The other school of thinking on this matter holds that there is no difference between zabiha and halal meat. The two words are interchangeable. This is to say that food that is not zabiha (Islamically slaughtered) is outright haram and should not be consumed under any circumstances unless, "...any is forced by hunger, with no inclination to transgression..." (5:3).

Sayyid Muhammad Rizvi answered a question regarding the food of the "people of the book." Below is his answer on this matter. It sums up the thinking of the other perspective.

Question:

What is your understanding of the ayat, meaning: "..the food of ahlul kitab is halal for you.." I am referring " ahlul kitab food" like meat, as the related topic we are discussing now. Would you comment on that?

Answer:

The ayat to which you have referred is ayat no. 5 in chapter 5; it says:

"The FOOD of the people who have been given the Book is lawful for you and your food is lawful for them."

The Arabic word translated above as "food" is "ta`aam". Although this word is used for "food" in general, but in this verse it means only "grains" because of the following reasons:

(1) In the usage of the people of Hijaz (i.e., Mecca and Medina), it was particularly used for "wheat". See the famous Arabic dictionaries like Lisanu 'l-`Arab and Ibn Athir's an-Nihayah.

(2) Whenever the word "ta`aam" has been used as a noun and without any genitive construction (izafat) in the Qur'an, it usually means only "wheat". See the commentaries of most Muslim scholars on verses 2:184, 5:95 and 76:8.

(3) The Imams of Ahlu 'l-Bayt (a.s.) have also said that the word "ta`aam" in this verse means "wheat and other grains". For further details see, `Allamah at-Tabataba'i, al-Mizan, vol. 5 (Arabic edition) p. 217, 227-231 wherein the late `Allamah has refuted the interpretation given by a prominent Sunni scholar of Egypt on the permissibility of eating the meat slaughtered by the Jews and the Christians (Ahlu 'l-Kitab). In the English translation edition of al-Mizan, this verse will be covered in volume 9 which is next in line for printing. 3

Drawing Conclusions

Having stated the above opinions, it is clear, even if the first more liberal opinion is considered, that it is more desirable and in fact necessary for Muslims to eat meat that has been properly slaughtered (zabiha). There are too many undetermined factors involved when one eats meat slaughtered by a western company. How was the meat slaughtered? Was it kept separate from haram meat such as pork? Was the person who handled/slaughtered the meat an atheist, idol worshipper, Satan worshipper, or any other religion clearly not among the "People of the Book"? The point of this line of questioning is not to make the believers paranoid, but it is rather used to open up our eyes in hopes that we will realize the importance of eating Islamically slaughtered meat.

There was perhaps a time in the west when it was nearly impossible to find zabiha meat. Muslims had not established their own businesses, companies, or even farms where they could do their own slaughtering. In the 21^st century, however, there is no excuse. Not only is zabiha meat readily available, but it is actually reasonably priced, by the grace of Allah. Let us all therefore make an effort to eat only zabiha meat. It is better for ourselves, and it will also help support our Muslim businesses so that we can benefit from it as an Ummah as well. It is the healthy choice for our physical, mental, and spiritual lives.

Sources:

1. Al-Halal Wal Haram Fil Islam (The Lawful and The Prohibited in Islam) by Sheikh Yusuf al-Qaradawi

2. A Guide to Jewish Religious Practice by Rabbi Isaac Klein published by the Jewish Theological Seminary

3.Question-Answer taken from: ?Aalim Network, part of the Ahlul-bayt Digital Islamic Library Project (http://www.al-islam.org) - Kindly answered by ?Aalim: Sayyid Muhammad Rizvi