and those killed by goring, and those partly eaten by a wild beast, except those you slaughter before they die.”

His words, Most High, “except those you slaughter before they die,” refer back to the animals mentioned earlier: those strangled, struck a fatal blow, killed by a fall, gored, or partly eaten by a wild beast. This is the view of the majority of scholars, including al-Shāfiʿī, Ahmad ibn Hanbal, Abū Hanīfah, and others. Thus, any such animal reached and slaughtered before it dies is lawful to eat. However, the scholars differed over which of these animals may be slaughtered.

Some said that an animal certain to die cannot be rendered lawful by slaughter. This is Mālik’s view and one opinion reported from Ahmad.

Others said that an animal that can survive most of a day may be slaughtered.

Others said that an animal possessing stable life may be slaughtered. This is the view of some followers of al-Shāfiʿī and Ahmad.

Among these scholars, some defined stable life as life exceeding the mere movements of a slaughtered animal. Others defined it as life that may outlast that of a slaughtered animal.

The correct view is that if the animal is alive when slaughtered, it is lawful to eat. The movements of a slaughtered animal are not the criterion here, for such movements have no fixed measure: some persist for a long time and are vigorous. The Prophet, may Allah bless him and grant him peace, said:

“Eat whatever has had its blood made to flow and Allah’s name mentioned over it.”

Whenever blood flows as it does from an animal slaughtered while alive, the animal is lawful to eat. People distinguish between the blood of an animal that was alive and that of one that was dead, for the blood of a dead animal congeals and turns black. This is why Allah prohibited carrion: its fluids are retained within it. Thus, if blood flows from the animal as it does from an animal slaughtered while alive, it is lawful to eat, even if one is certain