Source: Aḥkām wa Masā’il: In Light of the Qur’an and Sunnah by Shaykh Mubashshir Ahmad Rabbānī
Is the meat of an animal slaughtered by a person who says the Kalimah (i.e., professes Islam) but commits shirk (polytheism) considered lawful (ḥalāl)?
For instance, a person who believes in the Qur’an, the Prophethood, and the Hereafter, yet also associates partners with Allah — if he slaughters an animal while saying “Bismillāh, Allāhu Akbar” — is such a slaughtered animal lawful to eat?
Yes, such a person’s slaughtered animal is considered ḥalāl for Muslims — as long as he affirms belief in Allah, His Book, His Messenger, and the Hereafter, and mentions Allah's name at the time of slaughter.
Allah ﷻ says:
﴿الْيَوْمَ أُحِلَّ لَكُمُ الطَّيِّبَاتُ ۖ وَطَعَامُ الَّذِينَ أُوتُوا الْكِتَابَ حِلٌّ لَّكُمْ وَطَعَامُكُمْ حِلٌّ لَّهُمْ﴾
“This day [all] good foods have been made lawful for you. The food of those who were given the Scripture is lawful for you, and your food is lawful for them.”
[Surah al-Mā’idah: 5]
“Ṭaʿām” (food) here has been interpreted by many companions and scholars to mean “dhabīḥah” (slaughtered animals).
❖ Among those who interpreted "ṭaʿām" as dhabīḥah are:
“There is consensus among the scholars that the slaughter of the People of the Book (Jews and Christians) is ḥalāl for Muslims, because they believe in the prohibition of slaughtering for anyone other than Allah and mention Allah’s name over their slaughtered animals — even though their beliefs about Allah are distorted and flawed.”
Tafsīr Ibn Kathīr: 2/478–479
The Jews of Khaybar once presented a roasted goat to the Prophet ﷺ, in which they had poisoned the shoulder (knowing it was his favorite). Despite the poisoning, the Prophet ﷺ initially ate from it, demonstrating that:
✔ He accepted the meat slaughtered by Jews,
✔ Even though they held shirk-based beliefs,
✔ Because they were People of the Book, and they invoked Allah’s name at slaughter.
This narration is also referenced by Ibn Kathīr (2/479) and is classified as authentic (ṣaḥīḥ).
However, a crucial distinction must be made:
✖ If a Muslim slaughters an animal while mentioning Allah’s name, but his intention is to seek nearness to other than Allah (e.g., saints, graves, spirits),
✖ Then such a person is considered a murtadd (apostate) according to Islamic law.
✖ His slaughter is therefore ḥarām, like the slaughter of a non-Muslim idolater.
Citing Tafsīr al-Nayshāpūrī, he wrote:
“There is consensus among the scholars that if a Muslim slaughters an animal with the intention of drawing closer to anyone other than Allah, he becomes a murtadd (apostate), and his slaughter is equivalent to that of a murtadd.”
Fatāwā ʿAzīzī: pp. 515, 537 (Published by H.M. Saeed Company, Karachi)
✔ The slaughter of someone who professes Islam, believes in the Qur’an, and acknowledges Allah and the Hereafter — even if his beliefs are flawed with shirk — is considered ḥalāl as long as:
➤ He mentions the name of Allah during the act of slaughter,
➤ And does not intend nearness to other than Allah.
✖ However, if the intention is to offer the sacrifice to someone other than Allah, the slaughter becomes ḥarām and invalid, regardless of whether Allah’s name was mentioned.
❖ Question:
Is the meat of an animal slaughtered by a person who says the Kalimah (i.e., professes Islam) but commits shirk (polytheism) considered lawful (ḥalāl)?
For instance, a person who believes in the Qur’an, the Prophethood, and the Hereafter, yet also associates partners with Allah — if he slaughters an animal while saying “Bismillāh, Allāhu Akbar” — is such a slaughtered animal lawful to eat?
✿ Answer:
Yes, such a person’s slaughtered animal is considered ḥalāl for Muslims — as long as he affirms belief in Allah, His Book, His Messenger, and the Hereafter, and mentions Allah's name at the time of slaughter.
◈ Qur’anic Evidence
Allah ﷻ says:
﴿الْيَوْمَ أُحِلَّ لَكُمُ الطَّيِّبَاتُ ۖ وَطَعَامُ الَّذِينَ أُوتُوا الْكِتَابَ حِلٌّ لَّكُمْ وَطَعَامُكُمْ حِلٌّ لَّهُمْ﴾
“This day [all] good foods have been made lawful for you. The food of those who were given the Scripture is lawful for you, and your food is lawful for them.”
[Surah al-Mā’idah: 5]“Ṭaʿām” (food) here has been interpreted by many companions and scholars to mean “dhabīḥah” (slaughtered animals).
◈ Tafsīr of the Verse
❖ Among those who interpreted "ṭaʿām" as dhabīḥah are:
- ʿAbdullāh ibn ʿAbbās رضي الله عنهما
- Abū Umāmah
- Saʿīd ibn Jubayr
- ʿIkrimah
- ʿAṭā
- al-Ḥasan al-Baṣrī
- Makḥūl
- Ibrāhīm al-Nakhaʿī
- al-Suddī
- Muqātil ibn Ḥayyān رحمهم الله
◈ Statement of Imām Ibn Kathīr رحمه الله:
“There is consensus among the scholars that the slaughter of the People of the Book (Jews and Christians) is ḥalāl for Muslims, because they believe in the prohibition of slaughtering for anyone other than Allah and mention Allah’s name over their slaughtered animals — even though their beliefs about Allah are distorted and flawed.”
Tafsīr Ibn Kathīr: 2/478–479◈ Practical Example from the Sunnah
The Jews of Khaybar once presented a roasted goat to the Prophet ﷺ, in which they had poisoned the shoulder (knowing it was his favorite). Despite the poisoning, the Prophet ﷺ initially ate from it, demonstrating that:
✔ He accepted the meat slaughtered by Jews,
✔ Even though they held shirk-based beliefs,
✔ Because they were People of the Book, and they invoked Allah’s name at slaughter.
This narration is also referenced by Ibn Kathīr (2/479) and is classified as authentic (ṣaḥīḥ).◈ Important Condition: Intention Must Be Pure
However, a crucial distinction must be made:
✖ If a Muslim slaughters an animal while mentioning Allah’s name, but his intention is to seek nearness to other than Allah (e.g., saints, graves, spirits),
✖ Then such a person is considered a murtadd (apostate) according to Islamic law.
✖ His slaughter is therefore ḥarām, like the slaughter of a non-Muslim idolater.
◈ Statement from Shah ʿAbd al-ʿAzīz al-Dihlawī رحمه الله
Citing Tafsīr al-Nayshāpūrī, he wrote:
“There is consensus among the scholars that if a Muslim slaughters an animal with the intention of drawing closer to anyone other than Allah, he becomes a murtadd (apostate), and his slaughter is equivalent to that of a murtadd.”
Fatāwā ʿAzīzī: pp. 515, 537 (Published by H.M. Saeed Company, Karachi)
Conclusion
✔ The slaughter of someone who professes Islam, believes in the Qur’an, and acknowledges Allah and the Hereafter — even if his beliefs are flawed with shirk — is considered ḥalāl as long as:
➤ He mentions the name of Allah during the act of slaughter,
➤ And does not intend nearness to other than Allah.
✖ However, if the intention is to offer the sacrifice to someone other than Allah, the slaughter becomes ḥarām and invalid, regardless of whether Allah’s name was mentioned.
