World Halal Conference 2018

5 April 2018 | Mandarin Oriental Hotel, KUALA LUMPUR

Halal & Science

Datuk Prof. Dr. Azizan Baharuddin

Director-General, Institute of Islamic Understanding Malaysia

1
 Outline of Presentation
(A) Significance of Topic - What is Behind the
Concept?
 Market + economics
 Cultural preference?
(B) Halal: More Than Meets the Eye
 Looking at the Reverse of Halal & Thoyyib
 Understanding Haram & the Science of It
(C) Halal: From Iman to Amal (practical)
(D) The Science of Halal the Halalness of
Science
2
 (A) Significance of Topic
• 3 billion Muslim population. Emphasis on the importance of
halal products is now growing.

• Supply for Halal food and non-food products is not enough to

cater for the demand.

• The Halal brand is fast becoming a new market force and

brand identifier. It is now moving into the mainstream market,
affecting and changing perceptions on how business
especially marketing should be conducted.

• Halal is becoming a global symbol for quality assurance and

lifestyle choice.

• Participation from various stakeholders  scientists, religious

scholars, corporate sectors, manufacturers, service providers,
consumers (Muslim and non-Muslim) need to be looked at.
(Hanzaee & Ramezani, 2011)

3
 Halal & Science (Conference’s Perspective)
• Society should advocate that science is a prerequisite in
various aspects of Halal.
• Science's major role in Halal is to provide evidence and
facts that sustain the integrity of the Halal products or
services.
• In the global Halal ecosystem, science helps to strengthen
the identification of critical ingredients and processes so
that these elements remain Halal. In addition, science
provides methods to identify adulteration and develop
Halal alternative ingredients.
• Infusion of science into the Halal discourse should focuses
on the universal benefits, natural disposition of man,
health, cleanliness and environmental justice/justice
towards other species.
• Objective of the Session  creating awareness to the
public on the indispensible nature of science's role in the
Halal industry.
4
 Epistemological Considerations
• What is Halal in the conventional + scientific views
respectively? Much similarities; value of
evidence/dalil and actual experiences/practices.
• What is the tasawwur (worldview) behind Halal? (in
the secular & Islamic sense).
• What are the (scientific) premises and foundation
in the development of the ‘Halal’ status?
• What is the relationship between Science and
Halal?

5
The Global Market for Halal Economy

Existing The global Halal market is

markets estimated to be worth USD2.3
trillion annually.

6
 Muslims and the Halal Industry

The Global Halal Market Potentials

The Halal industry will increase in tandem with the growth of Muslim population

Source: Halal Industry Development Corporation (2015) 7

8
 Key Stakeholders in Halal Malaysia Development

Halal industry development

SME development
MITI

Export promotion
Key
Stakeholders Investment promotion

Need for synergy

Halal Certification
between ulama
(scholars) and
Standards development
umarak (scientists,
Enforcement
policy makers, etc)
Domestic Trade
and Consumer
Affairs Source: Halal Industry Development Corporation (2015) 9
 Malaysia’s Halal Ecosystem
• Halal food & beverages
• Halal cosmetics & personal care
• Advisory centre • Halal Ingredients
• Datawarehouse • Halal services (logistic, banking,
• Knowledge dissemination tools Production and takaful, healthcare & tourism
• Business and market intelligence
Reference
Centre Services
Halal as the new
source of
economic growth
• Halal Industrial Parks
• Halal Talent Development Program Human
• Halal Knowledge Workers Infrastructure • Halal R&D – testing lab
Capital Source: Economic Planning Unit, • Traceability system
• Halal Executives & Auditors Prime Minister’s Department
• Syllabus in universities & colleges • Standard & certification

Government
Support

• Ministry: Ministry of International Trade and Industry

• Industry Development: Halal Industry Development Corporation
• Certification: JAKIM
• Standards Development: Standards Malaysia
• Enforcement: Ministry of Domestic Trade
Source: Halal Industry Development Corporation (2015)

Malaysia’s Halal ecosystem - various halal sectors co-exist and supported by proper certification system,
infrastructure and human capital development program 10
 Available Standards related to ‘Halal’ has increased over the years,
shaping the nation’s Halal landscape

Responsible for the development of Halal Standards and to coordinate and

manage related standards

NO MS NO. TITLE

1 MS 1500:2009 (E) Halal Food - Production, Preparation, Handling And Storage - General Guidelines
(Second Revision)
2 MS 1900:2005 Quality Management Systems - Requirements From Islamic Perspectives

3 MS 1900:2014 Shariah-based Quality Management Systems - Requirements With Guidance (First

Revision)
4 MS 2200-1:2008 Islamic Consumer Goods - Part 1: Cosmetic And Personal Care - General Guidelines
5 MS 2200-2:2013 Islamic Consumer Goods - Part 2: Usage Of Animal Bone, Skin And Hair - General
Guidelines
Standard
6 MS 2300:2009 Value-based Management Systems - Requirements From An Islamic Perspective
Development
Agencies 7 MS 2393:2013 Islamic And Halal Principles - Definitions And Interpretations On Terminology

8 MS 2400-1:2010 Halalan-toyyiban Assurance Pipeline - Part 1: Management System Requirements

For Transportation Of Goods And/Or Cargo Chain Services

Standards ranked 9 MS 2400-3:2010 Halalan-toyyiban Assurance Pipeline - Part 3: Management System Requirements
For Retailing
by rate of usage: 10 MS 2400-2:2010 Halalan-toyyiban Assurance Pipeline - Part 2: Management System Requirements
For Warehousing And Related Activities
1. MS1500 11 MS 2424:2012 Halal Pharmaceuticals - General Guidelines

2. MS1900 12 MS 2565:2014 Halal Packaging – General Guidelines

3. MS2200 13 MS 2594:2015 Halal Chemicals For Use In Potable Water Treatment - General Guidelines
14 MS 2610:2015 Muslim Friendly Hospitality Services – Requirements

11
Copyright © 2008-2013 Halal Industry Development Corporation
 Worldviews
Man-Centered Life-Centered
 Man is the measure of  Man is not the measure of
everything everything
 By his reason alone he can  Reason can be aided by
know and solve everything revelation
 Resources are infinite, other  Resources are finite, limits
species are of utilitarian value exist
only

RELIGIOUS WORLDVIEW
Combination of the best of Man-Centered + Life-Centered
 Limits include internal & external ones, e.g limits to
consumption or greed linked to mazmumah traits.

Religious worldview supported by science:

Empiricising Spirituality and Spiritualising Science
Source: Azizan Baharuddin (2013). Changing Our Worldview for a Sustainable Future and the Role of Dialogue.Journal of Oriental
Studies. 23: 40-51. 12
 Example of Accepted Role of Religion Today

Roles of Religion and Ethics

in Addressing Climate Change

Source: Posas, P. J. (2007). Roles of religion and ethics in addressing climate change. Ethics in Science and Environmental Politics,
2007, 31-49.
13
 Where/How It Begins: The Islamic Worldview

• Islam = aslama  submission (to the way/reality

will of God – the Creator, the Sustainer, the
Cherisher).
• Al-Quran and Hadith as manual/guidance.
• Sharia = the way; the law; path to God; body of
water
• But “unlawful” or haram can have sociological,
ethical meaning, not just biological.

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 Objective of Shariah (Maqasid Al-Shariah)

• Maqasid Al-Shariah comprises those

benefits/welfare/advantages behing the
revelation of Islamic laws.
• It aims at the attainment of good, welfare,
benefits, and warding off evil, injury, loss, etc.
• Sharia aims at the welfare of the people in this
life and in the Hereafter  for this purpose it
advised people to adpt such means and measure
that may give advantage/benefit/well-being to
them and ward off evil/injur/loss.

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Halal: Protecting the Objective of Syariah
(Maqasid Al-Shariah)

Protection of
PROPERTY/WEALTH

Protection of INTELLECT

Protection of LINEAGE

Protection of LIFE

Protection of RELIGION

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 (B) Halal

‫ حال‬:) ‫َح اَّلل ( اسم‬

• solver - one who forms a solution
‫ ُمبَاح‬:) ‫َحَّلَل ( اسم‬
• lawful, permissible; admissible ; allowed ;
authorized ; legal ; legitimate

Something that is lawful and permitted in Islam

In tune with fitrah/natural dispositions conotating balance, health, well-being

Source: https://www.almaany.com/en/dict/ar-en 17
 Halal
‫ان‬
ِ ‫ط‬َ ‫ش ْي‬
‫ت ال ا‬ ُ ‫ض َحالَالً َط ِّيبا ً َوالَ تَت ا ِبعُواْ ُخ‬
ِ ‫ط َوا‬ ُ ‫يَا أَيُّ َها النا‬
ِ ‫اس ُكلُواْ ِم اما فِي األ َ ْر‬
‫ِإناهُ لَ ُك ْم َعد ٌُّو ُّم ِبين‬
O you mankind! Eat of what is on earth, Lawful and good; and do
not follow the footsteps of the devil, for he is to you an avowed
enemy. (Al-Baqarah 2:168)

• All foods are Halal except those that are specifically

mentioned as Haram.

“He has only forbidden to you dead animals, blood, the flesh of swine,
and that which has been dedicated to other than Allah . But whoever
is forced [by necessity], neither desiring [it] nor transgressing [its limit],
there is no sin upon him. Indeed, Allah is Forgiving and Merciful.”
[Al-Baqarah 2:173]

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 Thoyyib

َ
‫ َجيد‬:) ‫طيب ( اسم‬
• agreeable ; good ; nice ; pleasant
َ
‫ط ِيبًا‬
• good; clean

“Those persons whose bodies are nourished with Haram (illegal)

sources will not enter paradise” [Imam Ahmad]
“A body that is nourished unlawfully will not enter paradise.” [Tabarani]

Source: https://www.almaany.com/en/dict/ar-en 19
 Haram

‫ إثْم‬:) ‫َح َرام ( اسم‬

offense ; sin ; wrongdoing ; unlawful; forbidden

Reference to something that is sacred  access to it is forbidden

(sinful action – forbidden to be done)

The five categories of ‫( األحكام الخمسة‬al-ahkam al-khamsah) or the hierarchy of

acts from the permitted to the non-permitted are:
i. ‫ فرض‬/ ‫( واجب‬fard/wājib) – "Compulsory"/"duty"
ii. ‫( مستحب‬mustahabb) – Recommended, "desirable"
iii. ‫( مباح‬mubāh) – Neutral, "permissible"
iv. ‫( مكروه‬makrūh) – Disliked, "hated"
v. ‫( حرام‬harām) – Sinful, "prohibited"

Source: https://www.almaany.com/en/dict/ar-en 20
 Haram
• The two types of haram are:
i. ‫( الحرام لذاته‬al-ḥarām li-ḏātihi) – Prohibited because of its
essence and harm it causes to an individual.
– Adultery, murder, theft (not just food)

ii. ‫( الحرام لغيره‬al-ḥarām li-ġayrihi) – Prohibited because of

external reasons that are not fundamentally harmful but
are associated to something that is prohibited.
– Ill-gotten wealth obtained through sin. Examples include money
earned through cheating, stealing, corruption, murder and
Interest or any means that involves harm to another human
being. Also, a deal or sale during Friday's prayers (salat al-
jumu'ah). It is prohibited in Islam for a Muslim to profit from
such haram actions. Any believer who benefits from or lives off
wealth obtained through haram is a sinner.
– Prayer in a house tobtained illegally. (Mahbubi Ali & Lokmanulhakim, 2013)
21
 Haram
• The religious term haram, based on the Quran, is
applied to:

i. Actions, such as adultery, murder, or getting a

tattoo.
ii. Policies, such as riba (usury).
iii. Objects, such as al-Masjid al-Haram and al-
Masjid al-Nabawi in context as
two haram (sacred) mosques.
iv. Certain food and drink, such as pork and
alcohol (plus any substance proven harmful,
e.g chemicals & toxic materials)
v. Some halal objects, foods or actions that are
normally halal but under some conditions
become haram. For example, halal food and
drinks at daytime during Ramadan, or a cow
or another halal animal that is not slaughtered
in the Islamic way and in the name of Allah
(God) [scientifically explainable].
vi. Certain inaction, such as abandoning
the salah (prayer).

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 Scientific Evidence Behind Prohibition of Pork
i. Problematic Digestive System of the Pig
Pig has very few functional sweat glands and can barely sweat at all. Sweat
glands are a tool the body uses to be rid of toxins. This leaves more toxins in
the pig’s body, than normal; weak digestive system, consumes everything.
ii. Increased Cancer Risk from Bacon & Other Processed Pork
According to the World Health Organization, processed meat like ham, bacon
and sausage causes cancer.
iii. Swine flu in humans
According to the Centers for Disease Control and Prevention, H1N1 and H3N2
are swine flu viruses that has not been shown to be transmissible to people
through eating properly handled and prepared pork.

“Forbidden to you (for food) are: dead meat, blood, the flesh of
swine, and that on which hath been invoked a name other than that
of Allah” [Al-Ma’idah 5:3]
Source: http://www.abc.net.au/science/articles/2008/04/22/2223974.htm 23
 Scientific Evidence Behind Prohibition of Pork
iv. Trichinosis Dangers
Pigs carry a variety of parasites in their bodies and meat and one of the
biggest concerns with eating pork meat is trichinosis or trichinellosis 
experienced as abdominal pain, diarrhea, fatigue, nausea and vomiting.
v. Pigs Harbor Common Viruses and Parasites
Pigs are primary carriers of tapeworm, Hepatitis E virus (HEV), porcine
reproductive and respiratory syndrome (PRRS), Nipah virus, Menangle virus
and more.

Trichinella sp. (roundworm)

Source: https://www.cdc.gov/hepatitis/hev/hevfaq.htm 24
 Scientific Evidence Behind Prohibition of Pork

• Pork is regarded as
impure, unhealthy
and harmful for
humans due to the fats,
toxins and bacteria it
contains and the way
the pig behaves in
allowing itself to be in
the mud and its own
excrement.

Source: https://qph.fs.quoracdn.net/main-qimg-37c633732e828c60cbeda0ec98316424-c 25
 Scientific Evidence Behind Prohibition of Alcohol
Alcohol does not belong in our diet.
 The risks that it presents outweigh any
benefits that may be derived from
consuming it.
 Biologically, alcohol is considered a
poison by our body.
 Studies have shown that alcohol
interferes with all three sources of
glucose and the hormones needed
to maintain healthy glucose level.

“O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone
alters [to other than Allah ], and divining arrows are but defilement from the work
of Satan, so avoid it that you may be successful” [Al-Ma’idah 5:90]

Source: https://www.medicinenet.com/alcohol_and_nutrition/article.htm 26
 Expanding the Idea of Halal and Thoyyib
Halal and Thoyyib – The underlying principle for a Muslim diet
Products/services has to be:

Halal Thoyyib
Permissible according to Syariah + Good to consume / apply
(Islamic Law)

Healthy Nutritious

Clean & Safe Quality

Permitted sources
Source: Halal Industry Development Corporation (2015) 27
 Halal and Thoyyib in the Meat
• Halal in the context of
meat for example, does
not only touch upon the
slaughtering part, but it
also verifies the method
of the slaughtering, the
character of the
slaughterer, how the
animals are raised, the
food fed to the
slaughtered animals, etc.

“And eat of that [meat] upon which the name of Allah has been mentioned.”
[Al-An’am 6:118]
28
 Some Cultural/Religious Perspectives:
Experiments on Animals Relevant to Halal
• COMPASSION is key
• Experiments to satisfy desire for
inessentials contradicts the religion.
• Millions of animals killed in the name
of commercial enterprise to supply
complacent public.
• Needs and wants to be balanced.
• Many experiments not really
necessary in light of new
technology.
• What is not acceptable to be done
to humans must be unacceptable
to animals
Source: Masri, Al-Hafiz Basheer Ahmad (2007) Animal Welfare in Islam, The Islamic Foundation, Leicester UK
29
 Experiments on Animal
Basis for considering whether the experiments are
allowed or not, quite well worked out through Maqasid
shariah (aim/objective of sharia)

I. The Necessities (al-Masalih al-daruriyyah)

i.e. the essential needs or interests without which life
cannot be sustained.
II. The Requisites (al-Masalih al-hajiyyah)
i.e. Needs or interests that are required for comfort or
relief from pain or any kind of distress, or for improving the
quality of life.
III. The Luxuries (al-Masalih al-tahsiniyyah)
i.e. Needs or interests that are desirable for exuberance,
enjoyment, or even for self-indulgence
Animal Testing Under which Category?
30
 Animal Rights in Islam: Basis for Halal &
Thoyyib
1. Care and Protection
2. Conservation
3. Love and Compassion
4. Food and Drink
5. Avoidance of cruelty
6. Avoidance/treatment of disease
7. Clean environment
8. Physical features not changed (no mutilation)

31
 Teachings of The Prophet (hadith)

1. Do not burn nests of animals e.g. ants

2. Do not make animals as targets (shooting, sports)
3. Don’t over burden “beasts of burden”
4. Areas of conservation called ‘hima’ near Madinah
and others were started by the Prophet
5. Forbade striking or branding the face of animals
6. Whatever is cut off from an animal while it is still
alive is carrion (dead meat from an animal not
slaughtered in the name of Allah is unlawful)

32
 Teachings of The Prophet (570-632 CE)

7. Do not clip the forelock of the horse, for a decency is

attached to its forelock; nor it’s mane, for it protects it;
nor it’s tail, for it is its fly flap.
8. Forbade inciting animals to fight each other (cock
fighting)
9. Prohibited the use of skins of wild animals.
10. Forbade the skin of animals to be used as floor covering.
11. Ask for saddles not to be made from silk or leopard skin.

33
 The Spectrum of Halal
Halal is not just confined to slaughtering of animal / meat

PRODUCTION SUPPORTING SERVICES

INFRASTRUCTURE
Food and Non-Food
Items Such as: logistic,
Such as: Halal Industrial Parks, banking, tourism,
Traceability System, Halal Lab healthcare
& Certification System

Source: Halal Industry Development Corporation (2015) 34

 (C) Halal: From Iman to Amal
• For the Muslim, Halal is a manifestation of worship or ibadah.

• Knowledge • Actions
Iman Intentions Ilm • Thoughts Amal • Deeds

Who are we, why The importance of Actions/deeds or

should the sharia (the mastering both ilm aqli practice should be based
Laws of Nature) be (science, reason) and ilm on the understanding
followed naqli (the revelation) (knowledge)

“And I did not create the jinn and mankind except to worship Me.”
[Adh-Dhariyat 51:56]
35
 (D) Halal Actually is Verifiable via the
Understanding the Laws of Nature (sunnatullah)

• Laws of Nature = sunnatullah (naturalness)

• Islam (from the root word ‘aslama’) = submission to
the will of God, following the real.
• Science is the description of the reality, nature as it
is.
• God is the Most Loving (Most Forgiving, Most
Providing), and God is also the Most Just (justice
placing something where it belongs)  respecting
nature.
• Haram means denial of Love & Justice

36
 Values – The Forgotten Dimension

Source: Richard A. Slaughter (1996). Future Concepts and Powerful Ideas.

• STEM has now become STEAM and STREAM in Korea, Russia, China.
(A = Arts; R = Religion)
37
 Why Muslims Need to Master Science
• Islam calls upon Muslims to pursue knowledge in the broadest sense of
the word.
"Seeking knowledge is an obligation upon every Muslim.“ (Narrated by Ibn Majah)

• Al-Quran draws attention to the danger of conjecturing without

evidence (which developed the foundations of science through modern
science), and in several different verses asks Muslims to require proofs
both in matter of theological belief and in natural science:
“And follow not that of which you have not the (certain) knowledge of...” (Al-
Isra:36)
“Say: Bring your proof if you are truthful” (Al-Baqarah:111)

• Quranic verses encourage study and contemplation of the universe

that surrounds us - concerned with those sciences that give human
beings the ability to benefit from the world around them.
"Indeed, in the creation of the heavens and the earth and the alternation of
night and day are signs for those of understanding.” (Ali-’Imran:190)
38
 Science in Islamic/World History
• The 700M - 1500M science in Islamic civilization is in its mercenary (Golden
Age of Islam).
• Identity of Islamic Science seen in:
 Epistemology / philosophy of science
 Goals
 Methods
 Applications and Practices
 Content
• Science or natural study in Islamic history produced 2 results:
i. Understanding of the physical / physical world
ii. Reflection on spiritual reality.
• Science is associated with submission/worship to God.
• Science must be sought (seek knowledge from the cradle to the grave).
• Science is required for recognizing asma’ and af'al (deeds) of Allah in order to
seek His pleasure.
• Muslim scholars such as Ibn Hazm, Al-Farabi describe the hierarchy of
knowledge and various types (of knowledge/sciences) are actually interrelated.
• Hujjatul Islam Al-Imam al-Ghazali is a mathematician as well.
39
 Science in Islamic/World History
• The progress of Muslims in:
• Engineering
• Architecture
• Literature
• Philosophy Astrolab
• Agriculture
• Economy
• Medicine
• Various fields of science
• Sociology
• Navigation technology
Invention of the syringe for
medicating patients, the
discovery of the human
immune system
40
41
 Scientist
marrying his
robot

Ovum
trading

42
(D) Values for Muslim Scientists

1. Tawhid (oneness)
2. Khilafah (leadership)
3. Ibadah (worship)
4. Ilm (knowledge)
5. Halal
6. Haram
7. ‘Adl (justice)
8. Zulm (injustice)
9. Dhiya (enlightening)
10. Istislah (public interest)
43
 Change of Mindset
There is no doubt that the rapid process of
globalisation taking place as a result of technology
will not lead to sustainability IF it’s not
accompanied by a movement of
global ethics at an equally rapid pace.

The illiterate of the 21st century will not be those

who cannot read and write, but those who cannot
learn, unlearn and relearn.
(Alvin Toffler, 1928-2016)

• Reviewing of our worldview/mindset – how we view

nature, ourselves; what meaning we give to life – all
translatable into how we govern, manage, work, live &
sustain the Earth & ourselves (the scope of Ethics is wide)
44
Need for Holistic Approch (es)
“The future of humanity depends on
the harmonious relationship
between the two greatest cultural
forces of humankind; religion &
science”
(Alfred North Whitehead, 1861-1947 )

45
 Conclusions

• Science helps to strengthen the identification of

critical ingredients and processes so that
products/services remain Halal.

• Synergy between ulama (religious scholars) and

umarak (scientists, professionals) is needed in
mainstreaming the Halal concept to the global
market  Dialogue between stake holders a
necessity.

• Halal is relevant to all because behind the concept

are empirical (scientific) evidences relevant and
beneficial to everyone.
46
 Way Forward
“O mankind, indeed We have created you from male and female and made
you peoples and tribes that you may know one another. Indeed, the most
noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is
Knowing and Aware.”
[Al-Hujurat 49:13]

“For you is your religion, and for me is my religion.”

[Al-Kafirun 109:6]
“There has come to you enlightenment from your Lord. So whoever will see
does so for [the benefit of] his soul, and whoever is blind [does harm] against
it. And [say], "I am not a guardian over you."
(Al-An’am 6:104)
“And We have not sent you, [O Muhammad], except as a mercy to the
worlds.”
(Al-Anbiya 21:107)
47
 References

• Yusuf Al-Qaradawi (1994). The Lawful and Prohibited in Islam (Al-Halal Wal Haram Fil Islam).
Indiana: American Trust Publications. ISBN: 0-89259-016-5.
• Azizan Baharuddin & Mohd Noor Musa. (2018). Environmental Ethics in Islam. In Islamic
Bioethics: Current Issues and Challenges (Vol. 2). Singapore: World Scientific Publishing.
ISBN:978-1-78326-749-1
• Halal Industry Development Corporation (2015).
• Posas, P. J. (2007). Roles of religion and ethics in addressing climate change. Ethics in Science
and Environmental Politics, 2007, 31-49.
• Centers for Disease Control and Prevention (CDC). https://www.cdc.gov/hepatitis/hev/hevfaq.htm
• Mahbubi Ali, Mohammad; Lokmanulhakim Hussain (9 February 2013). "A Framework of Income
Purification for Islamic Financial Institutions". Proceeding of Sharia Economics Conference: 109.
• Report of Expert Group Meeting on Ethics of Animal Use in Experiment (unpublished), IKIM, Kuala
Lumpur, 7 June 2012.
• Hanzaee, K. H., & Ramezani, M. R. (2011). Intention to halal products in the world
markets. Interdisciplinary Journal of Research in Business, 1(5), 1-7.
• Masri, Al-Hafiz Basheer Ahmad. (2007). Animal Welfare in Islam, The Islamic Foundation, Leicester UK.
• Richard A. Slaughter (1996). Future Concepts and Powerful Ideas. Future Study Centre: Australia.
• James W. Fowler.(1995). Stages of Faith : The Psychology of Human Development and the Quest for
Meaning. Harper Collins.
• J.G. Ramasamy, L.M San, F.N. Mohd Noor, Azizan Baharuddin. (2005). Proceedings of the First National
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• https://www.almaany.com/en/dict/ar-en

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