those whose injuries have left no hope of survival without having inflicted lethal damage on their vital organs. The exception may therefore apply to them or may not, according to the disagreement already discussed.

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As for a sick animal, our scholars agree that ritual slaughter renders it lawful, even when there is no hope of its survival, provided that signs of life are present at the time of slaughter. These are movement—or its equivalent, namely breathing in its throat—and the flow of blood, as explained earlier. If it moves but its blood does not flow, it may be eaten. Ibn al-Qāsim expressly stated this in Abū Zayd’s transmission, and Ibn Kināna held the same view. If its blood flows but it does not move, it may not be eaten, because movement is stronger evidence of life than the flow of blood.

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As for a healthy animal suffering from neither illness nor fracture, it may be eaten if its blood flows when slaughtered, even if it does not move, because its healthy condition establishes that it was alive. Movement—or its equivalent, namely breathing in its throat—is therefore evidence of life in every case, whereas the flow of blood without movement is evidence of life only in a healthy animal.

There are three opinions concerning when this movement must occur for it to count. The first is that it counts only if it occurs after slaughter. The second is that it counts even if it occurs during slaughter. The third is that it counts even if it occurs before slaughter.

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Allah has made those land animals that He permits us lawful to eat only through ritual slaughter. Ritual slaughter comprises three methods: cutting the throat, piercing the base of the neck, and killing in a prescribed manner. The first two methods apply to owned, restrained animals that have flowing blood. Killing applies to game capable of evading capture and to animals without flowing blood, as regulated by the Sunnah. Its rulings have already been discussed in the Book of Hunting.