The Ruling on Imported Meats

Question :

What is the ruling on eating frozen meat which comes to us from abroad, in particular, chicken meat?

Answer:

The basic principle concerning meats which come from the People of the Scripture and they are the Jews and Christians is permissibility. Just as the basic principle regarding meats which come from Muslim countries is also permissibility. This is the case, even if we do not know how they slaughtered them, or whether they mentioned Allah's Name over them or not. Because the basic principle regarding the deed of one who is experienced in it is that it is done well and correctly, unless it becomes clear that it was not performed well and correctly.

The evidence for this basic principle is the narration confirmed in Sahih Al-Bukhari from the Hadith of 'A'ishah, may Allah be pleased with her, who said: "A people said: "O Messenger of Allah! Some people come to us with meat and we do not know if the Name of Allah was mentioned over it or not." The Messenger of Allah said:
"You mention His Name and then eat it."

She said: "And they had recently abandoned disbelief." So in this Hadith there is proof that when a deed is done by someone who is experienced, there is no obligation upon us to ask: Did he do it correctly, or not?

Based upon this principle, these meats which come to us from the slaughtered animals of the People of the Scripture are permissible. It is not necessary for us to ask about them, nor to investigate. However, if it became clear to us that these particular imported meats are slaughtered in a manner which is incorrect, then we may not eat them, based upon the words of the Prophet ﷺ:
"Eat that from that which blood has flowed, and over which the Name of Allah has been mentioned, except (that which has been slaughtered using) teeth and nails. As for the teeth, they are bone, and as for the nail; it is the knife of the Ethiopians.

And it is not fitting for a man to be obstinate in his religion and make inquiries about things which do not require any investigation. However, if it becomes evident to him that it is invalid and he is certain of it, then it is incumbent upon him to avoid it. But if he is in doubt and is hesitating over whether it was slaughtered in a correct manner or not, then we have two basic principles:

The first principle: That it is correct.

The second principle: To hesitate; if a person is hesitant about it and leaves it, there is no sin upon him, and if he eats it, there is no sin upon him.

Accordingly, the situation must fall within three cases: Either we know that this person slaughters in a correct way or we know that he does not slaughter in a correct way, and in these two cases, the ruling is known. The third case is that we are in doubt and do not know whether he slaughtered in the correct way or not. The ruling in this case is that the slaughtered animal is permissible and it is not necessary to ask or inquire how he slaughtered it, and whether he mentioned the Name of Allah or not. Rather, what is clear from the Sunnah proves that it is better not to ask and not to inquire. For this reason, when they said: "We do not know if the Name of Allah was mentioned over it or not," he did not say to them: "Ask them whether they mentioned Allah's Name or not." Instead, he said: "You mention His Name and then eat it."

This Tasmiyah which the Prophet ordered is not the Tasmiyah of slaughter, which is already finished and completed, it is the Tasmiyah of eating. Because it is legislated for one who is eating to mention the Name of Allah, the Almighty, the All- Powerful upon eating.

Indeed, the most authoritative view is that mentioning Allah's Name upon eating is an obligation, based upon the order of the Prophet to do so, and because when a person does not mention Allah's Name, Satan shares with him in his food and drink.