Nowadays, pets are inseparable parts of people’s lives. In the United States, for example, over 60% of families have pets. Some have dogs, cats, while others keep fish, turtles, birds, rabbits, horses, sheep, pigs, or chickens. No one knows for sure when the first animals were domesticated, but according to history, humans have always developed close associations with animals. Although early humans might have first sought to domesticate animals as living tools, other benefits of animals caused humans to keep pets, too. Muslims can also exploit animals taking into account some considerations stated below.
Islam has never been indifferent to animals. The proofs are verses of the Quran, Sunnah, and sayings of the Imams (AS) which strongly exhort Muslims to treat animals and birds with compassion, not to abuse them, and repeatedly blame cruelty towards them.
In a narration, Prophet Muhammad (PBUH&HP) enumerates six rights for an animal over its owner, of which are: “he should not burden it with a load that it cannot bear, he should not hit the animal except when it truly deserves”, etc. [1].
Hence, hitting a dog in the face or body as punishment and making it obedient through fear, putting a heavy load on a camel or a horse, providing little food for a cat, and putting a canary in a small cage are all blamed in Islam. It is also quoted from the Prophet (PBUH&HP) that God forgave a prostitute who saved a thirsty dog from death by drawing up some water from a well using her shoes [2]. Also, According to the Quran, all living and non-living creatures are made by Allah [i], and He loves all animals; so should do humans.
In Islamic teachings, there is nothing wrong with keeping animals and it is even recommended in some cases; except for some animals that Islamic conditions or prohibition on keeping them should be observed. Besides, keeping some animals such as roosters, camels, sheep, horses, cats, and pigeons is highly recommended [3].
In other words, keeping permissible animals is allowed, and in some cases, it brings blessing to its owner [4]. But, this should be under certain circumstances, such as: treating and feeding pets properly, having enough space to accommodate them, considering the hygienic requirements of both the animal and its owner, and respecting neighbors’ rights.
For accommodating an animal at home, a proper separate shelter must be provided, based on the needs and the nature of the animal. For a bird, for example, a comfortable cage indoors suffices, but a camel or a sheep must be kept outdoors! In this regard, apart from the hygienic points that should be taken into account, the excrement and urine of some birds and animals are impure (Najis), hence, keeping them indoors needs attention [5].
What is encouraged in Islam is keeping domesticated animals that need humans to protect and feed them, or wild animals which require protection; otherwise it should be avoided, especially if keeping the animal at home causes harm to it [5].
A review of the Islamic narrations reveals that the emphasis on keeping pets is because of the benefits and the blessings that certain animals bring to their owners and saving them and their families from disasters. Having camels, horses and sheep were advised in the past because of their role in the economy of the family, transportation, and defense. And nowadays, many people around the world consume the products obtained from sheep, and some still use horses and camels for farm work and transport in some areas.
In some sayings keeping a rooster, pigeon, sheep, and cat is named among the ways of drawing sustenance and benefits [6]. Another advantage of having pets is that some animals warn humans in case of danger, they clean up their surroundings from vermin and prevent waste [3].
It is also essential to know that respecting the animals’ rights is of paramount importance in Islam and is explicitly stated in Islamic teachings. This equally applies to both animals permitted and forbidden to be kept by Muslims. This prevents from treating animals cruelly, neglecting them, over-working or over-loading animals (as stated above), and hunting them for sport.
It was said that keeping animals is recommended in Islam, but not all of them; like dogs and especially pigs. Since dogs are considered impure (Najis) and humans are susceptible to catch a disease from them, Muslims are advised against keeping them [3]. Nevertheless, there is nothing in Islam that states to hate dogs or harm them. On the contrary, feeding dogs (even stray dogs) and watering them are reported in Sunnah and the conduct of the Imams (AS) [7]. It is also permitted to keep dogs where they assist humans and are kept outdoors [3].
But about pigs, as there is no benefit in keeping them and as they are impure (Najis), Muslims are forbidden to keep them [5].
Notes:
[i] (25:59), (2:29), (45:4), etc.
References:
- H. T. Nuri Ṭabarsi, “Mustadrak al-Wassail”, vol. 8, p. 258, T. 9393.
- S. A. al-Muttaqi, “Kanz al-Ummal”, T. 43116.
- A. Javadi Amoli, “Mafatih al-hayat”, p. 643.
- M. B. Majlesi, “Bihar al-Anwar”, vol. 16, p. 124.
- Complete Risalah Amaliyah.
- Muhaddith Nuri, “Mustadrak al-Wasail”, vol. 8, p. 248.
- M. B. Majlesi, “Bihar al-Anwar”, vol. 104, p. 41, T. 52.
“Put a piece of meat in various parts of town and see in which place it will get rotten more slowly, that would be the proper place for a hospital.” That was the extraordinarily wise and innovative advice of a famous Iranian physician, who at that time lived in Baghdad, to the people who were in search of the most suitable place for building a hospital.This great physician is no one other than Muhammad Ibn Zakariya Razi, also known as Ar-Razi or Rhazes among European scholars, who for the first time in the history of medicine and chemistry, discovered a chemical substance, which served a great deal to these fields, called “alcohol.”
He was born in 865 A.D in the city of Rey, located in Iran. Though his father tried so hard to make him follow his occupation which was gold smithery, he finally pursued his interest which was alchemy and chemistry at that time.
Having spent many years of his life as an alchemist, he eventually found out that the only field worth learning and working in, was medicine. Moreover, as Al-Birooni [1] claimed, he lost his eyesight when he was occupied in alchemy, and finding a cure for this disability became his motive in turning his direction to medicine.
To learn medicine thoroughly, he left his hometown for Baghdad where the most advanced hospitals were located. He studied and practiced medicine at the local hospital. After spending many years in Baghdad and gaining experience, he moved back to his beloved hometown, Rey.
There, he became the head of its local hospital. He is known to have been the first person who introduced the method of teaching medicine in its modern form used today in our hospitals. As compassionate and devoted as he was, he never stopped curing sick people, rich or poor, and teaching medicine to the students of any background.
He died on the 15th of October in 925 A.D where he was born and spent most of his life, in the city of Rey.
According to the Encyclopedia Britannica [2], he was the first physician who differentiated between measles and smallpox. Besides he is considered to be the father of pediatrics and a pioneer in ophthalmology- the study and treatment of eye disorders and diseases.
He also believed in treatment with proper diet rather than prescribing medicines to his patients. The translation of his most important works in medicine such as “Al-Hawi” [3] and “Al-Mansuri” [4] has long been taught in medical universities of European countries such as Germany and France.
He was a devoted Muslim who was profoundly influenced by the teachings of Islam. His idea about the importance of seeking knowledge with one’s full capacity is in close association with the idea of Prophet Muhammad (PBUH) when he said: “those who peruse knowledge, will be perused by heaven” [4] & [5].
The great Iranian Muslim physician, chemist, and philosopher, Muhammad Ibn Zakariya Razi, with his everlasting contributions in medicine and chemistry, did not remain limited to his time or geographical boundaries. He was the great physician of his time and is considered a respected and influential doctor of our age in all parts of the world.
Reference:
- "ar-Razi." Encyclopedia Britannica. Encyclopedia Britannica Online.Jun. 2014
- ibid.
- Mahmud Najm Abadi, The History of Medicine in Iran and World of Islam.
- Mottaqi Hindi, Kanz al-Aamal.
- Muhammad, Mizan al Hekmah, vol. IV, Qum: Dar al-Hadith Institution, 1386. p.398.
Once Imam Sajjad (AS), the fourth Shiite Imam, heard a beggar asking people for charity on the 9th day of Dhu al-Hajjah, the day of Arafah. Imam Sajjad (AS) was surprised and said:
Shame on you! Are you asking somebody for help other than Allah on this holy day? While on this day, even the fetus in the uterus hopes that Allah might grant them a happy future in the world (1)
As Imam Sajjad (AS) said, the day of Arafah is the day of Allah’s great mercy toward humanity. There are two important occasions in the Islamic calendar that are considered as the most important ones: the day of Arafah and the night of Qadr.
On the second day of their pilgrimage, hajj pilgrims must stay in the Arafat plain from noon until sunset, praying and seeking forgiveness from Allah Almighty and thanking Him for the opportunity to perform Hajj. This is known as “Wuquf in Arafat”. The Arafat plain is a special place near Mecca, and it is said that no one has ever sinned in this plain.
There is also a mountain named Arafah in this plain, also known as “Jabal ar-Rahmah” which means “the mountain of Mercy”. About this mountain, Imam Baqir (AS) said:
Anyone who stays on this mountain, Allah will grant them their wishes. For the good people, Allah will grant all their wishes whether they are about this world or the Hereafter but for the bad people, only their worldly wishes will be granted (2)
Prophet Muhammad (PBUH & HP) stood on this mountain in his last days and bid farewell to his followers.
The most important practice for all the pilgrims in Mecca and those who couldn’t make it there is praying.
Ibrahim ibn Hashim, one of the Shiite scholars, once saw Abdullah ibn Jundab, one of the pupils of Imam Kazim (AS), in the Arafat plain. He said, “I saw no one like him in the plain; his hands were up in prayer all the time, shedding tears that dropped onto the earth. When people left, I told him ‘I didn’t see no one praying like you in this plain’. Abdullah ibn Jundab replied ‘I swear to Allah that I prayed only for my brothers (other Shiites) because Imam Kazim (AS) told me that anyone who prays on this day for their brothers will be called from the heavens, and Allah has given them thousand more things than what they wished for their brothers’”. (3)
Imam Ali (AS) said:
It is not obligatory for the people to gather in the Arafah Day, except if they are in Mecca, but it’s no problem if people gather in the other cities and call upon Allah together. (4)
Sudair as-Sirafy, one of the pupils of Imam Sadiq (AS), asked him about fasting in the Arafah day. Imam Sadiq (AS) said “My father wouldn’t fast on this day [and I won’t neither]”. Sudair asked: “why don’t you?” Imam Sadiq (AS) said:
The Day of Arafah is a day of supplicant and prayer. Therefore, I worry that fasting would make me weak and I couldn’t pray enough, so I don’t want to fast on this day. (5)
There are some famous prayers narrated from the Shiite Imams that should be recited on this day. Imam Hussain (AS), before he moved to Karbala, stayed in the Arafat Plain and prayed humbly with his hands raised, asking Allah for forgiveness and mercy. This beautiful prayer is full of teachings about Allah and its recitation is highly recommended. Shias mostly go to holy places like mosques and shrines and recite this prayer together.
Imam Sajjad (AS) also has a prayer exclusively for this day, which is written in the book “Sahifah as-Sajjadiah”.
Other than praying, there are some rituals mentioned in the hadiths that one can do on this day:
• Those who can’t make it to Mecca can visit the shrine of Imam Hussain (AS) in Karbala. In this regard Imam Sadiq (AS) said,
Anyone who makes pilgrimage to Karbala and washes their body in the Forat (a famous river there), and then goes to the shrine of Imam Hussain (AS), for every step they take, Allah considers it like a pilgrimage of Hajj”. (6)
• Giving charity to the needy ones
• Performing ghusl (a ritual bath)
• Fasting. Imam Ridha (AS) said,
Fasting on the day of Arafah is equal to fasting for a year. (7)
However, as Imam Sadiq (AS) mentioned, if fasting weakens you and hinders your prayer, it’s better not to fast.
Resources
- Man la Yahduruhu al-Faqih, Sheikh Saduq, vol.2, pg.211
- Vasa’il ash-Shia, Sheikh Hurr al-Ameli, vol.13, pg.546
- Vasa’il ash-Shia, Sheikh Hurr al-Ameli, vol.13, pg.544
- Vasa’il ash-Shia, Sheikh Hurr al-Ameli, vol.13, pg.561
- I’lal ash-Shara’I, Sheikh Saduq, vol.2, pg.386
- Al-Kafi, Sheikh Koleini, vol.4, pg.580
- Al-Istibsar, Sheikh Toosi, vol.2, pg.133