fran which blood has been profusely spilled, and upon which the name of God invoked, provided that blood spillage is not caused by a tooth or nail". The slaughterer must be a sane discriminate Muslim or Kitabi.

Jurisprudents agree that God's name should be invoked on the animal to be slaughtered once slaughter is intended. (25 3 26) The slaughterer may say: "ln the name of God; God is the Most Great", or may use any other formula to praise or glorify God.

It would still be permissible to eat the meat of an animal slaughtered by a Muslim upon which the name of God had not been invoked. (2')

A Muslim should not invoke the name of an idol, a great person, a monarch or a saint on any slaughtered animal. (28)

or it to be lawful to be eaten, the slaughtered animal should be healthy and free from communicable diseases or whatever else may adversely affect the quality of its meat in a way that would cause harm to its eaters.(29)

3. RECOMMENDATIONS

3.1. Methods of slaughter

Sanctioned Islamic slaughter does not involve pre-slaughter stunning, and, as such, is believed by Muslims to be the perfect, most merciful method of slaughter that inflicts the least amount of suffering on the animal. Bodies responsible for slaughter should be requested to modify and develop the slaughter methods applied to large animals so as to ensure that this operation is properly and mercifully carried out.

Meat exporters and importers should be requested to ensure that the conditions of ritual Islamic slaughter have been observed in connection with the meats exported to Islamic countries; that, whenever possible, the slaughter operation should be carried out by Muslim slaughterers and under the zupervision of an Islamic body recognized by the importing country.

- (26) Re1 igious evidence supporting the above is as follows: - "Eat of that over which the name of God hath been mentioned". (The Cattle, verse 118).

- "And eat not of that whereon God's name hath not been mentioned". (The Cattle, verse 121). (27) This is authenticated by the follouing Hadith narrated by A1 Daraqutni on the authority of Abu Hurrairah: A man came to the Prophet, peace be upon him, inquiring: "0 messenger of Cod, what of a man who forgets to invoke God's name on the animal uhen he slaughters it?" To this, the Prophet, answered: "The name of God is in the heart of every Muslim".

(28) God Almighty prohibits: "...the abanination which was immlated to the name of other than God...". (The Cattle, verse 145).

(29) In the Holy puran, God cmnds His Prophet: "... and he (Mhannad) prohibits for thm the foul ". (The Heights, verse 157). - In this connection, the Prophet, peace be upon him, says: "Harm not thyselves and inflict no harm on others". (narrated by Ibn Rajah and Imam Ahmad). The authorities of non-Islamic countries, where Muslims live, are requested to provide Wslims with the means and facilities whereby they may slaughter their animals in accordance with sanctioned Islamic rituals.

Pre-slaughter stunning by electric shock, if proven to lessen the animal's suffering, is lawful, provided that it is carried out with the weakest electric current that directly renders the animal unconscious, and that it neither leads to the animal's death nor renders its meat harmful to consumers.

Pre-slaughter stunning by the bolt-shot pistol is unacceptable, particularly with regard to sheep. Instead, sanctioned Islamic slaughter may be used after placing the animal inside a cage to restrict its movement. Nevertheless, it would be lawful for an animal knocked out in this way, then slaughtered while still alive, to be eaten as, in this case, it would qualify as a ritually slaughtered, fatally beaten, animal.

Pre-slaughter stunning by carbon dioxide is unacceptable as the animal to which this method is applied would qualify as "strangled".

Sanctioned Islamic slaughter is the only acceptable method of *kah that should be applied to poultry and birds. All necessary precautions should be taken to ensure that the death of the bird is not brought about by any other method. It is also permissible to eat birds decapitated by machines.

3.2 Muslims residing in or visiting non-Islamic countries

Muslims residing in non-Islamic countries are advised to seek the permission of the state authorities to allow them to slaughter their animals according to sanctioned Islamic rituals. In case this cannot be achieved, Muslims may eat meat from the slaughtered animals of Kitabis, which Islam makes lawful, after ensuring that they are free of whatever may render them forbidden.

Muslims visiting non-Islamic countries and who have no access to meat of animals slaughtered by Muslims may eat meat from the slaughtered animals of Kitabis, which Islam makes lawful, after ensuring that they are free of whatever may render them forbidden.

3.3. Study Co~mmittees

A committee of jurisprudents and experts should be formed to study the stunning of animals by electric shock. Its aim would be to ensure that such stunning relieves the animal of pain, involves no torture and causes no harm to the meat, and thus consumers (see Annex 2).

Such a study committee should also be formed to study food components and additives of animal origin with a view to specifying those which are lawful and those which are unlawful, as well as the methods of detecting forbidden food components and additives (see Annex 3). Annex 1

LIST OF PAETICIPAUTS

Professor Dr Mohammad Abdussalam Director P'AO/WHO Collaborating Centre Robert von Ostertag Institute Bundergesundheitsant Thielallee 88 92 D-1000 Berlin 33 FEDERAL REPUBLIC OF GE-

Professor Dr Mohamnad Abdel Monem Abul-Fad1 Professor of Medical Analyses 18 Mohamed Mazhar Street Zamalek Cairo EGYPT

Shaikh Abdel-Kader Abdalla Khalaf Al-Aani Researcher Ministry of Awkaf Kuwait KUWAIT

Shaikh Abdel Kader Mohammed Al-Amari Judge at the First Islamic Court P.O.Box 2645 Doha QATAR

Shaikh Abdalla Al-Bassam Judge Western Region necea - SAUDI ARABIA

Badr Uasser Al-Mattiri Inspector Islamic Affairs Department Ministry of Awkaf Kuwait KUWAIT WHO-EMIFOSll-E page 10

Shaikh Wohannnad Alouini Director, Islamic and Cultural Centre Secretary-General. Continental Council for Hosques Hosquee de BNX~~~S Parc du Cinquantenaire 1040 ~ruxelies BELGIUM

Bedr Obeid Al-Saad Director Nutritional and Agricultural Products Standardization and Heteorology Organization

SAUDI ABIlBIA

Shaikh Abdallah Al-Shaikh Al-Wahfouz Arbeih Professor at the Faculty of Arts King Abdul Aziz University Jeddah SAUDI ARABIA

Shaikh Lahbib Ealkhouja Secretary-General of the Islamic Academy Islamic Conference Organization P.O.Box 13719 necca SAUDI ARABIA

Dr M. Hewari Islamisches Zentrum Prof. Pirlestr. 20 5100 Aachen WeST GEMANY

H.E. Professor Dr Abdel Aziz A1 Khayat Uinister of Awkaf and Professor of Comparative Fiqh University of Jordan -2 JORDAN

Fouad Zeini Koutbi Director General of Branch Ministry of Connnerce necca SAUDI ARABIA WHO-EH/FOS/l-E page 11

Dr Helmut Leme Federal Health Office Institute of Veterinary Medicine FAO/WHO Collaborating Centre for Research and Training in Food Hygiene and Zoonoses Thielallee 88-92 D-1000 Berlin 33 FEDERAL REPUBLIC OF GEIUUWY

Yahia Sanbol Director of Jeddah Branch Standardization and Meteorology Organization Jeddah SAUDI ARABIA

Tewfik Ibrahim Tewfik Under-Secretary of State for Provisions Ministry of Commerce

SAUDI ARABIA

Dr Hans Jurgen Weichert Vice-President World Federation for Animal Protection Orffindesh 6 1-8000 Munich 81 WEST GEIMANNY

Dr Hans Joachim Wormuth Scientific Director Federal Health Office Institute of Veterinary Medicine FAO/WHO Collaborating Centre for Research and Training in Food Hygiene and Zoonoses Thielalle 88-92 D-1000 Berlin 33 FEDERAL REPUBLIC OF GERMANY

Michael John Bosscher Director Europe Elders International Limited 40 Dukes Place London EC3A 5BX UK WHO-EH/FOS/l-E page 12

Richard Crouch Executive Director Austrian neat Exporters Federal Council Aetna Tower Sydney 2001 AUSTRALIA

Brian Richard Dixon Executive Director Livestock-Elders IXL (Pastoral) 271 Urrie Street Adelaide AUSTRALIA

Mohammad Mazhar Hussaini Executive Director Islamic Food 6 Nutrition Council of America P.O.Box 25487 Chicano, It-60625 USA

Bill Joyce niddle East Director New Zealand Heat Producers Board P.O.Box 1705 Manama BAHRAIN

Peter Nottingham Head, Science Division neat Industry Research Institute of New Zealand P.O.Box 617 Hamilton NEW ZEALAND

LEAGUE OF MUSLIM WORLD

Dr Abdullah Omar Nasseef Secretary-General Lnw SAUDI ARABIA

Dr Tala1 Omar Bafakih Director of the Fiqh Academy Lrn Mecca SAUDI ARABIA WHO-EX/FOS/l-E page 13

Ur nohamed Tijani Jawhari Director Religions Affairs Department LWW necca SAUDI ARABIA

Ur Yehia Ahmed Uotahhar Director-General Organizations and Government Foreign Relations LWW necca SAUDI ARABIA

Dr Hussein A. Gezairy Regional Director, WHO Regional Office for the Eastern Mediterranean, Alexandria

Dr H.A. El-Yafi WHO Representative, Riyad,

Dr H.H. Khayat Uanager. Regional Arabic Prograunne and Publication, WHO/EWRO, Alexandria

Hr T. Zeribi Regional Adviser, Environmental Hazards and Pollution Control, WHO/EWRO, Alexandria WHO-EII/FOS/l-B page 14

Annex 2

FOWTIOIY OF A COUUITTEE FOB THB STUDY OF STWUIIiG BY ELECTRIC SHOCK

1. A committee for the study of stunning by electric shock would be formed of the following members:

Professor Lahbib Belkhoja Professor Wohau~~dAbdul Woneim Abul Fad1 Professor Wohamroad Abdussalam A representative from SASO

2. The terms of reference of the above c-ittee would be to collect documented scientific information and to conduct the necessary tests to ensure the following:

(a) that stunning by electric shock renders slaughter less painful to the animal; (b) that it involves no torture; (c) that it does not adversely affect the aniraal's meat and render it harmful to eat; (d) that it does not cause death.

3. In carrying out its terms of reference, the comnittee would be able to seek the assistance of such specialists as it may deem necessary. particularly neurophysiologists, algesiologists, anaesthesiologists and neurosurgeons .

4. The committee would submit a report to WHO and W within six months of the date of its formation. WHO-!3M/FOS/l-E page 15

Annex 3

FORMATION OF A COUMITTEE FOR THE STUDY OF FOOD COlfPOUEUl'S AND ADDITIVES OF MIINAL ORIGIN

1. A committee for the study of food components and additives of animal origin would be formed of the following members: Professor Lahbib Belkhoja Professor Hohammad Abdul Uoneim Abul Fad1 Professor nohammad Hawary Professor Zafer Sawwaf Doctor Ahmad Sakr A representative from SASO

2. The terms of reference of the above committee would be to collect documented scientific information and to conduct the necessary tests in connection with the following:

(a) various types of food components and additives of animal origin, particularly those derived from forbidden sources; (b) foods containing such components and additives; (c) methods of detecting such forbidden components and additives in foods.

3. The committee would submit a report to WHO and LMW within six months of the date of its formation.