Encyclopedia of Contemporary Jurisprudence

Industrial slaughter

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Industrial slaughter or slaughter by machine is an alternative method to traditional slaughter methods. These new slaughter methods are the result of scientific and technological advancements, as well as the increasing need of human societies for meat products. Jurists have stated conditions for the slaughter to ensure the lawfulness of the meat and parts of animals. The necessity of slaughter by a human, the use of a specific tool for slaughter, facing the qibla, mentioning God's name, and the necessity of the animal having established life are among the conditions whose fulfillment in industrial slaughter differs from traditional slaughter. Numerous jurists have given their opinions on this matter and, by applying the conditions or reviewing how these conditions are met, have deemed slaughter by industrial machines permissible and the slaughtered animal lawful (*halal*).

Introduction

With the extensive development of human societies and the use of technology and the industrialization of various aspects of life, slaughterhouses have also become mechanized to make obtaining meat products faster and easier. This change in the slaughter method has given rise to questions about the lawfulness and prohibition of meat resulting from industrial slaughter.

This discussion depends on resolving four issues: the necessity of slaughter by human hand versus slaughter by machine, observing the condition that the slaughter tool be made of iron, *tasmiyah* or saying the name of God during the slaughter, and how the slaughtered animal should face the qibla.

Direct Slaughter by Human Hand is Not a Condition

One of the conditions stated for the lawfulness of a slaughtered animal, based on Quranic verses[1] and narrations,[2] is that the slaughter be performed by a human.[3] The question now is whether slaughter by a machine can be considered slaughter by a human. On this issue, some jurists have generally stated, without going into specific cases, that if the slaughter is not attributable to a Muslim slaughterer, it is forbidden (*haram*).[4] But other jurists have explicitly stated that slaughter by machine can be attributed to slaughter by a human.[5]

Reason

The reasoning of this group of jurists is that for an act to be attributed to a free agent, it is sufficient that no other will or intention intervenes between him and his will, and the length of the time gap between the willed action and its result does not affect its attribution to the agent.[6] They have specified that for the lawfulness of the slaughtered animal, the mere attribution of the slaughter to a human is sufficient, even if this attribution is through industrial machines.[7] And the characteristics of the slaughter tool, such as its complexity or simplicity, do not prevent the attribution of the act to a human.[8] In fact, it can be said that there is also a generality (*itlaq*) in the verse "except what you [properly] slaughter."[9] Because, by the context of other cases, the criterion is that the slaughter is not attributable to another agent.[10]

Some have objected that the general terms for slaughter are conventionally restricted (*inṣirāf*) to cases where the slaughter is performed with the direct intervention of the hand. Hashemi Shahroudi has responded that the frequency of one instance does not cause the conventional restriction of general terms. In fact, in the verse "except what you [properly] slaughter,"[11] it can be said that there is also a generality. Because, by the context of other cases, the criterion is that the slaughter is not attributable to another agent.[12]

Some have also objected that since slaughter by hand may have a special characteristic, there is no longer a generality in the evidence for slaughter that would also include slaughter by machine. But it has been responded that there is no basis for restricting slaughter to the direct intervention of the hand, especially in narrations where the subject of the ruling is the title "slaughter" or "a Muslim's slaughtered animal."[13]

The Condition of Using Iron (Hadid) in Slaughter

From the perspective of most Shia jurists, slaughter must be done with iron, except in a state of necessity where it is also permissible with something other than iron.[14] Although some have considered slaughter with steel permissible even when not in a state of necessity.[15] And some others simply believe that slaughter must be done with a sharp instrument with which cutting is customary, and it is not necessary for it to be made of iron.[16] Most Sunni jurists also do not consider being made of iron a condition and permit slaughter with various types of metals, even wood, reed, or glass, provided that it cuts the vessels and sheds blood.[17]

Reason for Denying the Iron Condition

Sayyid Mahmoud Hashemi Shahroudi is among those who do not consider the lawfulness of slaughter to be conditional on slaughtering with iron. He has divided the collection of narrations on this topic into four categories:[18] one category absolutely forbids slaughtering with anything other than iron.[19] Some indicate the absolute permissibility of slaughtering with something other than iron.[20] The third category of narrations indicates the permissibility of slaughtering with something other than iron when one does not have access to it.[21] The fourth category indicates the permissibility of slaughtering with something other than iron in a state of necessity and compulsion.[22]

According to the analysis of this group of jurists, the meaning of "hadidah" (iron piece) in the narrations is not the material iron in contrast to other materials, but rather it means a sharp piece that is capable of slaughtering and cutting quickly, whether it is made of iron or not. Since the meaning of these narrations is the validity of the vessels being cut and the customary outflow of blood in the realization of slaughter, it must be said that the permissibility of slaughtering with something other than a *hadidah* being restricted to a state of necessity or not finding a knife is due to the concern that the two conditions (the cutting of the vessels and the outflow of blood to a customary extent) might not be met. Because slaughtering with things like a staff, wood, reed, and the like is prone to this. Therefore, the distinction between the case of having access to iron and not cannot be proven with these narrations.[23]

Denial of the Condition of Facing the Qibla in Slaughter

Regarding the necessity of the animal facing the qibla during slaughter, there are three opinions in Islamic jurisprudence; those who consider facing the qibla (*istiqbal*) to be obligatory, those who do not consider it obligatory or at least do not consider laying the animal down necessary, and those who consider it recommended, which is the predominant fatwa of Sunni jurists.[24]

The majority of Shia jurists, based on narrations,[25] consider *istiqbal* to be obligatory, but there is a difference of opinion among jurists on how to achieve *istiqbal* for the slaughtered animal.

How Facing is Achieved

Some jurists consider it necessary for the entire front of the slaughtered animal's body to face the qibla.[26] And some others consider it sufficient for the place of slaughter (the place where the vessels are cut and the front of the neck) to face the qibla.[27] And another group says that facing in any manner is sufficient, and it makes no difference whether they lay the animal on its right or left side, or do not lay the animal down at all but rather face its front towards the qibla while it is standing.[28] Because the title "slaughter towards the qibla" is absolute and has no restrictions, and this negates these restrictions.[29]

The evidence of these jurists is the implication of the generalities of the Holy Quran[30] and the narrations of the Infallibles (AS),[31] the result of which is the lawfulness of a slaughtered animal in which all the necessary conditions, except for facing the qibla, have been observed. And on the other hand, with the existence of *ijtihadi* evidence, no one can resort to the presumption of the continuity of non-slaughtering (*istishab 'adam al-tadhkiyah*).[32]

The Condition of Tasmiyah (Mentioning God's Name)

Shia jurists, based on the explicit verses of the Quran[33] and the narrations of the Ahl al-Bayt,[34] have made mentioning the name of God at the time of slaughter or sacrifice a condition and have issued a fatwa on the prohibition of the slaughtered animal if it is intentionally omitted.[35] Sunni jurists also consider *tasmiyah* to be obligatory, except for the Shafi'is who consider it recommended.[36]

Time and Form of Tasmiyah

According to jurists, the time for saying the name of God is the beginning of the slaughter process, which, in slaughter by machine, takes place at the time of pressing the machine's button.[37] If the animal is tied up to be slaughtered later, and the slaughter operation does not begin at the time of tying, mentioning God's name at the time of tying the animal is not sufficient. But if they first prepare the animal, then turn on the machine by pressing a key, or the worker responsible for turning on the machine is a different person from the one who ties the animal, the slaughterer is the one who is in charge of the last task, and he is the one who must say the name of God.[38]

Slaughter with an Automatic Machine

If the machine is on and the workers take the animal and tie it to the machine for the slaughter to be performed automatically, the slaughterer is the one who performs the final stage of tying the animal, and the act of slaughter can be attributed to him. In this case, mentioning God's name at the time of tying each animal to the machine or placing it in the place of slaughter is sufficient, because it is at this time that the slaughter begins and the noble verse "So eat of that upon which the name of Allah has been mentioned..." applies to it.[39]

Multiple Slaughterers

If in the slaughter process the final part of the work is done by several people, some have taken the precaution and have chosen for the *tasmiyah* to be said by all the slaughterers.[40] As the author of *Jawahir* says, the more precautionary and stronger view is that it is not sufficient.[41] Because if some of the slaughterers do not say the *tasmiyah*, there is doubt in the validity of the *tadhkiyah*, and the principle of the presumption of non-slaughtering (*asalat 'adam al-tadhkiyah*) is applied.[42]

But another view considers the *tasmiyah* of each of the slaughterers to be sufficient.[43] Because, according to Hashemi Shahroudi, the evidence is absolute, and this very absoluteness necessitates sufficiency, because with the *tasmiyah* of one person, the mention of God's name is realized. Another reason is that all these individuals cooperate in performing the slaughter, and none of them are considered alien to the slaughter, and with one person saying it, the title "mentioning the name of God at the time of slaughter" is realized.[44]

Tasmiyah by Audio Devices

Regarding the playing of God's name by a tape recorder, Muhammad Hussein Fadlallah believes that in the evidence, *tasmiyah* by tongue is not a condition. Therefore, if the slaughterer prepares the animal for slaughter and, for example, turns on a tape recorder, and the device says the name of God, and he slaughters the animal in such a way that with this act he intends to achieve *tasmiyah* on the slaughtered animal, there is no obstacle, but it is appropriate to be cautious in this matter.[45] In his belief, at the time of slaughter, the issuance of *tasmiyah* with a word is not relevant, and *tasmiyah* has been realized at the time of slaughter. In fact, the issue returns to the title of the customary realization of *tasmiyah*. Therefore, in this context, the word has no particularity.[46] And on the other hand, he explains that the tape recorder is merely a tool for the slaughterer. Just as if someone commits slander (*qadhf*) against another with a tape recorder, the slander is customarily attributed to him, and the claim of multiplicity does not negate the validity of the attribution. Therefore, in the discussion of slaughter, it can also be said that the slaughterer has observed the condition of *tasmiyah*.[47]

But according to other jurists such as Sayyid Ali Khamenei and Sistani, writing the name of God on the device, or playing it by a tape recorder, is not sufficient.[48] Because the evidence of *tazkiyah* and the necessity of *tasmiyah* indicate the unity of the slaughterer and the one saying the *tasmiyah*. For this reason, past jurists[49] have not accepted the multiplicity of the slaughterer and the speaker of the *tasmiyah*.[50] On the other hand, attention and intention are necessary in *tasmiyah*.[51] And there is doubt in the achievement of a valid *tasmiyah* from a person who does not have the intention to slaughter, and the principle of the presumption of non-slaughtering (*asalat 'adam al-tazkiyah*) is applied.[52]

Single Tasmiyah and Multiple Animals

Another instance of the issue of *tasmiyah* at the time of slaughter is the assumption of multiple slaughtered animals. Jurists have advanced the discussion on this issue considering two scenarios: slaughtering all at once (*daf'i*) and slaughtering gradually (*tadrijī*);

(1) The first opinion is that in both scenarios of slaughtering all at once and gradually, one *tasmiyah* is sufficient.[53] Because customarily, starting the machine is the beginning of the slaughter of all those animals, and if the slaughterer turns it on with the intention of slaughtering all the animals in the machine and says the name of God, in fact, the name of God has been said for all of them.[54]

(2) Some jurists consider one *tasmiyah* to be sufficient only if all the animals are slaughtered at once.[55] But if the animals are placed on the machine gradually, then one *tasmiyah* is no longer sufficient.[56] Although there are jurists who consider the customary perception of saying God's name over the slaughtered animal, or a short interval between the slaughters, as a condition for the sufficiency of one *tasmiyah*.[57]

Stunning and Anesthesia Before Slaughter, and the Condition of the Animal's Life

In industrial slaughter, it is common to sometimes anesthetize animals before slaughter. This event, especially if there is a gap between anesthesia and slaughter, may cause doubt about the life after anesthesia and may conflict with one of the conditions of religious slaughter, namely the principle of the necessity of established life before slaughter, or the movement of the slaughtered animal after slaughter. Now, in the assumption of stunning and anesthesia and the occurrence of doubt in the life of the animal, the answer to the issue will depend on the basis of each jurist on the subject of the conditionality or non-conditionality of established life in the slaughtered animal, as well as the signs of proving the establishment of life.

The Conditionality of Established Life

A group of jurists consider the condition for the lawfulness of the slaughtered animal to be the establishment of its life before slaughter, because an animal that does not have established life is like a carcass, while the subject of slaughter is a living animal.[58] And on the other hand, the death of an animal that does not have established life will not be attributed to the slaughter, because assuming it is not slaughtered, its death is certain.[59] Also, from the perspective of these jurists, the evidence for slaughter is conventionally restricted from an animal that does not have established life, and the generalities of the Book and the Sunnah refer to the slaughter of an animal whose life is established.[60]

Of course, this group of jurists have a difference of opinion on the concept and signs of the establishment of life; as some have taken it to mean the possibility of staying alive for at least a day or two,[61] some to mean the blinking of the eye and the movement of the leg and tail,[62] and some others to mean staying alive for at least half a day.[63] Based on this, relying on the basis of each jurist, one can deduce his opinion in the assumption of anesthesia and doubt in the life of the animal.

Having Basic Life is Sufficient

Another group of jurists do not consider the establishment of life before slaughter to be a condition.[64] And in their view, having basic life is sufficient, and they consider any movement, however slight, after slaughter to be indicative of such life.[65] This group of jurists relies, on the one hand, on the generality of the Quranic[66] and narrative[67] evidence and their indication of the conditionality of basic life in the slaughtered animal, which do not indicate the necessity of established life. Therefore, the principle of the non-lawfulness of the slaughtered animal does not apply with the existence of verbal principles and the appearance of the generalities of the Quran and narrations, and basically, if there is doubt about something being a condition in religious slaughter, it can be negated with a verbal principle (the generality of verses and narrations).[68]

Sunni jurists also differ in the discussion of the establishment of life between the necessity of the establishment of life,[69] or its non-necessity,[70] and the method of its verification.[71]

Research Resources on Industrial Slaughter

Template:Main Books, articles, and theses have been written about slaughter with industrial machines, which have sometimes comprehensively and sometimes partially addressed some of its issues; such as the book *Dhabh dar Islam: Athar va Ahkam Mutaabiq ba Madhahib-e Islami* [Slaughter in Islam: Effects and Rulings According to Islamic Schools] by Binyamin Shirkhani, the fourth chapter of which is dedicated to industrial slaughter. Or the book *Dhabh ba Abzar-e Jadid: Barrasi-ye Tatbiqi-ye Mawazin-e Shar'i-ye Dhabh* [Slaughter with Modern Tools: A Comparative Study of the Religious Criteria of Slaughter] by Mohammad Adibi-Mehr. One can also refer to the book Al-Dhabh bi al-Maka'in, which is the result of the lessons of Sayyid Munir al-Khabbaz, or the detailed article "Dhabh ba Dastgah-ha-ye Jadid va Pishrafteh" [Slaughter with New and Advanced Machines] written by Sayyid Mahmoud Hashemi Shahroudi.

A doctoral thesis titled "Dhabh va Shikar ba Abzar-e Jadid az Didgah-e Fiqh-e Ahl-e Bayt Alayhim al-Salam va Ahnaf" [Slaughter and Hunting with Modern Tools from the Perspective of the Jurisprudence of the Ahl al-Bayt (AS) and the Hanafis], by Sayyid Abrar Hussein Shah was also defended in 1399 SH. One can also refer to a collection of articles that were presented to the International Islamic Fiqh Academy conference in 2013 under the common title Al-Dhabaih bi al-Sadmah al-Kahruba'iyyah, or Al-Dhabh ba'd al-Tadwikh bi al-Sadmah al-Kahruba'iyyah [Slaughter by Electric Shock, or Slaughter After Stunning by Electric Shock].

Footnotes

  1. ↑ Quran 5:3-4.
  2. ↑ Hurr al-'Amili, *Wasa'il al-Shi'a*, vol. 16, p. 332, bab 19.
  3. ↑ Hashemi Shahroudi, *Dhabh ba Dastgah-ha-ye Jadid va Pishrafteh*, p. 43.
  4. ↑ Rahmani, *Pazhuheshi Tatbiqi dar Ahkam-e Fiqhi-ye Dhabh*, p. 420.
  5. ↑ Khamenei, *Istifta'at-i Sayd, Dhabh va Shikar-i Hayvanat*; Hashemi Shahroudi, *Dhabh ba Dastgah-ha-ye Jadid va Pishrafteh*, p. 45.
  6. ↑ Hashemi Shahroudi, *Dhabh ba Dastgah-ha-ye Jadid va Pishrafteh*, p. 39.
  7. ↑ Khamenei, *Istifta'at-i Sayd, Dhabh va Shikar-i Hayvanat*.
  8. ↑ Hashemi Shahroudi, *Dhabh ba Dastgah-ha-ye Jadid va Pishrafteh*, vol. 1, p. 45.
  9. ↑ Quran 5:3-4.
  10. ↑ Hashemi Shahroudi, *Dhabh ba Dastgah-ha-ye Jadid va Pishrafteh*, p. 44.
  11. ↑ Quran 5:3-4.
  12. ↑ Hashemi Shahroudi, *Dhabh ba Dastgah-ha-ye Jadid va Pishrafteh*, p. 44.
  13. ↑ Hashemi Shahroudi, *Dhabh ba Dastgah-ha-ye Jadid va Pishrafteh*, p. 46.
  14. ↑ Shaykh Tusi, *Mabsut*, vol. 6, p. 236; Muhaqqiq al-Hilli, *Shara'i' al-Islam*, vol. 3, p. 204; Murwarid, *Silsilat al-Yanabi' al-Fiqhiyya*, vol. 21, p. 98; Rahmani, *Pazhuheshi Tatbiqi dar Ahkam-e Fiqhi-ye Dhabh*, pp. 372-373; Vahid Khorasani, official website of Ayatollah Vahid Khorasani; Khoei, *Minhaj al-Salihin*, vol. 3, p. 377.
  15. ↑ Rahmani, *Pazhuheshi Tatbiqi dar Ahkam-e Fiqhi-ye Dhabh*, pp. 374-375.
  16. ↑ Shubayri Zanjani, *Tawdih al-Masa'il*, issue 2603; Hashemi Shahroudi, *Dhabh ba Dastgah-ha-ye Jadid va Pishrafteh*, p. 38.
  17. ↑ Al-Zuhayli, *Al-Fiqh al-Islami wa Adillatuh*, vol. 4, p. 2788; 'Ubayri, *Al-Sayd wa al-Dhabaha fi al-Shari'ah al-Islamiyyah*, p. 626.
  18. ↑ Hashemi Shahroudi, *Dhabh ba Dastgah-ha-ye Jadid va Pishrafteh*, p. 100.
  19. ↑ Hurr al-'Amili, *Wasa'il al-Shi'a*, vol. 16, pp. 307-308, bab 1 of *Abwab al-Dhaba'ih*, hadith 1-4.
  20. ↑ Hurr al-'Amili, *Wasa'il al-Shi'a*, vol. 16, p. 309, bab 2 of *Abwab al-Dhaba'ih*, hadith 5.
  21. ↑ Hurr al-'Amili, *Wasa'il al-Shi'a*, vol. 16, p. 309, bab 2 of *Abwab al-Dhaba'ih*, hadith 1-3.
  22. ↑ Hurr al-'Amili, *Wasa'il al-Shi'a*, vol. 16, p. 309, hadith 4.
  23. ↑ Hashemi Shahroudi, *Dhabh ba Dastgah-ha-ye Jadid va Pishrafteh*, p. 106.
  24. ↑ 'Ubayri, *Al-Sayd wa al-Tadhkiyah fi al-Shari'ah al-Islamiyyah*, p. 498; Al-Zuhayli, *Al-Fiqh al-Islami wa Adillatuh*, vol. 4, p. 2772.
  25. ↑ Kulayni, *Al-Kafi*, vol. 6, p. 233, h. 2; Shaykh Tusi, *Tahdhib al-Ahkam*, vol. 9, p. 252.
  26. ↑ Shahid al-Thani, *Masalik al-Afham*, vol. 11, p. 476, vol. 2, p. 273, vol. 15, p. 199, vol. 15, p. 411; Najafi, *Jawahir al-Kalam*, vol. 36, p. 112.
  27. ↑ Ardebili, *Majma' al-Fa'idah wa al-Burhan*, vol. 11, p. 114.
  28. ↑ Majlisi, *Bihar al-Anwar*, vol. 62, p. 183; *Tawdih al-Masa'il Maraji'*, vol. 2, p. 507; Makarem Shirazi, *Istifta'at Jadid*, vol. 1, p. 277, questions 977 and 979.
  29. ↑ Hashemi Shahroudi, *Dhabh ba Dastgah-ha-ye Jadid va Pishrafteh*, p. 74.
  30. ↑ Quran 6:118-119.
  31. ↑ Hurr al-'Amili, *Wasa'il al-Shi'a*, vol. 16, p. 394, bab 5 of *Abwab al-At'imah wa al-Ashribah*, hadith 1 and 6; bab 28 of *Abwab al-Dhaba'ih*, hadith 1; p. 338, bab 23 of *Abwab al-Dhaba'ih*, hadith 7 and 8; p. 339, hadith 5.
  32. ↑ Hashemi Shahroudi, *Dhabh ba Dastgah-ha-ye Jadid va Pishrafteh*, p. 53.
  33. ↑ Quran 6:118-119.
  34. ↑ Kulayni, *Al-Kafi*, vol. 6, p. 233; Tusi, *Tahdhib al-Ahkam*, vol. 9, p. 252.
  35. ↑ Shaykh al-Saduq, *Al-Hidayah fi al-Usul wa al-Furu'*, vol. 1, p. 311; Khomeini, *Tahrir al-Wasilah*, vol. 2, p. 158, issue 11.
  36. ↑ Al-Zuhayli, *Al-Fiqh al-Islami wa Adillatuh*, vol. 3, p. 659.
  37. ↑ Makarem Shirazi, *Jami' al-Masa'il*, Center for Answering Religious Rulings and Jurisprudential Issues Office of Grand Ayatollah Makarem Shirazi; Hashemi Shahroudi, *Dhabh ba Dastgah-ha-ye Jadid va Pishrafteh*, p. 48; Istifta'at of the Supreme Leader.
  38. ↑ Hashemi Shahroudi, *Dhabh ba Dastgah-ha-ye Jadid va Pishrafteh*, p. 49.
  39. ↑ Hashemi Shahroudi, *Dhabh ba Dastgah-ha-ye Jadid va Pishrafteh*, p. 49.
  40. ↑ Kazemi Khorasani, *Fara'id al-Usul*, vol. 13, p. 139.
  41. ↑ Najafi, *Jawahir al-Kalam*, vol. 36, p. 116.
  42. ↑ Bahrami Khoshkar and Mohammadi, "Barrasi-ye Mabahith-i Nawzuhur dar Dhabh-i Shar'i ba Abzar-i Jadid," p. 248.
  43. ↑ Hashemi Shahroudi, *Dhabh ba Dastgah-ha-ye Jadid va Pishrafteh*, p. 50.
  44. ↑ Hashemi Shahroudi, *Dhabh ba Dastgah-ha-ye Jadid va Pishrafteh*, p. 50.
  45. ↑ Fadlallah, *Al-Sayd wa al-Dhabahah*, p. 232.
  46. ↑ Fadlallah, *Al-Sayd wa al-Dhabahah*, p. 232.
  47. ↑ Bahrami Khoshkar and Mohammadi, "Barrasi-ye Mabahith-i Nawzuhur dar Dhabh-i Shar'i ba Abzar-i Jadid," p. 252.
  48. ↑ Khamenei, *Muntakhab al-Ahkam*, p. 239, issue 899; Official website of the office of Ayatollah Sistani.
  49. ↑ Allamah al-Hilli, *Qawa'id al-Ahkam*, p. 153.
  50. ↑ Bahrami Khoshkar and Mohammadi, "Barrasi-ye Mabahith-i Nawzuhur dar Dhabh-i Shar'i ba Abzar-i Jadid," p. 251.
  51. ↑ Hashemi Shahroudi, *Dhabh ba Dastgah-ha-ye Jadid va Pishrafteh*, p. 52.
  52. ↑ Najafi, *Jawahir al-Kalam*, vol. 36, p. 115.
  53. ↑ Hashemi Shahroudi, *Dhabh ba Dastgah-ha-ye Jadid va Pishrafteh*, p. 52.
  54. ↑ Hashemi Shahroudi, *Dhabh ba Dastgah-ha-ye Jadid va Pishrafteh*, p. 51.
  55. ↑ Fazel Lankarani, *Jami' al-Masa'il*, vol. 1, p. 355; *Istifta'at* of the Supreme Leader; Safi Golpayegani, *Istifta'at*, p. 316.
  56. ↑ Fazel Lankarani, *Jami' al-Masa'il*, vol. 1, p. 355.
  57. ↑ Rahmani, *Pazhuheshi Tatbiqi dar Ahkam-e Fiqhi-ye Dhabh*, p. 426.
  58. ↑ Shahid al-Thani, *Masalik al-Afham*, vol. 11, p. 495.
  59. ↑ Al-Tabataba'i, *Riyad al-Masa'il*, vol. 2, p. 275.
  60. ↑ Najafi, *Jawahir al-Kalam*, vol. 36, p. 150.
  61. ↑ Muhaqqiq al-Hilli, *Shara'i' al-Islam*, vol. 3, p. 207.
  62. ↑ Shaykh Tusi, *Al-Nihayah*, p. 579.
  63. ↑ Isfahani, *Wasilat al-Najat*, vol. 3, p. 43.
  64. ↑ Shahid al-Thani, *Al-Rawdah al-Bahiyyah*, vol. 7, p. 227; Muqaddas Ardibili, *Majma' al-Fa'idah wa al-Burhan*, vol. 11, p. 102.
  65. ↑ Khomeini, *Tahrir al-Wasilah* (Persian translation), vol. 2, p. 157, issue 4.
  66. ↑ Hurr al-'Amili, *Wasa'il al-Shi'a*, vol. 16, p. 262, bab 11 of *Abwab al-Dhaba'ih*; *Tafsir 'Ayyashi*, vol. 1, pp. 291-292.
  67. ↑ Hurr al-'Amili, *Wasa'il al-Shi'a*, vol. 16, p. 391, bab 7, hadith 4 and p. 263 and p. 265, bab 13, h. 1; Shaykh Tusi, *Tahdhib al-Ahkam*, vol. 9, pp. 57-58, h. 238 and 241; 'Ayyashi, *Tafsir 'Ayyashi*, vol. 1, pp. 291-292; Kulayni, *Al-Kafi*, vol. 6, p. 232, h. 4.
  68. ↑ Adibi-Mehr, *Mabani-ye Luzum-e Istiqrar-e Hayat dar Dhabh ba Dastgah-ha-ye Modern*
  69. ↑ 'Ubayri, *Al-Sayd wa al-Dhabahah fi al-Shari'ah al-Islamiyyah*, vol. 2, p. 577.
  70. ↑ 'Ashur, *Fiqh-e Asan dar Madhhab-e Imam Shafi'i*, p. 473.
  71. ↑ 'Ubayri, *Al-Sayd wa al-Dhabahah fi al-Shari'ah al-Islamiyyah*, vol. 2, p. 440.

References

  1. Adibi-Mehr, Mohammad, *Barrasi-ye Mabani-ye Luzum-e Istiqrar-e Hayat dar Dhabh ba Dastgah-ha-ye Modern* [An Investigation of the Foundations of the Necessity of Established Life in Slaughter with Modern Machines], *Faslnameh-ye Fiqh va Mabani-ye Huquq*, no. 3 & 4, 1389 SH.
  2. Ardebili, Mulla Ahmad, *Majma' al-Fa'idah wa al-Burhan*, Qom, Mu'assasat al-Nashr al-Islami, 1414 AH.
  3. Isfahani, Sayyid Abu al-Hasan, *Wasilat al-Najat*, Qom, Mu'assaseh-ye Tanzim va Nashr-e Athar-e Imam Khomeini, 1380 SH.
  4. Bahrami Khoshkar, Mohammad; Mohammadi, Mohammad Hossein, *Barrasi-ye Mabahith-i Nawzuhur dar Dhabh-i Shar'i ba Abzar-i Jadid* [An Investigation of Emergent Issues in Religious Slaughter with Modern Tools], *Faslnameh-ye Fiqh va Mabani-ye Huquq-e Islami*, no. 8 & 9, Summer & Autumn 1390 SH.
  5. Husayni Khamenei, Sayyid Ali, *Muntakhab al-Ahkam*, Baqiyat al-'Itrah, 1393 SH.
  6. Husayni Khamenei, Sayyid Ali, *Istifta'at-i Sayd, Dhabh va Shikar-i Hayvanat* [Inquiries on Hunting, Slaughter, and Animal Trapping].
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  8. Khomeini, Sayyid Ruhollah, *Tahrir al-Wasilah*, translated, Electronic publication by the Institute for Compilation and Publication of Imam Khomeini's Works.
  9. Khoei, Sayyid Abu al-Qasim, *Minhaj al-Salihin*, Qom, Al-Matba'ah al-'Ilmiyyah, 1395 AH.
  10. Rahmani, Mohammad, *Pazhuheshi Tatbiqi dar Ahkam-e Fiqhi-ye Dhabh* [A Comparative Study in the Juristic Rulings of Slaughter], Tehran, Markaz-e Mutala'at-e Jihad-e Sazandegi, 1377 SH.
  11. Al-Zuhayli, Wahbah, *Al-Fiqh al-Islami wa Adillatuh*, 4th ed., Damascus, Dar al-Fikr, 1418 AH.
  12. Sistani, Sayyid Ali, Official Website.
  13. Shaykh Tusi, Muhammad ibn Hasan, *Tahdhib al-Ahkam*, Tehran, Dar al-Kutub al-Islamiyyah, 1365 SH.
  14. Shaykh Tusi, Muhammad ibn Hasan, *Al-Nihayah fi Mujarrad al-Fiqh wa al-Fatawa*, Beirut, Dar al-Kitab, 1390 AH.
  15. Shaykh Tusi, Muhammad ibn Hasan, *Al-Mabsut fi Fiqh al-Imamiyyah*, Tehran, Maktabah-ye Murtadawiyyah.
  16. Shahid al-Thani, Zayn al-Din al-'Amili, *Al-Rawdah al-Bahiyyah fi Sharh al-Lum'ah al-Dimashqiyyah*, commentary by Sayyid Muhammad Kalantar, Beirut, Dar al-'Ilm al-Islami, 1388 AH.
  17. Shahid al-Thani, Zayn al-Din al-'Amili, *Masalik al-Afham ila Tanqih Shara'i' al-Islam*, Qom, Mu'assasat al-Ma'arif al-Islamiyyah, 1417 AH.
  18. Safi Golpayegani, Lotfollah, *Istifta'at*, Qom, Mu'assaseh-ye Intisharat-e Hazrat-e Ma'sumah (SA), 1380 SH.
  19. Al-Tabataba'i, Sayyid Ali, *Riyad al-Masa'il fi Bayan al-Ahkam bi al-Dala'il*, Qom, Daftar-e Intisharat-e Islami, 1412 AH.
  20. 'Ashur, Ahmad 'Isa, *Fiqh-e Asan dar Madhhab-e Imam Shafi'i* [Easy Jurisprudence in the School of Imam Shafi'i], Ihsan, 1393 SH.
  21. 'Ubayri, 'Abd al-Hamid, *Al-Sayd wa al-Dhabahah fi al-Shari'ah al-Islamiyyah*, Baghdad, Dar al-Risalah, (n.d.).
  22. Allamah al-Hilli, Hasan ibn Yusuf, *Qawa'id al-Ahkam*, Qom, Mu'assasat al-Nashr al-Islami, 1413 AH.
  23. 'Ayyashi, Muhammad ibn Mas'ud, *Tafsir 'Ayyashi*, edited by Sayyid Hashim Rasuli Mahallati, Tehran, Maktabat al-Islamiyyah, 1382 SH.
  24. Fazel Lankarani, Mohammad, *Jami' al-Masa'il*, Qom, Amir, 1383 SH.
  25. Fadlallah, Sayyid Muhammad Hussein, *Al-Sayd wa al-Dhabahah*, Beirut, Dar al-Milak, 1419 AH.
  26. Kazemi Khorasani, Mohammad Ali, *Fawa'id al-Usul*, Qom, Mu'assasat al-Nashr al-Islami, 1376 SH.
  27. Kulayni, Muhammad ibn Ya'qub, *Al-Kafi*, Tehran, Mu'assasat Dar al-Kutub al-Islamiyyah, 1375 SH.
  28. Majlisi, Muhammad Baqir, *Bihar al-Anwar*, Beirut, Dar Ihya' al-Turath al-'Arabi, 1375 SH.
  29. Muhaqqiq al-Hilli, Ja'far, *Shara'i' al-Islam fi Masa'il al-Halal wa al-Haram*, Najaf, Matba'at al-Adab, 1389 AH.
  30. Murwarid, 'Ali Asghar, *Silsilat al-Yanabi' al-Fiqhiyyah*, n.p., n.d., 1410 AH.
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  32. Makarem Shirazi, Naser, *Jami' al-Masa'il*, Center for Answering Religious Rulings and Jurisprudential Issues of the Office of Grand Ayatollah Makarem Shirazi.
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  34. Vahid Khorasani, Hossein, Official website of Ayatollah Vahid Khorasani.
  35. Hashemi Shahroudi, Sayyid Mahmoud, *Dhabh ba Dastgah-ha-ye Jadid va Pishrafteh* [Slaughter with New and Advanced Machines], Qom, *Faslnameh-ye Fiqh-e Ahl-e Bayt*, no. 1, Spring 1374 SH.
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