OK, here’s the genuine info.
Within halacha we have several different schools of psak, e.g. ashkenaz, sefarad, teman, which all recognise each other as perfectly valid, but nahara nahara upashteih, and one must follow ones own school’s psokim. So an ashkenazi rav who is asked a shayla by a sefardi person should either answer him according to the sefardi psak, or refer him to a sefardi rav. The same is true with the Moslems; they have at least four schools of psak, called madhab, which pasken differently on certain shaylos.
Here the shayla is the brocho. Moslems hold that the brocho on shechita is me’akev, and without it the animal is haram. They also hold that there must be a separate brocho for each animal, and it’s not enough to say one brocho for a whole session in which many animals are shechted. Where they differ is bediavad, what to do if the shochet didn’t say a separate brocho on each animal.
So when it comes to Jewish shechitah, lechol hade’os the first animal shechted in a session is halal, because the shochet said a brocho on the shechita, and all imams agree that this makes it halal. The problem is the rest of the animals shechted in that session. The Hanafi psak is that even bediavad the brocho is me’akev, and so the rest of the animals would be haram, and therefore one can’t eat kosher meat without ensuring that one gets from the first animal (“tanur rishon”, so to speak). all the other madhabs pasken that bediavad it’s OK, and all kosher meat is halal.
Even some Hanafi imams permit kosher meat, because they have a psak that if the shochet meant to say the brocho and simply forgot, then it’s as if he said it. So some Hanafi imams rule that since our shochtim do have kavonoh on the brocho the whole time, and are not mesiach daas, and the only reason they don’t repeat the brocho out loud is because we hold that it would be a brocho levatoloh, therefore it’s as if they said it on each animal.