The Ruling on Eating Meat Sold in the Markets of Non-Muslim Countries

Question: What is the ruling on eating meat sold in the markets of non-Muslim countries? Is it lawful or forbidden?

Answer: The scholars of Islam have unanimously agreed on the prohibition of the slaughter of the mushrikin (those who associate partners with Allah), such as the worshippers of idols, the deniers of religions, and the like, from all categories of disbelievers other than the Jews, the Christians, and the Zoroastrians. They also unanimously agreed on the permissibility of the slaughter of the People of the Book, namely the Jews and the Christians.
They differed regarding the slaughter of the Zoroastrians, the worshippers of fire. The four Imams and the majority held the view that it is forbidden, classifying the Zoroastrians with the worshippers of idols and the other categories of disbelievers who are not People of the Book. Some scholars held the view that their slaughter is lawful, classifying them with the People of the Book.
This is a very weak view, indeed invalid. The correct view is that of the majority of scholars: that the slaughter of the Zoroastrians is forbidden, just like the slaughter of the other mushrikin, because they are of the same kind as them, except regarding the jizyah (tax on protected non-Muslims). The Zoroastrians only resemble the People of the Book in that the jizyah is taken from them. The evidence for this is the saying of Allah the Exalted in His Noble Book in Surat al-Ma'idah: [al-Ma'idah: 5].
Thus, the Exalted explicitly stated that the food of the People of the Book is lawful for us. Their food is their slaughter, as stated by Ibn Abbas and others among the scholars.
The implication of the verse is that the food of disbelievers other than the People of the Book is forbidden for us. This is what all scholars said, except for the known anomalous and weak disagreement regarding the slaughter of the Zoroastrians.
Once this is known, the meat sold in the markets of non-Muslim countries: if it is known to be from the slaughter of the People of the Book, it is lawful for Muslims, provided it is not known to have been slaughtered in a manner contrary to the Shari'ah. This is because the original ruling is its lawfulness by the explicit Qur'anic text, and one does not deviate from this except by a verified matter that necessitates its prohibition.
As for meat that is from the slaughter of the remaining disbelievers, it is forbidden for Muslims, and it is not permissible for them to eat it by explicit text and consensus. Saying the name of Allah over it, whether when washing it or when eating it, is not sufficient.
As for what some may attach to this, saying that it is permissible, that is applicable to a case concerning some Muslims who had recently converted from disbelief. Some of the Companions (may Allah be pleased with them) asked the Prophet (peace and blessings be upon him) about that, and they said: . Al-Bukhari narrated it from the hadith of Aisha (may Allah be pleased with her). Thus, it is established that there is no doubt for one who permits the meat brought into the markets from the slaughter of disbelievers other than the People of the Book by saying the name of Allah over it. This is because the hadith of Aisha mentioned is applicable to Muslims, not to disbelievers. Therefore, the doubt is removed, because the matter of a Muslim is understood to be in accordance with correctness and uprightness unless it is known otherwise. Perhaps the Prophet (peace and blessings be upon him) ordered these people who asked him to say the name of Allah when eating, as a precaution and to nullify the whispers of Satan, not because that makes lawful what was forbidden from their slaughter. And Allah the Exalted and Exalted is He knows best.
As for the fact that a Muslim in those non-Muslim countries finds it difficult to obtain meat slaughtered in the proper Shari'ah manner, and becomes tired of eating chicken and the like, this and the like does not justify for him eating forbidden meat, nor does it place him in the category of one in dire necessity by the consensus of Muslims.
Therefore, it is necessary to point out this matter and to beware of laxity that has no basis.
This is what has become apparent to me in this issue, which has become widespread in its affliction. I ask Allah to guide the Muslims to what is in the well-being of their religion and their worldly affairs, and to fill their hearts with His fear and the exaltation of His inviolable rights, and to beware of what contradicts His Shari'ah.