Muslims all over America have been debating about the non-Zabiha meat for decades

Zabiha vs. Non-Zabiha: A Fiqhi Discussion <= /o:p>

Decide for Yourself

By Dr. Zulfiqar Ali Shah

Muslims all over America= have been debating about the non-Zabiha meat for decades. There are two Fiqhi opinions regarding this matter. A good majority of the classical as well as= contemporary jurists categorically prohibit consumption of the meat that is not done in accordance with the Islamic laws of slaughtering the animals. This group of scholars consider the non-Zabiha meat Haram or unlawful to ea= t. Currently this position is mostly maintained by the scholars of Indian Subcontinent b= ackground and typically the South Asian Muslim community in No= rth America is very particular about the Zabiha meat. The second group of contemporary jurists permit intake of non-Zabiha mea= t. An overwhelming majority of the Arabic speaking Muslim community of North America and Europe go by this opinion an= d do not see much problem with consumption of the market meat. This debate still remains alive in many Muslim circles in spite of many exhaustive discussions and lectures about it. For some Muslims it seems to be an issue of supreme significance while others consider it mostly irrelevant.

There is a dearth of scho= larly position papers written in English about this matter. It will be helpful to thoroughly research the issue from multiple angels and put together a comprehensive position paper. This will assist a common Muslim to understand the divine statutes underlying this matter and make up his or her own mind whether it is permissible or not to eat the non-Zabiha meat.

Animals are a special bou= nty of Allah SWT. Some of them are permitted to be consumed while the others are considered unlawful or unclean. The Qur’an addresses this fact in the following words:

ٱللَّه= 15; ٱلَّذِى جَعَلَ لَكُ= 05;ُ ٱڊنْعَـٰمَ لِتَرْكَـب¡= 5;وا۴ مِنْهَا وَمِنْهَا تَأْكُلُون¡= 4;

“It is Allah Who ma= de cattle for you, that ye may use some for riding and some for food.” (= 40:79)

Ibn Kathir explains that = here Allah SWT expresses His favor that He has created cattle for the benefit of humanity.

“يق&#= 1608;ل تعالى ممتنا= 11; على عباده بم= 575; خلق لهم من ال&#= 1571;نعام”

In Surah al-Mu’minu= n the same favor is reiterated.

وَإِنّ= 14; لَكُمْ فِى ٱ= 674;نْعَـٰمِ لَعِبْرَةً¯= 0; نُّسْقِيكُ = 5; مِّمَّا فِى بُطُونِهَا وَلَكُمْ فِيهَا مَنَـٰفِعُ كَثِيرَةٌ وَمِنْهَا تَأْكُلُون¡= 4;

“And in cattle (too= ) ye have an instructive example: from within their bodies We produce (milk) for= you to drink; there are, in them, (besides), numerous (other) benefits for you;= and of their (meat) ye eat.” (23:21)

Allah SWT ordains that ea= ting and benefiting from these cattle must be in line with the divine statutes and m= ust not be in accordance with the satanic patterns.

وَمِنَ = 649;ڊنْعَـٰمِ حَمُولَةً وَفَرْشًاۚ كُلُوا۴ مِمَّا رَزَقَكُمُ = 49;للَّهُ وَلا تَتَّبِعُو= 5;۴ خُطُوَٰتِ ٱ= 04;شَّيْطَـٰن&#= 1616;ۚ إِنَّهُۥ لَ= 03;ُمْ عَدُوٌّ مُّبِينٌ

“Of the cattle are = some for burden and some for meat: eat what Allah hath provided for you, and follow = not the footsteps of Satan: for he is to you an avowed enemy.” (6:142)

All the cattle are fit for consumption except those forbidden by Allah SWT through the Divine Writ.

يَـٰۤأ= 14;يُّهَا ٱلَّذِينَ ءَامَنُوٓا۴ أَوْفُوا۴ بِٱلْعُقُوž= 3;ِۚ أُحِلَّتْ لَكُم بَهِيمَةُ ٱ= 74;نْعَـٰمِ إِلا مَا يُتْلَى= 48; عَلَيْكُمْ =

“O ye who believe! = Fulfil (all) obligations. Lawful unto you (for food) are all four-footed animals, = with the exceptions named…”(5:1)

َٰذلِك= 14; وَمَن يُعَظِّمْ حُرُمَـٰتِ = 49;للَّهِ فَهُوَ خَيْرٌ لَّه= 15;ۥ عِندَ رَبِّهِۦۚ وَأُحِلَّت¡= 8; لَكُمُ ٱڊنْ= 93;َـٰمُ إِلا مَا يُتْلَىٰ عَلَيْكُمْ¯= 0;ِ

“Whoever honours th= e sacred rites of Allah, for him it is good in the sight of his Lord. Lawful to you = are cattle, except those mentioned to you (as exceptions)…” (22:30)=

The list of unlawful food= is given in the following verse:

حُرِّم= 14;تْ عَلَيْكُمُ = 49;لْمَيْتَةُ وَٱلْدَّمُ وَلَحْمُ ٱل= 18;خِنزِيرِ وَمَآ أُهِلَّ لِغَيْرِ ٱل= 04;َّهِ بِهِۦ وَٱلْ= 05;ُنْخَنِقَة&#= 1615; وَٱلْمَوْق¡= 5;وذَةُ وَٱلْمُتَر¡= 4;دِّيَةُ وَٱلنَّطِيž= 1;َةُ وَمَآ أَكَل= 14; ٱلسَّبُعُ إِِلا مَا ذَكَّيْتُم¡= 8; وَمَا ذُبِح= 14; عَلَى ٱلنُّ= 89;ُبِ وَأَن تَسْتَقْسِ = 5;ُوا۴ بِٱڊزْلاَم¡= 6;ۚ ذَٰلِكُمْ فِسْقٌۗ ٱلْ= 10;َوْمَ يَئِسَ ٱلَّ= 84;ِينَ كَفَرُوا۴ مِن دِينِكُمْ ف= 14;ڈ تَخْشَوْهُ = 5;ْ وَٱخْشَوْن¡= 6;ۚ ٱلْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْ= 8;ُ عَلَيْكُمْ نِعْمَتِى وَرَضِيتُ لَكُمُ ٱڎسْ= 04;َـٰمَ دِينًاۚ فَمَنِ ٱضْط= 15;رَّ فِى مَخْمَص= 14;ةٍ غَيْرَ مُتَجَانِف¡= 3; لِّإِثْمٍۢ فَإِنَّ ٱلل= 17;َهَ غَفُورٌ رَّحِيمٌ

“Forbidden to you (= for food) are: dead meat, blood, the flesh of swine, and that on which hath been invo= ked the name of other than Allah; that which hath been killed by strangling, or= by a violent blow, or by a headlong fall, or by being gored to death; that whi= ch hath been (partly) eaten by a wild animal; unless ye are able to slaughter = it (in due form); that which is sacrificed on stone (altars); (forbidden) also= is the division (of meat) by raffling with arrows: that is impiety. This day h= ave those who reject Faith given up all hope of your religion: yet fear them not but fear Me. This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion. But if any= is forced by hunger, with no inclination to transgression, Allah is indeed Oft-Forgiving, Most Merciful.” (5:3)

The Qur’an gives us= clear instructions regarding slaughtering the animals. It has been universally ordained to recite the name of Allah SWT during the slaughter.

وَلِكُ= 04;ِّ أُمَّةٍ جَعَلْنَا مَنسَكًا لِ= 17;يَذْكُرُوا۴ ٱسْمَ ٱلل¡= 7;َهِ عَلَىٰ مَا رَزَقَهُم مِّنۢ بَهِيمَةِ ٱ= 74;نْعَـٰمِۗ فَإِلَـٰهُ = 3;ُمْ إِلَـٰهٌ وَٰحِدٌ فَلَهُۥۤ أَسْلِمُوا۴ۗ وَبَشِّرِ ٱ= 04;ْمُخْبِتِي&#= 1606;َ

“To every people di= d We appoint rites, that they might celebrate the name of Allah over the sustena= nce He gave them from animals (fit for food), but your God is One God: submit t= hen your wills to Him and give thou the good news to those who humble themselve= s.” (22:34)

The renowned exegete Ibn = Jarir al-Tabari explains that in this verse Allah SWT is informing the Muslim Umm= ah that all the previous believing nations were prescribed the method of Zabh.=

يقول تعالـى ذكره: وَلِكُلّ أُمَّةٍ ولكلّ جماعة سَلَف فـيكم من أهل الإيـمان بـالله أيها الناس، جعلن= 75; ذبحا يُهَرِيقون دمه لِـيَذْ= 03;ُرُوا اسْمَ اللَّهِ عَلـى ما رَزَقَهُمْ مِنْ بَهِيـمَةِ الأنْعامِ<= b>

“Almighty Allah say= s,”O People! In all the previous nations of faith We had prescribed Zabh (slaughtering of animal) and shedding of blood so that they mention the nam= e of Allah SWT upon the cattle He has blessed them as sustenance.”

Tabari narrates that Muja= hid, the famous first century Qur’anic exegetical authority, also interpreted = this verse as meaning Zabh or shedding of blood so that people can recite= the name of Allah SWT upon the cattle during slaughter.

حدثنـي مـحمد بن عمرو، قال: ثنا أبو عاصم= 548; قال: ثنا عيسى وحدثنـي الـحارث، قا= 04;: ثنا الـحسن، قال: ثنا ورقاء جميعا= 48; عن ابن أبـي نـجيح، عن مـ= 580;اهد: وَلِكُلّ أُمَّةٍ جَعَلْنا مَنْسَكا قا= 04;: إهراق الدما= 69; لِـيَذْكُر¡= 5;وا اسْمَ اللَّ= 07;ِ عَلَـيْها.=

<= /p>

Qurtubi describes that th= e word “المنس= 03;” means Zabh and clear= ance of blood.

لما ذكر تعالى الذبائح بيّ= 06; أنه لم يُخْل منها أمة، والأمة القو= 05; المجتمعون على مذهب واح= 583;؛ أي ولكل جماع= 577; مؤمنة جعلنا منسكاً. والمنسك الذبح وإراق= 77; الدم؛ قاله مجاهد. يقال: نَسَك إذا ذب= 581; يَنْسُك نَسْكاً. وال= 584;بيحة نسيكة، وجمعها نُسُك؛

“After mentioning t= he sacrifices, Allah SWT explains that all the nations were required to sacrif= ice. And Ummah is a group of people who agree upon a religious ideology. The ver= se will mean that,”We have prescribed for every believing group the ritu= al of Zabh.” The “Mansak” means the ritual of Zabh= and shedding of blood. That is what Mujahid said. It is said in Arabic “nasak” when a person does the act of Zabh and the Za= biha (animal) is called “nasikah”.and its plural is “nusuk”.

Ibn Kathir elucidates tha= t in this Qur’anic verse Allah SWT enlightens that the ritual of Zabh and cleansing of the blood in the name of Allah SWT is still prescribed for= all the nations.

يخبر تعالى أنه لم يزل ذبح المناسك وإراقة الدم= 75;ء على اسم الله مشروعاً في جميع الملل=

In essence these animals = belong to Allah SWT. It is a great favor that He had subjected these animals to the disposal of man and allowed him to consume them for food and other useful p= urposes. This must be done with His permission though. The act of permission lies in slaughtering them in the name of Allah SWT.

It is clear that the Musl= im nation, like the other faith groups, is obligated to follow the divinely prescribed method while slaughtering the lawful animals. The first and fore= most principle of this divine method requires Muslims to recite the name of Allah SWT at the time of slaughter. Qurtubi observes that:

والمرا= 83; بذكر اسم الل= 607; ذكر التسمية عند الذبح والنحر؛ مثل قولك: باسم الله والله أكبر، اللهم منك ولك. ومثل قولك عند الذبح قُلْ إِنَّ صَڈتِى وَنُسُكِى وَمَحْيَاى¡= 4; وَمَمَاتِى لِلَّهِ رَبِّ ٱلْعَ= 00;ٰلَمِينَ } (الأنعام: 162) الآية. وكان الكفار يذبحون على أ= 587;ماء أصنامهم، فبيّن الرب أ= 606; الواجب الذب= 81; على اسم الله

“Reciting the name = of Allah SWT at the time of Zabh or slaughtering of a sacrifice means reciting words such as “in the name of Allah, and God is great, O Allah from y= ou and for you” or reciting the verse of the Qur’an that says, “Say O Prophet, all my prayers, my rituals, my life and death, all is= for Allah, the Lord of the universe.” The non believers used to slaughter= the animals in the name of their idols. Therefore the Lord had explicitly requi= red that the animal slaughter must be in the name of Allah SWT.”

It is an unambiguous Qur’anic injunction that the believing Muslims shall eat from the mea= t of an animal that was slaughtered in the name of Allah SWT.

فَكُلُ= 08;ا۴ مِمَّا ذُكِرَ ٱسْم= 15; ٱللَّهِ عَلَيْهِ إِ= 06; كُنتُم بِـَٔايَـٰ= 8;ِهِۦ مُؤْمِنِين¡= 4;

“Thus eat from (the= animal) on which the name of Allah SWT was recited, if you indeed believe in His ve= rses (revelation).” (6:118)

Tabari explains that in t= his verse Allah SWT, addressing the Prophet (PBUH) and the Muslims, commands th= at:

يقول تعالى ذكره لنبيه محمد صلى الله علي= 607; وسلم وعباده المؤمنين به وبآياته، فكلوا أيها المؤمنون مم= 75; ذكيتم من ذبائحكم وذبحتموه الذبح الذي بينت لكم أنه تحلّ به الذبيحة لكم،

“O the Believers! E= at only from those of your animals which were slaughtered in the prescribed method = of Tazkiyah , such a slaughter that leaves no doubt in your mind that by such a method = the slaughtered animal became Halal (permissible) for you to eat.”=

The Prophet (PBUH) has demonstrated this method of Tazkiyah by slaughtering the animal by t= he jugular vain or the windpipe. Ibn Arabi explains that:

وَقَدْ ذَبَحَ النَّبِيُّ - صَلَّى اللَّهُ عَل= 14;يْهِ وَسَلَّمَ - فِي الْحَلْقِ، وَنَحَرَ فِ= 10; اللَّبَّةِ = 63; وَقَالَ: {إنَّمَا الذ= 617;َكَاةُ فِي الْحَلْقِ وَاللَّبَّ= 7;ِ } ، فَبَيَّنَ مَحَلَّهَاš= 8; وَقَالَ مُبَيِّنًا لِفَائِدَت¡= 6;هَا: {مَا أَنْهَر= 614; الدَّمَ، وَذُكِرَ اس= 18;مُ اللَّهِ عَلَيْهِ، فَكُل [1]

“In fact the Prophe= t (PBUH) himself slaughtered the animal in the throat and at the windpipe and said,” The slaughtering is in the throat and at the windpipe.” = This way he described the place of slaughtering as well as the result of that ac= t by saying,” Eat from (the animal) whose blood is drained and the name of Allah SWT is recited upon it (during slaughtering).”

That is why the renowned classical Hanafi jurist Shams al-Din al-Sarkhasi says that:

أن معنى الذكاة في تسييل الدم النجس من الحيوان وشر= 91; الحل التسمي= 77;[= 2]

“The definition of slaughtering is bringing out the impure blood of the animal and the conditi= on for its permissibility (being Halal to eat) is recitation of the name of Al= lah SWT (upon slaughtering).”

There seems to be a conse= nsus among the classical jurists that this Islamic method of slaughtering is a pre-requisite to make an animal’s meat Halal to be consumed as al-Sarkhasi summarizes it:

لأن شرط تناول الحيوانات الذكاة شرعا= 11;[= 3]

“The Islamic Zak= ah process is the pre-requisite for the purpose of animal consumption.”<= /p>

Abu Bakr al-Kasani reiter= ates the same significant point in the following words:

فشرط حل الأكل في الحيوان المأكول البرّي هو ال= 584;كاة فلا يحل أكله بدونها[4]=

“The condition that= makes a wild (land) animal lawful for consumption is that it is slaughtered with pr= oper Islamic method. It will be unlawful to eat the animal meat without the Isla= mic slaughtering method.”

Al-Sarkhasi defines the p= rocess of Zakah or slaughtering in the following words:

تمام الذكاة بقطع = 575;لحلقوم والمريء والودجين[5]

“The process of slaughtering will be complete only when the gullet, jugular vein (windpipe)= and the two small blood arteries are cut.”

Al-Mas’udi elucidat= es that an animal’s meat will not be Halal (permissible to eat) if it = was slaughtered far above the jugular vein or lower than that because it was cut from a wrong spot.

حتـى لو ذبح أعلـى من الـحلقوم أو أسفل منه يَح= 618;رُم، لأنّه ذبح فـ= 610; غير الـمذبح= 48;[= 6]

The entire process of = Zakah and the Islamic rules connected with the animal slaughter are described by many jurists. Ibn Nujaim, the famous Hanafi jurist, explains that the word ̶= 0;Zakah” is derived either from sharpness or from purification. The word has been us= ed by the Prophet (PBUH) in both of these meanings.

أما تفسيرها لغة فهي إما مشتق= 577; من الحدة يقا= 604; سراج ذكي إذا كان يراه في غ&#= 1575;ية الحدة، ويقا= 04; فلان ذكي إذا كان سريع الف= 607;م والإدراك لحدة خاطره وفهمه، ويقا= 04; مسك ذكي إذا كان طيب الرائحة يقو= 05; منه الريح. وإما مشتقة م= 606; الطهارة قال عليه الصلاة والسلام «دب= 75;غ الأديم ذكاة&raq= uo; أي طهارته وقال «ذكاة الأرض يبسها&raq= uo; أي طهارتها وكلا المعنيين موجود في الذكاة فإن فيها حدة من حيث إنها مسرعة إلى ال= 605;وت وتطهر الحيوان عن الدماء المسفوحات و= 75;لرطوبات السائلة النجسة. وأما ركنها فهو ال= 602;طع والجرح. وأما شرطها فأربع= 77;: آلة قاطعة جا= 585;حة، والثاني كون الذبح ممن له ملة حقيقة كالمسلم أو ادعاء كالكافر، والثالث كون المحل من الم= 581;للات إما من كل وجه كمأكول اللح= 05; أو من وجه كغيره وهو ما يباح الانتفاع بجلده وشعره= 48; والرابع التسمية[= 7]

“…Both of the= se meanings are present in the method of Islamic slaughtering. It is sharp in = the sense that it leads to a swift death. It cleans the animal from impure elem= ents such as blood and other liquid impurities. Its chief element is the incision and cut. There are four pre-requisites for it. The cutting instrument (like= a knife), the person who is slaughtering being a member of a Millah (a known religious tradition i.e., a Muslim who in reality is following the ru= les of Millah or a non-believer who claims to be a Muslim), the animal b= eing lawful, and reciting the name of Allah at the time of slaughter.”

Ala’ al-Din al-Samarqandi sums u= p the classical position by observing that:

تجب التسمية لكل ذبيحة عند الحز والقطع[8]

“For every animal s= laughter it is obligatory to recite the name of Allah SWT at the time of incision and cut.”

Abu Sahal al-Sarkhasi mai= ntains that the time for Tasmiyah is at the time of slaughter.

ثُمَّ التَّسْمِي¡= 4;ةُ فِي الذَّبْحِ تُشْتَرَطُ عِنْدَ الْقَطْعِ<= span dir=3DLTR>… وَعَلَى هَذَا لَوْ أَضْجَعَ شَاةً وَأَخ= 14;ذَ السِّكِّين¡= 4; وَسَمَّى ثُمَّ تَرَكَهَا و= 14;ذَبَحَ شَاةً أُخْرَى , وَتَرَكَ التَّسْمِي¡= 4;ةَ عَلَيْهَا لَا يَحِلُّ[= 9]

“The Tasmiyah is re= quired at the time of cutting (the throat). Accordingly if some one laid down a go= at and recited Tasmiyah upon it while grabbing the knife and then changed his = mind and slaughtered a different goat without new Tasmiyah (thinking that the old Tasmiyah was sufficient) then the slaughtered goat will not be permissible = to eat.”

وَكَذَ= 04;ِكَ لَوْ ذَبَحَ تِلْكَ الشّ= 14;اةَ ثُمَّ ذَبَح= 14; شَاةً أُخْرَى بَعْدَهَا فَظَنَّ أَنَّ تِلْك= 14; التَّسْمِي¡= 4;ةَ تَكْفِيهِ لَا يَحِلُّ[= 10]

“Likewise if he sla= ughtered the first goat with the Tasmiyah and did not recite new Tasmiyah for the ne= xt one then the second goat will not be permissible.”

وَكَذَ= 04;ِكَ لَوْ نَظَرَ إلَى قَطِيع= 13; مِنْ الْغَن= 14;مِ وَأَخَذَ السِّكِّين¡= 4; وَسَمَّى ثُمَّ أَخَذ= 14; شَاةً مِنْهَا وَذَبَحَهَ= 5; بِتِلْكَ التَّسْمِي¡= 4;ةِ لَا يَحِلُّ[= 11]

“Likewise if one lo= oked at the herd of goats and recited the Tasmiyah and then picked up one of the go= ats and did not recite Tasmiyah upon slaughtering it, the slaughtered goat will= not be Halal.”

It is evident that the Mu= slim jurists require that the Tasmiyah be pronounced for each animal separately = and at the time of each cut.

It is also required that = the person slaughtering the animal must recite the Tasmiyah by himself. It is n= ot permitted that the Tasmiyah is pronounced by a person different than the slaughterer himself. Abu Bakr Mas’ud al-Kasani states:

وَأَمّ= 14;ا شَرَائِطُ الرُّكْنِ فَمِنْهَا أ= 14;نْ تَكُونَ التَّسْمِي¡= 4;ةُ مِنْ الذَّا= 76;ِحِ حَتَّى لَوْ سَمَّى غَيْرُهُ وَالذَّابِž= 1;ُ سَاكِتٌ وَهُوَ ذَاكِرٌ غَيْرُ نَاس= 13; لَا يَحِلُّ ; لِأَنَّ الْمُرَادَ مِنْ قَوْلِ= 07;ِ تَبَارَكَ وَتَعَالَى { وَلَا تَأْكُلُوا مِمَّا لَمْ يُذْكَرْ اسْمُ اللَّهِ عَلَيْهِ } أَيْ : لَمْ يُذْكَرْ اسْمُ اللَّهِ عَلَيْهِ مِنْ الذَّا= 76;ِحِ فَكَانَتْ مَشْرُوطَة¡= 1; فِيهِ[= 12]

“One of the leading conditions for permissibility is that the Tasmiyah must be recited by the person slaughtering the animal. If he is quite and the Tasmiyah is pronounc= ed by someone else, then the slaughtered animal will not be Halal because the commandment of Allah SWT that “do not eat from what was not slaughter= ed in the name of Allah” means what was not slaughtered in the name of A= llah SWT by the person slaughtering the animal. Therefore the Tasmiyah is requir= ed of the person”

Al-Kasani further states = that Tasmiyah must be recited very close to the time of slaughter. There must no= t be a big time lapse between the pronouncement of Tasmiyah and the act of cutti= ng the throat. The Qur’anic verses which require pronouncement of Tasmiy= ah require it at the time of slaughter. It cannot be recited long before or lo= ng after the act of slaughtering.

( أَمَّا ) وَقْتُ التَّسْمِي¡= 4;ةِ فَوَقْتُهَ= 5; فِي الذَّكَاةِ الِاخْتِيَ= 5;رِيَّةِ وَقْتُ الذَّبْحِ لَا يَجُوزُ تَقْدِيمُه¡= 4;ا عَلَيْهِ إلَّا بِزَمَانٍ قَلِيلٍ لَا يُمْكِنُ التَّحَرّ¡= 5;زُ عَنْهُ لِقَوْلِهِ تَبَارَكَ وَتَعَالَى { وَلَا تَأْكُلُوا مِمَّا لَمْ يُذْكَرْ اسْمُ اللَّهِ عَل= 14;يْهِ } وَالذَّبْح= 615; مُضْمَرٌ فِيهِ مَعْنَاهُ وَلَا تَأْكُلُوا = 05;ِمَّا لَمْ يُذْكَرْ اسْمُ اللَّهِ تَعَالَى عَلَيْهِ مِنْ الذَّبَائِž= 1;ِ وَلَا يَتَح= 14;قَّقُ ذِكْرُ اسْم= 16; اللَّهِ تَعَالَى عَ= 04;َى الذَّبِيحَ= 7;ِ إلَّا وَقْت= 14; الذَّبْحِ و= 14;كَذَا قِيلَ فِي تَأْوِيلِ الْآيَتَيْ = 6;ِ الْأُخْرَي¡= 4;يْنِ : إنَّ الذَّبْحَ مُضْمَرٌ فِيهِمَا أَيْ : فَكُلُ&#= 1608;ا مِمَّا ذُبِحَ بِذِكْرِ اسْمِ اللَّ= 07;ِ عَلَيْهِ وَمَا لَكُم= 18; أَلَّا تَأْكُلُوا مِمَّا ذُبِحَ بِذِكْرِ اسْمِ اللَّ= 07;ِ تَعَالَى عَلَيْهِ فَكَانَ وَقْتُ التّ= 14;سْمِيَةِ الِاخْتِيَ= 5;رِيَّةِ وَقْتَ الذّ= 14;بْحِ[13]

He also maintains that for each animal slaug= hter separate Tasmiyah is required.

وَعَلَى هَذَا يَخْرُجُ مَ= 75; إذَا ذَبَحَ شَاةً وَسَمَّى ثُمَّ ذَبَح= 14; شَاةً أُخْرَى يَظ= 15;نُّ أَنَّ التَّسْمِي¡= 4;ةَ الْأُولَى ت= 15;جْزِي عَنْهُمَا لَمْ تُؤْكَلْ وَلَا بُدَّ مِنْ أَنْ يُجَدِّدَ لِكُلِّ ذَبِيحَةٍ تَسْمِيَةً عَلَى حِدَة[= 14]

The authors of Encyclopedia of Fiqh summarize the three school’s position about the condition of Tasmiyah in the following words:

يُشْتَرَ= طُ فِي التَّسْمِي¡= 4;ةِ أَرْبَعُ شَ= 85;َائِطَ : 1 - أَنْ تَكُونَ التَّسْمِي¡= 4;ةُ مِنْ الذَّابِحِ حَتَّى لَوْ سَمَّى غَيْرَهُ وَهُوَ سَاكِتٌ ذَاكِرٌ غَيْرُ نَاس= 13; لَا يَحِلُّ عِنْدَ مَنْ أَوْجَبَ التَّسْمِي¡= 4;ةَ . 2 - أَنْ يُرِيدَ بِهَا التَّسْمِي¡= 4;ةَ عَلَى الذَّبِيحَ= 7;ِ , فَإِنَّ مَنْ أَرَاد= 14; بِهَا التَّسْمِي¡= 4;ةَ لِافْتِتَاž= 1;ِ الْعَمَلِ لَا يَحِلُّ , وَكَذَا إذَ= 75; قَالَ الْحَمْدُ لِلَّهِ وَأَرَادَ بِهِ الْحَمْدَ عَلَى سَبِيلِ الش= 17;ُكْرِ , وَكَذَا لَوْ سَبَّح= 14; أَوْ هَلَّل= 14; أَوْ كَبَّر= 14; وَلَمْ يُرِدْ بِهِ التَّسْمِي¡= 4;ةَ عَلَى الذَّبِيحَ= 7;ِ وَإِنَّمَا = 71;َرَادَ بِهِ وَصْفَهُ بِالْوَحْد¡= 4;انِيَّةِ وَالتَّنَز¡= 7;ُهَ عَنْ صِفَات= 16; الْحُدُوثِ لَا غَيْرُ . و&= #1614;هَذَا أَيْضًا عِنْدَ مَنْ أَوْجَبَ ال= 78;َّسْمِيَةَ . وَمَنْ غَفَلَ عَنْ إرَادَةِ ال= 84;ِّكْرِ وَالتَّعْظ¡= 6;يمِ لَمْ تَحْرُمْ ذَ= 76;ِيحَتُهُ حَيْثُ لَمْ يُرِدْ مَعْنًى آخَ= 85;َ مِمَّا ذَكَرْنَا . 3 - أَلَّا يَشُوبَ تَع= 18;ظِيمَهُ تَعَالَى بِالتَّسْم¡= 6;يَةِ مَعْنًى آخَ= 85;ُ كَالدُّعَاœ= 9;ِ , فَلَوْ قَالَ : " اللَّهُمَّ = 75;غْفِرْ لِي " لَمْ يَكُنْ ذَلِكَ تَسْمِيَةً ; لِأَنَّهُ دُعَاءٌ , وَالدُّعَاœ= 9;ُ لَا يُقْصَد= 15; بِهِ التَّعْظِي = 5;ُ الْمَحْضُ , فَلَا يَكُونُ تَسْمِيَةً كَمَا لَا يَكُونُ تَك= 18;بِيرًا . 4 - أَنْ يُعَيِّنَ بِالتَّسْم¡= 6;يَةِ الذَّبِيحَ= 7;َ لِأَنَّ ذِكْرَ اسْم= 16; اللَّهِ عَل= 14;يْهَا لَا يَتَحَقَّق¡= 5; إلَّا بِذَلِكَ . وَ&#= 1602;ْتُ التَّسْمِي¡= 4;ةِ : 34 - ذَهَبَ الْحَنَفِي¡= 7;َةُ وَالْمَالِ = 3;ِيَّةُ إلَى أَنَّ وَقْتَ التَّسْمِي¡= 4;ةِ فِي الذَّكَاةِ الِاخْتِيَ= 5;رِيَّةِ هُوَ وَقْتُ التَّذْكِي¡= 4;ةِ , لَا ¡= 0;َجُوزُ تَقْدِيمُه¡= 4;ا عَلَيْهِ إلَّا بِزَم= 14;انٍ قَلِيلٍ لَا يُمْكِنُ التَّحَرُّž= 6;ُ عَنْهُ . وَأَمَّا الْحَنَابِ = 4;َةُ فَالصَّحِيž= 1;ُ مِنْ مَذْهَبِهِ = 5;ْ أَنَّ ذِكْر= 14; اللَّهِ يَكُونُ عِنْدَ حَرَكَةِ يَدِ الذَّا= 76;ِحِ , وَقَالَ جَمَاعَةٌ مِنْهُمْ عِنْدَ الذَّبْحِ أَوْ قَبْلَ= 07;ُ قَرِيبًا , فَصَلَ بِكَلَامٍ أَوْ لَا[= 15]

“Four conditions are required for Tasmiyah. Firstly, the Tasmiyah must be recited by the person who is slaughtering the animal. In case that he intentionally did not pronounce the Tasmiyah by himself, the animal will not be Halal even if another person recited the Tasmiyah at the time of slaughter. This is the opinion of the g= roup who require Tasmiyah at the time of slaughter. Secondly, the recited Tasmiy= ah must be intended for the slaughter and not for any other thing. For instanc= e, it will not be acceptable if he recited Tasmiyah to start the act of slaughtering and not for slaughtering itself; or said “Praise be to Allah” as a gesture of gratitude or glorified Allah or said “Go= d is Great” but did not intend Tasmiyah as a required condition of slaughtering then his slaughtering will not be right. If the omission was unintentional then it will be fine. Thirdly, Tasmiyah is not replaced by a phrase of supplication such as “O God Forgive me” etc. Tasmiyah= is other than a supplication and cannot be replaced either by a supplication or any other phrase of glorification. Fourthly, Tasmiyah must be recited at the time of slaughter and not before or after it. The Hanafi and Maliki schools require that the Tasmiyah must be pronounced at the time of Tazkiyah (actual cutting the throat) and must not be done except shortly before the act itse= lf. The Hanbali school requires that Tasmiyah must be pronounced exactly at the time of moving the hand for slaughtering the animal a group among them perm= its it shortly before the act also.”

We can recapitulate the a= bove discussion in the following main points:

1: Cattle are a gift of A= llah SWT and should be consumed by His permission. Not all the cattle are lawful to consume. The unlawful animals are clearly listed by the Shari’ah.

2: There is a specific slaughtering method prescribed by the Islamic Law in details. It mostly con= sists of the two major elements i.e., Tazkiyah (cutting throat from a spec= ific space and letting the blood drain) and Tasmiyah.(reciting the name of Allah SWT at the time of slaughter).

3: The Qur’an empha= tically commands that the believers should eat from an animal upon which the name of Allah SWT was recited at the time of slaughter.

4: It is absolutely forbi= dden to eat from an animal slaughtered in the name of other than Allah SWT or from a dead, strangled or suffocated to death animal.

The Prophet (PBUH) and his companions were very particular about implementing these Divine statutes. T= he Prophet himself never consumed any meat not done in the name of Allah SWT a= nd he asked the same of his companions. That was the case with him even before= he received the revelation.

Muslim reports that once = in the pre-Prophetic era the Messenger of Allah (PBUH) was offered food containing= some meat by Zaid bin Omr bin Nufail. He refused to eat that food saying, “= ;I do not eat what you slaughter at your alters and I do not consume any meat except if the name of Allah SWT was recited upon it.”

(5361) ــ حدثن= 5; عبد الله ، حدثني أبي ، حدثنا عفان ، &#= 1581;دثنا وُهيب ، حدثن= 575; موسى بن عُقْبة ، أَخبرني سال= 05; ، أَنه سمع عبد الله يحد= 579; عن رسول الله &#= 1589;لى الله عليه وسلم: أَنه لقي زيدَ بن عمرو بن نُفَ= 610;ْل بأَسفل بَلْدَحٍ، وذلك قبل أَن يَنْزل على رسول الله صل= 609; الله عليه وسلم الوحيُ= 48; فقدَّم إِلي= 07; رسول الله صل= 609; الله عليه وسلم سُفْرَةً فيها لحمٌ، فأَبىٰ أَن يأْكل منها، ثم قال: «إِنِّي لا آكل ما تذبحو= 606; على أَنصابكم، ولا آكل إِلا مما ذُكر اسم= 615; الله عليه» ، حدَّث هذا عبدُ الله بن عمر عن رسول الله صلى الل= 607; عليه وسلم

It is interesting to note= that Zaid bin Omr, according to Bukhari’s report, was a staunch opponent of slaughtering the animals in the name of other than Allah SWT. He used to pi= ck on the Quraysh for slaughtering the animals in the name of other than Allah= SWT. The Prophet (PBUH) seems to have refused to eat the meat because probably t= he name of Allah SWT was not recited upon it at the time of slaughter. Bukhari reports:

= (3739) ــ حدّثني محمدُ بن أبي بكرٍ حدَّثَنا فُضيلُ بن سُليمانَ حدَّثنا موس= 09; بن عُقبةَ حدَّثنا سال= 05; بن عبدِ الله عن عبد الله بن عمرَ رضيَ اللَّهُ عنهما «أنَّ النبيَّ صلى الله عليه وسلم لَقِيَ زيدَ بن عمرِ= 608; بن نُفَيلٍ بأسفل بَلْدَح قبل= 14; أن ينزلَ على النبيِّ صلى الله عليه وسلم الوَحيُ، فقُدِّمَت إلى النبيِّ صلى الله علي= 607; وسلم سُفرةٌ= 48; فأبى أن يأكل= 614; منها. ثمَّ قال زيدٌ: إني لست آكلُ مما تذبَحون على أنصابِكم، ولا آكلُ إلا= 617; ما ذُكِرَ اسمُ اللَّه= 16; عليه. وأنَّ زيدَ بن عمرو كان يَعيبُ على قُريش ذَبائحَهم ويقول: الشاة= 615; خلَقَها الله، وأنزل= 14; لها من السماءِ الم= 75;ء، وأنبتَ لها منَ الأرض، ثمَّ تذبَحونها ع= 04;ى غيرِ اسم الله، إنكاراً لذل= 03; وإعظاماً له&raq= uo;.

This report adequately pr= oves that the Prophet (PBUH) even in the pre-revelation era would not eat from the me= at on which the name of Allah SWT was not recited at the time of slaughtering.= In addition to that, he always advised the companions to recite the name of Al= lah SWT upon the sacrificial animals at the time of slaughtering. The following authentic Prophetic report elucidates that.

The phrase ولا آكلُ إلاّ ما ذُكِرَ اسمُ اللَّهِ علي= 07; R= 20;and I do not eat except upon which the name of Allah was pronounced” occurs= in all of these authentic reports. It makes it abundantly clear that the Proph= et (PBUH) not only avoided eating the meat slaughtered in the name of idols or= at their alters but also shunned any meat on which the name of Allah SWT was n= ot pronounced. That was the case in the pre-Prophetic era. One can imagine how strict and careful he would have been after receiving the clear cut QurR= 17;anic injunctions. He was quite adamant about asking others to pronounce the Tasm= iyah at the time of slaughter after receiving the Prophet-hood. The following Ha= dith illustrates the point very well.

(5374) ــ حدّثنا قُتيبةُ حدَّثنا أبو عَوانَةَ عن = 575;لأسْوَد بن قَيس عن جُندَب بن سفيَانَ الب= 14;جَليِّ قال: «ضحّينا مَعَ رسول الله صلى الل= 607; عليه وسلم أُضحاةً ذات= 14; يومٍ، فإذا أُناسٌ قد ذبحوا ضَحاياهم قب= 04; الصلاة، فلم= 75; انصَرَفَ رَآهُمُ النبيُّ صلى الله عليه وسلم أنهم قد &#= 1584;بحوا قبل الصلاة فقال: من ذبح قبلَ الصلاة فلْيَذبحْ مَكانها أُخرَى، ومن كان لم يذبحْ حتى صلَّينا فَلْيَذْبح على اسم الله».

Sufyan al-Bajalee reports= that “Once we slaughtered our sacrificial animals with the Messenger of Al= lah SWT. Some people slaughtered their animals before the (Eid) prayer. At seei= ng this, the Messenger said,” whosoever had slaughtered animal before th= e prayer must slaughter another animal once again. Let the ones who had not sacrific= ed the animal before the prayer, do it now in the name of Allah SWT.”

This Prophetic injunction= toes the line with the divine promulgation prescribed by the Qur’an itself= .

وَيَذْكُر= ;ُوا۴ ٱسْمَ ٱلل¡= 7;َهِ فِىۤ أَيَّامٍ مَّعْلُومَ = 0;ٰتٍ عَلَىٰ مَا ر= 614;زَقَهُم مِّنۢ بَهِيمَةِ ٱ= 74;نْعَـٰمِۖ فَكُلُوا۴ مِنْهَا وَأَطْعِمُ = 8;ا۴ ٱلْبَآﯨـِٕسَ ٱلْفَقِيرَ

“And during these k= nown days (of Zi al-Hajja) (let them) recite the name of Allah SWT upon t= he cattle he had blessed them with. Let them eat by themselves and feed the po= or and the destitute from that sacrificial meat.” (22:28)

Hunting is another source= of meat consumption. Both Tazkiyah and Tasmiyah are prescribed for hunting animals. The Qur’an commands the following:

<= /p>
يَسْـٔ= 14;لُونَكَ مَاذَآ أُحِلَّ لَهُمْۖ قُل= 18; أُحِلَّ لَكُمُ ٱلطّ= 14;يِّبَـٰتُۢ وَمَا عَلَّمْتُم مِّنَ ٱلْجَ= 08;َارِحِ مُكَلِّبِي = 6;َ تُعَلِّمُو = 6;َهُنَّ مِمَّا عَلّ= 14;مَكُمُ ٱللَّهُۖ فَكُلُوا۴ مِمَّآ أَمْسَكْنَ عَلَيْكُمْ وَٱذْكُرُو= 5;۴ ٱسْمَ ٱلل¡= 7;َهِ عَلَيْهِۖ و= 14;ٱتَّقُوا۴ ٱللَّهَۚ إِنَّ ٱللَّ= 07;َ سَرِيعُ ٱلْ= 81;ِسَابِ

“They ask thee what= is lawful to them (as food). Say: Lawful unto you are (all) things good and pu= re: and what ye have taught your trained hunting animals (to catch) in the mann= er directed to you by Allah: eat what they catch for you, but pronounce the na= me of Allah over it: and fear Allah; for Allah is swift in taking account.R= 21; (5:4)

Abu Bakr al-Jassas explai= ns this verse in the following strong words:

= {واذكروا اسم الله عليه} ومعلوم أن ذلك أمر يق&#= 1578;ضي الإيجاب وأن= 07; غير واجب على الآكل، فدل على أنه أراد به حال الاصط= 610;اد، والسائلون ق= 83; كانوا مسلمي= 06; فلم يبح لهم الأكل إلا بشريطة التسمية؛ ويدل عليه قو= 604;ه تعالى: {فاذكروا اسم الله عليها صواف} يعني في حال النحر؛ لأنه قال الل= 607; تعالى: {فإذا و&= #1580;بت جنوبها} والفاء للتعقيب.[16]

“The command in the= verse requires that the Tasmiyah is obligatory. It is known that Tamiyah is not required at the time of eating (but is Sunnah). Consequently, it becomes evident that Allah SWT intended that it is obligatory at the time of huntin= g. The people who asked the question were Muslims. They were not permitted to = eat it except with the condition of Tasmiyah. The same requirement of Tasmiyah becomes evident from other verses of the Qur’an (such as the one in S= urah al-Hajj)…”

The Islamic Law permits o= wning and training hunting dogs, eagles and other trainable animals for hunting purposes. It is required to recite the name of Allah SWT while dispatching = the hunting animal for hunting. The failure to pronounce the name of Allah SWT = at the time when the hunting animal is being sent off will render the hunted animal unlawful and un-consumable. This is commanded by the authentic Proph= etic narration reported by all the authentic sources of Hadith particularly by Bukhari and Muslim.

(5350) ــ حدّثنا سليمانُ بن حرب حدَّثنا شُعبةُ عن عب= 583;ِ الله بن أبي السَّفَر عن الشَّعبي قا= 04;: سمعتُ عَدِيَّ بن حاتم رضيَ اللهُ عنه قال: سألتُ رسولَ اللهِ صلى الله علي= 607; وسلم…. فقلتُ: أُرسِلُ كلب= 10;. قال: إذا أرسلت كلْبك وسمَّيتَ فكلْ. قلتُ: فإِن أكل؟ قال: فلا تأكلْ، فإِن= 07; لم يُمسِكْ عليك، إنما أمسَكَ على نفسه. قلتُ: أُرسِل كلبي فأجِدُ معه كلباً آخر. قا&#= 1604;: لا تأكل، فإِنكَ إنما سمَّيت على كلبك، ولم تُسَمِّ على آخر

“A’diyy bin H= atim reports,” I inquired the Messenger of Allah (PBUH) about sending off = the hunting dog in pursuit of hunting animals. The Messenger replied,” Eat only if you have pronounced the name of Allah SWT upon your dog while dispatching it. I asked,” what if the dog gobbled it?” He said,= ”then do not eat because the dog did not hold it for you but retained it for itse= lf. I inquired, “what if another dog was sent out along with mine?”= He said, “do not eat from the other dog because you pronounced the name = of Allah SWT upon your dog and not upon the other one.”

This Hadith makes it clea= r that the original rule regarding the animals is non-permissibility until Allah S= WT makes it lawful. Had it been the otherwise then the Prophet (PBUH) would ha= ve allowed A’diyy bin Hatim and others to eat from the animals hunted by= the dogs upon which the name of Allah SWT was not pronounced. The only differen= ce between those animals and the animals permitted by the Prophet for consumpt= ion was the pronouncement of Tasmiyah.

Al-Jassas observes that A’diyy bin Hatim was a Muslim. The Prophet (PBUH) required him to pronounce the Tasmiyah at the time of sending off the dog and told him not = to eat if the Tasmiyah was omitted.

وقد كان عدي بن حاتم مسلما، فأمره بالتس= 05;ية على إرسال الكلب ومنعه الأكل عند عد= 605; التسمية[17] .

There is another Hadith r= eported by A’diyy bn Hatim which also states that only that hunted animal is allowed to be consumed which was hunted by a dog upon which the name of All= ah SWT was pronounced at the time of dispatch. The Prophet (PBUH) clearly forb= ad consumption of meat in case any mix up or confusion took place between dogs= :

(5349) ــ حدّثنا أبو نُعيم حدَّثنا زكرِيّاءُ ع= 06; عامرٍ عن عدِيِّ بن حاتم رضي الل= 607; عنه قال: «سأل&#= 1578;ُ النبيَّ صلى الله عليه وسلم عن صَيد= 616; المعراضِ قا= 04;: ما أصابَ بحدِّهِ فكلْهُ، وما أصاب بعَرضِهَ فه= 08; وَقِيذ. وسألته عن صيدِ الكلب ف= 602;ال: ما أمسَكَ عليك فكلْ، فإِنَّ أخذَ = 575;لكلبِ ذكاةٌ. وإن وَجدتَ مع كلبكَ ـ أو كِلابكَ ـ كلباً غيرَه= 48; فخشيت أن يكونَ أَخَذَهُ مع= 07; ـ وقد قَتَلَهُ ـ فلا تأكلْ، فإِنما ذكرت= 14; اسمَ الله عل= 609; كلبِك، ولم تَذكُرْه عل= 09; غيره

The following Hadith also= makes it abundantly clear that only the dog on which the name of Allah SWT was pronounced at the time of dispatch will be considered the source of lawful hunting:

(5358) ــ حدّثنا موسى بن إسماعيل حدَّثنا ثابتُ بن يزي= 583;َ حدَّثنا عاصمٌ عن الشَّعبي عن عَدِيِّ بن حاتمٍ رضيَ الله عنه عن النبي صلى الله عليه وسلم قال: «إذ&#= 1575; أرسلتَ كَلبكَ وسمَّيتَ فأمْسَكَ وَقَتَلَ فكلْ وإن أَكَلَ فلا تأكُل، فإنم= 75; أمْسَك على نفْسِهِ. وإذ= 575; خالط كِلابا= 11; لم يُذْكر