Fatwa: # 46340
Category: Jurisprudence and Rulings...
Country: African Country
Date: 16th October 2020


Is it permissible to eat an animal that still has movement after slaughter?



Assalam Alaikum wa Rahmatullahi wa Barakatuhu,

I had performed a ritual sacrifice of a sheep on Eid which I have some doubts about. Upon the cutting of the throat, the sheep still showed movement and breathing. This lasted for more than a minute while my friend and I held the leg of the sheep down for fear that it had enough energy and awareness to get up and run, which I had seen happen before. After nearly two minutes passed finally the sheep was confirmed to be dead. During that time due to the length, some brothers came ready to apply another cut without seeing anything clear to be cut. I forbade them as I thought it would make the slaughter invalid should a blade be applied a second time after much gap in time.

While waiting, my friends and I observed the site of the cut and thought that it was clearly cut. We observed a spurting of blood from a jugular. The windpipe was clearly cut through and severed. A medical doctor who was helping also observed the site and could not find anything clearly not cut as expected either. Other than the length of time, everything seemed normal and as it should be.

Only after observing another person’s sheep slaughter did I have doubts about mine. His animal behaved just as mine upon slaughter. However, an experienced slaughter-man pointed out that the jugular artery close to the ground on the side the sheep was laying was not cut. He cut it with a second stroke and another large spurt of blood gushed from the jugular on that side and the animal seemed to die within seconds.

This observation cast doubt to me that perhaps I had not cut the second jugular artery, thus delaying the death of the sheep. A knowledgeable brother assured me that so long as 3 of 4 key vessels were cut, that the slaughter is halal and valid. However, while it is most likely that I have cut the food pipe (esophagus) along with the windpipe which I did observe was cut, I know that I am not experienced enough to know for sure based on the observation that cut the food pipe as well or not. My only reassurance is that no one else clearly saw that it was not cut.


This is where my doubt lies. How should I be considering the validity of the slaughter if I am having doubts? Again to summarize, at first I was certain it was proper. Then after observing someone else I began to have doubts. Is this grounds to invalidate my slaughter? Do I have to observe clearly all vessels being cut as needed to confirm the slaughter, or is it enough to assume based on general observation that the slaughter was properly performed? Lastly, is it true that applying a blade more than once after some gap will invalidate the slaughter? If not, what is the detail concerning this matter? Is applying the blade more than once disliked, or is it not a matter of concern?

If you can please shed light and provide your insights on this matter I will be greatly relieved of my doubts and concerns In sha Allah.

Jazak Allahu Khairan.


In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

In principle, according to Imām Abū Ḥanīfah (d. 150 A.H.) three out of four of the following four vessels need to be cut for the validity of a slaughter;

1)     Trachea (windpipe),

2)     Esophagus (food pipe),

3)     Internal jugular vein,

4)     External jugular vein.[1]

If one has cut at least three of these vessels, but the animal seems to have some life remaining it will be permissible to consume this animal.[2] It is not uncommon for an animal to continue to show signs of movement and breathing even after slaughter. Their body still moves due to a simple chemical discharge causing a flow of signal in the animal. Not because they are alive.

Accordingly, it will be permissible to consume your slaughter. Any doubts or suspicions you may have should be dismissed unless you are certain that at least three vessels were not cut.

And Allah Ta’āla Knows Best

Abrar Habib

Student - Darul Iftaa

New York City, New York, USA

Checked and Approved by,

Mufti Ebrahim Desai.




[1] المضمرات (4/653)

والعروق التي تقطع في الأكاة أربع: الحلقوم وهو مجرى النفس, والمريء وهو مجرى الطعام، والوجدان: وهما عرقان في جانبي الرقبة يجري فيهما الدم، فإن قطع كل الأربعة حلت الذبيحة, وكذلك إن قطع الثلاثة منها عند أبي حنيفة، أي الثلاثة وقال محمد رحمه الله : إن قطع من كل واحب أكثر  أكل وإلا فلا ، وروي عن أبي يوسف رحمه الله مثل قول أبي حنيفة وفي رواية : لا بد أن يقطع الحلقفك والمريء وأحد الودجين في الزاد قوله : إن تطع أكثرها فكذالك عند أبي حنيفة ، وقالا : لا بد من قطع الحلقوم والقري ؛ وأحد الوديين . والصحيح قول أبي حنيفة لما أن الأكثر وفي حكم الكل


 الفتاوى الهندية (5/ 287)

والعروق التي تقطع في الذكاة أربعة: الحلقوم وهو مجرى النفس، والمريء وهو مجرى الطعام، والودجان وهما عرقان في جانبي الرقبة يجري فيها الدم، فإن قطع كل الأربعة حلت الذبيحة، وإن قطع أكثرها فكذلك عند أبي حنيفة - رحمه الله تعالى -، وقالا: لا بد من قطع الحلقوم والمريء وأحد الودجين، والصحيح قول أبي حنيفة - رحمه الله تعالى - لما أن للأكثر حكم الكل، كذا في المضمرات.


[2] الجوهرة النيرة على مختصر القدوري (2/ 184)

قال في الواقعات: رجل ذبح شاة وقطع الحلقوم، والأوداج إلا أن الحياة فيها باقية فقطع إنسان منها قطعة يحل أكل المقطوع لأن المخصوص بعدم الحل ما أبين من الحي وهذا لا يسمى حيا مطلقا


مجمع الأنهر في شرح ملتقى الأبحر (2/ 579)

...ان الحياة الباقية فيه كالحياة في المذبوح بعد الذبح فيؤكل


الفتاوى الهندية (5/ 291)

رجل ذبح شاة وقطع الحلقوم والأوداج إلا أن الحياة فيها باقية فقطع إنسان منها قطعة يحل أكل المقطوع، كذا في الجوهرة النيرة.

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