2659. If a person wishes to kill a camel in a manner that it would be §¡hir and lawful to consume after its death, then he should thrust a knife or any other cutting tool made of iron in the hollow area between the neck and the chest of the camel. He should also observe the aforementioned conditions for slaughtering animals.
2660. When a person wishes to thrust the knife into the camel’s neck, it is better for the camel to be standing. However, there is no problem if the knife is thrust into the hollow area of the camel whilst it is seated with its knees on the ground, or if it is sleeping on its side, and the front of its body is facing the qiblah.
2661. If instead of thrusting the knife into the hollow area of a camel’s neck, a person chooses to sever its head, or he chooses to thrust a knife—as prescribed for a camel—into the neck of a sheep, a cow or similar animal, then their meat will be unlawful to consume and their bodies will be najis. However if he severs the four pathways of a camel, and whilst it is alive, he thrusts a knife into the hollow area in its neck in the manner elaborated above, its meat will be lawful to consume and its body will be §¡hir. Similarly, if a knife is thrust into the neck of a sheep, a cow or similar animal, and whilst it is still alive, it is slaughtered, it becomes lawful and §¡hir.
2662. If an animal becomes unruly, and it cannot be slaughtered in the manner prescribed by the shari’a, or—for example—falls into a well, and it is possible that it may die in the well, and killing it according to the shari’a is not possible, then if it is struck by a sword, a spear, an arrow or any similar weapon on any part of its body, and it dies on account of that injury, it becomes lawful to consume. It is not necessary for it to face the qiblah. However, it should possess the other conditions mentioned above for slaughtering animals.