Halal,Haram Of e Commerce Transactions!

Waalaikumussalam,

Praise be to Allah, the Lord of the Worlds; and may His blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions.

Here are the answers to your questions.

1)If I buy a packet of halal instant noodles from an online shop who receives my payment with a non Islamic Payment gateway, does it make my purchase haram?

The fact that the non-Islamic payment gateway is involved in forbidden dealings – such as benefiting from the amounts deposited and transferred through it in usurious dealings – does make it forbidden for you. Dealing with someone who deals with riba (interest and/or usury) in what is permissible is something permissible.It is forbidden to help others in sin, because Allah, may He be exalted, says (interpretation of the meaning):

“Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allah. Verily, Allah is Severe in punishment”

[al-Maa’idah 5:2].

And the Prophet (blessings and peace of Allah be upon him) said:

“Whoever calls people to guidance will have a reward like that of those who follow him, without that detracting from their reward in the slightest, and whoever calls people to misguidance will have a burden of sin like that of those who follow him, without that detracting from their burden of sin in the slightest.”

Narrated by Muslim in his Saheeh (4831)

And there are other texts which prove that the one who helps someone else in sin is also sinning, such as the text which curses the one who records riba and the two who witness it, and the curse on the one who carries alcohol (to someone who will drink it) and on the one who presses (the grapes etc with which it is made), and so on.

But not every kind of help is prohibited; rather what is prohibited is deliberate help in which the one who offers it intends to help the person in his sin, or direct help such as carrying alcohol or writing down contracts involving riba.

With regard to indirect help, when one does not deliberately intend to help in sin, this is not prohibited; if it were to be prohibited, it would cause a great deal of hardship to people.

The issue of helping in sin and transgression was the subject of a lengthy discussion and debate amongst Fuqaha globally. To sum up it is generally agreed that helping in sin and transgression falls into four categories:

1. Direct and intentional help, such as someone who gives alcohol to another person with the intention of helping him to drink it.

2. Unintentional, such as selling prohibited things that have a permissible use, if there is no intention to help them in using them in prohibited ways.

3. Intentional but indirect, such as someone who gives another person money with which to buy alcohol. That may also include indirect manslaughter.

4. Indirect and unintentional, such as someone who sells things that may be used for lawful or unlawful purposes, and does not intend to help those who use them for unlawful purposes, such as someone who gives another person money not for the purpose of buying alcohol. If he buys alcohol with it and drinks it, there is no sin on the one who gave him the money, so long as he did not intend to help him with something unlawful.

This fourth category also includes buying and selling and renting from the mushrikeen and Muslims who are evildoers, and giving money to them in charity. In essence the first three types are clearly haraam while the fourth type is permissible, when it is not direct or intentional.

Thus, the permissibility of dealing with non-Islamic payment gateway that is involved with prohibited dealings when buying instant noodles depends greatly on the intention of the party using it or it is a direct action in helping sins and transgressions.

When you know that there is a syariah compliant payment gateway that is not in anyway whatsoever involved in prohibited dealing but still uses a non-Islamic payment gateway that is involved in prohibited dealings, it would mean you are intentionally and directly helping in sin and transgression that is clearly prohibited and haraam.

2)Does conventional payment gateway earns RIBA from transactions would it make my halal money haram?

Money is fungible. It is neither haraam or halal. Money is just a medium of exchange to facilitate transactions. However, the transactions can be haraam or halal. In the lifetime of a single unit of currency (eg. RM1) it could have been used in a haraam transactions (buying alcohol, gambling, etc) before being used to buy halal food in a halal restaurants. Money will keep going in and out of haraam or halal transactions. So your money is neither halal or haraam. Nonetheless, when you use your money to directly or intentionally help others in this case a non-Islamic or conventional payment gateway to commit sins and transgression, your action is prohibited and haraam. You should use a syariah compliant payment gateway where you could avoid such sins and transgressions.

3. Would this mean that the manufacturer of halal goods who earns the proceeds of sale from me has incurred RIBA through the conventional payment gateway and this money is has mixed with stolen money, money from interest and money acquired through other impermissible means, will the halal goods buy from the online Store be halal or haram?

Like you the merchants or manufacturer are required to avoid helping others from sins and transgressions. The income they earned from the sale of goods to you may be permissible but the payment transactions that they received from you via a non-Islamic payment gateway that is involved in forbidden dealings makes them party to sins and transgressions that are prohibited and haraam.

Importance Of A Good E-Commerce Halal Shopping Cart For Building Loyalty With Your Muslim Shoppers

Today’s conventional non halal dedicated e-commerce is filled with so many different choices. Merchants can pick out a hundred different ways for customers to check out and complete their purchases online but however they have neglected to serve Muslims shoppers correctly according to halal requirements .

For halal Some features matter more than others, but what it really boils down to is the halal verification and authentication features that’s available in iCart by PayHalal which will make your halal check out process smooth ,secure,assuring and hassle-free for your Muslim customers.

PayHalal’ Shopping iCarts can provide detailed halal pages, halal online transaction management and even save popular transactions so Muslim customers can return for repeat business.

These are some features for halal

e-commerce PayHalal’s iCarts that you absolutely need for a successful online Halal store.

Eliminate “Registration” Requirements

A Single Page for Faster Halal Checkout .

Conventional Online stores often put Muslim customers through so many different hurdles just to purchase a product without even verifying its halal in the first place causing Muslims to abandon the cart.

A Muslim shopper who is interested in buying halal goods or services may become discouraged after going through multiple pages trying to complete a purchase according to halal principles , or they may even become confused or feel misled by the process or worst the fear of purchasing haram items or indirectly incurring usury (RIBA/ interest is prohibited by Islam).

One of the simplest things that you can do to make this better for your Muslim customers is whittling it down into a single page PayHalal checkout form that has as few fields as possible.

This way you get fewer abandoned shopping carts and a streamlined customer experience.

Product Images

PayHalal shopping cart will provide images of what’s in the order as well as a link to the product online.

While Muslim shoppers may use their back button to look at a halal product again, they may want to change the color or size, or they may not be sure about what they’re buying and want to take another look.

PayHalal iCart will always provide an verified halal checkout list with pictures and descriptions as well as price.

SKU Numbers & Halal Certification Number.

There should always be a separate line of text just underneath the image or title of the halal product that includes the SKU number and Halal Certification Number.

This is very important to Muslim customers who want to call about halal products, arrange for returns or need to add it to their own catalog.

Promotional Codes

The age of the digital coupon is here, and people want to know that you provide deals and coupons.

When you combine your halal online store with deals , you offer another way to market halal products and get more Muslim shoppers onto your site.

They feel like they’ve got an amazing halal deal, and you also have won some new Muslim customers.

It’s also important to provide email promotions and deals directly on your site that you can apply at PayHalal checkout through a simple coupon code box on the PayHalal checkout page.

It should be easy to apply the discount and see the balance reflect the savings on the checkout page.

Eliminate “Registration” Requirements

Most Muslim shoppers are still wary about registering on sites and allowing those sites to access their social media account page or otherwise store their information.

They simply want to check out. It slows down the process to require people to create an account.

You have to feel very strongly that your products can’t be found anywhere else to provide the motivation to your customers to register.

Even then, you are likely still losing out on some people who just want to click and buy.

Shop With Protection

Consumers get money back for purchases that don’t arrive  or different from what was purchased. PayHalal’s “wakil” or agency role ensures PayHalal’s Buyer are Protected.

> Trade More Securely Using Halal Contracts

Merchant receives payment made by consumers when they get the goods they purchased. All Payment Transactions are done via Smart Sharia Agreements. Different type of purchases require different sharia contracts. Our PayHalal Checkout will automatically identify the different sharia compliant contracts needed under a single payment. Our process enable end-to-end halal services to complete the farm-to-fork halal promise. All this happening on real-time basis.

> PayHalal Big Data and AI

PayHalal is the first and foremost islamic payment processing transaction companies in the world. PayHalal’s extensive use of Big Data analytics and data science helps PayHalal to enrich halal merchants experience as well as their consumer experience especially the large Muslim segments. In the works is the enhancement and acceleration of our PayHalal AI-powered technology, which will be able to facilitate merchants via PayHalal Marketing Solutions that will expand merchant experience beyond the proprietary PayHalal Cart and PayHalal checkout experience.

With PayHalal iCart and Checkout your Muslim shoppers are sure to return to your online store. For further information please contact pat@payhalal.my

PayHalal checkout validates your halal eCommerce Category commitment towards Muslim shoppers

Waalaikumussalam,

Praise be to Allah, the Lord of the Worlds; and may His blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions.

Here are the answers to Frequently Asked Question .

1)If I buy a packet of halal instant noodles from a online shop who receives my payment with non Islamic Payment gateway does it make my purchase haram?

The fact that the non-Islamic payment gateway is involved in forbidden dealings – such as benefiting from the amounts deposited and transferred through it in usurious dealings – does not make it forbidden for you to deal with it in what is permissible, especially when in need. Dealing with someone who deals with riba (interest and/or usury) in what is permissible is something permissible. However, It is forbidden to help others in sin, because Allah, may He be exalted, says (interpretation of the meaning):

“Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allah. Verily, Allah is Severe in punishment”

[al-Maa’idah 5:2].

And the Prophet (blessings and peace of Allah be upon him) said:

“Whoever calls people to guidance will have a reward like that of those who follow him, without that detracting from their reward in the slightest, and whoever calls people to misguidance will have a burden of sin like that of those who follow him, without that detracting from their burden of sin in the slightest.”

Narrated by Muslim in his Saheeh (4831)

And there are other texts which prove that the one who helps someone else in sin is also sinning, such as the text which curses the one who records riba and the two who witness it, and the curse on the one who carries alcohol (to someone who will drink it) and on the one who presses (the grapes etc with which it is made), and so on.

But not every kind of help is prohibited; rather what is prohibited is deliberate help in which the one who offers it intends to help the person in his sin, or direct help such as carrying alcohol or writing down contracts involving riba.

With regard to indirect help, when one does not deliberately intend to help in sin, this is not prohibited; if it were to be prohibited, it would cause a great deal of hardship to people.

The issue of helping in sin and transgression was the subject of a lengthy discussion and debate amongst Fuqaha globally. To sum up it is generally agreed that helping in sin and transgression falls into four categories:

1. Direct and intentional help, such as someone who gives alcohol to another person with the intention of helping him to drink it.

2. Unintentional, such as selling prohibited things that have a permissible use, if there is no intention to help them in using them in prohibited ways.

3. Intentional but indirect, such as someone who gives another person money with which to buy alcohol. That may also include indirect manslaughter.

4. Indirect and unintentional, such as someone who sells things that may be used for lawful or unlawful purposes, and does not intend to help those who use them for unlawful purposes, such as someone who gives another person money not for the purpose of buying alcohol. If he buys alcohol with it and drinks it, there is no sin on the one who gave him the money, so long as he did not intend to help him with something unlawful.

This fourth category also includes buying and selling and renting from the mushrikeen and Muslims who are evildoers, and giving money to them in charity. In essence the first three types are clearly haraam while the fourth type is permissible, when it is not direct or intentional.

Thus, the permissibility of dealing with non-Islamic payment gateway that is involved with prohibited dealings when buying instant noodles depends greatly on the intention of the party using it or it is a direct action in helping sins and transgressions.

When you know that there is a syariah compliant payment gateway that is not in anyway whatsoever involved in prohibited dealing but still uses a non-Islamic payment gateway that is involved in prohibited dealings, it would mean you are intentionally and directly helping in sin and transgression that is clearly prohibited and haraam.

2)Does conventional payment gateway earns RIBA from transactions would it make my halal money haram?

Money is fungible. It is neither haraam or halal. Money is just a medium of exchange to facilitate transactions. However, the transactions can be haraam or halal. In the lifetime of a single unit of currency (eg. RM1) it could have been used in a haraam transactions (buying alcohol, gambling, etc) before being used to buy halal food in a halal restaurants. Money will keep going in and out of haraam or halal transactions. So your money is neither halal or haraam. Nonetheless, when you use your money to directly or intentionally help others in this case a non-Islamic or conventional payment gateway to commit sins and transgression, your action is prohibited and haraam. You should use a syariah compliant payment gateway where you could avoid such sins and transgressions.

3. Would this mean that the manufacturer of halal goods who earns the proceeds of sale from me has incurred RIBA through the conventional payment gateway and this money is has mixed with stolen money, money from interest and money acquired through other impermissible means, will the halal goods buy from the online Store be halal or haram?

Like you the merchants or manufacturer are required to avoid helping others from sins and transgressions. The income they earned from the sale of goods to you may be permissible but the payment transactions that they received from you via a non-Islamic payment gateway that is involved in forbidden dealings makes them party to sins and transgressions that are prohibited and haraam.

Assure your Muslim shoppers that you care for them and their beliefs, use PayHalal checkout as your eCommerce Payment solution and become a halal category champion today.

PayHalal Cart Facilitates Halal Checkout

Only halal goods and services gets through our proprietary PayHalal Cart and PayHalal Checkout which verifies every single products consumers put into our carts against hundreds of millions of halal certification database and halal eCodes globally to provide them peace of mind and ease their doubt while shopping.

> PayHalal Verified

PayHalal Verification increases a Merchant’s standing in the eyes of Muslim Shoppers irrespective of whether they are connoisseur of halal or they just want a good deal. We give our merchants additional evidence of their halal store status. To qualify as PayHalal merchants they have to go through a stringent halal verification and audit process.

> Shop With Convenience

Buy in just a few clicks. Consumers just enter their email and password when they pay with PayHalal. Merchant receives their payment, not their credit card details or other financial information.

> Shop With Protection

Consumers get money back for purchases that don’t arrive  or different from what was purchased. PayHalal’s “wakil” or agency role ensures PayHalal’s Buyer are Protected.

> Trade More Securely Using Halal Contracts

Merchant receives payment made by consumers when they get the goods they purchased. All Payment Transactions are done via Smart Sharia Agreements. Different type of purchases require different sharia contracts. Our PayHalal Checkout will automatically identify the different sharia compliant contracts needed under a single payment. Our process enable end-to-end halal services to complete the farm-to-fork halal promise. All this happening on real-time basis.

> PayHalal Big Data and AI

PayHalal is the first and foremost islamic payment processing transaction companies in the world. PayHalal’s extensive use of Big Data analytics and data science helps PayHalal to enrich halal merchants experience as well as their consumer experience especially the large Muslim segments. In the works is the enhancement and acceleration of our PayHalal AI-powered technology, which will be able to facilitate merchants via PayHalal Marketing Solutions that will expand merchant experience beyond the proprietary PayHalal Cart and PayHalal checkout experience.

Cart away higher offtakes for your halal categories with PayHalal today!

Isra and Miraj: The Miraculous Night Journey

The Israa and Miraj refer to, two parts of a miraculous journey that Prophet Muhammad took in one night from Makka to Jerusalem and then an ascension to the heavens.

Israa is an Arabic word referring to Prophet Muhammad’s miraculous night journey from Makka to Jerusalem – speciCcally, to the site of al-Aqsa Mosque in Jerusalem – as referred to in Surah Al-Israa in the Quran.

It is believed to have been followed by the Mi’raj, his ascension to heaven. According to some of the Hadith scholars this journey is believed to have taken place just over a year before Prophet Muhammad migrated to from Makka to Madina, on the 27th of Rajab.

Muslims celebrate this night by offering optional prayers during this night, and in many Muslim countries, by illuminating cities with electric lights and candles.

Following is the translation of the 0rst verse of chapter 17, Al-Israa, from the Quran that refers to this journey, followed by a detailed explanation of the verse by Sayyid Abul Ala Mawdudi.

Holy is He Who carried His servant by night from the Holy Mosque (in Makka) to the farther Mosque (in Jerusalem) – whose surroundings We have blessed – that We might show him some of Our signs 1. Indeed He alone is All-Hearing, All- Seeing. (Quran 17:1)

1 This is a reference to the event known as Mi’raj (Ascension) and Isra’ (Night Journey). According to most traditions – and especially the authentic ones – this event took place one year before Hijrah. Detailed reports about it are found in the works of Hadith and Sirah and have been narrated from as many as twenty-Cve Companions. The most exhaustive reports are those from Anas ibn Malik, Malik ibn Sa’sa’ah, Abu Dharr al-Ghifari and Abu Hurayrah. Some other details have been narrated by ‘Umar, ‘Ali, ‘Abd Allah ibn Mas’ud, ‘Abd Allah ibn Abbas, Abu Sa’id al-Khudri, Hudhayfah ibn al-Yaman, and ‘A’ishah among other Companions of the Prophet .

The Quran here only mentions that the Prophet was taken from the Ka’bah to the mosque in Jerusalem, and speciCes that the purpose of the journey was such that God might “show him some of His signs”. Beyond this, The Quran does not concern itself with any detail. However, according to Hadith reports, Gabriel took the Prophet

at night from the Ka’bah to the mosque in Jerusalem on a buraq.* On reaching Jerusalem the Prophet

along with other Prophets offered Prayers. (Al-Nasa’i, Sunan, K. al-Salah, ‘Bab Fard al-Salah wa Dhikr Ikhtilaf al-Naqilin…’ -Ed.) Gabriel then took him to the heavens and the Prophet met several great Prophets in different heavenly spheres. (See al-Nasa’i, Sunan, K. al- Salah, ‘Bab Fard al-Salah’ – Ed.) Finally, he reached the highest point in the heavens and was graced with an experience of the Divine Presence. On that occasion the Prophet received a number of directives including that Prayers were obligatory Cve times a day. (Al- Bukhari, K. Manaqib al -Ansar, ‘Bab al- Mi’raj ; K. al-Tawhid, ‘Bab Kallama Musa Taklima’ – Ed.) Thereafter, the Prophet returned from the heavens to Jerusalem, and from there to the Holy Mosque in Makka. Numerous reports on the subject reveal that the Prophet was also enabled on this occasion to observe Heaven and Hell. (Al-Bukhari, K. al_Salah, ‘Bab Kayfa Furidat al-Salah 0 al-Isra’ and Ibn Hisham, Sirah, vol. I, p. 404 – Ed.)

It may be recalled that according to authentic reports when the Prophet

narrated the incidents of this extraordinary journey the following day to the people in Makka, the unbelievers found the whole narration utterly amusing. (Muslim, K, al-Iman, ‘Bab Dhikr al-Masih ibn Maryam’ – Ed.) In fact, even the faith of some Muslims was shaken because of the highly extraordinary nature of the account. (See Ibn Hisham, Sirah , vol. I, p.398 and al- Qurtubi, comments on verse 1 of the surah – Ed.)

The details of the event provided by the Hadith supplement the Quranic account. There is no reason, however, to reject all this supplementary information on the grounds that it is opposed to the Quran. Nevertheless, if someone is not quite convinced and hence does not accept some of the details concerning the Ascension mentioned in the Hadith as true, he should not be considered an unbeliever. On the contrary, if someone were to clearly deny any part of the account categorically mentioned in the Quran, he would be deemed to have gone beyond the fold of Islam.

What was the nature of this journey? Did it take place when the Prophet was asleep or when he was awake? Did he actually undertake a journey in the physical sense or did he have a spiritual vision while remaining in his own place? These questions, in our view, have been resolved by the text of the Quran itself. The opening statement: “Holy is He Who carried His servant by night from the Holy Mosque to the farther Mosque… ” (verse 1) itself indicates that it was an extraordinary event which took place by dint of the inCnite power of God. For quite obviously, to be able to perceive the kind of things mentioned in connection with the event, either in a dream or by means of intuition, is not so wondrous that it should be prefaced by the statement : “Holy is He Who carried His servant by night…” ; a statement which amounts to proclaiming that God was free from every imperfection and eaw. Such a statement would make absolutely no sense if the purpose of it was merely to afrm that God had the power to enable man to have either visions in the course of a dream, or to receive information intuitively. In our view, the words of the experience or a dream vision, was an actual journey, and the observation in question was a visual observation. All was contingent upon God’s will that truths be revealed to the Prophet in this fashion.

Now, let us consider the matter carefully. The Quran tells us, in clear terms, that the Prophet , went from Makka to Jerusalem and then returned to Makka during the night (obviously, without the use of anything resembling an aircraft), owing to God’s power. Now, if we believe this to be possible, what justiCcation can there be to reject as inherently impossible the additional details of the event mentioned in the traditional sources? Statements declaring certain acts to be possible and others to be beyond the range of possibility are understandable if these acts are deemed to have been performed by creatures in exercise of the natural powers with which they are endowed.

However, when it is clearly stated that it is God Who did something out of His power, any doubts about the possibility of these acts can be entertained only by those who do not believe God to be all-powerful.

Those who reject the Hadith as such raise several objections against the traditions concerning this incident. It seams that only two of these objections are worth of any consideration.

First, it is claimed that the contents of the traditions relating to the Ascension imply that God is conCned to a particular place. For had that not been the case, it is argued there would have been no need to transport the Prophet in order for him to experience the presence of God. Second, it is questionable whether the Prophet

was enabled to observe Heaven and Hell and to see people being chastised for their sins even though they had not yet been judged by God. How is it that people were subjected to punishment even before the coming of that Day when all will be judged?

Both these objections, however, carry little substance, The Crst objection is to be rejected on the grounds that although the Creator is inCnite and transcends both time and place, yet in dealing with His creatures He has to have recourse to the means which are Cnite and are circumscribed by time-space limitations. This is because of the inherent limitations of man. Hence when God speaks to His creatures, He employs, of necessity, the same means of communication which can be comprehensible to the latter even though His Own speech transcends the means employed in the speech. In like fashion, when God wants to show someone the signs of His vast kingdom, He takes him to certain places and enables him to observe whatever he is required to observe. For it is beyond the power of man to view the universe in the manner God can. While God does not stand in need of visiting a certain place in order to observe something that exists there, man does need to do so. The same holds true of having a direct encounter with the Creator. Although God is not conCned to a particular place, man needs to experience His presence at a deCned place where the effulgence of His Being might be focused. For it is beyond man’s power to encounter God in His limitlessness.

Let us now consider the second objection. That too is fallacious for the simple reason that the objects shown to the Prophet

represented , in symbolic form, certain truths. For instance , a mischievous statement has allegorically been represented by a fat ox that could not return via the small hole through which it had come. (See Ibn Kathir, Tafsir, comments on Bani Isra’il 17:1 – Ed.) Or the other allegory relating to those who indulge in fornication – that they prefer to eat rotten meat when fresh, clean meat is available to them. (Loc.cit ; see also Ibn Hisham, vol. 1 p. 406 – Ed.) The same holds true for the punishments to which sinners will be subjected in the Next Life – they are anticipatory representations of the sufferings to which they will be subjected in the Life to Come. The main point which needs to be appreciated regarding the Ascension is that it belongs to a genre of experience through which each Prophet is enabled to observe- consonant with his standing and mission – aspects of God’s dominion of the heavens and the earth. Once the material barriers to the normal vision of human beings are removed, it becomes possible to view physically, the realities which the Prophets are required to summon others to believe in as part of faith in the Unseen. This is done in order to distinguish the Prophets from mere speculative philosophers. For a philosopher’s contentions are based on speculative reason and hence are essentially conjectural. Were a philosopher to recognize his true position – the position of a philosopher – he would shrink from testifying to the truth of his contentions. In contrast, what the

Prophets say is based on their direct knowledge and observation. They can testify before others with full conviction that whatever they expound are realities which they themselves have directly perceived.

Note:

*Buraq was the name of the heavenly steed on which the Prophet rode on his nocturnal journey from Makka to Jerusalem, and then to the heavens (For this nocturnal journey q.v. Mi’raj.)

8 Reasons How PayHalal Can Increase Your Average Monthly Sales By 30%


0. Its Fardhu to Muslims*

It’s not just mere payment transactions. It’s a commandments for Muslim merchants and consumers undertake commerce (ie. muamalat) in a manner that is 100% consistent with Shariah eg. the avoidance of riba (directly and indirectly) and avoidance of uncertainty (gharar) in trade contract. It is our fardhu kifayah to facilitate this fardhu ain requirement in commerce.

0. PayHalal Cart Facilitates Halal checkout*

Only halal goods and services gets through our proprietary PayHalal Cart and PayHalal Checkout which verifies every single products consumers put into our carts against hundreds of millions of halal certification database and halal encodes globally to provide them peace of mind and ease their doubt while shopping.

0. PayHalal Verified*

PayHalal Verification increases a Merchant’s standing in the eyes of Muslim Shoppers irrespective of whether they are connoisseur of halal or they just want a good deal. We give our merchants additional evidence of their halal store status. To qualify as PayHalal merchants they have to go through a stringent halal verification and audit process.

0. Shop With Convenience*

Buy in just a few clicks. Just enter your email and password when you pay with PayHalal.Your merchant receives your payment, not your credit card details or other financial information.

0. Shop With Protection*

Consumers get money back for purchases that don’t arrive or different from what was purchased. PayHalal’s wakil role ensures PayHalal’s Buyer are Protected.

0. Shop More Securely*

Merchant receives payment made by consumers when they get the goods they purchased. The merchants do not get credit card details or other financial information. All Payment Transactions are done via Smart Sharia Agreements.

0. PayHalal Big Data

• With over millions logins everyday, facilitating payments, processing more than 1.1 petabytes of data, PayHalal is one of the top islamic  payment processing transaction companies in the world.PayHalal’s extensive use of Big Data analytics and data science helps  PayHalal to enrich Muslim shopper experience.
• Enhanced predictive capabilities improves merchants category growth phenomenally
• PayHalal data platforms, enables data scientists to run queries for testing of hypothesis and research on the information stored in HDFS.
• PayHalal anonymizes  all information before it is stored.
• Risk Management is superfast in that the machine learning algorithms settle on a choice in milliseconds on whether it is a decent transaction or a fraud one attempting to take part in deceitful activity which includes Latest activity, buying history, cookie data, and hundreds of other variables are assessed by the machine learning algorithms to detect fraudulent transactions.
• The results of these analyses are compared to external data provided by authentication providers for any correlation. Take for instance; a single account would be flagged if it shows as being operated from different locations worldwide in very less time. Based on the shopping medium like online or in-app, the analytic algorithms use past purchase history which is helpful in saving client’s money and also to provide high transaction volumes for merchants. To send relevant offers, discounts and personalized ads; PayHalal ties purchase history, user activity across various sites, customer tastes using Big Data analytics to achieve this. With a whopping 69% accuracy PayHalal is able to estimate as to where the customers are likely to spend their money through their predictive models.
• The algorithms of  NLP (Natural Language Processing) are behind the success of  PayHalal’s extraordinary customer service PayHalal uses text mining in topic modeling, predictive modeling, clustering, influence scoring. Without text mining, PayHalal can’t recognize from a product purchase whether a customer likes the product or likes the brand of the product. With text mining however this can be assessed and relevant recommendations can be conveyed to the client.

0. PayHalal AI
• PayHalal AI-powered technology, we will enhance and accelerate PayHalal Marketing Solutions, adding new capabilities that continue to expand PayHalal’s value proposition for merchants beyond the online halal cart and PayHalal checkout experience.”
• PayHalal’s offerings, such as Predictive Layouts, pledge to help merchants build predictive marketing content “that relates to each user’s unique semantic preferences,” to help drive increases in revenue and offtakes.
• PayHalal deeper integration between payment platforms and shopping experience aims to get shoppers from search to shopping to checkout and payment with as little friction as possible.
• merchants using PayHalal AI tools will be able to to personalize how they approach shoppers based on purchasing data.
For example, merchants using PayHalal’s Predictive Layouts to create brand swith pop up at cart built around predictive attributes related to things such as personal style and size preferences,all mapped from previous customer behavior.
• PayHalal traditionally is thought of as a shariah compliant payments service, and with AI could retailers see PayHalal  as a more indispensable partner.
• merchants using PayHalal AI tools will be able to to personalize how they approach shoppers based on purchasing data.
For example, merchants using PayHalal’s Predictive Layouts to create brand swith pop up at cart built around predictive attributes related to things such as personal style and size preferences,all mapped from previous customer behavior.
• PayHalal traditionally is thought of as a shariah compliant payments service, and with AI could retailers see PayHalal  as a more indispensable partner.

Why Muslims choose PayHalal

*Its Fardhu*

It’s not just mere payment transactions. It’s a commandments for Muslim merchants and consumers undertake commerce (ie. muamalat) in a manner that is 100% consistent with Shariah eg. the avoidance of riba (directly and indirectly) and avoidance of uncertainty (gharar) in trade contract. It is our fardhu kifayah to facilitate this fardhu ain requirement in commerce.

*PayHalal Cart Facilitates Halal checkout*

Only halal goods and services gets through our proprietary PayHalal Cart and PayHalal Checkout which verifies every single products consumers put into our carts against hundreds of millions of halal certification database and halal encodes globally to provide them peace of mind and ease their doubt while shopping.

*PayHalal Verified*

PayHalal Verification increases a Merchant’s standing in the eyes of Muslim Shoppers irrespective of whether they are connoisseur of halal or they just want a good deal. We give our merchants additional evidence of their halal store status. To qualify as PayHalal merchants they have to go through a stringent halal verification and audit process.

*Shop With Convenience*

Buy in just a few clicks. Just enter your email and password when you pay with PayHalal.Your merchant receives your payment, not your credit card details or other financial information.

*Shop With Protection*

Consumers get money back for purchases that don’t arrive or different from what was purchased. PayHalal’s wakil role ensures PayHalal’s Buyer are Protected.

*Shop More Securely*

Merchant receives payment made by consumers when they get the goods they purchased. The merchants do not get credit card details or other financial information. All Payment Transactions are done via Smart Sharia Agreements.

PayHalal’s Guide to Islamic Payment Gateway.

PayHalal Facilitates cashless transaction for all types Sharia Compliant sales contract and payments for Fard obligations.

The following are some examples how Islamic sales contract and PayHalal payment gateway works hand in hand.

Sale (Bai)

Sale (Bai) is commonly defined in shari’ah as “the exchange of a thing of value by another thing of value with mutual consent”. More specifically it means “the sale of a commodity in exchange of cash”

1. Valid Sale (Bai Sahih):

A sale becomes valid if the following elements are present as well as the conditions in the attached chart # 2 are complied with:

* Contract (Aqd)

* Subject Matter (Mabe’e)

* Price (Thaman)

* Possession or delivery (Qabza)

2. Void/Non Existing Sale (Bai Baatil):

Sale will be void if any one of the conditions of offer and acceptance , conditions of Buyer & Seller and sold good conditions are not complied with. In a void sale, the buyer does not have title to subject matter and seller does not have title to price. Both subject matter and price cannot be used lawfully. The produce of both shall be unlawful.

3. Existing sale but void due to defect (Bai Fasid)

Sale will exist but will be void due to defect if the conditions of contract , sold good conditions and conditions of price are not complied with. However, if the defect is rectified the sale becomes valid. In a fasid sale, the buyer should not possess the subject matter. If possessed with the consent of the seller, title or ownership will pass to the buyer but usage of subject matter will be impermissible. He must return it to the seller.

4. Valid but disliked sale (Bai Makrooh):

A sale will be Makrooh when the transaction is complete and one gets possession of the goods but is disliked eg. sale after Juma Azaan, sale after hoarding or where a third party intervenes to buy something which was under negotiation of sale between other parties.

Types of Sales:

Following are the common types of sales

1. Bai Musawamah: It refers to normal sale in which cost price is not known.

2. Bai Murabaha: It refers to a sale in which cost and sale price is known to the buyer.

3. Bai Muqayada: It refers to barter sale excluding currency sale.

4. Bai Surf: It refers to the sale of gold, silver and currency.

5. Bai Salam: It is a kind of sale in which payment is spot while the delivery of the good is deferred.

6. Bai Istisna: It refers to such sale in which commodity is transacted before it comes into existence. It is basically an order to manufacture.

7. Bai Muajjal: It refers to such sale in which payment is delivery is spot while payment is deferred but cost is not known.

The most basic type of an exchange (mu’awadat) contract is a contract of sale. Kharofa outlines seven conditions for a sales contract to be valid. These are:

1. The contract should be concluded willingly and with mutual consent as per the Qur’anic injunction in Surah an-Nisaa 26.

2. Both parties to the contract must have the capacity to conduct such a sale. A sale by an insane person (temporarily or permanently insance), a child or a drunken person is not valid. Hanafis permit such a contract by a child as long as the guardians permit it.Hanbalis permit such a contract by a child as long as the child is mature enough to make a decision. The Hanbali position is based on verse 6 of Surah an-Nisaa.

3. The object of sale should carry a legal benefit to the buyer, usually in the form of property or service received.

4. The object of sale must be owned by the seller or the seller should have the owner’s express permission. In an agency situation if the owner gives a belated permission, after the sale has taken place, the contract is considered valid but without it the contract is void.

5. The seller must be capable of delivering the subject of the contract to the buyer, or the sale is nugatory. One cannot, therefore, sell something that is not in his or her possession (e.g., cannot sell a bird in the sky or fish in the water until possession has been taken).

6. The object of sale should be made known to the purchaser by sight or by ample description. If the object being sold is not seen by the purchaser and has not been sufficiently described, the sale is invalid. A major implication of this is the obligation on the seller to disclose any and all defects in the object of sale to the buyer for the sale to be valid. A strong opinion among the scholars is that the sale will be valid but the buyer will have the option to invalidate it upon inspecting the object bought.

7. The price, or consideration due, must be known to both parties. Therefore, a contract of ribaa where the price ultimately paid changes by the timing of the payment is not valid due to the uncertainty involved with respect to the price.

Source: Kharofa, 73-76.

How Does Your Retail Measure Up When It Comes To Halal

Gaining the trust of both the Muslim consumer and the wider audience is important for retailers especially when it comes to selling halal goods.

While certification and maintenance of processes within halal are important for manufacturers to gain trust from consumers, however for retailers they have to demonstrate halal via services and visibility that they are indeed Muslim friendly .

As such, halal focused retail brand values,marketing,promotions and payment methods must be prioritised. Halal exists beyond just food, with halal Payment gateway and logistics gaining traction in many parts of the world.

Retailers are now measuring up to the Muslim consumers expectations.

Sign up today as a PayHalal merchant!

Berkart is your rezeki online

SOLUTIONS FOR E-COMMERCE &

OMNI-CHANNEL RETAILING

Whether you’re purely an online retailer or run an omni-channel business, with better demand forecasting and inventory management, you can exploit the wealth of data generated by online retail to reduce stock, improve availability and boost your profits.

To stock or not to stock?

That is the question. With millions of possible options, building the perfect assortment, balancing long-lead-low-cost with short-lead-higher-cost items can be a huge challenge. With Berkart solutions you can determine which items should be held in your warehouse and which are best ordered in response to purchases.

BALANCE STOCK BETWEEN BRICKS AND CLICKS

Berkart helps you boost profits by minimizing your inventory levels while maximizing your sales across all channels. Use your Berkart solution to define priorities between your physical and online outlets and ring-fence stock within a single pool for maximum efficiency.

MANAGE MULTIPLE DELIVERY OPTIONS

Delivery options are multiplying; from home delivery, store collection to collection point. Berkart manages this growing complexity, factors in delivery options into stock decisions, ensures click-and-collect stores have popular stock on hand and in their local assortment and more.

Make best use of the rich data available

Berkart enables you to mine that data for retail intelligence gold. You can analyze records from customer visits and purchases to support forecasting, to inform pricing decisions and to study browsing and buying behaviour.

Returns are a headache

• Returns are a fact of e-commerce life. But don’t get mad; just manage. Berkart system helps you forecast your returns and tie those forecasts into inventory management and category management. Berkart -powered analysis helps reduce overstocking and allows you to improve your financial and capacity planning.

For free advice email me at patrick@payhalal.my