(1) In MS Q (1811) the reading is: “to eat.” (2) In the Ṭ edition the reading is: “dead.” (3) Concerning the permissibility of meat slaughtered by a woman, Ibn Hazm states in Maratib al-Ijma (p. 240): “I am unaware of any disagreement about the permissibility of eating what a sane, adult Muslim woman slaughters, provided the same conditions required of a man are fulfilled, yet I do not declare this a consensus.” He then adds: “The scholars have differed regarding what a boy slaughters….” Al-Nawawi writes in al-Majmuʿ (8/380): “It is permissible to appoint a Christian, a woman, or a boy to slaughter. Our jurists, however, consider it disliked to appoint a boy; as for a menstruating woman, there are two views, the sounder being that it is not disliked, since no prohibition has been established.” Ibn al-Akhwa al-Qurashi states in Maʿalim al-Qurba fi Maʿalim al-Hisba (p. 79): “It is disliked for a boy, a blind person, a madman, or a drunkard to carry out the slaughter, for they may miss the proper place.” Al-Shawkani reports in Nayl al-Awtar (8/160) that the permissibility of a woman’s slaughter is the view of the majority; he then says: “Muhammad b. ʿAbd al-Hakam relates from Malik in the Mudawwana that he regarded it as disliked yet valid; and one Shafiʿi view holds it disliked for a woman to slaughter the sacrificial animal.” (4) Ibn Hazm states in Maratib al-Ijma (p. 241): “I know of no dispute over the permissibility of eating what a Christian, whose forefathers were Christians before the mission of the Messenger of God and who is not an Arab, slaughters, or what a Jew of similar background slaughters, provided they mention the name of God alone and do not slaughter for their festivals. Yet I will not assert this as a consensus, for I suspect disagreement may exist.” Ibn al-ʿArabi (Ahkam al-Quran, 2/44) records a difference of opinion regarding the meat slaughtered by the Christian Arab tribe of Banu Taghlib. Ibn al-Hajj (al-Madkhal, 4/183) likewise notes a dispute over meat slaughtered by a kitabiy (member of the People of the Book). Sharaʾiʿ al-Islam, a Zaydi manual (3/159), says: “Concerning the kitabiy there are two narrations; the more common rules for prohibition.” Ibn Qudama also transmits a consensus in al-Mughni (9/311): “The scholars unanimously permit the slaughtered meat of the People of the Book, in view of the verse, ‘The food of those who were given the Book is lawful for you’ (al-Maʾida 5), meaning their slaughtered animals. Al-Bukhari reports that Ibn ʿAbbas explained, ‘Their food means their slaughtered animals,’ as did Mujahid and Qatada; the same is related from Ibn Masʿud. Most scholars likewise deem their hunted game lawful, including ʿAta, al-Layth, al-Shafiʿi, and the Hanafis. No one is known to forbid the game of the People of the Book except Malik, who allowed their slaughtered animals but disallowed their game; this is unsound, for their game forms part of their food and thus falls under the general wording of the verse, and because whoever’s slaughter is lawful, his hunted game is likewise lawful, as with a Muslim.”