Ibn al-Qāsim said, “The same applies to anything they slaughter while invoking the name of Christ; it is like what they slaughter for their churches, and I do not deem it lawful to eat.”

A concession allowing the consumption of animals slaughtered for their festivals and the like has been transmitted from a number of the Companions—may Allah be pleased with them—provided that no name other than Allah’s is pronounced over the animal.

If, however, they invoke a name other than Allah, whether on a festival day or at any other time, the meat is prohibited according to the more widely accepted of the two reports. This is the position of the majority, of the three leading jurists, as transmitted by several scholars, and of ʿAlī b. Abī Ṭālib and other Companions—including Abū al-Dardāʾ, Abū Umāmah, al-ʿIrbaḍ b. Sāriyah, and ʿUbādah b. al-Ṣāmit—as well as most Syrian jurists and many others.

The second view maintains that it is not forbidden even if a name other than Allah’s is invoked; this was held by ʿAṭāʾ, Mujāhid, Makḥūl, al-Awzāʿī, and al-Layth.

Ibn Manṣūr relates that someone said to Abū ʿAbd Allāh: “Sufyān was asked about a man who slaughtered an animal and deliberately failed to mention the name of Allah.” He answered, “In my view it should not be eaten.” He was asked, “What if the man believed the omission acceptable and therefore did not mention the name?” He replied, “In my view it should not be eaten.”

Aḥmad commented, “When a Muslim slaughters, the name of Allah is implicit, so the meat may be eaten, though he has acted wrongly by omitting the tasmiyah. As for the Christians—do they not pronounce a name other than Allah’s?”