My spouse and I are having a friendly debate on this topic. We both understand that the Qur’an permits the food of the People of the Book, but we differ on what that means in practice today. - Her view: We can't be sure if the animal was slaughtered according to Islamic requirements (e.g., invoking Allah’s name, proper method, etc.), so the meat might not be halal. - My view: If we don’t know exactly how it was slaughtered, we can still say “Bismillah” before eating and it becomes halal, based on the hadith where the Prophet ﷺ said: > The Prophet's Companions once complained to him and said: "We receive meat and we do not know if God's name has been invoked on > it." The Prophet ﷺ replied, "Recite God’s name and eat of it." (Narrated in Bukhari) Could someone please explain why scholars differ? Why do some scholars rely on this hadith and others seem to disregard it? I’m originally from the U.S and the opinion I follow is commonly practiced here that meat from the People of the Book is generally permissible if we don’t have clear evidence that it’s haram and we can eat it as long as we say bismillah. My wife is from Southeast Asia, where the more cautious view is followed that meat is only halal if we are sure it was slaughtered properly according to Islamic guidelines. I’d really appreciate understanding why these differences exist across regions. Thank you for your time. Jazakallah Khair

What are the obligatory conditions for sacrificial slaughter of animals to be valid? Also what are the Sunnah recommendations to follow? I am asking about the details relevant to the actual act of slaughter and not for example the requirements regarding the animal such as its type, age and health etc. Please provide Quran, Hadith or Fiqh references. I keep hearing of stuff like 'can't use a serrated knife', 'offer the animal water' and 'cut the four vessels of the throat', but I am unsure about the references for these or how these are derived.

There seems to be an apparent contradiction in the Quran concerning the slaughter of animals for purposes of consumption. **Surah 5 Al-Ma'idah, Ayat 5** > Made lawful to you this day are At-Tayyibat [all kinds of Halal (lawful) foods, which Allah has made lawful (meat of slaughtered eatable animals, etc., milk products, fats, vegetables and fruits, etc.). The food (slaughtered cattle, eatable animals, etc.) of the people of the Scripture (Jews and Christians) is lawful to you and yours is lawful to them. The last sentence allows for the consumption of food slaughtered by people of the Scripture. **Surah 6 Al-An'am, Ayat 121-121** > Do not eat of (the animal) over which the name of Allah has not been pronounced (at the time of its slaughtering), for that is a transgression This sentence quite clearly disallows for the consumption of food over which the name of Allah was not pronounced at the time of slaughtering. This sentence contradicts the first. Jews and Christians do not follow the same practices of slaughter as muslims, in particular the utterance of the name of God/Allah is not a traditional practice. As an example, kosher meat is not required to be slaughtered under the mentioning of God's name, whether that God's name be Allah or Yahweh. Therefore, to allow the consumption of meat slaughtered by these non-muslims generally contradicts the strict command of not eating meat that has not been slaughtered under Allah's name. What is the justification or explanation for this apparent contradiction?

As the title says; **Which scholars argue that mentioning Gods name while slaughtering is not obligatory?** Of course it doesn't have to be a list with all scholars ever holding that opinion, but as many as possible without making it to hard. ---------- **Some background (Maybe not relevant to the question itself):** Now, there are a few I know of like Ibn Rushd and Chams Ad-din Ar-ramli. *(I guess most of the Shafi'i scholars do too, but I am not sure about that, so correct me if I am wrong.)* > 6:121 **And do not eat of that upon which the name of Allah has not been mentioned**, for indeed, it is grave disobedience. And indeed do the devils inspire their allies [among men] to dispute with you. And if you were to obey them, indeed, you would be associators [of others with Him]. Basically Ibn Rushds argument is that this verse ain't talking about mentioning Allahs name, but rather that we should not eat dead animals (mayta), which if we read the reason for this revelation (asbab nuzul), we might find that conclusion more logical: > قال المشركون : يا محمد أخبرنا عن الشاة إذا ماتت من قتلها ؟ قال الله قتلها " ، قالوا : فتزعم أن ما قتلت أنت وأصحابك حلال ، وما قتل الكلاب والصقر حلال ، وما قتله الله حرام ، فأنزل الله تعالى هذه الآية . > The polytheists said: O Muhammed! Tell us about the sheep, who is the one killing it when it dies? He said: Allah killed it. They said: So you claim that what you and your companions kills, is halal and what dogs and birds kills is halal and (then you claim) that what God kills is haram? Then the verse was reveled by God: "And do not eat of that which the name of Allah has not been mentioned" > > References in Arabic from Tabari Tafsir Also found in Asbab Nozol (english translation here ) Therefore his conclusion is that the verse is about prohibition of dead animals. Also this famous hadith is used to prove that mentioning Allahs name is not a condition for the meat to be lawful when slaughtering: > Narrated Aisha: The people said to the Prophet (ﷺ) , "O Allah's Messenger (ﷺ)! Here are people who have recently embraced Islam and they bring meat, and we do not know whether they had mentioned Allah's Name while slaughtering the animals or not." The Prophet (ﷺ) said, "You should mention Allah's Name and eat." Chams Ad-din Ar-ramlis understanding of that verse is that it rather means "Do not eat of that upon which the name of Allah has not been metioned (i.e other names, like Hubal, Allat, other "god" names, meaning Allahs name wasn't mentioned) You find this mentioned in page 211 and 212 in this PDF (أثر الإختلاف في القواعد الأصولية في إختلاف الفقهاء) So, basically, I wonder how many other (and which) scholars follow these opinions.

Are there any requirements in Islam for the size of the knife used for qurban? How big must be a knife for a sheep?

Can we eat meat from animals killed by non-muslim is it halal?

Where ever I read, be it here at stackexchange, or other websites or books, I cannot find any references that really support the claim that the one slaughters animals has to be a muslim (or from ahlu kitab, even here there is different of opinions). *I am sure there are some references somewhere in the Quran or in the Hadiths, because I cannot believe that so many people just claim this without any support.* But I am starting to get the feeling that this claim has developed by analogy (qiyas) because I cannot find any text proving otherwise yet. For instance, in this answer , there are no references at all: > The person who beheads the animal (either male or female ) must be Muslim . In this answer too: > The slaughterer must be either Muslim, Christian, or Jewish. I could go on and on quoting these claims without any references. I am looking for references for these claims. ---------- **EDIT**: I am looking for the basic proof of the argument. I.e the most basic argument with references to the Quran and Sunnah which supports the claim that the one slaughtering has to be muslim. For instance, if the verse **5:3** is the basic verse to prove that only meat slaughtered by muslims is halal, then it's enough with that verse, no need to add the verse 6:121 for instance. But if the scholars think it isn't enough proof with only 5:3, and the also add 6:121, then 5:3 + 6:121 would be the basic proof.

Can women slaughter as per hanafi fiqh? Do we have evidence from ahadith that mention women slaughtering outside hanafi fiqh?

Which meat is halal and which is haram in Islam? Which specific animals are allowed to be eaten? Also which are factors that distinguish the halal meat? Is it only the procedure ([tag:zabiha]) that makes the meat halal?

Is there a law or recommendation to slaughter into a hole in order the blood will go inside, against ghost etc.? I saw it practised in some places (see here an example ) but I'm looking for sources or information about it.

It is well known that dam e shukar (also known as al-Hady الهدي) or slaughtering for Hajj is made within the boundaries of the Haram. It is also known that now a days the slaughtering can not be made anywhere, it has to be made within the designated slaughter houses by the government. I have came to know that this slaughter house is being used by some agents for slaughtering for Hajj on behalf of Hajjees. According to this picture , though the exact boundaries are not clear, the slaughter house seems outside the boundaries of Haram. Can anybody confirm please. A bonus question: Where/how can i ask for the local (Makkah) help about traveling in English?

In EU you have to use stunning methods before slaughtering animals. Source . It's not legal to slaughter animals without stunning them. How does this affect halal slaughter? I know there are difference of opinions about this. I would like to have an answer on these issues: It is halal to eat stunned animals ---------------------------------- The one saying it is halal to eat slaughtered meat where stunning methods has been used before the slaughter. - What if the animals dies when it's stunned? Is it still halal? *(most I know says it's haram)* - Are there difference of opinions which might say that it is halal to eat either if the animal die before the slaughter or not? - How can you determine that the animal died or not died before the slaughter. *(i.e how to determine that it died by being stunned)*? ---------- It is haram to eat stunned animals ---------------------------------- - Why? - Where would you buy your meat? - There are some who buy meat from people who privately slaughter animals without stunning methods (illegally) in EU. **Isn't this against our Islamic principles?** Because as muslims we have to fullfil our contracts. Being a citizen in a country means that you have a personal contract which you should fulfill the rules of. (O you who have believed, fulfill [all] contracts. 5:1) When answering, if you are following a special point of view or madhhab (school of thought), to derive to your answer or following a fatwa or a scholar, please point it out. *Also notice that I am not looking for an answer about that you must say bismillah and that the one slaughtering must be a muslim and so on...*

In the chicken slaughter houses all over my country, you have the option to soak slaughtered chicken in hot water to ease plucking, or have them skinned without soaking and plucking. The butcher will ask for your option ((scalding or soaking plus plucking) *or* (direct skinning)). As I have seen in some books, they claim that since the contents of intestine and stomach are still inside while soaking in hot water, the heat will initiate some metabolism process, and the chicken becomes haram in this manner. Again, people having the other view claims that since soaking is for a brief period of time and the heat applied is only external, it does not reach the core and the meat is completely halal. Sorry, I can not put any exact source for either of the views. However, as is found in page 15 of this document , it does not mention anything about the meat becoming haram as a result of scalding. Though it warns about being careful during other processes. And this document comes from the Ministry of Agriculture of an Islamic country. Could you please let me know whether it is permitted to soak chicken in hot water after it has been slaughtered in an Islamic manner? Please mention authentic sources as much as possible.

Is there some specific location along the neck where a cut must be made for it to be halal slaughter? Or can one cut anywhere along the neck?

I see that people often have difficulty restraining bulls for sacrifice because they are so powerful and foul tempered. Is it permitted to slaughter them by nahr similar to how camels are slaughtered?

I know this is not the place for such questions. I just know there are many Muslim users here and moreover many humans here. So many countries with so many humans are not doing anything to help a small country? It has been years. Many countries call themselves powerful but still don't take a step to help Syria. Why can't we help them? Imagine how powerful we are if we join each other and stop it. How will we face Allah when we will be asked what did we do to stop it? When will we help them? Why don't we help them?

Vegetarians think that killing animal for our own comfort is cruel because we can live even without eating meat then why to kill animals. They are also living creatures as we and killing them is equally painful for them as for us. I need answer in context when someone does not believe in Quran/Prophet etc.

It is well known that Muslims are forbidden to eat meat which is not slaughtered in Islamic way. But, what is the rule for eating meat sold in public markets or public places in **non-Muslim countries**. For example, eating lunch at work place, school cafeteria or eating dinner in a friend's home, ... etc? Is there any exclusion or special permission for these cases to eat meat which is not slaughtered according to Islamic way?

I live in Finland. In the website of the Finnish food safety authority they explain the way animals are slaughtered in Finnish slaughter houses. They say that they are first given an electrical shock then, their throat is slit and the animal **dies of bleeding**. Given that Finland is a Christian country and given the fact that the animals die of bleeding, is it OK to eat meat coming from these slaughter houses?

How can shrimp be prepared to be Halal? What is the proper way to process shrimp to become Halal certified? We can IQF (individually quick frozen) or cook the shrimp, but they are dead from being out of the water before we process them organically, without any chemicals.