salamu aleikum dear brother joseph
you say:
If you do not agree with this classical Arabic definition, can you please provide me any evidence from any notable Arabic lexicon source or literature which in the context of 'food to eat' and NOT war, (context is crucial), the word 'thakaytum' does not mean to slaughter in a well known manner, but something else.
I do not agree, but I have no proof. Only the lane is the lexicon used to? 1863 ...? Could it be that the expressions have been already interpreted?
i found i interesing site in germani translated with google. highlights marked from me...
I
http://www.hagalil.com/judentum/koscher/schaechten/schaechten.htm Rabbi Israel Meir Levinger
Rabbi of the Jewish Community of Basel
The Jewish method of slaughter
- The pits
I. The religious foundations
The slaughter of animals is in itself cruel in any way. The terms "human" and "kill" or "shafts" 1 can therefore not really in a nutshell werden.2 as a necessary evil but it should be done at least as carefully as possible. In compliance with certain provisions of Jewish law also allows the slaughter of certain animals.
The Jewish law describes in writing and orally transmitted and prohibitions Content and keeping of Jewish life. It
is based on the written text of the Torah 3, the prophets and the Schriften.4 This foundation course can not go without adequate explanation and practical application. This practical complement is found in the "oral Torah". Both were written and the oral Torah to Moses on Mount Sinai übergeben.5
In the nature of oral tradition, the facility for further development. Due to historical events, such as the expulsion of Jews from their homes and the advent of Christianity, the Jews were forced to the oral teachings in the Mishnah (about the year 180 of the general era) and later in the Talmud (about 500 a year ) to write down. These texts are therefore a holy and immutable basis of the Jewish religion.
As a religion for a constantly changing life of Judaism is open to further development being done by the rabbis and held in various forms. This entire structure is halacha genannt.6
A statement obtained halachic liability if it can rely on a long tradition and a recognized authority, a written evidence alone is not sufficient, if not both these criteria are met. It follows that the Halacha developed very slowly and carefully.
The most important collections of rabbinic halakhah, the Mishnah, the Tosefta, the halakhic Midrashim and the Talmud, and from later times, the Mishneh Torah of Maimonides (ca. 1160) and the Shulchan Aruch by Joseph Caro (ca 1575). Only by understanding the origin, content and effect of these mandatory codes opens the way Jewish religious thought.
Hartinger 7 and 8 Rowe et alii, which occur in their writings against the shafts argue right now that a provision could be found on the front of the stunning bays neither the Bible nor the Talmud.
This argument is true and must agree, because at the time of writing the Bible and the Talmud, one of today's comparable form of anesthesia before slaughter was not known. Rather, due to the extremely strict rule of ritual aimed at minimizing the pain, even the most extreme slaughter and guaranteed.
The written Torah only provides a small hint of the shafts. So it says in Devarim (Deuteronomy) 12.21: "Thou shalt kill of thy cattle and sheep, as I have commanded you."
The words "as I have commanded you" are very interesting, because as we find in the whole Bible is no further evidence, they point to an underlying layer, to an even older rule on the oral Lehre.9 this in the specific laws received over the shafts,
which we find in the Talmud (Tractate Chulin 1-2) in Maimonides' Mishneh Torah (Sefer Keduschah) and checks the Shulchan Aruch (Yoreh De'a 1-28).
This halachic rules determine an exact method for the shafts, as it is described below. A second, concussed previous anesthetic would cause injury to the animal and make it trefa (impure). They would therefore contradict the Jewish religion.
Ensure that the Jewish faith, the battle pits as the ideal method considered to be major reasons leading to the meeting: the sanctity of life, the psychology of the slaughterer and meat quality.
The saving of life is very essential in the Jewish Lehre.10 If this is about a human life, may all the laws of the Jewish religion with the exception of murder, idolatry and adultery are violated. The life of an animal are of great importance in Judentum.11 are a number of laws in the Torah, the Talmud and the Talmudic codes, subject to the Animal Welfare haben.12
The strict rules of ritual are also dedicated to animal welfare. Then use of such shafts are carried out by qualified persons. A shochet (ritual slaughterer), the same high ethical standards as provided to a Rabbiner.13
The shochet must be aware of the slaughter run. The dog may only use such machines, which are propelled by human power, but not mechanical-automatic apparatus with water, wind or electric drive. Unqualified Schächtet a shochet, full responsibility for the killing of the animal rests on its Gewissen.14
The slaughter is only allowed to supply the people and must therefore bring the highest quality of meat in the best yield. If it would give too little meat, would have more animals to be slaughtered, which would be contrary to the principle of conservation and animal welfare. The meat quality is very good for the shafts, because the animal bleeds out perfectly because of the continuing functioning of the heart.
conclusion: also in the Thora we don't found exactly prescription for shlaughter. We found the law only in the halacha, talmudic teachings (oral transmittion like ahadith...) It seems as if the Muslims took the practice of shlaughter of the Traditional Jewish sources and it smuggles into Islam ...

your undecided sister chadiga salaam