پژوهشنامه حلال
سال پنجم شماره 3 (پیاپی 14، پاییز 1401)

Tayyib brand has been proposed with the aim of supporting Muslims through the implementation of a food chain based on Islamic principles. Any deviation between the goals of the brand owners and the consumers' perspective leads to a gap between them, which is considered as the brand gap. Brand gap analysis helps brand owners in formulating strategies and increasing the quality and quantity of life cycle. According to the purpose, the present research is practical and based on a descriptive survey and a cross-sectional method. A five-point Likert questionnaire with 28 items was used to collect data. 130 consumers and potential customers completed the questionnaire as a sample size. In order to estimate the research measurement model, confirmatory factor analysis was used by AMOS software. The findings of the research show that according to the obvious variables extracted from Aaker's model, the importance of all four functional areas in the research conceptual model, including Business processes, customer-oriented, financial and innovation perspective, has been confirmed. These areas had a significant relationship with the main construct under study, that is, the explanation of Tayyib brand gap. Customer-oriented variables, the least, and Business processes, have contributed the most to creating brand gap. Therefore, the improvement of the variables related to the field of business processes, especially the transfer of brand identity and confidence in the score of tayyib indicators, is a priority, and it is also necessary to control the strengths in customer-oriented variables.

 Among the religious teachings, the use of certain goods has been introduced as haram for those who are obliged to do so, which means the necessity of avoiding them; In such a way that if they are committed, it will result in divine punishment. Although in the analysis of the process of attribution to sanctity, in the value-consumption structure of goods, different views are seen, from the point of view of some, the reference for validating and valuation of goods is only custom, and the view of Sharia is also formed on the axis of customary view, and on the other hand, some are of the opinion that the view of Sharia is independent and separate the view of tradition from valuation of goods; However, the result of both views is the authority of the view of the holy Shariah in the exploitation of goods. From this point of view, analyzing the view of the Shariah and finding a comprehensive model to recognize the haram goods is an undeniable necessity, because in its shadow, benefiting from other goods is considered permissible. This article is prepared based on the descriptive-analytical method and using the library document analysis approach. The results of the present research indicate that by referring to religious sources, analyzing the language of Sharia evidence, it is possible to express criteria for the exploitation and benefit of objects, according to the functions and rational needs of each era. Reflecting on jurisprudence texts shows that Sharia does not have an established view in the validation and valuation of goods and accepts the same validation of tradition in the use and exchange of goods. Therefore, the idea proposition of lawgiver is exclusive when it has a different view from tradition, which has manifested towards the haram goods while expressing the characteristics of edible (impurity, carcass, forbidden meat, evil) and non-edible goods (misleading tools). The important point is that in some cases, although the linguistic of the reason that declares the use of goods as haram is absolute, it should be analyzed in a specific context and consumption.

 Ensuring food security is one of the important factors in maintaining the society health and using nutritious food is an important step in achieving this goal. Milk and dairy products are one of the most complete and natural foods that have a special place in people's diets. Therefore, it seems necessary to ensure health and to be aware of the safety of this food.

 In this review study, using the databases "Elsevier", "Springer", "Wiley", "PubMed" and "SID" using the keywords "Milk", "Aflatoxin", "Dairy products" and "Antiaflatoxigenic", the level of aflatoxin in different dairy products (during the years of 2010 to 2017) was investigated. A total of 58 research articles related to the risk of aflatoxin M1 prevalence in dairy products were found. In the conducted research, it was observed that the most important aflatoxin detected in dairy products is M1 aflatoxin.

One of the factors that endanger the health of dairy products is its contamination with aflatoxin M1, which is the result of feeding dairy animals with moldy food and fodder, which leads to the production and secretion of the said poison in animal milk. Therefore, in this study, by examining the level of contamination of different dairy products (raw milk, pasteurized milk, sterilized milk, milk powder, butter, cream cheese, white cheese, ice-cream and yogurt) with aflatoxin M1, it is possible to monitor the causes of the increase and provide preventive solutions (biological, chemical, physical, surface adsorption and mixing) to reduce it.

The aim of the current study was to assess the agreement of the religious halal norm with difference in histamine, urea, and methanol levels as well of selected aquatic animal species. Samples of Arius maculatus, Atule mate, Cynoglossus bilineatus, Planiliza macrolepis, Portunus pelagicus, Rhinoptera javanica, Saccostrea cuccullata, and Sphyraena putnamae were obtained from the Chabahar Bay. The concentrations of total protein, histamine, and urea were estimated in dorsal muscle of fish, claw muscle of Portunus pelagicus, and soft tissue of the Sccostrea cuccullata samples, using the ELIZA method. Colorimetric kits were used for methanol determination. Comparison of the mean urea concentrations amongst examined species indicated significantly higher levels of urea in haram species (W= 167.5, p= 0.013). Mean histamine levels on the other hand, were not significantly different between halal and haram food (F= 2.61, p= 0.11). Yet, histamine content in R. javanica fried flesh was more elevated compared to halal food. Also Protein levels were considerably decreased in cooked R. javanica meat. Methanol concentration was lower than the detection limit in all samples. We speculated that the cooked food should be considered for assessing the agreement level between halal norm with food quality. Colorimetric kit was used to detect methanol in samples.

Different kinds of oil are oxidized during storage and their quality decreases. Synthetic antioxidants are usually used to prevent oxidation, which is harmful to human health. Some natural compounds can be effective in inhibiting oil oxidation. In this survey, the effect of different levels of Kerman black cumin essential oil in three treatments of 200, 400 and 600 microliters per liter of oil and synthetic antioxidant TBHQ at two levels of 100 and 200 mg/kg in the oil, by performing free radical inhibition tests, peroxide number measurement and thiobarbituric acid test measurement (TBA) have Been investigated. The results of the oil oxidation process showed that the highest rate of oil spoilage and oxidation belonged to the control sample. The comparison of the antioxidant activity of different concentrations of essential oil showed that the concentration of 75% of cumin essential oil had the highest free radical inhibition percentage among all concentrations studied. Also, the oil containing 600 microliters of cumin essential oil showed the lowest peroxide number (10.66 mg of oxygen per 1000 grams of oil) and this concentration of essential oil had the best performance after TBHQ with a concentration of 100 mg/kg in reducing secondary oxidation, but this concentration of essential oil compared to TBHQ with a concentration of 200 mg/kg, it performed weaker in reducing secondary oxidation. The results of this research show that the best time to use oil without chemical antioxidants and containing Kerman black cumin essential oil is within the first month of production and before the formation of secondary oxidation products in this oil.

 nutrition and its customs have been taken into consideration in religious teachings like other subjects. The origin of food is from God, which has been given to humans for health, continuity of life and ability to perform tasks. The purpose of the research is to express the place of mentioning Bismillah and its effects on eating habits from the perspective of divine teachings.

 This research aims to explain the effect of mentioning Bismillah from the point of view of religious teachings that affect physical and mental nutrition in humans by using verses, narrations and books related to them. This research was carried out by library study and the necessary information was collected and analyzed; Therefore, the research method in this article is descriptive-analytical.

 The importance of nutrition and observance of its etiquettes have been stated in religious texts, especially the Qur'an, and one of the etiquettes of nutrition is the mentioning Bismillah; It has been tried to reflect what is important as the effect of mentioning Bismillah as the etiquette of nutrition, by adhering to religious teachings, which is; Blessings in food, warding off disease, avoiding the devil, forgiveness of sins, earning good deeds, aiding on Judgment Day, and gratitude.

Eating etiquettes have a special place in divine teachings, and there is a lot of emphasis on preserving and observing eating etiquette in the Qur'an, the traditions of the infallible (PBUH) and the words of religious scholars, and adhering to the rituals of mentioning Bismillah while eating has physical and spiritual effects for humans.