It is accepted that the animal to be slaughtered should be faced in the direction of the Qiblah.

Answer

If you had honestly accepted that the Qiblah is a Mustahab requisite for Thabah, then you would not have displayed the nifaaq which your comment betrays. Either you are a hypocrite or stupendously ignorant of the meaning of 'Mustahab'. If you are interested to cure your jahaalat then you may write to us for a copy of our book, OUR RESPONSE TO THE BAATIL FATWA, wherein the vital Qiblah requisite is explained.

After all, Who is the Being who had ordained that animals should be faced towards the Qiblah when they are slaughtered? If you are not aware, then become now aware that it was Allah Azza Wa Jal, the Creator of these animals and of all the billions of universes Who had issued this decree. Stupid people such as you and the ghabi (moron) Qardawi refute these essential requisites ordained by Allah Azza Wa Jal. Are you inebriated with the idea that Allah Ta'ala issues decrees in moments of idle sport and amusement? Nauthubillaah!

People afflicted with the mental malady of ghabaawah (density of brains which give rise to ghabis) regard the technical classification of the Fuqaha (Jurists of Islam) to be licences for abandonment and neglect. In the understanding of people of ghabaawah, i.e. morons, Mustahab means 'insignificant' and fit to be discarded at whim and fancy. Did Allah Ta'ala then ordain the Qiblah as a jest? Nauthubillaah! He is the Khaaliq of the animals and He knows what is best for them. What do you and Qardawi know about the roohaani (spiritual) aspect and the calming effect which the Tasmiyah and the Qiblah exercise on the animal at the time of Thabah? If you had any such awareness, you would not have blurted out the ghabaawah of your 'mustahab' conception.

For a Mu'min it suffices that Allah Azza Wa Jal had ordered that the animal be turned towards the Qiblah when it is slaughtered. The emphasis of this decree is such that Sahaabah would refuse to consume the meat of an animal which was slaughtered without the Qiblah requisite. They did not argue like the Qardawi ghabi who makes nonsense of the Ahkaam of the Shariah. In the footnotes of his book, The Lawful and the Prohibited in Islam, Qardawi, the Ghabi writes on page 55: