The Halal Debate: Cruelty, Contamination, and the Politics of Offense

Summary

This article examines the growing controversy around halal practices, arguing that criticism of halal—particularly concerns about contamination, animal welfare, and supply chain integrity—is not inherently Islamophobic. It highlights how public backlash, such as in the case of Deepa Karthik, contrasts sharply with Muslim-authored research acknowledging contamination risks, certification inconsistencies, and fraud within the halal ecosystem. Drawing on international reporting, academic studies, and policy debates, the article underscores a broader pattern: legitimate scrutiny is often suppressed through rhetorical framing rather than addressed on merit. It further raises questions about transparency, consumer rights, and potential tensions with employment law. Ultimately, it calls for open, evidence-based debate and equal application of ethical and legal standards in a pluralistic society.

There is probably no process involving food that is as controversial as the Islamically mandated halal slaughter that involves live animals having their throats cut and letting them bleed to death.  Only Muslims can carry out halal slaughter.

The Halal Debate: Contamination, Silence, and the Politics of Offense

Many people, both famous and those away from the limelight, repulsed by this method, have denounced it and, in turn, been denounced for taking such a stand. includes Brigette Bardot and Morrissey[1], the lead singer and lyricist of the Smiths.  Opposition to halal slaughter is observed in many developed countries, including the UK[2], Germany[3] and Australia[4], whose Parliament observed that halal was “clearly a contentious issue.” In the UK, a Sikh restaurateur  alleged he ‘received death threats[5] for refusing to sell Halal meat.’

The Hindu community in the US has not been immune to the highly contested nature of halal slaughter, with a Hindu professional of high moral character having to pay a heavy personal price. Recall the 2025 silencing of Deepa Karthik[6], an elected Hindu school board vice president in South Brunswick, New Jersey, which has brought renewed attention to the sensitivities surrounding halal practices. For simply expressing on her private Facebook account that, as a Hindu, she objects to halal products due to concerns over “contamination” arising from the slaughter method, Karthik faced coordinated backlash, institutional sanctions, committee removals, and professional repercussions.

This episode highlights a broader pattern: segments of the Muslim community often view the term “contamination” as inherently offensive when applied to halal. This paper responds directly and publicly to that reaction with an evidence-based examination drawing on documented cases, eyewitness accounts, and publicly available research.

Our concerns are informed by lived experiences of Hindu communities — including eyewitness reports of unhygienic ritual slaughter of animals inside Mumbai apartment complexes, with blood flowing through residential corridors — as well as scientific studies, investigative journalism, and official records.

Given the transnational nature of the Muslim Ummah and the presence of Muslim communities in virtually every country, halal-related issues extend beyond local boundaries. This communication therefore addresses the matter at local, state, national, and international levels with specific, actionable recommendations.

The Cynical Use of “Islamophobia” to Silence Halal Scrutiny

Criticism of halal practices is routinely branded as “Islamophobic” in an effort to shut down scrutiny and honest discussion. This tactic is especially ironic because, as a Muslim human rights expert himself acknowledged, such criticism does not constitute Islamophobia.

In April 2021, the United Nations Special Rapporteur on freedom of religion or belief, Ahmed Shaheed — himself a Muslim and a former foreign minister of the Maldives — stated before the UN Human Rights Council [7] that the term ‘Islamophobia’ is “contested because charges of Islamophobia have been inappropriately and dangerously leveled at persons who challenge majoritarian interpretations of Islam, such as human rights activists and women’s rights advocates; members of minority Muslim communities within majority Muslim contexts; non-Muslims, including atheists and other religious minorities; and dissidents in authoritarian States.” He also stated[8] “international human rights law protects individuals, not religions,” adding that “Nothing in [his] present report suggests that criticism of the ideas, leaders, symbols or practices of Islam is something that should be prohibited or criminally sanctioned.”

The Office of the High Commissioner for Human Rights (OHCHR) has stated,[9] “the right to freedom of religion or belief, as enshrined in relevant international legal standards, does not include the right to have a religion or a belief that is free from criticism or ridicule” and that “the right to freedom of expression implies that it should be possible to scrutinize, openly debate and criticize belief systems, opinions, and institutions, including religious ones.”

This principle aligns with broader democratic and educational norms in the US. Arlene Gardner, Executive Director of the New Jersey Center for Civic Education, in Teaching Controversial Issues: Teachers’ Freedom of Speech in the Classroom, emphasizes that democratic self-government depends on sustained engagement with controversial issues.[10] Open discussion, even when difficult, is essential for developing informed and engaged citizens capable of respectful disagreement. Research shows that such engagement strengthens reasoning, critical thinking, and decision-making skills.

The Center similarly underscores that controversial issues—particularly those involving tensions between individual freedoms and the common good—should not be avoided but actively engaged. The New Jersey Student Learning Standards for Social Studies[11] further call for students to consider multiple perspectives, make informed decisions, and participate meaningfully in civic life.

As such, branding criticism of halal practices as inherently “Islamophobic” directly contradicts both international human rights principles and core US democratic values. Open inquiry, reasoned critique, and the freedom to question established religious practices are not only protected rights — they are indispensable to a healthy, pluralistic society.

The Scientific Case Against Halal Slaughter

A study in Italy[12] evaluated plasma cortisol levels at two different stages in the animal’s productive life as this is an objective indicator of stress in the animal.  This measured the stress to which the animal is subjected on the farm and during slaughter by comparing traditional slaughter with the procedures required for halal slaughter.

It found that average plasma cortisol values increased more than 10-fold between the breeding and exsanguination phases in animals slaughtered traditionally (from 4.06 to 43.72 nmol/L), whereas they increased almost 30-fold in those slaughtered following the religious Halal rite (from 3.26 to 88.81 nmol/L). Higher cortisol levels in animals at the time of slaughter lead to poorer meat quality, resulting in tougher, drier meat with a higher pH that spoils more quickly.

In addition to such scientific studies, just as certain religious traditions may regard vegetarianism as inconsistent with their beliefs, Hindu perspectives may view halal practices as ethically objectionable within their own moral framework. Support for this viewpoint is drawn from documented instances in India where Hindu residents have objected[13] to the slaughter of animals within residential spaces. In some cases, such objections have led to legal intervention, with a court ruling restricting such practices[14] in specific contexts:

“The requirements of public safety, hygiene, and sanitation make it impossible to accept any policy that permits slaughtering inside individual flats.  In a city that is as densely crowded and congested as Mumbai and where typical residential apartments are small, we do not believe it is possible to make effective arrangements for human, hygienic, and safe methods of sacrificial slaughter within a residential flat.  Many of these flats are homes for the very old or the very young (or both).  These concerns override all others.”

The practice has now come to the US[15] as the Hamtramck City Council has approved Islamic animal sacrifices at home. As reported by the Detroit Free Press, “Some residents and animal rights advocates have expressed opposition to the ordinance changes, saying they will lead to animal cruelty and sanitation problems in Hamtramck, one of the most densely populated cities in Michigan.  They said they worry about people being traumatized by seeing the throats of goats, lambs, and cows being slit in backyards, with blood splattering and entrails falling out.  But Mayor Pro Tem Mohammed Hassan said allowing animal slaughter will not make the city ‘blow up with the nasty blood, contamination.’”

The mainstream international press has also reported on the matter. Reporting on large-scale animal sacrifice during Eid al-Adha, CNN described scenes in Bangladesh with the headline, Bangladesh: Rivers of blood run through Dhaka after animal sacrifices:” As a bizarre consequence of Eid al-Adha celebrations in Bangladesh, animal sacrifices combined with heavy rains[16] made the streets awash with blood. Shocking photos emerged from the capital Dhaka Wednesday, showing residents wading through streets flooded with animal blood and rainwater.” There were also strong reactions on social media, including one comment stating: “There should be a complete ban on the slaughter of these animals in the name of pleasing Allah.”

Another article[17] titled Halal Slaughter: Brutality Behind Closed Doors, wrote about the situation in the UK:

“Unlike traditional UK slaughter practices, halal meat is produced by cutting an animal’s throat while it is fully conscious.  The animal then bleeds out, terrified and in agony, a process that can last several minutes if the cut is not clean.  Though the UK technically bans such cruelty, exemptions exist for religious communities, primarily Muslims and Jews. However, as Catherine Blaiklock points out, the scale of kosher slaughter is minuscule and almost entirely confined to a small subset of observant Jews. Halal, by contrast, has gone mainstream, bringing its violence with it.  Furthermore, Kosher slaughter is designed to prevent[18] suffering; halal is designed to ignore it.  ‘We are talking about fully conscious animals, sometimes staggering around for minutes, dying slowly,’ said Blaiklock. ‘The law allows this only for religious purposes, yet non-Muslim children across Britain are being served halal in schools and hospitals, without their parents ever being informed.’

“In one verified case, a lamb is seen collapsing onto the blood-slicked concrete, eyes wide with terror as its throat gapes open.  Men shout ‘Allahu Akbar’ as it writhes and convulses for over 90 seconds.

Yet another publication included video evidence to illustrate this cruelty.[19] According to People for the Ethical Treatment of Animals (PETA): “ Animals killed halal (according to Islamic law) cannot be stunned before their throats are cut, which means that many animals—including the cow shown in this video—fight and gasp for their last breath, struggling to stand while the blood drains from their necks.” The article’s author noted, “I’m going to be frank—after a minute and a half, I had to stop watching.”

Additional footage from Bowood Yorkshire Lamb halal slaughterhouse in England revealed workers kicking, stomping on, and shouting at sheep, while hacking at their throats with blunt knives. In one case, it took five attempts to kill a single sheep.

Halal’s Silent Spread Across Europe and the Growing Backlash

An article entitled The harms of halal slaughter[20] recounted a conversation with a Pakistani taxi driver who observed that, over the past decade, halal food options have expanded significantly in Wicklow and Dublin, making it easier for him to dine with family. While this reflected taxi driver’s positive experience, the author expressed concern, noting that such expansion may not be viewed favorably by all segments of society.

The article further noted the growing presence of halal within the mainstream food supply. Citing the Agriculture and Horticulture Development Board, it reported that in 2024 around 72 percent of sheep and over half of goats in England and Wales were slaughtered to halal standards—figures far exceeding the proportion of the Muslim population. Much of this meat enters the hospitality supply chain without any requirement to inform consumers.

Drawing on scientific studies, the article highlighted concerns related to animal welfare. It noted that animals may remain conscious for a period after throat cutting during halal slaughter, potentially experiencing significant distress. A 2004 report by the Farm Animal Welfare Council found that sheep may remain conscious for 5–7 seconds, goats for 3–5 seconds, adult cattle for 22–40 seconds, and calves for up to 120 seconds, whereas captive-bolt stunning results in no detectable brain activity.

The European Parliament has also taken note of concerns related to animal welfare, stating in a February 13, 2024 parliamentary question[21]: “Torturing animals before we consume their meat does not constitute part of the ‘European Way of Life’ and called halal ‘ a religious ritual that runs completely counter to animal welfare rules as it allows animals to suffer in their final moments of life.”

The Halal Times[22] noted that concerns over non-stunned ritual slaughter in Europe have also been acknowledged within the Muslim community. It reported that several countries have moved to restrict or prohibit such practices, with Germany recently mandating pre-stunning, effectively limiting domestic halal production. Similar measures exist in Sweden, Norway, Iceland, Denmark, and Slovenia, while Belgium’s regional bans took effect in 2019. The European Court of Human Rights upheld these measures as compatible with religious freedom.

However, traditional methods of slaughter continue in various contexts despite these restrictions.

Spitting Over Halal Food: Religious Practice or Public Health Hazard?

A tradition records that one of Prophet Muhammad’s companions, Jabir ibn Abdullah, recalled an occasion during the siege of Medina when his wife prepared a meal for Muhammad, and the Prophet of Islam invited all the Muslims to partake of it. Jabir’s wife was not happy, as apparently, she did not have enough food for all the Muslims, so she brought Muhammad “the dough, and he spat on it [23] and invoked Allah’s Blessings in it.” Then he said (to my wife): “Call a lady-baker to bake along with you and keep on taking out scoops from your earthenware meat-pot, and do not put it down from its fireplace.” They were one-thousand (who took their meals), and by Allah they all ate, and when they left the food and went away, our earthenware pot was still bubbling (full of meat) as if it had not decreased, and our dough was still being baked as if nothing had been taken from it.”

This practice is emulated in Muslim-majority countries like Malaysia. A report in Focus Malaysia [24] highlighted a Christian reader’s concerns about alleged food-handling practices at some eateries. The writer questioned whether the Malaysian Islamic Development Department should clarify if such practices comply with halal standards. He referred to an incident in Kuala Lumpur where a nasi kandar (sic) establishment was fined after a video showed a worker allegedly spitting while packing food. The episode, he argued, has drawn attention to similar videos circulating globally. Describing the practice as unhygienic and troubling, he urged Islamic authorities to address the issue clearly, noting Malaysia’s diverse population and the potential impact on public trust, businesses, and consumer confidence.

Halal Contamination Issue has been documented by Muslim Researchers

The intense backlash to Deepa Karthik’s remarks—where concerns about contamination in halal practices were framed as offensive and led to calls for censure and removal—stands in contrast to the fact that similar issues have long been acknowledged within the Muslim ecosystem.

A study authored by Muslim researchers titled “Contamination of Halal Beef Carcasses by Bacteria Grow or Survive During Cold Storage,”[25] published in Springer Nature, opens by noting that concerns over food safety and meat shelf life arise from bacterial contamination during slaughter, with multiple stages of the process significantly influencing microbial levels.

Another study, also by Muslim researchers, titled “Advanced Halal Authentication Methods and Technology for Addressing Non-Compliance Concerns in Halal Meat and Meat Products Supply Chain: A Review,” [26] makes the point that ensuring halal compliance across the meat supply chain is challenging, with issues such as improper slaughter, mislabeling, adulteration, and contamination raising concerns about authenticity.

The Halal Times reported on the Impact of Food Scandals in the US [27], noting: “The lack of standardized halal certification exacerbates vulnerabilities.  Unlike USDA organic labels, halal certification is managed by private organizations such as the Islamic Food and Nutrition Council of America (IFANCA) and the Halal Food Standards Alliance of America, each with its own standards. Human error and fraud are also culprits. More troubling are intentional frauds, where unscrupulous vendors pass off non-halal products as compliant to cut costs.  A 2024 investigation by a halal certification body uncovered a supplier relabeling expired meat as halal.”

The Australian Institute of International Affairs, in its article ‘Global Halal Standardization and Muslim Diversity ’ [28], observed that “a crucial challenge looms: the absence of global halal standards” and “achieving harmony remains challenging due to these varied interpretations.”

Taken together, these findings place contamination in halal practices at the center of the issue. From slaughter-stage bacterial risks to supply chain vulnerabilities and mislabeling, concerns about contamination are repeatedly documented within the halal ecosystem itself, even as public responses to such concerns remain sharply uneven.

The Halal Employment Barrier: Religious Discrimination Disguised as Minority Rights

 According to The Halal Times[29], the halal industry employs thousands of people, often in minority communities, and supports a growing ecosystem of restaurants, grocers, and startups. Halal butcher shops are commonly found in areas with significant Muslim populations, such as New York City, Detroit, Houston, Los Angeles, and Chicago.

The Council on American-Islamic Relations (CAIR) displays this obligatory warning on their website[30]: “Federal law prohibits employers from discriminating against employees based on religion, race, or national origin.  Title VII of the 1964 Civil Rights Act guarantees fairness in hiring, firing, and promotions.  Your employer is prohibited from considering race, national origin, or religion when making decisions affecting your work.”

However, when a Muslim establishment insists on halal meat, it is explicitly demanding a service that, by definition and certification standards, can only be performed by Muslims who adhere to specific Islamic rituals (including the invocation of Allah during slaughter). The unavoidable implication is that such businesses are systematically denying employment opportunities to non-Muslims based on religious identity — precisely the kind of discrimination Title VII forbids.

The irony deepens as halal certification expands well beyond meat into apparel, fashion, cosmetics, pharmaceuticals, and countless other goods. Certification demands full adherence to Quranic and Islamic scriptural rules, creating a parallel economy that systematically excludes non-Muslims from key roles in manufacturing, supervision, and quality control.

The halal sector thus operates as a de facto religious employment network, wrapped in the language of minority rights.

Closing Remarks – The Way Forward

As Hindus, we hold deep religious, ethical, and scientific objections to halal practices. Modern slaughterhouses face legitimate scrutiny for animal welfare violations, and halal slaughter deserves the same examination — no religious practice should be shielded from reasonable critique. Just as courts exclude evidence obtained through improper procedures, we regard halal meat as ethically contaminated by its ritual process. Our right to comment critically on religious issues, including halal, is protected by US law.

These concerns are rooted in today’s realities. Religious rules codified over 1,400 years ago cannot be exempt from evolving ethical, scientific, and humanitarian standards. We are also troubled by the use of halal products as vehicles for dawah (Islamic proselytization) among non-Muslims. We therefore call for the following concrete actions:

For the New Jersey School System:

• All New Jersey public schools should facilitate open, balanced discussions on halal practices with full Hindu community participation.
• High school students should be shown videos of halal slaughter methods and, where appropriate, visit halal facilities as part of animal welfare education.
• Hindu students and their families must be offered clear, non-halal food options.

For the U.S. Attorney General, State Governors, and Attorneys General:

• Investigate whether restricting halal slaughter and certification roles exclusively to Muslims constitutes illegal religious employment discrimination under Title VII.
• Examine the serving of halal food in schools without explicit parental notification and consent and determine whether this violates the civil rights of non-Muslim families.

For the United Nations Special Envoy to Combat Islamophobia:

• Publicly reaffirm that criticism of halal practices — like any religious practice — is protected under international human rights standards, consistent with the position that “criticism of the ideas, leaders, symbols or practices of Islam is something that should not be prohibited or criminally sanctioned.”

Open, transparent debate and equal application of law and ethics are the only path forward in a pluralistic society.

Citations

[1] “Morrissey Denounces Halal Meat as ‘Evil’, and Attacks Theresa May, Diane Abbott, Sadiq Khan, Isis for Britain.” The Guardian, April 17, 2018. https://www.theguardian.com/music/2018/apr/17/morrissey-denounces-halal-meat-as-evil-attacks-theresa-may-diane-abbott-sadiq-khan-isis-for-britain

[2] “Religious Slaughter of Animals.” RSPCA. https://www.rspca.org.uk/adviceandwelfare/farm/slaughter/religiousslaughter

[3] “Europe Increasingly Becoming Anti-Halal?” The Halal Times. https://www.halaltimes.com/europe-increasingly-becoming-anti-halal/

[4] Australia, Parliament of Australia, Senate Economics References Committee. Third Report: Food Processing Industry and the Inquiry into Third-Party Certification of Food. Canberra: Parliament of Australia, Chapter 3. https://www.aph.gov.au/Parliamentary_Business/Committees/Senate/Economics/Food_Cert_Schemes/Report/c03

[5] Man Arrested After Sikh Restaurateur Refused to Sell Halal Meat.” Daily Mail. https://www.dailymail.com/news/article-15650449/Man-arrested-Sikh-restaurateur-refused-sell-Halal-meat.html

[6] “The Silencing of Deepa Karthik and the Collapse of Equal Protection.” Stop Hindu Dvesha.
https://stophindudvesha.org/the-silencing-of-deepa-karthik-and-the-collapse-of-equal-protection/

[7] Office of the High Commissioner for Human Rights. Countering Islamophobia/Anti-Muslim Hatred to Eliminate Discrimination and Intolerance Based on Religion or Belief. UN Doc. A/HRC/46/30.
https://www.ohchr.org/en/documents/thematic-reports/ahrc4630-countering-islamophobiaanti-muslim-hatred-eliminate

[8] United Nations Human Rights Council. Countering Islamophobia/Anti-Muslim Hatred to Eliminate Discrimination and Intolerance Based on Religion or Belief. Report of the Special Rapporteur Ahmed Shaheed. UN Doc. A/HRC/46/30 (2021). https://documents.un.org/doc/undoc/gen/g21/086/49/pdf/g2108649.pdf

[9] Office of the High Commissioner for Human Rights. Rabat Plan of Action on the Prohibition of Advocacy of National, Racial or Religious Hatred that Constitutes Incitement to Discrimination, Hostility or Violence. https://www.ohchr.org/sites/default/files/Rabat_draft_outcome.pdf

[10] Gardner, Arlene. “Teaching Controversial Issues: Teachers’ Freedom of Speech in the Classroom.” NJCSS Journal; https://teachingsocialstudies.org/2022/03/11/teaching-controversial-issues-teachers-freedom-of-speech-in-the-classroom/

[11] New Jersey Education Association. “Discussing Controversial Topics in the Classroom.”
https://www.njea.org/discussing-controversial-topics-in-the-classroom/

[12] Pedro Valera, Carmen M. Rodriguez, and J. Frank Wharam, “The Color of Health: Residential Segregation, Light Rail Transit Developments, and Gentrification in the United States,” International Journal of Environmental Research and Public Health 17, no. 7 (2020): 2343, https://doi.org/10.3390/ijerph17072343

[13] “Mira Road: Hindus Protest Against Muslims Who Brought Goats to Slaughter Inside Building Society Premises.” OpIndia.
https://www.opindia.com/2024/06/mira-road-hindus-protest-against-muslims-who-brought-goats-to-slaughter-inside-building-society-premises/

[14] “Bakri Eid Goat Slaughter: Bombay HC on Slaughter in Residential Premises.” DailyO.
https://www.dailyo.in/lifestyle/bakri-eid-goat-slaughter-on-bakri-eid-bombay-hc-muslim-rituals-31823

[15] “Hamtramck City Council Approves Religious Animal Sacrifices at Home.” Detroit Free Press.
https://www.freep.com/story/news/local/michigan/wayne/2023/01/11/hamtramck-city-council-approves-religious-animal-sacrifices-slaughter-home/69797191007/

[16] “Bangladesh: Rivers of Blood Run Through Dhaka After Animal Sacrifices.” CNN.
https://www.cnn.com/2016/09/15/asia/bangladesh-blood-rivers/index.html

[17] “Screams of the Lambs: Brexit Party Founder Catherine Blaiklock Leads Groundbreaking Legal Battle Against Halal Slaughter.” RAIR Foundation USA.
https://rairfoundation.com/screams-lambs-brexit-party-founder-catherine-blaiklock-leads/

[18] “Kosher vs Halal Slaughter: A Jewish Perspective on Humane Practices.” Emmanuel Goldstein.
https://emmanuelgoldstein.com/2025/06/kosher-vs-halal-slaughter-a-jewish-perspective-on-humane-practices/

[19] “Happy Eid al-Adha: The Barbaric Muslim Festival of Sacrifice…” Bare Naked Islam.
https://barenakedislam.com/2025/06/06/happy-eid-al-adha-the-barbaric-muslim-festival-of-sacrifice-where-fully-conscious-animals-have-their-throats-cut-leaving-them-to-slowly-bleed-out-in-agonizing-pain-until-death/

[20] Pollock, Adam James. “The Harms of Halal Slaughter.” The Critic.
https://thecritic.co.uk/the-harms-of-halal-slaughter/

[21] European Parliament. “Parliamentary Question: Animal Welfare and Religious Slaughter.”
https://www.europarl.europa.eu/doceo/document/E-9-2024-000479_EN.html

[22] “Europe Increasingly Becoming Anti-Halal.” The Halal Times.
https://www.halaltimes.com/europe-increasingly-becoming-anti-halal/

[23] “Thook Jihad: An Essential Part of Islam?” Manushi.
https://www.manushi.in/thook-jihad-an-essential-part-of-islam/

[24] “JAKIM Needs to Clarify on Whether It’s Halal to Spit Over Prepared Food Served by Muslim Eateries.” Focus Malaysia.
https://focusmalaysia.my/jakim-needs-to-clarify-on-whether-its-halal-to-spit-over-prepared-food-served-by-muslim-eateries/

[25] Elhadi, Abdel Moneim, et al. “Contamination of Halal Beef Carcasses by Bacteria Grow or Survive During Cold Storage.” In Advances in Halal Science and Technology, Springer Nature.
https://link.springer.com/chapter/10.1007/978-3-031-41459-6_16

[26] Al-Mahmood, Omar A., et al. “Advanced Halal Authentication Methods and Technology for Addressing Non-Compliance Concerns in Halal Meat and Meat Products Supply Chain: A Review.” National Center for Biotechnology Information (NCBI).
https://pmc.ncbi.nlm.nih.gov/articles/PMC11564133/

[27] “The Impact of Food Scandals on the U.S. Halal Food Industry.” The Halal Times.
https://www.halaltimes.com/the-impact-of-food-scandals-on-the-us-halal-food-industry/

[28] “Global Halal Standardisation and Muslim Diversity.” Australian Institute of International Affairs.
https://www.internationalaffairs.org.au/australianoutlook/global-halal-standardisation-and-muslim-diversity/

[29] “The Impact of Food Scandals on the U.S. Halal Food Industry.” The Halal Times.
https://www.halaltimes.com/the-impact-of-food-scandals-on-the-us-halal-food-industry/

[30] Council on American-Islamic Relations. “Know Your Rights as an Employee.”
https://www.cair.com/know_your_rights/your-rights-as-an-employee/