The debate surrounding the acceptability of stunning for Halal slaughter is one that is likely to linger. Compared to a couple of decades or so ago, one may argue that pre-slaughter stunning is becoming a popular practice during Halal slaughter due to the increasing number of Muslim-majority countries who continue to issue religious rulings (Fatwa) to approve the practice. Concerns have often, however been raised about the likelihood of some animals dying as a result of stunning and whether there are mechanisms in place to identify and remove dead animals stunned with irreversible techniques before their necks are cut. This paper reviews literature about what makes meat Halal, considers the arguments put forward by proponents and opponents of pre-slaughter stunning for Halal production and examines the criteria used by Halal Certification Bodies to identify and reject animals that may die as a result of irreversible stunning and considers the specific risks of waterbath stunning (for poultry) from a Halal viewpoint.

The importance of religious slaughter from economic, emotive and ethical viewpoints is significant. There are apparent economic benefits associated with trading in meats slaughtered according to religious traditions. Some religious authorities insist on the slaughter of animals without stunning, but this, according to many researchers, compromises animal welfare. We conducted a survey of Islamic scholars and Halal consumers, 66 scholars from 55 organisations and 314 consumers from 54 UK cities/towns were surveyed. Forty-nine scholars were interviewed through pre-arranged meetings, 17 surveyed online whilst all 314 consumers were either surveyed online or through the remote completion of copies of the questionnaire. Most of the scholars (>95%) (CI 86.9 to 98.4%) agreed that if an animal is stunned and then slaughtered by a Muslim and the method of stunning does not result in death, cause physical injury or obstruct bleed-out, the meat would be Halal and 53% (CI 47 to 58%) consumers also thought such meat would be Halal.

Background The continued growth of the global Halal meat market has resulted in many mainstream businesses in the developed world trading in Halal products. A good understanding of Halal consumer behaviour with regard to their preference of meat according to the method of slaughter (pre-stunned or not) and the frequency of consumption is vital for the formulation of future animal welfare legislation, consumer protection policies and research strategies of educational institutions. Methods In this study, 250 Halal meat consumers in England were surveyed to obtain a better understanding of their meat consumption frequency, preference of meat according to species of animals and the method of slaughter. Results The results show that the majority (50.8 per cent) of consumers ate meat at least once a week, 45.6 per cent at least once a day, 3.2 per cent at least once a month and 0.4 per cent ate meat occasionally. Poultry meat was marginally the most preferred meat among respondents overall, followed by lamb and beef, with the majority of respondents (approximately 70 per cent) indicating preference for meat from animals slaughtered without stunning over those stunned before slaughter. There were gender differences within some responses. Conclusion The results give an insight into Halal consumer behaviour, and may be useful to retailers, researchers, consumer advocates, animal welfare charities and government.

The ethical and economic significance of slaughtering animals for consumption by people of faith cannot be underestimated. On one hand, there are concerns for the welfare of animals during rearing, transport and slaughter, on the other, the market for halal meat products continues to grow at an exponential rate which has attracted the attention of independent and mainstream retailers. This paper considers the slaughter methods approved for the main animal species slaughtered for consumption by Muslims: beef, lamb, goats and poultry. It further examines the rationale for approving and rejecting certain methods of stunning and the implications this has for the welfare of animals. Areas where further research is needed to improve animal welfare during halal slaughter are also highlighted, and the authors have argued why a dialogue between animal welfare researchers, Islamic scholars and halal certification or accreditation bodies is vital in creating knowledge exchange between key stakeholders with a view to improving animal welfare during halal meat production.