Continuation of the Shaykh's answer regarding the ruling on imported meats
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The questioner : A question about the ruling on imported meats?
The Shaykh : For example, water is purifying, and this is known, but its condition is that it remains purifying, meaning that none of its three properties—its taste, color, or smell—changes. When a Muslim stands before water, he returns to the original state, which is purity, but with this condition. If it becomes clear to him that the condition has not been met and that something has occurred that removes its purity, then it is not permissible for him to purify himself with it. However, if he is in doubt and certainty has not been established, he returns to the original state. But when circumstances surround this original state that strengthen a person's doubt about whether it is pure or whether that thing is lawful, then we do not say that the original state is permissibility or that the original state is purity; rather, we saySunan an-Nasa'i 5711Sahih (Darussalam). This is a sound hadith, well known from its sources in the books of Sunnah, including Musnad al-Imam Ahmad, al-Mustadrak by al-Hakim Abu 'Abd Allah, and others. Likewise, the hadith of al-Nu'man ibn Bashir, which we mentioned in the previous session, is in the two Sahihs. He said: The Messenger of Allah (peace and blessings be upon him) said: .
Therefore, in this hadith and the one before it, an important issue becomes clear to us, which is that there are matters that are ambiguous to a person and constitute a strong doubt. This is not from the category of waswasah (whispers of Satan), but rather from the category of news that has reached this person, causing him to have doubt about whether that thing is lawful or pure. In this case, we do not say that it is forbidden, nor do we say that it is lawful; rather, we say, as he (peace and blessings be upon him) said:Sunan an-Nasa'i 5711Sahih (Darussalam). And we say, "Whoever encroaches upon the prohibited area is likely to fall into it." In my opinion, these imported meats from the lands of disbelief, which do not prohibit or permit, know nothing of the religion of Allah; their religion is their material wealth, and their object of worship is their dinar and dirham. Therefore, the soul does not feel at ease regarding the permissibility of their slaughter, despite the saying of Allah (Mighty and Majestic): [Al-Ma'idah 5:5]. This is because the reports have multiplied, and I almost say they have become mass-transmitted, that these people do not slaughter in the manner of slaughter but rather kill in the manner of killing. So, if a person is in doubt about the truth of the report, his ruling is to apply the hadith of the Messenger (peace and blessings be upon him) and to obey his command, which is his saying: Sunan an-Nasa'i 5711Sahih (Darussalam). And if it is predominant in his mind that a type of these slaughters is slaughtered in the manner of slaughter, and naturally the other conditions are also met, namely that the slaughterer is from the People of the Book, then it is lawful for him. And if it is established for him that they are killed in the manner of killing and not slaughtered in the manner of slaughter, then at that time it is forbidden for him by the explicit text of the Noble Qur'an and by the consensus of the majority of Muslim scholars, both past and present.
Therefore, in such an issue, there are three levels and positions. The position of prohibition is for the one whose predominant belief is that they are not slaughtered animals but are in the category of those that are killed by falling or being struck. The position of permissibility is for the one whose predominant belief is that they are slaughtered in the manner of religious slaughter, along with the other condition. And if a person does not become certain of either this or that, then at that time it is obligatory for him to be cautious and to avoid the doubtful matter, based on the hadith of al-Nu'man ibn Bashir and the hadith of al-Hasan ibn 'Ali, which is:Sunan an-Nasa'i 5711Sahih (Darussalam).
And this is what I have as an answer to that question.
The questioner : ... the slaughters ... from the Christians and the Jews
The Shaykh : ... the religiously slaughtered animal and it is not killed in the manner of killing ... whether they name it or not, this is another issue. The discussion was about this which is said to have been slaughtered.
The questioner : If the law of the country specifies cutting the neck ... .
The Shaykh : The previous discussion ... I told him there are three positions. If it is established for him that it was slaughtered in the manner of slaughter and not killed in the manner of killing, then it is lawful for him. And if it is established for him that it is killed in the manner of killing and not slaughtered in the manner of slaughter, then it is forbidden for him. And if it does not become clear to himSunan an-Nasa'i 5398Hasan (Darussalam).
The Shaykh : For example, water is purifying, and this is known, but its condition is that it remains purifying, meaning that none of its three properties—its taste, color, or smell—changes. When a Muslim stands before water, he returns to the original state, which is purity, but with this condition. If it becomes clear to him that the condition has not been met and that something has occurred that removes its purity, then it is not permissible for him to purify himself with it. However, if he is in doubt and certainty has not been established, he returns to the original state. But when circumstances surround this original state that strengthen a person's doubt about whether it is pure or whether that thing is lawful, then we do not say that the original state is permissibility or that the original state is purity; rather, we say
Leave that which makes you doubt for that which does not make you doubt.
دع ما يريبك إلى ما لا يريبكIndeed, the lawful is clear and the forbidden is clear, and between them are ambiguous matters which many people do not know. So whoever avoids the ambiguous matters has protected his religion and his honor. And indeed, every king has a prohibited area, and indeed, the prohibited area of Allah is His prohibitions. And whoever encroaches upon the prohibited area is likely to fall into it. And indeed, in the body there is a morsel of flesh; if it is sound, the whole body is sound, and if it is corrupt, the whole body is corrupt. And it is the heart.
إن الحلال بيّن والحرام بيّن وبينهما أمور مشتبهات لا يعلمهن كثير من الناس فمن اتقى الشبهات فقد استبرأ لدينه وعرضه ألا وإن لكل ملك حمى ألا وإن حمى الله محارمه ألا ومن حام حول الحمى يوشك أن يقع فيه، ألا وإن في الجسد مضغة إذا صلحت صلح الجسد كله وإذا فسدت فسد الجسد كله ألا وهي القلبTherefore, in this hadith and the one before it, an important issue becomes clear to us, which is that there are matters that are ambiguous to a person and constitute a strong doubt. This is not from the category of waswasah (whispers of Satan), but rather from the category of news that has reached this person, causing him to have doubt about whether that thing is lawful or pure. In this case, we do not say that it is forbidden, nor do we say that it is lawful; rather, we say, as he (peace and blessings be upon him) said:
Leave that which makes you doubt for that which does not make you doubt.
دع ما يريبك إلى ما لا يريبكand the food of those who were given the Scripture is lawful for you
وَطَعَامُ الَّذِينَ أُوتُوا الكِتَابَ حِلٌّ لَكُمْLeave that which makes you doubt for that which does not make you doubt.
دع ما يريبك إلى ما لا يريبكTherefore, in such an issue, there are three levels and positions. The position of prohibition is for the one whose predominant belief is that they are not slaughtered animals but are in the category of those that are killed by falling or being struck. The position of permissibility is for the one whose predominant belief is that they are slaughtered in the manner of religious slaughter, along with the other condition. And if a person does not become certain of either this or that, then at that time it is obligatory for him to be cautious and to avoid the doubtful matter, based on the hadith of al-Nu'man ibn Bashir and the hadith of al-Hasan ibn 'Ali, which is:
Leave that which makes you doubt for that which does not make you doubt.
دع ما يريبك إلى ما لا يريبكAnd this is what I have as an answer to that question.
The questioner : ... the slaughters ... from the Christians and the Jews
The Shaykh : ... the religiously slaughtered animal and it is not killed in the manner of killing ... whether they name it or not, this is another issue. The discussion was about this which is said to have been slaughtered.
The questioner : If the law of the country specifies cutting the neck ... .
The Shaykh : The previous discussion ... I told him there are three positions. If it is established for him that it was slaughtered in the manner of slaughter and not killed in the manner of killing, then it is lawful for him. And if it is established for him that it is killed in the manner of killing and not slaughtered in the manner of slaughter, then it is forbidden for him. And if it does not become clear to him