1.0 HUNTING

1.1 Permissibility

1. The hunting of a Zoroastrian, apostate or idolater may not be eaten.
   
2. It is permissible to hunt those animals whose meat may be eaten, and also those which may not be eaten.

   If one slaughters that whose meat may not be eaten, its flesh and skin become pure, except for the human and the pig, for slaughter does not have any effect on them [for the purpose of useability]

1.2 Use of Animals

1. It is permissible to hunt with a trained dog, panther, falcon, or any other trained predatory animal or bird.

   	The training of a dog is : that it refrain from eating three times.
   	The training of a falcon is : that it return when you call it.

2. So, if one sends his trained dog, or falcon, or hawk, and mentions the name of Allah, the Exalted upon it at the time of sending, and then [the animal] seizes the prey and wounds it such that it dies, it is permissible to eat it.

   	If the dog eats from it, it may not be eaten, but if the falcon eats from it, it can be eaten.
   	If the dog strangles [the prey] and does not wound it, it may not be eaten.
   	If an untrained dog - or a Zoroastrian's dog, or a dog on which the name of Allah, the Exalted was not mentioned - participated with [the trained dog], it may not be eaten.

3. If the sender reaches the prey alive, it is obligatory upon him to slaughter it, and so if he refrains from slaughtering it until it died, then it may not be eaten.

1.3 Shooting

1. If a man shoots an arrow at prey, and mentions the name of Allah at the time of shooting, he may eat what he strikes provided the arrow wounded it so that it died [as a result]. But, if he reaches it alive, he [must] slaughter it, and so if he refrains from slaughtering it until it died, then it may not be eaten.

   	If the arrow strikes, and the animal struggles [and moves] so that it disappears from him, but he continues to pursue it until he overcomes it dead, it may be eaten. But, if he sat back from pursuing it, and then came upon it dead, it may not be eaten.
   	If he strikes quarry which then falls into the water and dies, it may not be eaten.
   	Similarly, if it falls on an inclined surface or mountain, and then tumbles down to the ground, it may not be eaten, but if it falls to the ground initially, it may be eaten.
   	If someone shoots a quarry, and strikes it without incapacitating it nor preventing it from escaping, and then someone else shoots it and kills it, it is his and may be eaten. But, if the first one incapacitates it and then the second one kills it, it may not be eaten, and the latter must reimburse the former for its price less its wound

2. That which a featherless arrow strikes with its breadth may not be eaten, but if it wounds [the quarry] it may be eaten.

   That which is struck by a pebble may not be eaten if it dies from that.

3. If one shoots at quarry and severs a piece from it, [the animal] may be eaten, but the piece may not be eaten. But, if he cuts it in thirds, and the major portion is adjacent to the rump, then it may [all] be eaten. If the major portion is adjacent ot the head, the larger portion may be eaten, but the lesser one may not.

2.0 SLAUGHTERING

2.1 Conditions for Slaughtering

1. The slaughter of a Muslim or a Kitabi is permissible [to eat].

   The slaughter of a Zoroastrian, apostate, idolator or [Muslim] in ihram may notbe eaten.

2. If the slaughterer omitted the pronouncement of the name [of Allah] deliberately, then the slaughter is carrion which may not be eaten. But, if he left it out forgetfully, it may be eaten.
   
3. The vessels which must be severed in slaughtering are four : the trachea, the oesophagus and the two jugular veins. So, if he cut [all] these, eating [from the animal] is permissible. If he cut most of them, then similarly [it is valid] according to Abu Hanifah. Abu Yusuf and Muhammad said : it is essential to cut the trachea, the oesophagus and one of the two jugular veins.

   	If one reaches spinal cord with the knife, or severs the head, that is repugnant for him [to do], but the slaughter may be eaten.
   	If one slaughters a ewe from the back of its head, then if it remains alive until he severs the [required] vessels it is valid but repugnant. But, if it dies before the cutting of the vessels it may not be eaten.

4. It is permissible to slaughter with sharp reed or stone, or anything which causes the blood to flow out, except for an intact tooth or an intact nail.
   It is recommended that the slaughterer sharpen his blade.

2.2 The Animal

1. An animal with severed ears or [severed] tail does not suffice, nor one from which the major part of the ear has gone. But, if the major portion of the ear or tail remains, it is permissible.
   
2. It is permissible to immolate hornless, castrated, mangy or insane animal.
   
3. Immolation is [only] from amongst camels, cows and sheep [or goats].
   A thaniyy, or better, of [any of] these suffices, except for the sheep, of which a jadha` suffices.
   
4. If one pierces a camel, or slaughters a cow or sheep, and then finds in its belly a dead fetus, it may not be eaten, whether its features are discernible or not.

2.3 Methods of Slaughter

1. Domesticated game must be slaughtered, and wild livestock may be wounded [as in hunting].
   
2. The recommended [technique] for camels is piercing, but if one slaughters them, it is valid but disliked.
   
3. The recommended [technique] for cows and sheep is slaughtering, but if one pierces them, it is valid but disliked.

3.0 WHAT MAY AND MAY NOT BE EATEN

1. It is not permissible to eat any canine-toothed beast of prey, nor any taloned [predatory] bird.

   	There is no objection to [eating] the agrarian crow, but the speckled one which eats corpses may not be eaten.
   	It is repugnant to eat the hyena.

2. [It is repugnant to eat the] lizard and all vermin.
   
3. It is not permissible to eat the flesh of the domesticated donkey or mule.

   The meat of the horse is repugnant according to Abu Hanifah.

4. There is no objection to eating the rabbit.
   
5. Nothing may be eaten of the animals of the water except fish.
   
6. It is repugnant to eat floating [fish which died on their own].
   
7. There is no harm in eating the jirrith and eel
   
8. It is permissible to eat locusts, and there is no slaughter [needed] for them.

4.0 BEVERAGES

1. The [unanimously] prohibited beverages are four:

   	Wine, which is the juice of grapes when it ferments, becomes intoxicating and emits froth.
   	[Tila : grape-]juice when it is boiled until less than two-thirds of it disappear [and it becomes intoxicating].
   	[Sakar :] infusion of dates [when it ferments and is intoxicating].
   	[Naqi` :] infusion of raisins when it [ferments and] is intoxicating.

2. Fermented juice of dates and raisins, if each of them is cooked [with] the slightest cooking, is permissible, even if it is intoxicating, provided one drinks from it [such an amount] that one is reasonably sure that it will not intoxicate him, [and provided it is not drunk] for fun or amusement. [Under the same conditions:]

   	There is no objection to khalitan .
   	The fermented juice of honey, fig, wheat, barley and corn is permissible even if it has not been cooked.
   	Grape-juice, if it is cooked until two-thirds of it disappears and one third remains, is permissible even if it is intoxicating.
   	[All of this is according to Abu Hanifah and Abu Yusuf. Muhammad said : the above are all prohibited, even in small quantities, and regardless of the reason for drinking, and his is the verdict of the madhhab.]

3. There is no objection to preparing juice in gourds, earthenware, pitch-coated vessels, or hollowed wooden vessels.
   
4. When wine turns to vinegar, it becomes permissible, whether it turned to vinegar on its own, or because of something cast into it. It is not repugnant to make it into vinegar.