Explaining the Islamic manners of slaughtering in Islam, the prominent Muslim scholar Sheikh Yusuf Al-Qaradawi, states the following in his book The Lawful and the Prohibited in Islam, as follows: “According to the Shari’ah, the legal purification of the flesh of animals requires that the following conditions be met:

1- The animal should be slaughtered by a sharp object which is capable of making it bleed by severing blood vessels, even if the sharp object is a stone or a piece of wood. ‘Adi bin Hatim narrated that he said to the Prophet (peace be on him), “O Messenger of Allah, we go hunting and sometimes we do not have a knife with us. We may find a sharp rock or a piece of wood or a reed.” The Prophet (peace be on him) said: “The object is to make it bleed with whatever you have and mention the name of Allah over it.” (Reported by Ahmad)

2- The slaughtering is to be done by cutting the throat of the animal or by piercing the hollow of the throat, causing its death. The best way is to cut the windpipe, the gullet, and the two jugular veins. (Some jurists have cited further conditions, but we have omitted them as we did not find explicit texts mentioning them. The slaughtering of animals is known instinctively to all people, and to go into depth and detail concerning it does not accord with Islam, which keeps matters easy and simple.

However, if it becomes impossible to slaughter the animal in the specified manner, this second condition is cancelled; for example, the animal may have fallen headlong into a well so that its throat is inaccessible, or it may become wild and start kicking and running. Such cases are treated in the manner of game animals and it is sufficient to wound the animal at any place to make it bleed. On the authority of Raf’i ibn Khadij, both al-Bukhari and Muslim report the former as narrating: We were on a journey with the Prophet (peace be on him) when one of the camels bolted away. As the people did not have a horse, a man shot an arrow which struck the camel and wounded it. The Prop(peace be on him) said, ‘Some of these animals are like wild beasts. If any of them behaves like this, treat it in this fashion.’ (Reported by al-Bukhari and Muslim.)

3- No name other than Allah’s should be mentioned over the animal at the time of slaughter; concerning this condition there is a consensus among all the jurists. The people of the time of jahiliyyah sought to propitiate their deities and idols by sacrificing animals to them, either by invoking their names while slaughtering or by immolating them on altars specified for them.

4-The name of Allah should be mentioned while slaughtering the animal. (The correct manner of mentioning the name of Allah at slaughtering is, “Bismillah Allahu akbar” (in the name of God, God is the most great). On this occasion the words al-Rahman al-Raheem (the Compassionate, the Merciful) do not follow Bismillah as they ordinarily do, since slaughtering is not an act of mercy. The Messenger of Allah (peace be on him) said: “If the blood is drained (from the animal) and the name of Allah has been mentioned over it, you may eat of it.” (Reported by al-Bukhari and others.)

This condition is further supported by other sound ahadith which state that Allah’s name must be pronounced while hunting just before an arrow is shot or a hunting dog is sent for the chase. This point will be discussed later in the section on hunting.
Some scholars are of the opinion that although the name of Allah must be mentioned, it is not necessary to mention it at the time of slaughtering the animal; one can mention it at the time of eating, since in that case it cannot be held that it was eaten without mentioning the name of Allah over it. In the Sahih of al-Bukhari we find a hadith narrated by ‘Aisha, who said, Some people who had recently become Muslims said to the Prophet (peace be on him), ‘People bring us meat and we do not know whether they have mentioned the name of Allah over it or not. Shall we eat of it or not?’ The Prophet (peace be on him) replied, ‘Mention the name of Allah (over it) and eat.” (The correct invocation when one begins to eat or drink is Bismillah ar-Rahman ar-Raheem, “In the name of God, the Compassionate, the Merciful,” coupled with a supplication such as, Allahumma, barik lana fi ma razaqtana wa qina adhab an-nar, “Our Lord, bless us in what You have provided for us and save us from the punishment of the Fire.””

Based on what is mentioned above, we conclude that the guidelines mentioned above should be observed while slaughtering an animal in order to be acting according to the Sunnah. As it is clear from the guidelines and conditions mentioned above, it is not a condition that the slaughtering person has to face the Qiblah when slaughtering the animal.