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'''Industrial slaughter''' (in persian: [[:fa:ذبح_صنعتی|ذبح صنعتی]]) or slaughter by machine is an alternative method to traditional slaughter methods. These new slaughter methods are the result of scientific and technological advancements, as well as the increasing need of human societies for meat products. Jurists have stated conditions for the slaughter to ensure the lawfulness of the meat and parts of animals. The necessity of slaughter by a human, the use of a specific tool for slaughter, facing the qibla, mentioning God's name, and the necessity of the animal having established life are among the conditions whose fulfillment in industrial slaughter differs from traditional slaughter. Numerous jurists have given their opinions on this matter and, by applying the conditions or reviewing how these conditions are met, have deemed slaughter by industrial machines permissible and the slaughtered animal lawful ( | '''Industrial slaughter''' (in persian: [[:fa:ذبح_صنعتی|ذبح صنعتی]]) or slaughter by machine is an alternative method to traditional slaughter methods. These new slaughter methods are the result of scientific and technological advancements, as well as the increasing need of human societies for meat products. Jurists have stated conditions for the slaughter to ensure the lawfulness of the meat and parts of animals. The necessity of slaughter by a human, the use of a specific tool for slaughter, facing the qibla, mentioning God's name, and the necessity of the animal having established life are among the conditions whose fulfillment in industrial slaughter differs from traditional slaughter. Numerous jurists have given their opinions on this matter and, by applying the conditions or reviewing how these conditions are met, have deemed slaughter by industrial machines permissible and the slaughtered animal lawful (halal). | ||
==Introduction== | ==Introduction== | ||
With the extensive development of human societies and the use of technology and the industrialization of various aspects of life, slaughterhouses have also become mechanized to make obtaining meat products faster and easier. This change in the slaughter method has given rise to questions about the lawfulness and prohibition of meat resulting from industrial slaughter. | With the extensive development of human societies and the use of technology and the industrialization of various aspects of life, slaughterhouses have also become mechanized to make obtaining meat products faster and easier. This change in the slaughter method has given rise to questions about the lawfulness and prohibition of meat resulting from industrial slaughter. | ||
This discussion depends on resolving four issues: the necessity of slaughter by human hand versus slaughter by machine, observing the condition that the slaughter tool be made of iron, | This discussion depends on resolving four issues: the necessity of slaughter by human hand versus slaughter by machine, observing the condition that the slaughter tool be made of iron, tasmiyah or saying the name of God during the slaughter, and how the slaughtered animal should face the qibla. | ||
==Direct Slaughter by Human Hand is Not a Condition== | ==Direct Slaughter by Human Hand is Not a Condition== | ||
One of the conditions stated for the lawfulness of a slaughtered animal, based on Quranic verses<ref>Quran 5:3-4.</ref> and narrations,<ref>Hurr al-'Amili, *Wasa'il al-Shi'a*, vol. 16, p. 332, bab 19.</ref> is that the slaughter be performed by a human.<ref>Hashemi Shahroudi, *Dhabh ba Dastgah-ha-ye Jadid va Pishrafteh*, p. 43.</ref> | One of the conditions stated for the lawfulness of a slaughtered animal, based on Quranic verses<ref>Quran 5:3-4.</ref> and narrations,<ref>Hurr al-'Amili, *Wasa'il al-Shi'a*, vol. 16, p. 332, bab 19.</ref> is that the slaughter be performed by a human.<ref>Hashemi Shahroudi, *Dhabh ba Dastgah-ha-ye Jadid va Pishrafteh*, p. 43.</ref> | ||
The question now is whether slaughter by a machine can be considered slaughter by a human. On this issue, some jurists have generally stated, without going into specific cases, that if the slaughter is not attributable to a Muslim slaughterer, it is forbidden ( | The question now is whether slaughter by a machine can be considered slaughter by a human. On this issue, some jurists have generally stated, without going into specific cases, that if the slaughter is not attributable to a Muslim slaughterer, it is forbidden (haram).<ref>Rahmani, *Pazhuheshi Tatbiqi dar Ahkam-e Fiqhi-ye Dhabh*, p. 420.</ref> But other jurists have explicitly stated that slaughter by machine can be attributed to slaughter by a human.<ref>Khamenei, *Istifta'at-i Sayd, Dhabh va Shikar-i Hayvanat*; Hashemi Shahroudi, *Dhabh ba Dastgah-ha-ye Jadid va Pishrafteh*, p. 45.</ref> | ||
===Reason=== | ===Reason=== | ||
The reasoning of this group of jurists is that for an act to be attributed to a free agent, it is sufficient that no other will or intention intervenes between him and his will, and the length of the time gap between the willed action and its result does not affect its attribution to the agent.<ref>Hashemi Shahroudi, *Dhabh ba Dastgah-ha-ye Jadid va Pishrafteh*, p. 39.</ref> They have specified that for the lawfulness of the slaughtered animal, the mere attribution of the slaughter to a human is sufficient, even if this attribution is through industrial machines.<ref>Khamenei, *Istifta'at-i Sayd, Dhabh va Shikar-i Hayvanat*.</ref> And the characteristics of the slaughter tool, such as its complexity or simplicity, do not prevent the attribution of the act to a human.<ref>Hashemi Shahroudi, *Dhabh ba Dastgah-ha-ye Jadid va Pishrafteh*, vol. 1, p. 45.</ref> In fact, it can be said that there is also a generality ( | The reasoning of this group of jurists is that for an act to be attributed to a free agent, it is sufficient that no other will or intention intervenes between him and his will, and the length of the time gap between the willed action and its result does not affect its attribution to the agent.<ref>Hashemi Shahroudi, *Dhabh ba Dastgah-ha-ye Jadid va Pishrafteh*, p. 39.</ref> They have specified that for the lawfulness of the slaughtered animal, the mere attribution of the slaughter to a human is sufficient, even if this attribution is through industrial machines.<ref>Khamenei, *Istifta'at-i Sayd, Dhabh va Shikar-i Hayvanat*.</ref> And the characteristics of the slaughter tool, such as its complexity or simplicity, do not prevent the attribution of the act to a human.<ref>Hashemi Shahroudi, *Dhabh ba Dastgah-ha-ye Jadid va Pishrafteh*, vol. 1, p. 45.</ref> In fact, it can be said that there is also a generality (itlaq) in the verse "except what you [properly] slaughter."<ref>Quran 5:3-4.</ref> Because, by the context of other cases, the criterion is that the slaughter is not attributable to another agent.<ref>Hashemi Shahroudi, *Dhabh ba Dastgah-ha-ye Jadid va Pishrafteh*, p. 44.</ref> | ||
Some have objected that the general terms for slaughter are conventionally restricted ( | Some have objected that the general terms for slaughter are conventionally restricted (inṣirāf) to cases where the slaughter is performed with the direct intervention of the hand. Hashemi Shahroudi has responded that the frequency of one instance does not cause the conventional restriction of general terms. In fact, in the verse "except what you [properly] slaughter,"<ref>Quran 5:3-4.</ref> it can be said that there is also a generality. Because, by the context of other cases, the criterion is that the slaughter is not attributable to another agent.<ref>Hashemi Shahroudi, *Dhabh ba Dastgah-ha-ye Jadid va Pishrafteh*, p. 44.</ref> | ||
Some have also objected that since slaughter by hand may have a special characteristic, there is no longer a generality in the evidence for slaughter that would also include slaughter by machine. But it has been responded that there is no basis for restricting slaughter to the direct intervention of the hand, especially in narrations where the subject of the ruling is the title "slaughter" or "a Muslim's slaughtered animal."<ref>Hashemi Shahroudi, *Dhabh ba Dastgah-ha-ye Jadid va Pishrafteh*, p. 46.</ref> | Some have also objected that since slaughter by hand may have a special characteristic, there is no longer a generality in the evidence for slaughter that would also include slaughter by machine. But it has been responded that there is no basis for restricting slaughter to the direct intervention of the hand, especially in narrations where the subject of the ruling is the title "slaughter" or "a Muslim's slaughtered animal."<ref>Hashemi Shahroudi, *Dhabh ba Dastgah-ha-ye Jadid va Pishrafteh*, p. 46.</ref> | ||
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[[Sayyid Mahmoud Hashemi Shahroudi]] is among those who do not consider the lawfulness of slaughter to be conditional on slaughtering with iron. He has divided the collection of narrations on this topic into four categories:<ref>Hashemi Shahroudi, *Dhabh ba Dastgah-ha-ye Jadid va Pishrafteh*, p. 100.</ref> one category absolutely forbids slaughtering with anything other than iron.<ref>Hurr al-'Amili, *Wasa'il al-Shi'a*, vol. 16, pp. 307-308, bab 1 of *Abwab al-Dhaba'ih*, hadith 1-4.</ref> Some indicate the absolute permissibility of slaughtering with something other than iron.<ref>Hurr al-'Amili, *Wasa'il al-Shi'a*, vol. 16, p. 309, bab 2 of *Abwab al-Dhaba'ih*, hadith 5.</ref> The third category of narrations indicates the permissibility of slaughtering with something other than iron when one does not have access to it.<ref>Hurr al-'Amili, *Wasa'il al-Shi'a*, vol. 16, p. 309, bab 2 of *Abwab al-Dhaba'ih*, hadith 1-3.</ref> The fourth category indicates the permissibility of slaughtering with something other than iron in a state of necessity and compulsion.<ref>Hurr al-'Amili, *Wasa'il al-Shi'a*, vol. 16, p. 309, hadith 4.</ref> | [[Sayyid Mahmoud Hashemi Shahroudi]] is among those who do not consider the lawfulness of slaughter to be conditional on slaughtering with iron. He has divided the collection of narrations on this topic into four categories:<ref>Hashemi Shahroudi, *Dhabh ba Dastgah-ha-ye Jadid va Pishrafteh*, p. 100.</ref> one category absolutely forbids slaughtering with anything other than iron.<ref>Hurr al-'Amili, *Wasa'il al-Shi'a*, vol. 16, pp. 307-308, bab 1 of *Abwab al-Dhaba'ih*, hadith 1-4.</ref> Some indicate the absolute permissibility of slaughtering with something other than iron.<ref>Hurr al-'Amili, *Wasa'il al-Shi'a*, vol. 16, p. 309, bab 2 of *Abwab al-Dhaba'ih*, hadith 5.</ref> The third category of narrations indicates the permissibility of slaughtering with something other than iron when one does not have access to it.<ref>Hurr al-'Amili, *Wasa'il al-Shi'a*, vol. 16, p. 309, bab 2 of *Abwab al-Dhaba'ih*, hadith 1-3.</ref> The fourth category indicates the permissibility of slaughtering with something other than iron in a state of necessity and compulsion.<ref>Hurr al-'Amili, *Wasa'il al-Shi'a*, vol. 16, p. 309, hadith 4.</ref> | ||
According to the analysis of this group of jurists, the meaning of "hadidah" (iron piece) in the narrations is not the material iron in contrast to other materials, but rather it means a sharp piece that is capable of slaughtering and cutting quickly, whether it is made of iron or not. Since the meaning of these narrations is the validity of the vessels being cut and the customary outflow of blood in the realization of slaughter, it must be said that the permissibility of slaughtering with something other than a | According to the analysis of this group of jurists, the meaning of "hadidah" (iron piece) in the narrations is not the material iron in contrast to other materials, but rather it means a sharp piece that is capable of slaughtering and cutting quickly, whether it is made of iron or not. Since the meaning of these narrations is the validity of the vessels being cut and the customary outflow of blood in the realization of slaughter, it must be said that the permissibility of slaughtering with something other than a hadidah being restricted to a state of necessity or not finding a knife is due to the concern that the two conditions (the cutting of the vessels and the outflow of blood to a customary extent) might not be met. Because slaughtering with things like a staff, wood, reed, and the like is prone to this. Therefore, the distinction between the case of having access to iron and not cannot be proven with these narrations.<ref>Hashemi Shahroudi, *Dhabh ba Dastgah-ha-ye Jadid va Pishrafteh*, p. 106.</ref> | ||
==Denial of the Condition of Facing the Qibla in Slaughter== | ==Denial of the Condition of Facing the Qibla in Slaughter== | ||
Regarding the necessity of the animal facing the qibla during slaughter, there are three opinions in Islamic jurisprudence; those who consider facing the qibla ( | Regarding the necessity of the animal facing the qibla during slaughter, there are three opinions in Islamic jurisprudence; those who consider facing the qibla (istiqbal) to be obligatory, those who do not consider it obligatory or at least do not consider laying the animal down necessary, and those who consider it recommended, which is the predominant fatwa of Sunni jurists.<ref>'Ubayri, *Al-Sayd wa al-Tadhkiyah fi al-Shari'ah al-Islamiyyah*, p. 498; Al-Zuhayli, *Al-Fiqh al-Islami wa Adillatuh*, vol. 4, p. 2772.</ref> | ||
The majority of Shia jurists, based on narrations,<ref>Kulayni, *Al-Kafi*, vol. 6, p. 233, h. 2; Shaykh Tusi, *Tahdhib al-Ahkam*, vol. 9, p. 252.</ref> consider | The majority of Shia jurists, based on narrations,<ref>Kulayni, *Al-Kafi*, vol. 6, p. 233, h. 2; Shaykh Tusi, *Tahdhib al-Ahkam*, vol. 9, p. 252.</ref> consider istiqbal to be obligatory, but there is a difference of opinion among jurists on how to achieve istiqbal for the slaughtered animal. | ||
===How Facing is Achieved=== | ===How Facing is Achieved=== | ||
Some jurists consider it necessary for the entire front of the slaughtered animal's body to face the qibla.<ref>Shahid al-Thani, *Masalik al-Afham*, vol. 11, p. 476, vol. 2, p. 273, vol. 15, p. 199, vol. 15, p. 411; Najafi, *Jawahir al-Kalam*, vol. 36, p. 112.</ref> And some others consider it sufficient for the place of slaughter (the place where the vessels are cut and the front of the neck) to face the qibla.<ref>Ardebili, *Majma' al-Fa'idah wa al-Burhan*, vol. 11, p. 114.</ref> And another group says that facing in any manner is sufficient, and it makes no difference whether they lay the animal on its right or left side, or do not lay the animal down at all but rather face its front towards the qibla while it is standing.<ref>Majlisi, *Bihar al-Anwar*, vol. 62, p. 183; *Tawdih al-Masa'il Maraji'*, vol. 2, p. 507; Makarem Shirazi, *Istifta'at Jadid*, vol. 1, p. 277, questions 977 and 979.</ref> Because the title "slaughter towards the qibla" is absolute and has no restrictions, and this negates these restrictions.<ref>Hashemi Shahroudi, *Dhabh ba Dastgah-ha-ye Jadid va Pishrafteh*, p. 74.</ref> | Some jurists consider it necessary for the entire front of the slaughtered animal's body to face the qibla.<ref>Shahid al-Thani, *Masalik al-Afham*, vol. 11, p. 476, vol. 2, p. 273, vol. 15, p. 199, vol. 15, p. 411; Najafi, *Jawahir al-Kalam*, vol. 36, p. 112.</ref> And some others consider it sufficient for the place of slaughter (the place where the vessels are cut and the front of the neck) to face the qibla.<ref>Ardebili, *Majma' al-Fa'idah wa al-Burhan*, vol. 11, p. 114.</ref> And another group says that facing in any manner is sufficient, and it makes no difference whether they lay the animal on its right or left side, or do not lay the animal down at all but rather face its front towards the qibla while it is standing.<ref>Majlisi, *Bihar al-Anwar*, vol. 62, p. 183; *Tawdih al-Masa'il Maraji'*, vol. 2, p. 507; Makarem Shirazi, *Istifta'at Jadid*, vol. 1, p. 277, questions 977 and 979.</ref> Because the title "slaughter towards the qibla" is absolute and has no restrictions, and this negates these restrictions.<ref>Hashemi Shahroudi, *Dhabh ba Dastgah-ha-ye Jadid va Pishrafteh*, p. 74.</ref> | ||
The evidence of these jurists is the implication of the generalities of the Holy Quran<ref>Quran 6:118-119.</ref> and the narrations of the Infallibles (AS),<ref>Hurr al-'Amili, *Wasa'il al-Shi'a*, vol. 16, p. 394, bab 5 of *Abwab al-At'imah wa al-Ashribah*, hadith 1 and 6; bab 28 of *Abwab al-Dhaba'ih*, hadith 1; p. 338, bab 23 of *Abwab al-Dhaba'ih*, hadith 7 and 8; p. 339, hadith 5.</ref> the result of which is the lawfulness of a slaughtered animal in which all the necessary conditions, except for facing the qibla, have been observed. And on the other hand, with the existence of | The evidence of these jurists is the implication of the generalities of the Holy Quran<ref>Quran 6:118-119.</ref> and the narrations of the Infallibles (AS),<ref>Hurr al-'Amili, *Wasa'il al-Shi'a*, vol. 16, p. 394, bab 5 of *Abwab al-At'imah wa al-Ashribah*, hadith 1 and 6; bab 28 of *Abwab al-Dhaba'ih*, hadith 1; p. 338, bab 23 of *Abwab al-Dhaba'ih*, hadith 7 and 8; p. 339, hadith 5.</ref> the result of which is the lawfulness of a slaughtered animal in which all the necessary conditions, except for facing the qibla, have been observed. And on the other hand, with the existence of ijtihadi evidence, no one can resort to the presumption of the continuity of non-slaughtering (istishab 'adam al-tadhkiyah).<ref>Hashemi Shahroudi, *Dhabh ba Dastgah-ha-ye Jadid va Pishrafteh*, p. 53.</ref> | ||
==The Condition of Tasmiyah (Mentioning God's Name)== | ==The Condition of Tasmiyah (Mentioning God's Name)== | ||
Shia jurists, based on the explicit verses of the Quran<ref>Quran 6:118-119.</ref> and the narrations of the Ahl al-Bayt,<ref>Kulayni, *Al-Kafi*, vol. 6, p. 233; Tusi, *Tahdhib al-Ahkam*, vol. 9, p. 252.</ref> have made mentioning the name of God at the time of slaughter or sacrifice a condition and have issued a fatwa on the prohibition of the slaughtered animal if it is intentionally omitted.<ref>Shaykh al-Saduq, *Al-Hidayah fi al-Usul wa al-Furu'*, vol. 1, p. 311; Khomeini, *Tahrir al-Wasilah*, vol. 2, p. 158, issue 11.</ref> Sunni jurists also consider | Shia jurists, based on the explicit verses of the Quran<ref>Quran 6:118-119.</ref> and the narrations of the Ahl al-Bayt,<ref>Kulayni, *Al-Kafi*, vol. 6, p. 233; Tusi, *Tahdhib al-Ahkam*, vol. 9, p. 252.</ref> have made mentioning the name of God at the time of slaughter or sacrifice a condition and have issued a fatwa on the prohibition of the slaughtered animal if it is intentionally omitted.<ref>Shaykh al-Saduq, *Al-Hidayah fi al-Usul wa al-Furu'*, vol. 1, p. 311; Khomeini, *Tahrir al-Wasilah*, vol. 2, p. 158, issue 11.</ref> Sunni jurists also consider tasmiyah to be obligatory, except for the Shafi'is who consider it recommended.<ref>Al-Zuhayli, *Al-Fiqh al-Islami wa Adillatuh*, vol. 3, p. 659.</ref> | ||
===Time and Form of Tasmiyah=== | ===Time and Form of Tasmiyah=== | ||
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If the machine is on and the workers take the animal and tie it to the machine for the slaughter to be performed automatically, the slaughterer is the one who performs the final stage of tying the animal, and the act of slaughter can be attributed to him. In this case, mentioning God's name at the time of tying each animal to the machine or placing it in the place of slaughter is sufficient, because it is at this time that the slaughter begins and the noble verse "So eat of that upon which the name of Allah has been mentioned..." applies to it.<ref>Hashemi Shahroudi, *Dhabh ba Dastgah-ha-ye Jadid va Pishrafteh*, p. 49.</ref> | If the machine is on and the workers take the animal and tie it to the machine for the slaughter to be performed automatically, the slaughterer is the one who performs the final stage of tying the animal, and the act of slaughter can be attributed to him. In this case, mentioning God's name at the time of tying each animal to the machine or placing it in the place of slaughter is sufficient, because it is at this time that the slaughter begins and the noble verse "So eat of that upon which the name of Allah has been mentioned..." applies to it.<ref>Hashemi Shahroudi, *Dhabh ba Dastgah-ha-ye Jadid va Pishrafteh*, p. 49.</ref> | ||
===Multiple Slaughterers=== | ===Multiple Slaughterers=== | ||
If in the slaughter process the final part of the work is done by several people, some have taken the precaution and have chosen for the | If in the slaughter process the final part of the work is done by several people, some have taken the precaution and have chosen for the tasmiyah to be said by all the slaughterers.<ref>Kazemi Khorasani, *Fara'id al-Usul*, vol. 13, p. 139.</ref> As the author of Jawahir says, the more precautionary and stronger view is that it is not sufficient.<ref>Najafi, *Jawahir al-Kalam*, vol. 36, p. 116.</ref> Because if some of the slaughterers do not say the tasmiyah, there is doubt in the validity of the tadhkiyah, and the principle of the presumption of non-slaughtering (asalat 'adam al-tadhkiyah) is applied.<ref>Bahrami Khoshkar and Mohammadi, "Barrasi-ye Mabahith-i Nawzuhur dar Dhabh-i Shar'i ba Abzar-i Jadid," p. 248.</ref> | ||
But another view considers the | But another view considers the tasmiyah of each of the slaughterers to be sufficient.<ref>Hashemi Shahroudi, *Dhabh ba Dastgah-ha-ye Jadid va Pishrafteh*, p. 50.</ref> Because, according to Hashemi Shahroudi, the evidence is absolute, and this very absoluteness necessitates sufficiency, because with the tasmiyah of one person, the mention of God's name is realized. Another reason is that all these individuals cooperate in performing the slaughter, and none of them are considered alien to the slaughter, and with one person saying it, the title "mentioning the name of God at the time of slaughter" is realized.<ref>Hashemi Shahroudi, *Dhabh ba Dastgah-ha-ye Jadid va Pishrafteh*, p. 50.</ref> | ||
===Tasmiyah by Audio Devices=== | ===Tasmiyah by Audio Devices=== | ||
Regarding the playing of God's name by a tape recorder, [[Sayyid Muhammad Hussein Fadlallah|Muhammad Hussein Fadlallah]] believes that in the evidence, | Regarding the playing of God's name by a tape recorder, [[Sayyid Muhammad Hussein Fadlallah|Muhammad Hussein Fadlallah]] believes that in the evidence, tasmiyah by tongue is not a condition. Therefore, if the slaughterer prepares the animal for slaughter and, for example, turns on a tape recorder, and the device says the name of God, and he slaughters the animal in such a way that with this act he intends to achieve tasmiyah on the slaughtered animal, there is no obstacle, but it is appropriate to be cautious in this matter.<ref>Fadlallah, *Al-Sayd wa al-Dhabahah*, p. 232.</ref> In his belief, at the time of slaughter, the issuance of tasmiyah with a word is not relevant, and tasmiyah has been realized at the time of slaughter. In fact, the issue returns to the title of the customary realization of tasmiyah. Therefore, in this context, the word has no particularity.<ref>Fadlallah, *Al-Sayd wa al-Dhabahah*, p. 232.</ref> And on the other hand, he explains that the tape recorder is merely a tool for the slaughterer. Just as if someone commits slander (qadhf) against another with a tape recorder, the slander is customarily attributed to him, and the claim of multiplicity does not negate the validity of the attribution. Therefore, in the discussion of slaughter, it can also be said that the slaughterer has observed the condition of tasmiyah.<ref>Bahrami Khoshkar and Mohammadi, "Barrasi-ye Mabahith-i Nawzuhur dar Dhabh-i Shar'i ba Abzar-i Jadid," p. 252.</ref> | ||
But according to other jurists such as [[Sayyid Ali Khamenei]] and [[Sayyid Ali Husayni Sistani|Sistani]], writing the name of God on the device, or playing it by a tape recorder, is not sufficient.<ref>Khamenei, *Muntakhab al-Ahkam*, p. 239, issue 899; [https://www.sistani.org/static/i/gray-header-persian1407859979.jpg Official website of the office of Ayatollah Sistani].</ref> Because the evidence of | But according to other jurists such as [[Sayyid Ali Khamenei]] and [[Sayyid Ali Husayni Sistani|Sistani]], writing the name of God on the device, or playing it by a tape recorder, is not sufficient.<ref>Khamenei, *Muntakhab al-Ahkam*, p. 239, issue 899; [https://www.sistani.org/static/i/gray-header-persian1407859979.jpg Official website of the office of Ayatollah Sistani].</ref> Because the evidence of tazkiyah and the necessity of tasmiyah indicate the unity of the slaughterer and the one saying the tasmiyah. For this reason, past jurists<ref>Allamah al-Hilli, *Qawa'id al-Ahkam*, p. 153.</ref> have not accepted the multiplicity of the slaughterer and the speaker of the tasmiyah.<ref>Bahrami Khoshkar and Mohammadi, "Barrasi-ye Mabahith-i Nawzuhur dar Dhabh-i Shar'i ba Abzar-i Jadid," p. 251.</ref> On the other hand, attention and intention are necessary in tasmiyah.<ref>Hashemi Shahroudi, *Dhabh ba Dastgah-ha-ye Jadid va Pishrafteh*, p. 52.</ref> And there is doubt in the achievement of a valid tasmiyah from a person who does not have the intention to slaughter, and the principle of the presumption of non-slaughtering (asalat 'adam al-tazkiyah) is applied.<ref>Najafi, *Jawahir al-Kalam*, vol. 36, p. 115.</ref> | ||
===Single Tasmiyah and Multiple Animals=== | ===Single Tasmiyah and Multiple Animals=== | ||
Another instance of the issue of | Another instance of the issue of tasmiyah at the time of slaughter is the assumption of multiple slaughtered animals. Jurists have advanced the discussion on this issue considering two scenarios: slaughtering all at once (daf'i) and slaughtering gradually (tadrijī); | ||
(1) The first opinion is that in both scenarios of slaughtering all at once and gradually, one | (1) The first opinion is that in both scenarios of slaughtering all at once and gradually, one tasmiyah is sufficient.<ref>Hashemi Shahroudi, *Dhabh ba Dastgah-ha-ye Jadid va Pishrafteh*, p. 52.</ref> Because customarily, starting the machine is the beginning of the slaughter of all those animals, and if the slaughterer turns it on with the intention of slaughtering all the animals in the machine and says the name of God, in fact, the name of God has been said for all of them.<ref>Hashemi Shahroudi, *Dhabh ba Dastgah-ha-ye Jadid va Pishrafteh*, p. 51.</ref> | ||
(2) Some jurists consider one | (2) Some jurists consider one tasmiyah to be sufficient only if all the animals are slaughtered at once.<ref>Fazel Lankarani, *Jami' al-Masa'il*, vol. 1, p. 355; *Istifta'at* of the Supreme Leader; Safi Golpayegani, *Istifta'at*, p. 316.</ref> But if the animals are placed on the machine gradually, then one tasmiyah is no longer sufficient.<ref>Fazel Lankarani, *Jami' al-Masa'il*, vol. 1, p. 355.</ref> Although there are jurists who consider the customary perception of saying God's name over the slaughtered animal, or a short interval between the slaughters, as a condition for the sufficiency of one tasmiyah.<ref>Rahmani, *Pazhuheshi Tatbiqi dar Ahkam-e Fiqhi-ye Dhabh*, p. 426.</ref> | ||
==Stunning and Anesthesia Before Slaughter, and the Condition of the Animal's Life== | ==Stunning and Anesthesia Before Slaughter, and the Condition of the Animal's Life== | ||
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==Research Resources on Industrial Slaughter== | ==Research Resources on Industrial Slaughter== | ||
{{Main| Industrial Slaughter (Study Resources)}} | {{Main| Industrial Slaughter (Study Resources)}} | ||
Books, articles, and theses have been written about slaughter with industrial machines, which have sometimes comprehensively and sometimes partially addressed some of its issues; such as the book | Books, articles, and theses have been written about slaughter with industrial machines, which have sometimes comprehensively and sometimes partially addressed some of its issues; such as the book Dhabh dar Islam: Athar va Ahkam Mutaabiq ba Madhahib-e Islami [Slaughter in Islam: Effects and Rulings According to Islamic Schools] by Binyamin Shirkhani, the fourth chapter of which is dedicated to industrial slaughter. Or the book Dhabh ba Abzar-e Jadid: Barrasi-ye Tatbiqi-ye Mawazin-e Shar'i-ye Dhabh [Slaughter with Modern Tools: A Comparative Study of the Religious Criteria of Slaughter] by Mohammad Adibi-Mehr. One can also refer to the book [[Al-Dhabh bi al-Maka'in (Book)|Al-Dhabh bi al-Maka'in]], which is the result of the lessons of [[Sayyid Munir al-Khabbaz]], or the detailed article [http://ensani.ir/fa/article/74401/ "Dhabh ba Dastgah-ha-ye Jadid va Pishrafteh"] [Slaughter with New and Advanced Machines] written by Sayyid Mahmoud Hashemi Shahroudi. | ||
A doctoral thesis titled [https://ganj.irandoc.ac.ir/#/articles/c7c41b70cfbbd23f0fa1ad445132d513 "Dhabh va Shikar ba Abzar-e Jadid az Didgah-e Fiqh-e Ahl-e Bayt Alayhim al-Salam va Ahnaf"] [Slaughter and Hunting with Modern Tools from the Perspective of the Jurisprudence of the Ahl al-Bayt (AS) and the Hanafis], by Sayyid Abrar Hussein Shah was also defended in 1399 SH. One can also refer to a collection of articles that were presented to the International Islamic Fiqh Academy conference in 2013 under the common title [https://www.noor-book.com/book/internal_download/243bebbf235521980c1129508344f8bb/1/aca2ce7dd094454156b98487da513481/NWNkOTAyYmJhMTZjZmRiYmYwMGVkMzIwNGVmNjA0NDMyZGE1M2M0Njc1OWI4YzBlYTQwMTRjYzJjMzJkNGY3ZmE3ZDgwMzhjM2FmMGIwNGJjZmNhNzlmYTRjMTg0MGQ1YzA4MTM5Nj Al-Dhabaih bi al-Sadmah al-Kahruba'iyyah, or Al-Dhabh ba'd al-Tadwikh bi al-Sadmah al-Kahruba'iyyah] [Slaughter by Electric Shock, or Slaughter After Stunning by Electric Shock]. | A doctoral thesis titled [https://ganj.irandoc.ac.ir/#/articles/c7c41b70cfbbd23f0fa1ad445132d513 "Dhabh va Shikar ba Abzar-e Jadid az Didgah-e Fiqh-e Ahl-e Bayt Alayhim al-Salam va Ahnaf"] [Slaughter and Hunting with Modern Tools from the Perspective of the Jurisprudence of the Ahl al-Bayt (AS) and the Hanafis], by Sayyid Abrar Hussein Shah was also defended in 1399 SH. One can also refer to a collection of articles that were presented to the International Islamic Fiqh Academy conference in 2013 under the common title [https://www.noor-book.com/book/internal_download/243bebbf235521980c1129508344f8bb/1/aca2ce7dd094454156b98487da513481/NWNkOTAyYmJhMTZjZmRiYmYwMGVkMzIwNGVmNjA0NDMyZGE1M2M0Njc1OWI4YzBlYTQwMTRjYzJjMzJkNGY3ZmE3ZDgwMzhjM2FmMGIwNGJjZmNhNzlmYTRjMTg0MGQ1YzA4MTM5Nj Al-Dhabaih bi al-Sadmah al-Kahruba'iyyah, or Al-Dhabh ba'd al-Tadwikh bi al-Sadmah al-Kahruba'iyyah] [Slaughter by Electric Shock, or Slaughter After Stunning by Electric Shock]. | ||