Title: Further Discussion on the Implication of Al-An`aam 6: 121 Question/Comments: Thank you for answering. To my mind, it is absolutely reasonable to believe that the verses 118 and 121 of Surah Al An`aam would mean, to pronounce Allah's name at the time of the slaughter. Infact, I believe that is the ideal thing to do. Allah knows everything. At the time Allah revealed this to His messenger (may Allah's peace be upon him), He knew of our current circumstances. He also knew of the situation, which I currently have in my mind - a Muslim who slaughters an animal, but forgets to pronounce Allah's name. This is a very poor brother. He bought this animal for his family after much hard work. There is no doubt - he knows he did not mention Allah's name. The translation of the verse 118 of Al An`aam is - "So eat of (meats) On which Allah's name Hath been pronounced, If ye have faith In His Signs". I believe that Allah did not add - "at the moment of the slaughter" - because He is merciful. He is kind. I believe, He left some breathing room for us in difficult situations. Looking at the translation of a part of the verse 121 of Al An`aam - "Eat not of (meats) On which Allah's name Hath not been pronounced" - if Allah had mentioned the moment of the slaughter, the above brother would have had no choice but to throw away the meat. Thank you so much for checking with the FDA. Areas where halaal meat is not readily available, If the only point that keeps a Muslim from eating meat is that Allah's name was not pronounced at the time of the slaughter, then because of the above reasoning, I truly believe that one should pronounce Allah's name and eat it. Please post it on your web site. Answer: The verse translated as: "Do not eat of that upon which God's name has not been pronounced", has no other implication in the Arabic language except that if at the time of slaughter, God's name is not pronounced on the animal, then the meat of that animal should not be eaten. Had the Qur'an intended to direct Muslims to eat of such animals upon which God's name has not been pronounced only after pronouncing God's name, then it would have said "Do not eat of meat till God's name is pronounced upon it". As far as the position of a 'poor Muslim' who has erroneously missed pronouncing God's name at the time slaughtering the animal is concerned, the prohibition mentioned in the verse does not apply to such meat. While explaining this aspect of the verse, I have written in one of my (recently posted) articles [1] : If the pronouncement of God's name is such an essential element in the slaughter ritual that its absence renders the animal prohibited in the Shari`ah , then, one might ask, what would be the position of an animal on the slaughter of which the pronouncement of God's name has unintentionally been missed. The referred verse of Al-An`aam , if closely examined, provides a clear answer to this question, as well. Those who know the Arabic language can easily appreciate that due to the word " Lum " the phrase " mimma Lum yuzkarismallah `alaiyhe [2] " is no longer merely a simple negative clause. On the contrary, the word " Lum " has added a certain kind of stress in the negative aspect of this clause. Thus, now the phrase: " mimma Lum yuzkarismallah `alaiyhe " would apply only to those animals upon the slaughter of which God's name has intentionally not been pronounced or such pronouncement has been refused . In other words, the stated prohibition would not apply to a case where the pronouncement of God's name has, unintentionally, been missed. Thus, as I see it, the verse does not limit the 'breathing space' for a Muslim in case of a mistake. Nevertheless, if someone intentionally misses, refuses or is indifferent toward pronouncing God's name at the time of slaughtering animals, then the Qur'an considers eating such meat to be in violation of God's rights upon man; it considers such slaughtering to be sacrilegious and an act of clear disobedience toward God and, therefore, prohibits a Muslim from eating it. I am sure that our exchange of views on the topic has clarified our respective stances on the subject. I have fully understood your opinion, but unfortunately do not consider it to be correct. Likewise, I am sure you have also fully understood my opinion as well as its bases, but do not consider it to be accurate. I really do not think that any further exchange on this topic would be of any use. However, if you would like to add anything to further substantiate your opinion, I would be obliged to consider it. I promise to keep my mind open for all revisions in my opinion on the basis of what I understand to be the implications of the Qur'anic verses. I am sure you do too. October 4, 2000 [1] Reference it to one of my detailed articles on the subject titled: ' The Directives of the Shari`ah Regarding Edibles '. [2] "... [any part] of that upon [the slaughter of] which God's name has not been pronounced".