Al-An'aam 6:121

"And do not eat of that upon which the name of Allāh 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]."

The Prohibition of what was Slaughtered in other than Allah's Name

This Ayah is used to prove that slaughtered animals are not lawful when Allah's Name is not mentioned over them -- even if slaughtered by a Muslim. The Ayah about hunting game,

فَكُلُواْ مِمَّآ أَمْسَكْنَ عَلَيْكُمْ وَاذْكُرُواْ اسْمَ اللَّهِ عَلَيْهِ

(So eat of what they (trained hunting dogs or birds of prey) catch for you, but pronounce the Name of Allah over it.) 5:4 supports this. The Ayah here emphasized this ruling, when Allah said,

وَإِنَّهُ لَفِسْقٌ

(for surely it is disobedience.) They say that "it" refers to eating it, and others say that it refers to the sacrifice for other than Allah. There are various Hadiths that order mentioning Allah's Name when slaughtering and hunting. The Hadith narrated by `Adi bin Hatim and Abu Tha`labah (that the Prophet said);

«إِذَا أَرْسَلْتَ كَلْبَكَ الْمُعَلَّمَ وَذَكْرتَ اسْمَ اللهِ عَلَيْهِ فَكُلْ مَا أَمْسَكَ عَلَيْك»

(When you send your trained hunting dog and mention Allah's Name on releasing it, then eat from whatever it catches for you.) This Hadith was collected in the Two Sahihs. The Rafi` bin Khadij narrated that the Prophet said;

«مَا أَنْهَرَ الدَّمَ وَذُكِرَ اسْمُ اللهِ عَلَيْهِ فَكُلُوه»

(You can use what would make blood flow (i. e., slaughter) and you can eat what is slaughtered and the Name of Allah is mentioned at the time of slaughtering.) This Hadith was also collected in the Two Sahihs. Ibn Mas`ud narrated that Allah's Messenger ﷺ said to the Jinns.

«لَكُمْ كُلُّ عَظْمٍ ذُكِرَ اسْمُ اللهِ عَلَيْه»

((For food) you have every bone on which Allah's Name was mentioned on slaughtering.) Muslim collected this Hadith. Jundub bin Sufyan Al-Bajali said that the Messenger of Allah ﷺ said,

«مَنْ ذَبَحَ قَبْلَ أَنْ يُصَلِّيَ فَلْيَذْبَحْ مَكَانَهَا أُخْرَى، وَمَنْ لَمْ يَكُنْ ذَبَحَ، حَتَّى صَلَّيْنَا فَلْيَذْبَحْ بِاسْمِ الله»

(Whoever slaughtered before he prayed (the `Id prayer), let him slaughter another sacrifice in its place. Whoever did not offer the sacrifice before we finished the prayer, let him slaughter and mention Allah's Name.) The Two Sahihs recorded this Hadith.

The Devil's Inspiration

Allah said,

وَإِنَّ الشَّيَـطِينَ لَيُوحُونَ إِلَى أَوْلِيَآئِهِمْ لِيُجَـدِلُوكُمْ

(And certainly, the Shayatin do inspire their friends to dispute with you,) Ibn Abi Hatim recorded that Abu Ishaq said that a man said to Ibn `Umar that Al-Mukhtar claimed that he received revelation. So Ibn `Umar said, "He has said the truth," and recited this Ayah,

وَإِنَّ الشَّيَـطِينَ لَيُوحُونَ إِلَى أَوْلِيَآئِهِمْ

(And certainly, the Shayatin do inspire their friends...) Abu Zamil said, "I was sitting next to Ibn `Abbas at a time when Al-Mukhtar bin Abi `Ubayd was performing Hajj. So a man came to Ibn `Abbas and said, `O Ibn `Abbas! Abu Ishaq (Al-Mukhtar) claimed that he received revelation this night.' Ibn `Abbas said, He has said the truth.' I was upset and said, `Ibn `Abbas says that Al-Mukhtar has said the truth' Ibn `Abbas replied, `There are two types of revelation, one from Allah and one from the devil. Allah's revelation came to Muhammad ﷺ, while the Shaytan's revelation comes to his friends.' He then recited,

وَإِنَّ الشَّيَـطِينَ لَيُوحُونَ إِلَى أَوْلِيَآئِهِمْ

(And certainly, the Shayatin do inspire their friends...) We also mentioned `Ikrimah's commentary on the Ayah,

يُوحِى بَعْضُهُمْ إِلَى بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُوراً

(Inspiring one another with adorned speech as a delusion.) Allah said next,

لِيُجَـدِلُوكُمْ

(to dispute with you,) Ibn Jarir recorded that Ibn `Abbas commented;

وَلاَ تَأْكُلُواْ مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ

(Eat not of that on which Allah's Name has not been mentioned...) until,

لِيُجَـدِلُوكُمْ

(...to dispute with you,) "The devils inspire their loyal supporters, `Do you eat from what you kill but not from what Allah causes to die"' As-Suddi said; "Some idolators said to the Muslims, `You claim that you seek Allah's pleasure. Yet, you do not eat what Allah causes to die, but you eat what you slaughter' Allah said,

وَإِنْ أَطَعْتُمُوهُمْ

(and if you obey them...), and eat dead animals,

إِنَّكُمْ لَمُشْرِكُونَ

(then you would indeed be polytheists. ) Similar was said by Mujahid, Ad-Dahhak and several others among scholars of the Salaf.

Giving Preference to Anyone's Saying Over the Legislation of Allah is Shirk

Allah's statement,

وَإِنْ أَطَعْتُمُوهُمْ إِنَّكُمْ لَمُشْرِكُونَ

(and if you obey them, then you would indeed be polytheists.) means, when you turn away from Allah's command and Legislation to the saying of anyone else, preferring other than what Allah has said, then this constitutes Shirk. Allah said in another Ayah,

اتَّخَذُواْ أَحْبَـرَهُمْ وَرُهْبَـنَهُمْ أَرْبَاباً مِّن دُونِ اللَّهِ

(They (Jews and Christians) took their rabbis and their monks to be their lords besides Allah.)9:31 In explanation of this Ayah, At-Tirmidhi recorded that `Adi bin Hatim said, "O Allah's Messenger! They did not worship them." The Prophet said,

«بَلَى إِنَّهُمْ أَحَلُّوا لَهُمُ الْحَرَامَ وَحَرَّمُوا عَلَيْهِمُ الْحَلَالَ فَاتَّبعُوهُمْ فَذَلِكَ عِبَادَتُهُمْ إِيَّاهُم»

(Yes they did. They (monks and rabbis) allowed the impermissible for them and they prohibited the lawful for them, and they followed them in that. That was their worship of them.)

Аллах запретил есть мясо животных, которые были заколоты без упоминания Его имени. Этот запрет также распространяется на животных, которые были заколоты не ради Аллаха, а ради идолов и других языческих богов. Таких животных приносят в жертву не ради Аллаха, и употреблять их в пищу категорически запрещено, о чем свидетельствует конкретный коранический текст. Этот запрет также распространяется на животных, при заклании которых сознательно не было произнесено имя Аллаха, даже если они были зарезаны ради Него в качестве праздничного жертвоприношения, жертвоприношения во время паломничества или просто для употребления в пищу. Этого мнения придерживалось большинство богословов. Однако исключением из общего смысла этого предписания являются случаи, когда при заклании не было произнесено имя Аллаха по забывчивости, поскольку другие тексты свидетельствуют о том, что подобная оплошность простительна. Этот аят также распространяется на животных, которые подохли без заклания, поскольку над ними тоже не было произнесено имя Аллаха. Конкретный запрет по этому поводу ниспослан в аяте, который содержит запрет на употребление в пищу мертвечины. Причиной ниспослания этого аята стали споры, которые возникли между мусульманами и язычниками. Последние не опирались на твердые познания и были ведомы своими дьяволами - они считали дозволенным употребление в пищу мертвечины. Когда же они услышали о том, что Аллах и Его посланник, да благословит его Аллах и приветствует, запретили есть мертвечину и разрешили есть только тех животных, которые были преданы закланию, они сказали: «Неужели вы едите то, что убили сами, и не желаете есть то, что убил Аллах?» Они попытались возразить Аллаху и Его посланнику, да благословит его Аллах и приветствует, и вступили в полемику, не опираясь на убедительные доводы и аргументы. Их неверное и необоснованное мнение опиралось исключительно на их порочные рассуждения, которые погубили бы небеса и землю вместе с их обитателями, если бы истина зависела от них. Горе же тем, кто отдает предпочтение подобным умозаключениям перед законами и предписаниями Аллаха, каждое из которых приносит пользу человеку и обществу! Но нет ничего удивительного в том, что язычники поступали так, потому что эти и другие их высказывания были следствием наущений их клевретов-дьяволов, которые желают отдалить людей от их религии и призывают их стать обитателями Адского пламени. Если люди станут повиноваться дьяволам, приобщая сотоварищей к Аллаху, разрешая запрещенное и запрещая дозволенное, они непременно окажутся в числе многобожников, потому что возьмут себе иных покровителей помимо Аллаха, станут соглашаться с ними в том, что противоречит воззрениям мусульман, и признают их путь своим собственным путем. Из этого прекрасного аята следует, что озарения и вдохновения, которые часто находят на суфиев и им подобных, вполне могут оказаться лживыми. Поэтому, чтобы оценить их правдивость, их нужно сопоставить с Писанием Аллаха и Сунной Его посланника, да благословит его Аллах и приветствует. Если они соответствуют этим двум первоисточникам, то их следует принять. Если же они противоречат им, то их необходимо отвергнуть. Если же их происхождение неясно, то следует воздержаться от их обсуждения. В таком случае их нельзя категорически называть лживыми или правдивыми. Все это объясняется тем, что озарения и вдохновения могут быть всего лишь внушением сатаны, которое необходимо отличать от вдохновения Всевышнего. Если же люди перестанут видеть различия между этими двумя понятиями, то они станут допускать столько ошибок, сколько известно одному Аллаху.

Linkage of Verses

Earlier (116), by saying: وَ اِن تطِع (And if you obey), following people in error was prohibited absolutely. Onward from there, comes the prohibition of such following in a particular matter as necessitated by an event. That event pertains to the lawfulness of what has been slaughtered properly or improperly. The event is that disbelievers tried to put Muslims in doubt by commenting that they did not eat of the animals killed by Allah (i.e. by natural death) while they had no problem with eating of what they killed (slaughtered) themselves (as deduced by Abu Dawud and al-Hakim from Sayyidna Ibn ` Abbas ؓ ). Some Muslims reported this doubt before the Holy Prophet ﷺ Thereupon, these verses ending at: لَمُشْرِ‌كُونَ (121) were revealed (narrated by Abu Dawud and Al Tirmidhi from Sayyidna Ibn ` Abbs as in Al-Lubab).

The gist of the answer given is: You are Muslims. You observe the injunctions of Allah particularly - and Allah has told you all about the Halal and the Haram. So, keep abiding by it. Do not entertain any doubts about something Halal being حَرَام haram, and something حَرَام haram, being Halal. As for the scruples of disbelievers, just pay no attention to them.

The substantiation of this answer is that rational proofs are required only to prove the basic principles of faith (like Oneness of Allah, the prophethood of His messengers etc.) but once these basic principles are established and admitted, rational arguments are no more required for establishing a subsidiary or consequential rule of the Shari'ah. What is required is to prove that this rule is based on a specific order given by Allah or His messenger. Once it is established that the rule is based on a specific injunction imposed by Allah Ta` ala or His messenger, it cannot be called in question on the basis of rational ar-guments. (because after admitting that the rule is prescribed by Allah Who is all-Wise, all-Powerful, it will always be based on wisdom which might be unknown to us.) Rather, it is sometimes harmful to mention rational wisdom for the rules of Shari'ah, because any wisdom given by one's conjectures will always remain subject to doubts on the basis of counter arguments, and there is no way to find out a certain and absolute wisdom for a subsidiary rule of Shari'ah. However, if it is evident that a person wants to know the wisdom behind a rule of Shari'ah only to seek truth and to satisfy himself, there is no harm in mentioning some possible reasons of a rule before him as a matter of additional knowledge. But in the event that the rational wisdom is asked only for the sake of confrontation, then the proper way for a Muslim should be to ignore such questions and to act according to the prescribed rules without paying attention to the critic. It is true that if a person wants to prove that a subsidiary rule of Shari'ah is repugnant to an absolute principle established by reason, the point raised by him may deserve answer, but the question raised by the mushriks in the present case was not of this nature in any way. Therefore, the Muslims are directed to ignore such absurd questions and keep believing and acting as before.

It is on the basis of the aforesaid principles that the question of Mushriks has not been answered in express terms; However, the expression used has given a subtle indication to the difference between a carrion and an animal slaughtered properly. The text gives permission to eat an animal on which Allah's name is invoked (كُلُوا مِمَّا ذُكِرَ‌ اسْمُ اللَّـهِ عَلَيْهِ It is obvious that Allah's name is invoked on an animal while slaughtering it, therefore, it implies the condition of slaughtering an animal which drains out impure blood from the animal. On the other hand, it is forbidden to eat of an animal on which Allah's name is not invoked وَلَا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ‌ اسْمُ اللَّـهِ عَلَيْهِ. Not invoking Allah's name may happen in two different situations: (1) Not slaughtering an animal at all (2) slaughtering an animal without invoking Allah's name. Both these situations render the animal Harm according to this verse. Obviously, an animal which dies its natural death is covered under the first situation where its impure blood was not drained out and remaining in the body rendered it impure. That is why it has been held as Haram.

Commentary

The Qur'anic order of reciting the name of Allah implied; مَا ذُكِرَ‌ اسْمُ اللَّـهِ عَلَيْهِ (that upon which the name of Allah has been invoked) includes both kinds of slaughter termed in Islamic Fiqh as "al-dhabh-al-ikhtiyariyy (slaughtering an animal under control) and "al-dhabh-al-idtirariyy„ (hunting an animal out of control with an arrow or a hunting dog or falcon). The name of Allah shall be recited in the latter case when releasing the arrow or the dog or falcon.

Similarly, the words " مَّا ذُكِرَ‌ اسْمُ اللَّـهِ عَلَيْهِ " include reciting actually or as implied. That is why Imam Abu Hanifah (رح) has allowed to eat an animal upon which the reciting of the name of Allah was missed inadvertently. However if it is missed deliberately, it will render the animal Haram.

Other English translations

Tafsīr · classical commentary

The Prohibition of what was Slaughtered in other than Allah's Name

The Devil's Inspiration

Giving Preference to Anyone's Saying Over the Legislation of Allah is Shirk