As the title says; Which scholars argue that mentioning Gods name while slaughtering is not obligatory? Of course it doesn't have to be a list with all scholars ever holding that opinion, but as many as possible without making it to hard.


Some background (Maybe not relevant to the question itself):

Now, there are a few I know of like Ibn Rushd and Chams Ad-din Ar-ramli. (I guess most of the Shafi'i scholars do too, but I am not sure about that, so correct me if I am wrong.)

6:121 And do not eat of that upon which the name of Allah 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].

Basically Ibn Rushds argument is that this verse ain't talking about mentioning Allahs name, but rather that we should not eat dead animals (mayta), which if we read the reason for this revelation (asbab nuzul), we might find that conclusion more logical:

قال المشركون : يا محمد أخبرنا عن الشاة إذا ماتت من قتلها ؟ قال الله قتلها " ، قالوا : فتزعم أن ما قتلت أنت وأصحابك حلال ، وما قتل الكلاب والصقر حلال ، وما قتله الله حرام ، فأنزل الله تعالى هذه الآية .

The polytheists said: O Muhammed! Tell us about the sheep, who is the one killing it when it dies? He said: Allah killed it. They said: So you claim that what you and your companions kills, is halal and what dogs and birds kills is halal and (then you claim) that what God kills is haram? Then the verse was reveled by God: "And do not eat of that which the name of Allah has not been mentioned"

References in Arabic from Tabari Tafsir Also found in Asbab Nozol (english translation here)

Therefore his conclusion is that the verse is about prohibition of dead animals.

Also this famous hadith is used to prove that mentioning Allahs name is not a condition for the meat to be lawful when slaughtering:

Narrated Aisha: The people said to the Prophet (ﷺ) , "O Allah's Messenger (ﷺ)! Here are people who have recently embraced Islam and they bring meat, and we do not know whether they had mentioned Allah's Name while slaughtering the animals or not." The Prophet (ﷺ) said, "You should mention Allah's Name and eat."

Chams Ad-din Ar-ramlis understanding of that verse is that it rather means "Do not eat of that upon which the name of Allah has not been metioned (i.e other names, like Hubal, Allat, other "god" names, meaning Allahs name wasn't mentioned)

You find this mentioned in page 211 and 212 in this PDF (أثر الإختلاف في القواعد الأصولية في إختلاف الفقهاء)

So, basically, I wonder how many other (and which) scholars follow these opinions.

  • I guess the hadith posted by Jamila in her answer on islam.stackexchange.com/questions/37642/… could be considered as of generally use! And would mean it is not mandatory! – Medi1Saif Feb 10 '17 at 12:56
  • 1
    @Medi1Saif I guess one could interpret the verse and the hadith in different ways, as the scholars seems to have done. But this question is more an attempt to list the scholars who holds the opinion, that mentioning Gods name isn't obligatory/mandatory - even if its the right opinion or not. – Kilise Feb 10 '17 at 13:07
up vote 3 down vote accepted

There are two cases:

  1. One forgets to mention Allah's name.
  2. One intentionally does not mention Allah's name.

There are three views:

  1. The slaughter will valid in the first case (forgotten) but invalid in the second (intentionally omitted)
  2. The slaughter will be invalid in both cases
  3. The slaughter will be valid in both cases

Your question is asking about the scholars who hold the third view: "The slaughter will be valid in both cases"


Tafsir Al Jassas states that the following have this view:

Imam Shafi ( الشافعي ) and Awzaei ( الأوزاعي )


Tafsir Qurtubi states that the following have this view:

Imam Shafi ( الشافعي ), Hasan(?), Ibn Abbas ( ابن عباس ), Abu Hurairah ( أبو هريرة ), Atavariant? ( عطاء بن أبي رباح ), Saeed bin Musaib ( سعيد بن المسيب ), Jabir bin Zayed ( جابر بن زيد ), Ikrimah ( عكرمة ), Abu Aiyaz ( أبي عياض ), Abu Rafi ( أبي رافع ), Tawus ( طاوس ), Ibrahim Nakhei ( إبراهيم النخعي ), Abdur Rahman bin Abi Laila ( عبد الرحمن بن أبي ليلى ), Qatadah ( قتادة ). Zuhrawi ( زهراوي ) and Rabiah ( ربيعة ).


This is the list as far:

  1. Imam Shafi ( الشافعي )
  2. Awzaei ( الأوزاعي )
  3. Hasan(?)
  4. Ibn Abbas ( ابن عباس )
  5. Abu Hurairah ( أبو هريرة )
  6. Ata ( عطاء بن أبي رباح )
  7. Saeed bin Musaib ( سعيد بن المسيب )
  8. Jabir bin Zayed ( جابر بن زيد )
  9. Ikrimah ( عكرمة )
  10. Abu Aiyaz ( أبي عياض )
  11. Abu Rafi ( أبي رافع )
  12. Tawus ( طاوس )
  13. Ibrahim Nakhei ( إبراهيم النخعي )
  14. Abdur Rahman bin Abi Laila ( عبد الرحمن بن أبي ليلى )
  15. Qatadah ( قتادة )
  16. Zuhrawi ( زهراوي )
  17. Rabiah ( ربيعة )

There are two cases:

  1. One forgets to mention Allah's name.
  2. One intentionally does not mention Allah's name.

There are three views:

  1. The slaughter will valid in the first case (forgotten) but invalid in the second (intentionally omitted)
  2. The slaughter will be invalid in both cases
  3. The slaughter will be valid in both cases

Tafsir Al Jassas assigns the views as follows:

Valid if forgotten, Invalid if intentionally omitted:

Hanafis, Imam Malik ( مالك بن أنس ) and Hasan bin Salih ( الحسن بن صالح )

It also lists Ali Ibn Abi Talib ( علي بن أبي طالب ), Ibn Abbas ( ابن عباس ), Mujahid ( مجاهد بن جبر ), Ata ( عطاء بن أبي رباح ), Saeed bin Al Musaib ( سعيد بن المسيب ), Ibn Shahab ( ابن شهاب ) and Tawus ( طاوس ) as holding the view that the slaughter will be valid in the first case Does not mention their views about intentional omittance. See Qurtubi below..

Invalid in both cases:

Ibn Umar ( عبد الله ابن عمر )

Valid in both cases:

Imam Shafi ( الشافعي ) and Awzaei ( الأوزاعي )


Tafsir Qurtubi assigns the views as follows:

Valid if forgotten, invalid if intentionally ommitted:

Imam Malik ( مالك بن أنس ), Ibn Al Qasim ( ابن القاسم ), Abu Hanifa ( أبي حنيفة ), Abu Hanifa's companions, Thauri ( ثوري ), Hasan bin Haee ( حسن بن حي ), Isa ( عيسى ) and Asbagh ( أصبغ ), Saeed bin Jabir ( سعيد بن جبير ), Ata ( عطاء ), Nihas ( نحاس ), Imam Ahmad bin Hanbal ( أحمد بن حنبل )

Invalid in both cases:

Muhammad bin Sirin ( محمد بن سيرين ), Abdullah bin Aiyash ( عبد الله بن عياش ), Abdullah bin Umar ( عبد الله ابن عمر ), Nafee ( نافع ), Abdullah bin Zayed Khatmi ( عبد الله بن زيد الخطمي ), Shabi ( الشعبي ), Abu Thawr ( أبو ثور ), Daud bin Ali ( داود بن علي ) and one variant of Imam Ahmad bin Hanbal ( أحمد بن حنبل )'s saying.

Valid in both cases:

Imam Shafi ( الشافعي ), Hasan(?), Ibn Abbas ( ابن عباس ), Abu Hurairah ( أبو هريرة ), Atavariant? ( عطاء بن أبي رباح ), Saeed bin Musaib ( سعيد بن المسيب ), Jabir bin Zayed ( جابر بن زيد ), Ikrimah ( عكرمة ), Abu Aiyaz ( أبي عياض ), Abu Rafi ( أبي رافع ), Tawus ( طاوس ), Ibrahim Nakhei ( إبراهيم النخعي ), Abdur Rahman bin Abi Laila ( عبد الرحمن بن أبي ليلى ), Qatadah ( قتادة ). Zuhrawi ( زهراوي ) and Rabiah ( ربيعة ).

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