In the Quran it is stated that every creature on the earth is created to serve human begins (2:29); this includes animals [1]. Of many benefits of animals to humans are the meat that comes from fish and chickens, the milk from cows and sheep, utilizing horses, oxen, and camels for farming and transport, doing medical research on animals, using trained dogs to detect drugs and guide blinds. But, are we, as Muslims, allowed to treat animals in Islam and exploit them as we wish? Here is the answer.
Animals’ Rights in Islam
Allah, who has given every animal some specific abilities like the ability to fly, swim or gallop in respectively birds, fish, and horses, has considered their rights, too. Although humans are allowed to benefit from everything created by Allah [2], they have responsibilities towards every creature as the vicegerent of Allah on the earth [3]. Being created with a higher intellect than animals, we must balance our use of animals with our primary role as a caretaker on the earth.
Animals have been domesticated and trained from a long time ago to perform some tasks and to provide some products for the human. Horses and elephants are still used on farms to provide the tractive force. Camels, donkeys, horses, and dogs are utilized for transport, either riding or pulling wagons. Lions, elephants, monkeys and many other animals are used in circuses to entertain audiences. Some others like dogs and monkeys assist disabled people, while others are kept as pets.
In all these cases, the very first thing that Islam requires Muslims to do is feeding the animal on sufficient and proper food, quenching its thirst, keeping it in a comfortable place, and maintaining its physical health [4]. Of other rights of animals on his owner is that he/she should not hit the animal or harm it, but he might whip the animal to prevent escaping or stampede [5].
In a saying, Prophet Muhammad (PBUH&HP) forbids hitting the animals in the face, since the animals pray and praise God with that [6]. Knowing these rights and considerations, imprisoning animals in cages, forcing them to perform something to amuse humans in circuses and causing extreme pain and suffering to them are all against the Islamic rules and forbidden (Haram) [7]. Islam also prohibits insulting and cursing the animals; Imam Ali (AS) said: “Do not hit the animals on the face and do not curse them, otherwise Allah curses who has cursed them” [8].
Moreover, the animal should not be burdened with a load that it cannot bear and should not be overtasked either [9]. Prophet Muhammad (PBUH&HP) orders in a saying that: “Do not ride an animal beyond its power and ability” [9], [10]. And, “When you stop riding the animal, do not keep on sitting on them and do not start (a lengthy) conversation with others (while seated on the animal); instead, descend and (let the animal rest, and) then talk” [11].
If the animal is weak, it is said that: “when riding a weak animal, let it rest when reaching pastures. If the land is arid and barren, pass it quickly; and, if it is fertile and green, let the animal rest there” (Prophet Muhammad (PBUH&HP)) [12]. Imam Ali (AS) said that “Do not ride three of you (at the same time) an animal; otherwise, one of you is cursed” [13].
Animals for Sport and Entertainment
Playing sports, especially swimming, archery and horseback riding, are encouraged by Hadith and perceived as important to have a healthy body and brain [14]. Although archery is recommended in Islam and hunting -under certain conditions- is allowed, targeting animals and shooting at them for fun is not permitted [15].
About horseback riding also, the recommendations stated above should be considered. Again, keeping some animals as pets or for the farm work is strongly exhorted in some cases, but forcing them to fight like what happens in dogfightingand cockfighting which is nowadays common in some regions, is prohibited in Islam [15].
Animal Slaughter and Hunting
Humans usually slaughter, hunt and fish for sustenance, which is permitted in Islam under certain conditions. But killing animals for fun and using them for target practice is strongly disapproved. Some acts of animal's protection, as not "hunting the endangered animals to save them from going extinct" is also compatible with the Islamic teachings.
Prophet Muhammad (PBUH&HP) said: "There is no man who kills a sparrow without its deserving it, but Allah will question him about it [on the Day of Judgment]" [16]. Of other considerations stated in the narrations of Prophet Muhammad (PBUH&HP) and Imams (AS) are: not killing the livestock that provide milk or the one that is pregnant; not killing animals for no reason; not killing the animals at night (since they rest like humans at that time), unless there is a necessity; and, not burning animals alive [17].
Avoiding unnecessary pain and not causing suffering to the innocent creatures are repeatedly reminded in Islamic teachings. Regarding the slaughtering, for example, the regulations laid down in Islam are the least painful, some of which are: the Halal-meated animal must be alive at the time of slaughter; the animal must be watered before the slaughter; a sharp knife must be used to minimize suffering; slaughtering an animal within the sight of another animal is abominable (Makruh); the animal must show some sign of movement after being slaughtered; and, skinning or cutting any part of the animal’s body is not allowed right after the slaughter (before the animal is entirely dead) [18], [19].
Knowing this, although the methods (stunning with a blow to the head or an electric shock) used in some slaughterhouses to reduce the animal movement before slaughter might be accepted in veterinary medicine since these methods reduce the animals’ pain, they are condemned in Islam as the examples of torture to animals [18].
Animal Fur and Leather
Hunting and killing animals for their fur, skin, and oil have been common practices since many years ago and happened more often these days. Wearing the fur obtained from certain animals is legally permitted in Islam when it is required for warmth (16:5). However, animals raised on fur farms are usually abused and killed in brutal ways [21] that is against the Islamic teachings of kindness to animals; some cruel methods used by trappers to catch animals from the wild are the same [21].
About leather productions, even though leather products produced by applying Islamic regulations are permissible to use if the leather is obtained from abused and mistreated animals and if the animals suffer in the leather production processes, it will conflict with every Islamic standard on the matter.
References:
- H. A. Hosseini Shah Abdolazimi, “Tafsir asna-ashari”.
- M. H. Tabataba'I, “Tafsir al-mizan”, (45 :13).
- M. H. Tabataba'I, “ Tafsir al-mizan”, (2:30).
- M. B. Majlesi, “Bihar al-Anwar”, vol. 64, p. 173.
- A. Javadi Amoli, “Mafatih al-hayat”, p. 660.
- Ibn Babawayh, “Man la yahduruhu al-Faqih”, vol.4, p.9.
- animals and Islam
- Ibn Babawayh, “Man la yahduruhu al-Faqih”, vol.2, p.287.
- H. T. Nuri Ṭabarsi, “Mustadrak al-Wasail”, vol. 8, p. 258, T. 9393.
- M. B. Majlesi, “Bihar al-Anwar”, vol. 64, p. 201.
- M. B. Majlesi, “Bihar al-Anwar”, vol. 64, p. 214.
- M. B. Majlesi, “Bihar al-Anwar”, vol. 22, p. 459.
- M. B. Majlesi, “Bihar al-Anwar”, vol. 64, p. 216.
- A. Javadi Amoli, “Mafatih al-hayat”, p. 652.
- A. Javadi Amoli, “Mafatih al-hayat”, p. 665.
- M. B. Majlesi, “Bihar al-Anwar”, vol. 64, p. 306.
- A. Javadi Amoli, “Mafatih al-hayat”, p. 663.
- M. H. Banihashemi, “Towzih al masael of Maraje”.
- A. Javadi Amoli, “Mafatih al-hayat”, p. 662.
- animals
- treating animals
AbuTalib is the holy Prophet’s (PBUH & HP) uncle. His original name was “Imran,” and his father was “Abd al-Muttalib.” Abu-Talib was Imam Ali’s (AS) father.
Abu-Talib is one of the most important men in the history of Islam. His help to the Prophet (PBUH & HP) made Islam what it is and he made many efforts to make Islam get successful in Mecca. He was the most important supporter of the Prophet (PBUH & HP), and of course, he was one of the first individuals who believed in the Prophet.
The holy Prophet (PBUH & HP) lost his father, Abdullah, before he was born, and he also lost his mother when he was only 5 years old. After that, his grandfather, Abd al-Muttalib, was the guardian of the Prophet. Unfortunately, he also lost his grandfather when he was 8 years old. Abd al-Muttalib asked his son, Abu-Talib, to take care of the Prophet (PBUH & HP) and be his guardian. Then, the Prophet (PBUH & HP) lived with Abu-Talib, and he raised the Prophet (PBUH & HP). (1)
Abu-Talib was a merchant who was in charge of serving the Hajj pilgrims and looking after them in Mecca. These responsibilities were of considerable importance in Mecca, and consequently, Abu-Talib was highly respected there. He wasn’t so rich but because of his father, his job in Mecca, and his age, Abu-Talib was one of the most important and respected men in Mecca. Regarding his father, Imam Ali (AS) said
“My father was a respected poor person and there was no respected poor person before him.” (2)
He was a poor man who was generous. He provided food for impoverished people when no one else did. (3)
Abu-Talib was one of the most important supporters of the Prophet (PBUH & HP) in Mecca. He negotiated with the elders of Quraysh (the people of Mecca) so that they stop teasing the Prophet (PBUH & HP) and his followers. The elders of Quraysh wouldn’t dare to kill the Prophet (PBUH & HP) because Abu-Talib was with him and his support would have had serious repercussions for them. If they had dangerous plans for the Prophet (PBUH & HP), he would gather them to talk with them so that he could dissuade them and save the Messenger’s (PBUH & HP) life. (4)
When the Quraysh banished the Prophet (PBUH & HP) and his followers from Mecca, Abu-Talib let them live in Shi’b of Abi-Talib (a valley named Abu-Talib). He loved the Prophet (PBUH & HP) so much that he ordered his son, Imam Ali (AS), to sleep in the Prophet’s bed at night as the Polytheists were trying to murder the Prophet. Actually, he was ready to even sacrifice his children to save the Messenger’s (PBUH & HP) life. (5)
One of the most controversial issues that have led to many discussions between Shias and Sunnis is the faith of Abu-Talib. Sunni scholars believe that Abu-Talib helped the Prophet (PBUH & HP) in many ways not due to his faith but because of his relationship with the Prophet (PBUH & HP). They believe that Abu-Talib was a polytheist until his death, and he is now in Hell, but he is punished less than others.
On the other hand, Shiite scholars believe that Abu-Talib was one of the most faithful Muslims but he concealed his faith from the other Arabs so that he could retain his influence on them and help the Prophet (PBUH & HP) in this way. Shiite scholars say that so many poems written by Abu-Talib reflect the fact that he was a faithful person. Some of his poems are mentioned below:
Don’t you know that we have found Muhammad a Prophet just like Moses that his name has been written in the holy books?
Don’t you know that people love him and no one is better than the one that has been given love by God? (6)
Don’t you know that we do not deny our son? (The Messenger) and he doesn’t care about false words?
He is a person with a white face that the clouds rain because of him and he is a supporter of orphans and the shelter of the poor. (7)
The Shiite Imams also have claimed that Abu-Talib was a faithful person. Imam Ali (AS) said
“I swear to Allah that my father never worshiped an idol and neither did my grandfather, Hashim, or Abdi-Manaf (the ancestors of the Prophet).” (8)
Imam Baqir (AS) also said
“If the faith of Abu-Talib was put on one side of a balance and the faith of the other people on the other side, the faith of Abu-Talib would be heavier.” (9)
Abu-Talib died on Rajab 26th, ten years after the Prophet (PBUH & HP) was chosen by Allah. After his death, the Prophet (PBUH & HP) lost one of his most important supporters and because of that he was forced to migrate to Medina. The Prophet (PBUH & HP) was so sad because of that he named that year “The Year of Sorrow”. (10)
Resources
- Sirah ibn Hisham, AbdulMalik ibn Hisham, vol.1, pg.164
- Tarikh al-Yaqubi, Ahmad ibn Abi-Yaqub, vol.2, pg.14
- Ansab al-Ashraf, al-Balazori, vol.2, pg.23
- Sirah ibn Hisham, AbdulMalik ibn Hisham, vol.1, pg.242
- Bihar al-Anvar, Allamah al-Majlesi, vol.35, pg.93
- Sirah ibn Hisham, AbdulMalik ibn Hisham, vol.2, pg.4
- Al-Fosul al-Mukhtarah, Sheikh Mufid, pg.283
- Kamal ad-Din, Sheikh Saduq, vol.1, pg.174&175
- Sharh Nahj al-Balaqa, Ibn Aba al-Hadid, vol.14, pg.68
- Imtah al-Asma, Miqrizi, vol.1, pg.45
Fundamental needs of animals in Islam includes their rights in Islam, and human beings have to fulfill them. The very first needs of animals which are vital to them include sufficient and proper food, water, a comfortable place to rest and live, and physical health. These and some other rights of the animals are discussed in this article.
Animals are unable to talk and express their needs. Captivating the animals and inhibiting them from the blessings that God has reserved for them are unfair [1]. Every animal with either lawful (Halal) or unlawful (Haram) meat, with or without benefit to its owner, birds or cattle, should be provided with adequate food and water, otherwise should be released to seek for its requirements [2]. The animals’ rights in food provision can be listed as:
Feeding the animal adequately, otherwise, it should be released in pastures or nature to find food [3];
Paying special attention to the animal, with whether lawful [i] (Halal) or unlawful [ii] (Haram) meat, which gives milk to its baby because it requires double food supply [4]. Imam Ali (AS) ordered the alms-tax collectors nor to separate the camel from its baby neither to milk the whole milk of the camel as it might be harmful to the baby camel [5];
Not to feed the animal with unlawful food since it is detestable (Makruh) [6];
Not to leave the animal hungry. Prophet Muhammad (PBUH&HP) blamed a man who had left his camel hungry: “you should fear God!” [7];
Watering animal. Partial (Wudu) and full (Ghusl) ablution are some sorts of washing body which are obligatory for Muslims in certain conditions and are prerequisites for some religious duties. Regarding Islamic jurisprudence (Fiqh), if an animal is dying of thirst and there is not enough water to both water the animal and perform the ablution, at certain conditions, watering the animal is the priority [8]. Imam Baqir (AS) said that whoever waters a thirsty animal, God will place him at the shelter of His Throne the day that there is no protection except Him [9].
Hygiene and health of the animal are emphasized in Islam. Providing animals with healthy food and water, a clean place to live and the required treatments and medications are of the duties over their owners. Islamic jurisprudence (Fiqh) obliges the owner of the animal to pay the expenses of the treatment of the animal [10].
It is over every Muslim to consider the rest and peace of the animal. Thereby, an appropriate place should be provided for the animal. Also, a suitable time should be considered for the exploitation of the animal, especially during the night that they need to rest. Prophet Muhammad (PBUH&HP) advised to let the animals rest whenever they are utilized and ordered not to oppress them[11].
These and other Islamic advises demonstrate how much care is given to the animals in Islam. This is contrary to the modern thinking ideas that consider animals as machines to serve humans without needing any rest.
Human beings are not allowed to deprive animals of reproduction [12]. According to Prophet Muhammad (PBUH&HP), sterilizing the animal is equal to dismembering it [12].
An animal raised by a human being has the right of affection over its owner. Hence, it is detestable that the owner of the animal slaughters the animal that he\she has raised [13]. This shows that Islam considers the rights due to a harmonious cohabitation for humans over each other as well as for animals over humans. Imam Sajjad (AS) made a will to bury his camel after its death so that it might not be torn apart by the wild animals [14].
Animals trained for purposes such as companionship, detection, protection, farm work, etc. have received great care in Islamic teachings such that keeping a trained dog at home is permitted if the hygiene tips are considered [15]. It is narrated that a man who had his horse with him, saluted Prophet Muhammad (PBUH&HP). Prophet (PBUH&HP) saluted both the man and his horse in return [16].
This demonstrates the importance of keeping respect for the animals, especially those that are trained. In this regard, branding iron animal on the face (which was common in the past among some ethnic groups) is forbidden in Islam and is considered unfair [17]. Also, Prophet Muhammad (PBUH&HP) ordered not to rest while seated on the animals’ back [18].
Respecting the rights of the animals in Islam is so important that Prophet Muhammad (PBUH&HP) said that whoever ignores the rights of the animals that he\she had owned, he\she should wait in the judgment day until those animals pass over while crushing or butting him\her [19].
Notes:
[i]. e.g., cow or sheep.
[ii]. e.g., dog.
References:
- A. Javadi Amoli, “Mafatih al-hayat”, p. 675.
- Sheikh al-Tusi, “Al-Mabsoot”, vol. 6, p. 47.
- H. T. Nuri Ṭabarsi, “Mustadrak al-Wasail”, vol. 8, p. 36.
- A. Javadi Amoli, “Mafatih al-hayat”, p. 678.
- “Nahj al-Balagha”, letter 25.
- Sheikh al-Tusi, “Tahdhib al-Ahkam”, vol. 9, p. 115.
- M. B. Majlesi, “Bihar al-Anwar”, vol. 61, p. 111.
- A. Javadi Amoli, “Mafatih al-hayat”, p. 681.
- “Makarim al-Akhlaq”, p. 135.
- M. H. Najafi, “Jawahir al-Kalam”, vol. 36, p. 436-437.
- J. Suyuti, “Jami al-Sagheer”, vol. 1, p. 102.
- A. Javadi Amoli, “Mafatih al-hayat”, p. 686.
- A. Al-Barqi, “Al-Mahasin”, p. 634.
- Shaykh al-Saduq, “Thawab al-A'mal wa 'Iqab al-A'mal”, p. 50.
- Animals in Islam
- F. Rawandi, “Al-Nawader”, p. 41-42.
- Shaykh Saduq, “Al-Amali”, p. 507.
- Q. Nu'man, “Da'a'im al-Islam”, vol 1, p. 347.
- Muslim ibn al-Hajjaj, “Sahih Muslim”, vol. 3, p. 74.