FIQH AND HALAL CONSUMERISM

ISH400

CHAPTER 7

SLAUGHTERING CONCEPTS AND ITS

PRINCIPLES
This slide originally Prepared by:
Ustazah Zulaipa Ruzulan
And been modified by
Ustaz Mohd Zaid Daud
1
9.1.1 Related Terms

9.1.2 Conditions of sahih

slaughtering
9.1.3 Stunning methods

9.1.4 Kalb Mu'allamah

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 1.
Related Terms

3
 Literal definition
1. According to Sayyid Sabiq, slaughtering is taken
from the Arabic word "al-zakah" means "at-
tathoiyyib" or good things'.
2. Dr. Wahbah Zuhaili said, it is also taken from the
word "az-zabeeha" means cut, cleave and the
killing of animals
3. Thus word "al-zakah" and "az-zabeeha" means, it is
permissible to kill the animals as it will make the
meat clean and safe to be eaten. (Sayyid Sabiq)
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5
Zabh (‫ )ذبح‬based on Shafie and Hanbali’s opinion 6
“Completely cutting the respiratory duct and the food pipe, wholly, is sufficient to make meat halal as
cutting of these ducts causes death.”

*respiratory duct + food pipe

Zabh (‫ )ذبح‬based on Maliki School :

“it is cutting respiratory vein and both jugular veins is necessary to make the slaughter complete.”

*respiratory duct + both jugular veins

Zabh (‫ )ذبح‬based on Hanafi School :

“said that cutting of any three of the four veins is sufficient because most is considered as all. Imam Abu
Yusuf has clarified these three veins as respiratory duct and the duct carrying food and any one of the
jugular veins.”

*respiratory duct + food pipe + jugular vein

❑ Nahr )‫)نهر‬ 7
-Controlled animals.
- Animals that have long-necked. In examples; camel and ostrich.
a
- Slaying lubbah that can cause bleeding.

*lubbah is a small depressed part of the neck on its lower side immediately at the point
where neck joins the body

❑ ‘Aqr )‫) عقر‬

-Uncontrolled animals.
- Animals that cannot be fully controlled. In example, cow inside a well.
- Stabbing any part of the animals’ body.

Situation : Animals that is untamed need to be hunt. We may use tools like arrow or gun to
bleed the animals until death. Retriever also can be a tool.
 8

Shafie and Hanbali Opinions

Respirotory duct Food pipe

Jugular viens
Jugular viens
 9
Technical definition
1. Various school of Islamic Jurists have formulated their own
definitions of slaughtering. The Jurists differ as to which of the
veins must be cut of.
2. (Sayyid sabiq) According to the Hanafi and Maliki Jurists, during
slaughtering, THREE VEINS MUST BE SLIT including wind pipe,
oesophagus and jugular vein.
3. According to Shafi‘i and Hanbali Jurists, "az-zakah" means both
the wind pipe and oesophagus (food pipe) must be slit in order for
the animal to be lawful.
4. All the Jurists agree to the point that the place to be slaughtered is
the throat and the upper part of the chest 5
Evidences from textual sources
10

(Al-Maidah 5:3) 6
❖ In a rigorously authenticated (sahih) hadith recorded by Imam 11
Muslim, the Prophet Muhammad (p. b. u. h) said:

• From the Quranic and hadith verses that has been mentioned, the
jurists have deduced, it is necessary the animal's veins are cut
open in a way that the blood streams and gushes out. This is to
make sure that the impure elements will be removed from the
animal as much as possible. 7
 12

Advantages of slaughtering

➢ The impure elements are removed and separated from the

meat when the blood streams and gushes out from the
animal's body. That blood stream is prohibited to be eaten
by Muslim because it contains dirtiness, infections and
disease to human's body (Muhammad Umar Chand. 2001)

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 13

➢ The Muslim way of slaughtering is more hygienic as most

of the blood containing germs, bacteria, toxins, etc. that
are the cause of several diseases .
➢ According to Imam Ghazali's in his popular book entitle
"Ihya' Ulumuddin“, eating the unslaughtered meat may
result bad attitude such as; fierce, proud, grudge, and
egoistic. Therefore, proper slaughtering process also
affects to the humans soul. As it has a close relationship
with the foods and physical sources that acquire by
human.

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 14
➢ Allah Almighty has made humans as the best creation
should only eat the best and the cleanest food. Allah
The Almighty said:

At-Tin 95:4

➢ Furthermore, eating the unslaughtered meat seems

disgust and contradicts with the cleanliness concept
and innocent creatures of Allah which naturally love
the cleanliness and beautifulness (Ahmad Mustafa Al-
Maraghiy). 10
 2.
Three important aspects
should be considered in
Animal's slaughtering

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 16

1. The conditions
2. The conditions
of the
of the animal to
slaughterer/
be slaughtered
butcher

3. The conditions
on the tools
and
equipments

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 17

1. The conditions
of the
slaughterer/
butcher

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 “
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1. Baligh and Mumayyiz

o Being baligh (attained the age of majority) is one of the crucial

conditions that the Jurists had agreed upon.
o It does not matter if the slaughterer is a man or a woman.
o Dr Wahbah Az-Zuhaili said majority of Jurists view that MAN is
more encouraged to be a slaughterer.

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 “
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Baligh and Mumayyiz

o The slaughtering of the children or minor is acceptable as long as he is

mumayyiz (of the age of discernment)
o The Shafi‘i however considers the slaughtering of a child as valid but a
dislike act (makruh)
o Whereas the majority of Ulama' Jumhur says that the slaughtering of
a child is NOT VALID as the slaughtering of a drunken or unsound
people as they do not have capability to distinguish between a good
and a bad thing and cannot think wisely
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 “
2.The slaughterer must 20
be a Muslim or a People
of the Book

Al-Maidah 5:5
16
The slaughterer must be

“
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a Muslim or a People of
the Book

○ Halal slaughter should be performed only by a Muslim or a People of

the Book who is of sound mind, mature and who fully understands
the fundamentals, rules and conditions related to the slaughter of
animals in Islam.

○ The majority of Jurists accept the slaughterer from Ahl al-Kitab.

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 “
22

○ According to Ahmad Mustafa Al-Maraghiy,the word "Ahl al-

Kitab" is referring the Jews and Christian. It means that, the
slaughtering of the Ahl al-Kitab who believe and obey all rules in
Taurat and Injil is considered as HALAL

○ The Malikis jurists are of the view that the slaughtering of Ahl
al-Kitab is considers as MAKRUH to the animals that unlawful
for them such as camels and fats of the ox and sheep

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• as Allah Almighty says:

“
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○ Dr Kamil Musa said that the non-Muslim who did not have
any holy book and worship act such as Majusi or
converted person are not regarded as Ahl- Al-Kitab 19
 “
3.Qasad or intention to slaughter 24
in the cause of Allah

o There are three opinions on reciting basmalah among

mazhab(At-Tasmiyyah):-
1. According to the well known opinion of Imam Al-Shafi (R.A)
“Tasmiya” is not Wajib. Rather it is a Sunnah. Hence the animal
will remain Halal according to him even if the name of Allah was
not pronounced intentionally. Many Shafi Fuqaha have disliked
not pronouncing the name of Allah upon slaughter
unintentionally.

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2. According to Imam Abu Hanifah, Malik, Ahmed bin Hanbal and the
majority of Fuqaha, if the name of Allah was not pronounced
intentionally, the animal will be considered Haram. Forgetting to
pronounce the name of Allah upon slaughter is forgiven and the
animal will remain Halal as long as other conditions of Islamic
procedure of slaughter are met.
3. That it is essential and cannot be waived under any circumstances,
whether it is omitted by mistake or deliberately or out of ignorance.
This is the view of the Zaahiris and was narrated from
Maalik and Ahmad, and it was the view of some of the salaf.
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 “
26

This view is according to the verse:

It is also mustahabb to say takbeer, so he should say:

Bismillaah, wa Allaahu akbar (In the name of Allaah and
Allaah is Most Great).

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 2. The conditions
of the animal to be
slaughtered

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 “
28
The Land Animals

❑ Controlled animals
Domestic animals (cow, sheep, goat, ox,
camel)
OR
Wild animals which have been tamed
(deer, antelope)
Ruminants and poultry animals
 “
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❑ Uncontrolled animals
Animals that cannot be slaughtered properly. For example,
animal that fall into well
OR
Usually not animals that being reared (wildebeest, gazelle)
METHODS IN SLAUGHTERING 30

DIFFERENCE
CONTROLLED UNCONTROLLED
Four veins must be cut (mari’, Any parts as long as causing
halqum, and wa dajain) bleeding till death
Sharp tools but not teeth, nails Hunting concept is applied
and bone (using arrow or retriever etc)
Zabh and Nahr ‘Aqr
SIMILARITY
Invoked in the name of Allah only
3. The conditions
on the tools and
equipments

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 “
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1.Any tools that are
able to slit the veins
and stream blood

○ The majority of Jurists deduce that any tools that are able to
slit the veins and stream blood whether it designed from the
iron substance, stone, blade, or glass are permissible to use
during slaughtering
○ The tools must not be caustic and blunt because it will illtreat
the part of the animals

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 “
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○ "... ‫ل‬ ُّ ‫ن َو‬

ََ ‫ "قَا‬،‫الظَفُ ََر‬ ََّ ‫الس‬
ِ ‫ْس‬ ََ ‫ لَي‬،ُ‫ َفَ ُكلُوَه‬،‫علَ ْي َِه‬
َ ‫اّلل‬ََِّ ‫َما أ َ ْن َه ََر الدَّ ََم َوذُ ِك ََر ا ْس َُم‬
َ َ‫الظفُ َُر فَ ُمدَى ْال َحب‬
‫ش َِة‬ ُّ ‫ظمَ ََوأ َ َّما‬ْ َ‫ن فَع‬ ِ ‫ أ َ َّما‬،‫ك‬
َُّ ‫الس‬ ََ ‫ن ذَ ِل‬َْ ‫ع‬َ ‫سأ ُ َح ِدث ُ ُك َْم‬
َ ‫" َو‬.
○ Translation : The Prophet (p.b.u.h)said, "Use whatever causes
blood to flow, and eat the animals if the name of Allah has
been mentioned on slaughtering them. Do not slaughter with
teeth or fingernails and I will tell you why: It is because teeth
are bones (i.e. cannot cut properly) and fingernails are the
tools used by the Ethiopians (whom we should not imitate for
they are infidels).
(Hadeeth Riwayat al-Bukhari, 8/391, no. 2308) 37
 “
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○ " ‫وفى هذا الحديث تصريح بجواز الذبح بكل محدد يقطع إال الظفر والسن‬
‫"وسائر العظام‬
○ Imam Nawawi deduced from this hadeeth, that any tools that are
able to slit the veins and stream blood is PERMISSIBLE as long as it is
not teeth,fingernails or any kind of bones
(Syarah Shahih Muslim, 13/123)

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 “
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○ There are FIVE conditions should be fulfilled during

slaughtering animals according to HANAFIS and MALIKIS
Jurists.
1. The animal has to be slaughtered with a sharp object (knife)
and in a fast way so that the pain of slaughter is minimized.
2. Cut the wind pipe, throat and blood vessels of neck without
cutting the spinal cord.
3. The blood has to be drained completely before the head is
removed. The spinal cord must not be cut because the nerve
fibres to the heart could be damaged during the process
causing cardiac arrest, stagnate the blood in the blood
vessels. 39
 “
36

4. The animal does not feel pain. While dying, the animal
struggles, writhers, shakes and kicks, not due to pain, but
due to the contraction and relaxation of the muscles
deficient in blood and due to the flow of blood out of the
body

54. The slaughtering implements, tools and utensils must be

utilized only for the slaughter of Halal animals. The
slaughtering implement or tool has to be kept sharp in all
times. 40
 3.
THE HUNTING

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 38

❑ The basic principle concerning hunting land game is that it is

permissible by majority of Fuqaha’, except for one who is in a
state of ihram for Hajj or ‘umrah, or is within the boundaries of
the Haram zone even if he is not in ihram.
❑ There is nothing wrong with hunting animals in order to
benefit from them by selling them to earn money, or eating
them, giving them as gifts, and so on.
❑ The rulings on hunting have to do with the hunter, the game
and the “tools” used.

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1. The conditions
of the hunter

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❑ He should be of sound mind and have reached the age of 40

discernment. This is the view of the majority of fuqaha’

(Hanafis, Maalikis and Hanbalis, and it is one view among the
Shafi‘is)
❑ He should not be in ihram. If he is in ihram for Hajj or ‘Umrah,
then any game caught by him is not to be eaten; rather it is
regarded as maytah (“dead meat”)
❑ He should be a Muslim or Ahl-Kitab(one of the People of the
Book, Jewish or Christian)
❑ It is stipulated that the hunter must invoke the name of Allah,
when releasing his hunting animal or shooting ,according to
the majority of Hanafi, Maaliki and Hanbali fuqaha’ .
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2. The conditions
of the game

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1) It should be an animal whose flesh may be eaten, i.e., it should42
be permissible to eat. This is the view of all the fuqaha’
➢ The Hanafis and Maalikis are of the view that there is no
stipulation that the prey should be an animal whose flesh may
be eaten; rather in their view it is permissible to hunt both
animals whose flesh may be eaten and those whose flesh may
not be eaten, for the purpose of obtaining its skin, hair or
feathers, or to ward off its evil (i.e., if it is posing a danger to
people)
➢ With regard to the Shafi‘is and Hanbalis, they do not regard it
as permissible to hunt or slaughter any animal whose flesh
may not be eaten.
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2) The prey should be a wild animal that is too difficult to 43

capture because it runs very fast or flies away. It is not

permissible to hunt tame or domesticated animals that have
owners.
3) If the prey disappears from his view, and he does not go and
look for it, then it cannot be eaten.
➢ But if it does not disappear, or it disappears but he does not fail
to go and look for it, it may be eaten. This is a point on which
the fuqaha’ agree in general.

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4) If he shoots at the prey and part of its body is severed from it,
but the animal is still alive, it is haram to eat the severed part.
There is no difference of opinion among the fuqaha’
concerning that.
➢ Hadeeth of Prophet (p.b.u.h): “Whatever is cut from an animal
when it is alive is maytah (‘dead meat’).” Narrated by Abu
Daud

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3. The conditions
of the tools

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1) Inanimate “tools”
➢ The tool should be sharp so that it can pierce or cut the flesh.
➢ It is stipulated that the sharp edge should strike the prey and
wound it, and it should be possible to ascertain that death was
caused by this wounding, otherwise it is not permissible to eat
it,
➢ Which is killed by the blunt edge of the tool or its weight is
regarded as having been killed by a violent blow, and is not
permissible

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 with condition, that the bullets
must be sharp to kill the 47
animal
➢ It is permissible to hunt with bullets; whatever is shot with
bullets, such as birds, rabbits and gazelles, and the name of
Allah was invoked over it at the moment of opening fire, is
halaal and may be eaten, even if it is found dead
➢ The fuqaha’ are of the view that it is not permissible to hunt
with poisoned arrows if it is certain or thought most likely that
the poison will help to kill the prey or that is possible
➢ But if it is not possible (that the poison could kill the animal),
then it is not haram to eat it.
the focus of hunting here, the animal was
killed by the tools and not by the poison.
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2) Animate “tools”
➢ It is permissible to hunt with trained animals, such as dogs, or
other carnivores and birds which have fangs and talons,
respectively. Trained dogs, lynxes, tigers, lions, falcons and
other trained hunting-animals, such as various types of
falcons, hawks and eagles are all the same in that regard.
➢ The animal should be trained, according to the consensus of
the fuqaha’, because Allah, says (interpretation of the
meaning): “And those beasts and birds of prey which you have
trained…” [al-Maa’idah 5:4].
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 wound and make it killed by the wound, if it's
not, the hunter must slaughter the animal 49
before the animal dies
➢ The animal should wound the prey in any part of its body,
according to the Maalikis and Hanbalis; this is also the
apparent meaning of the report and fatwas of the Hanafis
➢ The view of the Shafi‘is, if the hunting animal kills it by a blow
or bites it without causing a wound, it is not permissible.
➢ The hunting-animal should be released by a Muslim or Ahl -
Kitab, along with invocation of the name of Allah.
➢ If it goes forward by itself or runs away from its master, or he
forgets to invoke the name of Allah when releasing it, then it
catches some prey and kills it, it is not to be eaten.
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 4.
THE MODERN
METHODS OF
ANIMAL'S
SLAUGHTERING

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 Mechanical 51
slaughtering
➢ The birds are loaded on to the conveyor belt ->
1- suspend leg to a hook(for chicken)
2- electrified water to be stunned(for birds)
-> rotary blade to cut the neck

1. Where ➢ The studies have shown that almost 5% of all chickens are
everything is
missed on regular basis by the rotary blade.
done by
the machine
➢ Therefore, it is necessary to appoint some people to slit the
throat of those birds who have escaped the rotary blade
uncut.
➢ In almost all of slaughterhouse, one man or more are
appointed to stand after the rotary blade point to make sure
those birds which have escaped the blade while uncut,
they slit the throat by hand using a sharp knife. 56
 52

2. The slaughtering birds is

that the chickens are
transported by means of
conveyor belt to many
slaughter blades and a
separate person controls
every slaughter blade.

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3. The third mechanical

method of ➢ The rotary blade makes a precise cut
slaughtering birds is whereby the bird will bleed to death.
that the birds are
suspended upside ➢ In this method, the blade is set to a
down hanging to a precise position so to avoid severing
moving chain -> the neck completely upon contact.
rotary blade that
constantly moving. ➢ This method is used in most abattoirs
today
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Stunning

❖ THE NEED FOR STUNNING

➢ To make the animal unconscious so the slaughter takes place
quickly and easily without any resistance from the animal
➢ To reduce the pain to the animal caused by the slaughter by
making the animal unconscious.

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❖ TYPES OF STUNNING
➢ Percussion stunning - This method produces a physical shock
to the brain
➢ Captive bolt stunning - This method works on the principle
of a gun and fires a blank cartridge and it propels a short bolt
(metal rod) from the barrel. The bolt penetrates the skull
bone and produces concussion by damaging the brain or
increasing intracranial pressure, causing bruising of the
brain.
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 “
56

➢ Electrical stunning - This method of stunning is well suited

for sheep or goats, poultry and ostriches. (Use in cattle or
other large species is in development, but if not properly
applied it may result in excessive hemorrhage in the muscles
or spinal fractures. Electrical stunning induces electroplectic
shock or epileptic state in the brain
➢ Carbon dioxide stunning - The use of carbon dioxide (CO2)
gas is a relatively new method of stunning suitable for pigs
and poultry. However, it is applicable only at large industrial
plants, as the sophisticated technical equipment is relatively
costly to install. Basically, animals are stunned using various
concentrations of CO2 in air. 61
 57
I. In Malaysia, Stunning of animals prior to slaughter is permitted
according to the declaration of the Malaysian National Fatwa
Council in 24th November 1988

I. Stunning is not encouraged. However, if stunning is to be

conducted is must be done in a manner prescribed by the
Malaysia Standard. The standard prescribed the good practices
to be followed in a way to ensure the animals are well taken
care of or rather given the full respect at the point of death

I. Types of stunning that is permitted :-

• Electrical stunning - carbon dioxides CO2
• Pneumatic percussive stunner 62
 58
The Department of Standards Malaysia(2004) has stated that
stunning is not recommended but if it is to be carried out, there
are some of conditions that must be met :-
Department of ❖ The animals shall be alive or deemed to be alive ( hayat al
Standards mustaqirrah)
Malaysia ❖ The use of stunning equipment shall be under supervision of
a trained Muslim and periodically monitored under
competent Islamic Authority and Halal Certification
Authority
❖ The stunning shall not kill or cause permanent physical injury
to the animals
❖ Only stunning that is permitted by Majlis Fatwa (Fatwa
Council) can be used.

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protocol halal meat
poultry.pdf
 “
61

Thoracic Sticking

➢ Thoracic sticking is the process of hastening the bleeding

process by inserting metal blade through the cutting incision,
severing the jugular and carotid at the heart.
➢ Thoracic sticking is a post-slaughtering procedure, done
primarily to further bleed out the animal from most the
residual blood according to the National Animal Welfare
Advisory Committee (2010) of New Zealand, thoracic
sticking are defined as “A thoracic sticking, which severs the
large blood vessels that give rise to the jugular veins and
carotid arteries” 65
 “
62

➢ Thoracic sticking was also known as “chest stick” in some

part of the world. These procedures are mainly used in
Australia and New Zealand (Anil, 2011)
➢ Proponents of these techniques say that it has several
advantages such as an increase in meat quality and hastening
the bleeding process to reduce the pain to the animal caused
by the slaughter by making the animal unconscious.
➢ Thoracic sticking was also known as “chest stick” in some
part of the world. These procedures are mainly used in
Australia and New Zealand (Anil, 2011)
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 63
➢ This method of slaughter is achieved by running a knife down
one jugular furrow of the neck and then into the opening of
the chest between the first pair of ribs. A successful incision
is denoted by an obvious gush of blood, both venous and
arterial .

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➢ The effect of thoracic sticking towards meat quality is often 64

associated with the rate and volume of blood loss during

slaughtering. The higher the amounts of blood loss during
slaughtering are better in terms of meat quality.
➢ In a report published in 2014 by the Commonwealth
Scientific and Industrial Research Organization (CSIRO)
indicates that thoracic sticking does improve the meat
quality (Zulkifli et al., 2014).
➢ Recent findings also indicate that imperfectly bleed out
animal during exsanguination has the higher tendency to
spoil even faster as compared to perfectly bleed out animals,
due to the rapid decomposition of meat qualities (Addeen et
al., 2014) 68
 65
I. The Special Conference (Muzakarah) of the National Fatwa
Council of held on 29th September 2005 as discussed the
Thoracic Sticking method in the slaughtering of animals.
II. The Conference decided that the Thoracic Sticking method, an
additional procedure after slaughtering an animal, is permitted
and its meat is lawful (halal) with the following conditions:

a) The slaughter is complete by severing the four major vessels:

the windpipe (trachea), gullet (esophagus) and two jugular veins
b) The Thoracic Sticking method is performed only after complete
bleeding or 30 seconds after the slaughter
c) The animal died because of the slaughtering and the Thoracic
Sticking method only functions to speed up the death. 69
 66

CONCLUSION

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❑ The concept of slaughtering in Islam is

connected to the purity of substances,
which believed to affect the body as well
as the soul.
❑ The concept of halal slaughtering is
incomplete without coupling it with
aspects of hygiene and nutrition

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REFERENCES

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 69
1) Sayyid Sabiq. 1994. Fiqh Sunnah. Mesir: Dar al-
Fathul. v2. p. 19.
2) Al-Zuhaili, Wahbah. 1989. Fiqh Islami Wa
References Adillatuhu. Dimasyq: Dar al-fikr. v3. p.648.
3) Al-Qur'an. Al-Maidah 5:3.
Dr. Muhammad Taqi-ud-Din and Dr. Muhammad
Hazim. 2002. The Noble Qur'an: Interpretation of
the Meanings with commentary in the English
language. Islamic University Al Madinah Al-
Munawwara: Dar-us-Salam)

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 70
4) Muhammad Umar Chand. 2001. The Prohibited and
the Permitted Foodr and Drinks. n.pl: Zafar Sdn.Bhd.
p.177.
References 5) Ahmad Mustafa Al-Maraghiy ,2001. Tafsir al-
Maraghiy. (malay trans) Muhammad Thalib.Kuala
Lumpur : Dewan Bahasa dan Pustaka. p.23 1.
6) Al-Zuhaili, Wahbah. 1989. Fiqh Islami Wa
Adillatuhu. v3. p.652
7) Dr. Kamil Musa. 1996. Ahkam AI-At 'imah Fi Al-
Islam. Beirut ; Dar alBashar al-Islamiyyah. p. 95.

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8) Ahmah H.Sakr. 1991. Ramuan Makanan Islam (Edisi

Melayu). Kuala Lumpur : Dewan Bahasa Dan
References Pustaka. p. 35.
9) Kitab Fiqh ‘ala Mazaahib Al-Arba’ah lil Jaziiri , p. 424
10) Ahkam az-zabaaih lilsyaikh al-uthmani p 18
11) Hayati Hayatuddin. JanlFeb 2005.
"Agriculture:Halal Animal". The Halal Journal. Kuala
Lumpur. p.43

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12) Dr. Yusof al-Qardawi. 1993. Al-Halal Wa Al-
Haram Fi Islam. Kaherah: Maktabah Wahbah.
p.44.
References 13) Opcit , Volume 3. p.780
14) AI-Daruqutni. Sunan (trans) Al-Mawatta'.
Translation in English. Book of Slaughtering
Animals. p.222[(Hadis Riwayat Ahmad,
10/16, no. 5723. Regarded as Shahih by Al-
Albani and Hasan by Syu’aib Al-Arnauth
15) Al-Zuhaili, Wahbah. 1989. Fiqh lslami Wa
Adillatuhu. v3. p.675
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16) Sunan Dar- Al Qutni vol 4 p 283

17) Mufti Ikram-ul-Haq (2012),The Fiqh of
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slaughtering.mp
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