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الأنعام
Anam is lexically the plural of ni'm, meaning camels, cattle and sheep, and most often camels. For the jurists, the anam are camels, cattle and sheep, so called for the abundance of God's favour in them: growth, birth, milk, wool, hair and general benefit. Zakat is due on livestock once it reaches the nisab, by agreement of the jurists. Only livestock may be offered as hadi, sacrifice or aqiqa, and the best hadi is a camel, then a cow, then a sheep. Livestock may be slaughtered and eaten in the sanctuary and outside it, and during ihram, unlike game; the best method is to slaughter camels by nahr and cattle and sheep by dhabh.الأوقاص
Awqas are the plural of waqs, the gap between two prescribed amounts in zakat on camels, cattle and sheep. Ashnaq and afw are the same sense, and some jurists restrict shanaq to camels and waqs to cattle and sheep. The gaps in camels are of five ranks, those in cattle are of two counts, and those in sheep are of three ranks beginning at eighty. By agreement no zakat is due on the gaps in sheep. The jurists differ on zakat on the gaps in camels: the Hanafis (Abu Hanifa and Abu Yusuf), the Malikis in one view and al-Shafi'i in the older view deny it, while Muhammad, Zufar, the Malikis in their later view and al-Shafi'i in another report affirm it. On the gap in cattle between forty and sixty, the majority hold no zakat is due, while Abu Hanifa has three views, one counting by proportion.هَتْماء
Hatma', in the lexical sense, is an animal whose front teeth have fallen out from the root. The jurists differ on whether it is fit for sacrifice: the Hanafis in the sounder view allow it if it grazes and feeds; the Malikis hold that losing one tooth does not harm; the Shafi'is mostly forbid it; the Hanbalis forbid one whose front teeth are gone, and allow it if some remain.هَوَام
Hawam is the plural of hamma, a creature with venom that kills, and sometimes used of harmless insects. The jurists agree in general that the sale of creeping things with no benefit is not valid: the Hanafis, Shafi'is and Hanbalis hold that their sale does not conclude, while the Malikis hold them pure, and the sale of anything pure and useful is valid. The Shafi'is and Hanbalis permit the sale of bees, as do the Malikis, and the Shafi'is require that delivery be possible. Some jurists permit the sale of silkworms and their eggs before they move, since they are pure and yield silk. Most jurists forbid eating creeping things, while the Malikis allow all kinds of insects. Killing them is generally permitted outside the Sacred Precinct and for those not in ihram.هِرّ
Hirr in the lexical sense is the male cat, with hirra for the female; it is a species of the feline family. The majority (Hanafis, Malikis, Shafi'is and Hanbalis) hold the cat pure, on the Prophet's words that it is not impure and is among those who go about you; a Hanafi view, that of al-Tahawi, holds it impure. Its remnant (su'r) is pure. Its urine and dung are impure in the sounder Hanafi narration, and impure for the Malikis and Shafi'is. Most jurists allow its sale as a pure animal of use; the Shafi'is limit that to the domestic cat, and some scholars, including Abu Hurayra and Mujahid, dislike it, citing the report of Jabir on the price of the dog and the cat. The Hanbalis and the sounder Shafi'i view hold the owner liable for damage a habitually destructive cat causes. On killing an attacking cat, the Shafi'is permit killing only when no lesser repulse works; a habitually harmful cat may be killed according to some Shafi'i and Maliki views. Eating its flesh is forbidden by most Hanafis, the Hanbalis in the sounder view and some Malikis, and allowed by some Shafi'is.الإهاب
Ihab is lexically the hide of cattle, sheep or wild animals before it is tanned, and the jurists use it more widely to include human skin. The hide of an animal lawfully slaughtered is pure by agreement if the animal is edible; for animals not eaten the views differ: the Shafi'is and Hanbalis hold that slaughter does not purify their hide, while the Hanafis and Malikis hold that it does. The hide of a carcass is impure and may not be used before tanning; after tanning there are seven views, differing over the pig, the dog and the inner side of the hide. The jurists differ on killing or selling a non-edible animal for its hide: the Shafi'is forbid it, and the Hanafis and Malikis allow it. All agree that flaying a slaughtered animal before its soul has left is disliked.حشرات
Insects (hasharat) are the small creatures of the earth and its vermin; some say the earth's vermin without venom. On eating them there are two views: the Hanafis, Shafi'is and Hanbalis forbid all except the locust, the Shafi'is and Hanbalis permit the lizard and similar small animals, and the Malikis permit all except the pig, while some Malikis forbid them. Creatures with blood must be slaughtered before eating; the locust needs no slaughter according to the majority, but the Malikis require it. Killing insects is neither enjoined nor forbidden in general: the harmful ones, such as the five vermin, the snake, the gecko and the mouse, may be killed, while the Shafi'is forbid killing the Solomonic ant, the bee and the frog. The Hanafis, Shafi'is and Hanbalis do not count insects as game for the pilgrim in ihram, and the Malikis allow killing a harmful one to remove the harm.الإنزاء
Inzaa' is causing an animal to mount another for breeding; it is said of sheep, beasts and cows in the sense of covering. Covering that does no harm is lawful; covering mares by donkeys is disliked by some jurists, and the Hanafis allow it; the reason for the prohibition is preserving the stock of horses.کتا (فقہی احکام)
کلب لغت میں ہر نوکیلے دانت والا درندہ ہے، اور شرعی اصطلاح میں وہ جانور جو بھونکتا ہے؛ سبع (درندہ) اس سے عام ہے، کیونکہ ہر کتا درندہ ہے مگر ہر درندہ کتا نہیں ۔گوشت (فقہی احکام)
لحم لغت میں جانور یا پرندے کا وہ نرم عضلاتی حصہ ہے جو کھال اور ہڈی کے درمیان ہوتا ہے، اور ہر چیز کا گودا بھی اس کا لحم کہلاتا ہے؛ جمع لُحوم، لِحام اور لُحمان ہے۔ طعام اس سے عام ہے، کیونکہ ہر کھانے کی چیز طعام ہے ۔
اسکریننگ روم
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