Al Qur'an wa Sunnah wa Ijma' wa Qiyas
THE LAW OF SHARI'AH
REGARDING MECHANICAL SLAUGHTER
by
Muhaddith-e-Kabeer Hazrat Allama Zia-ul-Mustapha Al-Qadiri Rizvi Amjadi
translated by
Mohammed Afthab Cassim Razvi Afriqi
ALLAH, IN THE NAME OF, THE COMPASSIONATE, MOST MERCIFUL
"PRAISE BE TO ALMIGHTY ALLAH, SALUTATIONS ON THE HOLY
PROPHET MUHAMMAD (SALLAL LAAHU ALAIHI WASALLAM)"
INTRODUCTION
In our present day and age, the method of mechanical slaughter, i.e. slaughter by use of machines, has become a common practice and animals slaughtered mechanically are generally being imported into Muslim countries. In many countries, numerous Muslim butchers, after becoming aware of such meat being imported into their countries, have raised the matter with the authorities and have even established their own abattoirs so that the proper slaughtering of animals is in their control. This was done to prevent the innocent and unsuspecting Muslim masses from eating such meat, and to also avoid themselves from selling Haraam meat.
However, certain westernized Molvis have, without providing any proper Islamic reasons, certified such meat as being Halaal, and they have also given the green light to Muslims to buy "Halaal meat" from non-Muslim butchers. Why such Molvis have implemented this, fails to make sense as there is no complete or partial evidence from the Shari'ah, namely, from the Holy Quran, Ahadith or Books of Fiqh to substantiate their arguments. They have tried various means to establish that the method of mechanical slaughter as being permissible, but were hopelessly unsuccessful.
Due to the fear of the detrimental effect that may be caused by establishing mechanical slaughter, I have decided to give a brief explanation of the differences between mechanical slaughter and proper Islamic Zabiha (Slaughter) so that the unsuspecting Muslims are not trapped into eating Haraam meat.
PROPER SLAUGHTERING ACCORDING TO THE SHARI'AH
Read more: THE LAW OF SHARI'AH REGARDING MECHANICAL SLAUGHTER
Nur ul Idah
Classical Manual of Hanafi Fiqh with supporting evidences
Imam Hasan ibn ‘Ammar ibn ‘Ali, al-Shurunbulali
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Upholding the Opinion that Imam Abu HanifahSome counted his teachers as four thousand within the ranks of the Tabi’een. Among them Hadrat al-Laith ibn Sa’d and Hadrat Malik ibn Anas, the Imam of Dar al-Hijra as mentioned by Daraqutni (al-Khairat al-Hisan, 23).
The author of al-Khairat al-Hisan collected information from books of biographies and cited the names of the Sahaba whom it is reported that the Imam has transmitted ahadith from. He counted them as sixteen of the Sahaba. They are:
Read more: Upholding the Opinion that Imam Abu Hanifah was one of the Tabi’een
The book Qamus al-Alam states: Al-Imam al-A’zam Abu Hanifah’s name was Nu’man. His father’s name was Thabit. His grandfather’s name was Nu’man, too. He was the first of the four great imams of the Ahl as-Sunnah. ‘Imam’ means ‘profoundly learned scholar.’ He was one of the main pillars of the brilliant religion of Nabi Muhammad (sallallahu ‘alaihi wa sallam). He was a descendant of a Persian notable. His grandfather had embraced Islam. He was born in Kufa in 80 (698 AD). He was born early enough to see Hadrats ‘Anas ibn Malik, ‘Abdullah ibn Abi Awfa, Sahl ibn Sad as-Sa’idi and Abul-Fadl Amir ibn Wasila, four Sahabi (radiyallahu ta’ala anhum). He learned ‘Ilm al-fiqh from Hammad ibn Abi Sulaiman. He enjoyed the companionship of many notables of the Tabi’een, and of Hadrat Imam Ja’far as-Sadiq (radiyallahu ‘anh) [1]. He memorized innumerable Hadiths. He was brought up so as to become a great judge, but he became an Imam al-Madhhab [Mujtahid fil-Madhhab]. He had a superior, and amazingly keen intellect. In ‘Ilm al-fiqh, he attained an unequalled grade in a very short time. [2] His name and fame became worldwide.
Maida Malik
Better known as ‘Imam-e-`Adham' (The Greatest Imam), or by his kunyah ‘Abu Hanifah', Nu'man ibn Thabit was born in the city of Kufa (modern day Iraq) in the year 80 A.H (689 A.D). Born into a family of tradesmen, the Imam's family were of Persian origin as well as descending from the noble Prophets (saw) companion Salman al Farsi (ra). Imam Abu Hanifah's father Thabit had met in Kufa, Imam Ali Ibn Abi Talib (ra) who made dua for him and his progeny, and some say that Abu Hanifah was a result of this dua.
A hadith given by al Bukhari and Muslim states that Abu Hurairah narrated Allah's Messenger (saw) as saying: "if the Religion were at the Pleiades , even then a person from Persia would have taken hold of it, or one amongst the Persian descent would surely have found it". Abu Huraira also narrates: "We were sitting in the company of Allah's Apostle (saw) when Surat al Juma was revealed to him and when he recited amongst them (those who were sitting there) said ‘Allah's Messenger?' but Allah's Apostle (saw) made no reply, until he was questioned once, twice or thrice, and there was amongst us Salman the Persian. Allah's Apostle (saw) placed his hand on Salman and then said: "Even if faith were near the Pleiades a man from amongst these would surely find it".
Imam as-Suyuti a Shafi alim (rh) remarked "It has been communicated unanimously that this hadith refers to Imam Abu Hanifah".
Kufa at the time of the Imams birth was a great centre of knowledge and learning , with many of the noble Prophets (saw) companions (ra) having taken residence there. Due to the presence of these venerable people who had engendered so much interest in hadith and riwayat that practically every house in Kufa had become a centre of these disciples and their disciplines. At first , Imam Abu Hanifah was not a student of knowledge. However, by coincidence, whilst one day passing by the house of Sha'bi (acclaimed "Great Scholar among the Successors"), Abu Hanifah was called in by the shaykh who mistook him for a student. "Where are you going young man?" asked Sha'bi. Abu Hanifah named the merchant he was going to see. "I meant to ask" asked Sha'bi. "Who's classes you attend?". "Nobody's" replied the Imam regretfully. "I see signs of intelligence in you" began Sha'bi, "you should sit in the company of learned men". It was after this encounter that the young Imam began his quest for knowledge. Imam Abu Hanifah acquired knowledge from over four thousand people. His teachers included many prestigious men of the time whose sanad went back to a number of companions (ra). He himself was blessed with the meeting of the companions: Anas ibn Malik, Abdullah ibn Afwa and Sahl ibn Sa'ad (ra), thus gaining him the rank of being a Tabi'i (successor to the companions).
