Question Summary:
Am I sinful for not trusting my fellow muslim brothers by inquiring about the meat source?

Question Detail:

 I live in Norway and as in many countries of the Europe there are many different ways of slaughtering here. In some methods, tasmia is only said once before starting production and is not said on individual animal. In other slaughtering methods, electrical stunning is used which results in the kiling of the animal and this killing of animals by stunning is reported by Islamic Council in Norway. There are also other brands that are imported from different parts of the world and it is not definite which slaughtering process they use.
 
I have some friends here that say that is a Muslim says that the Meat is halal then we shall trust him and must not inquire about it any further. I also hear that when you buy meat on your own from shop then it is fine to check/inquire how the meat is slaughtered as it is based on individual taqwa. But if you are invited by another Musim in his home then you should not inquire about the food and trust the muslim host. One hadeesis quoted from Bukhari in which the Sahaba asked Prophet (Peace be upon him) that we have got some meat from jews or christians and we dont know if it is halal or not so shall we eat it and the Prophet (PBUH) said that you can eat it.
My friends that live here say that we must not inquire about the meat beause:
1) If the prophet (PBUH) asked to trust the Non-mulslims then we must at least trust the muslims. Can we trust the muslim host in this regard?
2) It is not allowed for the muslim brother to be suspicious of another brother and it may be a sin that you dont trust the muslim and instead of getting reward of taqwa, one may be sinful for not trusting the other muslim?
3) As long as we are not 100% sure then we shall give the benefit of doubt to the host.
 
I want to ask that in this matter am I sinful for not trusting my fellow muslim brothers by inquiring about the meat source? Can you please provide answers from a Hadees or an incident from lives of Sahaba that they did not acept the invitation of other muslim brother due to suspecion that the food may not be halal?

Answer :

In the Name of Allah, the Most Gracious, the Most Merciful.
As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.
Slaughtering animals mechanically is becoming a widespread phenomenon in many abattoirs, plants and firms in a number of countries. The idea and objective behind slaughtering animals mechanically rather than manually is to speed up the process of slaughter, thus cater for a mass production.
There are few issues pertaining to mechanical slaughter which are of major concern.

Any three of the following four veins must be cut with a knife, blade or any tool that is sharp and has a cutting edge:
a)  The trachea (windpipe) 
b) Oesophagus (food-pipe)  
c) The two jugular veins  
Any chicken whose three veins have not been cut will be deemed unlawful ^[1]. Also it is Makrooh to cut the whole neck of the chicken whilst slaughtering. 

Tasmiyah must be recited at the time of slaughtering. Allah Ta’āla mentions in the Qur’an,
“And do not eat that upon which the name of Allah has not been mentioned, for indeed it is a grave disobedience.”(6:121)

In the mechanical slaughter process, thousands of animals are slaughtered every day.  The machine is switched on with the Tasmiyah at the beginning of the day. The machine keeps slaughtering animals the whole day.  Hence, the animals slaughtered during the course of the day are hours apart from the recitation of the Tasmiyah.  Therefore, in any mechanical slaughter where there is an interval between the slaughter and the Tasmiyah, the slaughtered animals will be unlawful to consume.
Hadhrat Mufti Taqi Usmani Sahebs opinion is that machine slaughter is not permissible in the current setup. This view is also endorsed by Hadhrat Mufti Ebrahim Desai Sahib Daamat Barakatuhum ^[2]. His view is that manual slaughter can be very efficient and the production can meet the current global demand if organised and configured accurately. Many slaughterhouses in South Africa and other parts of the world are proofs that manual hand slaughter can be very efficient if structured properly.
Shariah has emphasised on eating Halal. Consider the following:
“O Messengers, consume that which is pure and work righteously.  I Know what you do.” (Qur’ān 23:51)
“O you who have believed, eat from the pure things which we have provided you.” (Qur’ān 2:172)
“O mankind, eat from whatever is on earth (that is) lawful and pure.” (Qur’ān 2:168)
“So eat of that (meat) upon which Allah’s name has been mentioned, if you are believers in His verses.” (Qur’ān 6:118)
“And do not eat that upon which the name of Allah has not been mentioned, for indeed it is a grave disobedience.”(Qur’ān 6:121)
The Messenger of Allah (ﷺ) said, "O people! Allah is Pure and, therefore, accepts only that which is pure. Allah has commanded the believers as He has commanded His Messengers by saying: 'O Messengers! Eat of the good things, and do good deeds.' (23:51) And He said: 'O you who believe (in the Oneness of Allah - Islamic Monotheism)! Eat of the lawful things that We have provided you..."' (2:172). Then he (ﷺ) made a mention of the person who travels for a long period of time, his hair are dishevelled and covered with dust. He lifts his hand towards the sky and thus makes the supplication: 'My Rabb! My Rabb!' But his food is unlawful, his drink is unlawful, his clothes are unlawful and his nourishment is unlawful, how can, then his supplication be accepted?" ^[3].
The principle with regards to consumables is that they are Haram until proven to be Halal ^[4]. Hence, if the food is doubtful one is not permitted to consume it unless he is certain that it is Halal.
Although the permissibility of consuming the Zabeehah (Slaughtered Animal) of the Ahlul-Kitab (Jews & Christians) is mentioned in the Qur’an and Ahadith, but this is only if Tasmiyah is recited upon slaughter ^[5]. The Ahlul-Kitab would recite Tasmiyah in the time of Rasulullah صلى الله عليه و سلم. But the Ahlul-Kitab of today are recognized by name, less faith. There is no guarantee that they take the name of Allah when slaughtering an animal ^[6].
If a Muslim person is Aadil and he is knowledgeable on the Shariah laws of zabah, then his statement on Halal and Haram may be accepted ^[7]. An Aadil person is he who is conscious of Shariah.
If a person is invited for a meal, the host is known to be an upright Muslim, who knows the Shariah laws of Halal and Haram and takes precaution in matters of Halal and Haram then one may partake of his meals. Conversely, if one has a high level of doubt and the host is known to be inconsiderate and careless in matters of Halal and Haram then one should avoid consuming the food. As the saying goes, “when in doubt…opt out”. 
And Allah Ta’āla Knows Best
Bilal Ishaq (Issak)
Student Darul Iftaa
Leicester, England, UK
Checked and Approved by,
Mufti Ebrahim Desai.
[1]في حالة القدرة إذا قطع الحلقوم والمرىء والودجان فقد أتم الذكاة وإن قطع الأكثر من ذلك حل أكله واختلفت الروايات في تفسير ذلك ورى الحسن عن أبي حنيفة رضي الله تعالى عنه وهو قول أبي يوسف الأول إنه إذا قطع الثلاث من الأربعة أي ثلث ما قطع فقد قطع الأكثر ثم رجع أبو يوسف عن هذا وقال يشترط قطع الحلقوم والمرىء وأحد الودجين وعن محمد رحمه الله تعالى أنه يعتبر قطع الأكثر عن كل واحد من هذه الأشياء الأربعة وعنه أيضا إذا قطع الحلقوم والمرىء والأكثر من كل الودجين يحل وما لا فلا قال مشايخنا وهو أصح الجوابات  (المحيط البرهاني ج 8 ص 449، إدارة)
قال رحمه الله ( وقطع الثلاث كاف ) والاكتفاء بالثلاث مطلقا هو قول الإمام وقول أبي يوسف أولا وعن أبي يوسف أنه يشترط قطع الحلقوم والمريء واحد الودجين وعن محمد لا بد من قطع الأكثر من كل واحد من هذه الأربعة وأجمعوا أنه يكتفي بقطع الأكثر من هذه العروق الأربعة (البحر الرائق ج 8 ص 193 المعرفة)
[2] http://askimam.org/public/question_detail/24277 
صحيح مسلم (2/ 703)[3]
65 - (1015) وحَدَّثَنِي أَبُو كُرَيْبٍ مُحَمَّدُ بْنُ الْعَلَاءِ، حَدَّثَنَا أَبُو أُسَامَةَ، حَدَّثَنَا فُضَيْلُ بْنُ مَرْزُوقٍ، حَدَّثَنِي عَدِيُّ بْنُ ثَابِتٍ، عَنْ أَبِي حَازِمٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: " أَيُّهَا النَّاسُ، إِنَّ اللهَ طَيِّبٌ لَا يَقْبَلُ إِلَّا طَيِّبًا، وَإِنَّ اللهَ أَمَرَ الْمُؤْمِنِينَ بِمَا أَمَرَ بِهِ الْمُرْسَلِينَ، فَقَالَ: {يَا أَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّبَاتِ وَاعْمَلُوا صَالِحًا، إِنِّي بِمَا تَعْمَلُونَ عَلِيمٌ} [المؤمنون: 51] وَقَالَ: {يَا أَيُّهَا الَّذِينَ آمَنُوا كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ} [البقرة: 172] ثُمَّ ذَكَرَ الرَّجُلَ يُطِيلُ السَّفَرَ أَشْعَثَ أَغْبَرَ، يَمُدُّ يَدَيْهِ إِلَى السَّمَاءِ، يَا رَبِّ، يَا رَبِّ، وَمَطْعَمُهُ حَرَامٌ، وَمَشْرَبُهُ حَرَامٌ، وَمَلْبَسُهُ حَرَامٌ، وَغُذِيَ بِالْحَرَامِ، فَأَنَّى يُسْتَجَابُ لِذَلِكَ؟
سنن الترمذي ت شاكر (5/ 220)
حَدَّثَنَا عَبْدُ بْنُ حُمَيْدٍ قَالَ: حَدَّثَنَا أَبُو نُعَيْمٍ قَالَ: حَدَّثَنَا فُضَيْلُ بْنُ مَرْزُوقٍ، عَنْ عَدِيِّ بْنِ ثَابِتٍ، عَنْ أَبِي حَازِمٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «يَا أَيُّهَا النَّاسُ، إِنَّ اللَّهَ طَيِّبٌ وَلَا يَقْبَلُ إِلَّا طَيِّبًا وَإِنَّ اللَّهَ أَمَرَ المُؤْمِنِينَ بِمَا أَمَرَ بِهِ المُرْسَلِينَ»، فَقَالَ: {يَا أَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّبَاتِ وَاعْمَلُوا صَالِحًا إِنِّي بِمَا تَعْمَلُونَ عَلِيمٌ} [المؤمنون: 51]، وَقَالَ: {يَا أَيُّهَا الَّذِينَ آمَنُوا كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ} [البقرة: 172] قَالَ: «وَذَكَرَ الرَّجُلَ يُطِيلُ السَّفَرَ أَشْعَثَ أَغْبَرَ يَمُدُّ يَدَهُ إِلَى السَّمَاءِ يَا رَبِّ، يَا رَبِّ وَمَطْعَمُهُ حَرَامٌ، وَمَشْرَبُهُ حَرَامٌ، وَمَلْبَسُهُ حَرَامٌ، وَغُذِّيَ بِالحَرَامِ، فَأَنَّى يُسْتَجَابُ لِذَلِكَ»: " هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ، وَإِنَّمَا نَعْرِفُهُ مِنْ حَدِيثِ فُضَيْلِ بْنِ مَرْزُوقٍ وَأَبُو حَازِمٍ هُوَ: الأَشْجَعِيُّ اسْمُهُ: سَلْمَانُ مَوْلَى عَزَّةَ الأَشْجَعِيَّةِ "
حاشية الطحطاوي على مراقي الفلاح شرح نور الإيضاح (ص: 35)[4]
قوله: " لبقائه " أي اللحم على الحرمة أي التي هي الأصل إذ حل الأكل متوقف على تحقق الذكاة اشرعية وبتعارض الخبرين لم يتحقق الحل فبقيت الذبيحة على الحرمة
[5] Fatwa Mahmudiyyah V 26 Page 140-141
[6] Fatawa Mahmudiyyah V 26 Page 178 
[7] Fatawa Mahmudiyyah V 26 Page 185-187
[8] Ibid