16
Section
The fetus is deemed lawfully slaughtered through the slaughter of its mother; however, if it is delivered alive with stable signs of life, it becomes lawful only after being slaughtered itself.
It is disliked to use a dull instrument for slaughter, or to begin skinning the animal—or1 breaking its neck—before its life has fully departed2.
It is recommended3 to face the animal toward the qibla while it lies on its left side and to complete the cut swiftly.
If, after being slaughtered, the animal then drowns4, falls from a height, or is crushed under something strong enough to kill it, its meat is not permissible.
(1) In manuscript “N” the text reads with the conjunction wa (“and”) instead of aw (“or”).
(2) In manuscript “A” the word is zahaqa (“expired”).
(3) In manuscript “J” the wording is wa yustahab (“and it is recommended”).
(4) Al-Labadi comments in the marginalia (p. 425): “Although this is the established opinion, I have reservations. It was stated earlier that an animal whose windpipe alone is severed is considered carrion, yet here both the windpipe and the gullet have been cut; why, then, should it not be deemed to have died by lawful slaughter, unaffected by its falling into water or the like? Furthermore, it was mentioned recently that breaking the neck before the soul departs is disliked, but they also say this does not invalidate the animal’s permissibility, even though it hastens the departure of the soul—so how could a fall from a height be any different? Later I found in manuscripts M and S the note: ‘Most scholars rule that it is permissible.’”
فصل
وتحصل ذكاة الجنين بذكاة أمه وإن خرج حيا حياة مستقرة لم يبح إلا بذبحه.
ويكره الذبح بآلة كالة وسلخ الحيوان أو١ كسر عنقه قبل زهوق٢ نفسه.
وسن٣: توجيهه للقبلة على جنبه الأيسر والإسراع في الذبح.
وما ذبح فغرق٤ أو تردى من علو أو وطئ عليه شيء يقتله مثله: لم يحل.
١ في "ن" بالواو بدل: "أو".
٢ في "أ" "زهق".
٣ في "ج" "ويسن".
٤ قال اللبدي في الحاشية "ص: ٤٢٥": هذا وإن كان المذهب فعندي فيه نظر لأنه قد تقدم أن ما قطع حلقومه فقط كالميتة وهذا قد قطع حلقومه ومريئه فلم لا يجعل كأنه مات بالذبح ولا يضره وقوع في ماء ونحوه؟ على أنه قد تقدم قريبا أنه يكره كسر عنقه قبل الزهوق وقالوا: ولا يؤثر ذلك في حلها مع أنه معين على زهوق الروح كثر دية من علو وأولى. ثم رأيت "م, ص" قال: وقال الأكثر: يحل.