CHAPTER 6 : NON-HUMAN CREATION – PART 1
Introduction
Prophet Muhammad, sallallahu ‘alayhi wa sallam, was sent as a mercy to the entire creation – not just to his own family and tribe or the Arabs or to human beings alone.
Allah Says (what means): «And We have not sent you [O Muhammad] except as a mercy to the worlds [all of humankind, jinn, and all that exists].» [Quran: 21:107]
Human beings were made the custodian of creation on earth and this custodianship entails treating all living creatures with kindness and mercy. These qualities are best shown by the actions and narrations of the Prophet of Allah, sallallahu ‘alayhi wa sallam. He reminded people that they will be answerable to Allah for their treatment of other living creatures. He, sallallahu ‘alayhi wa sallam, did not merely admonish people to refrain from physical cruelty towards animals; he, sallallahu ‘alayhi wa sallam, even took into consideration the emotional distress and maternal feelings of defenceless creatures.
In pre-Islamic times, pagan superstitions and polytheistic practices included acts of torture and cruelty to animals such as cutting off the humps of camels and the fat tails of sheep when they were alive. Islam condemned this, put a stop to all such practices and instituted strict rules regarding animal slaughter, wherein protecting animals from pain and undue suffering is paramount.
Humankind must strike a balance in their treatment of animals and ensure that they are not overburdened, mutilated or tortured. As Prophet Muhammad, sallallahu ‘alayhi wa sallam, reminded us, a true believer in Allah demonstrates his or her belief by respecting the entire creation and utilizing them in a responsible manner.
Allah created man and honoured him by subjecting animals for his service to fulfil his needs. Man benefits from their meat and milk, wears clothes made from their wool and leather and produces perfumes from some of them.
Allah Says in the Holy Quran (what means): «And the grazing livestock He has created for you; in them is warmth and [numerous] benefits, and from them you eat. And for you in them is [the enjoyment of] beauty when you bring them in [for the evening] and when you send them out [to pasture]. And they carry your loads to a land you could not have reached except with difficulty to yourselves. Indeed, your Lord is Kind and Merciful. And [He created] the horses, mules and donkeys for you to ride and [as] adornment. And He creates that which you do not know.» [Quran: 16: 5-8]
The Prophet of Allah, sallallahu ‘alayhi wa sallam, loved horses and would instruct people to take care of them:
Anas ibn Maalik (a Companion) narrated that the Prophet of Allah, sallallahu ‘alayhi wa sallam, was seen wiping the face of a horse using his own garment. When people asked him about this, the Prophet of Allah, sallallahu ‘alayhi wa sallam, said: “I was reproached last night for not taking care of horses.” (Reported by Maalik in his book Al-Muwatta’.)
Al-Baaji (an eminent Muslim scholar) said: “Wiping the face of the horse with his garment is a way of honoring it, and emphasizing the act of showing care and concern for it and being kind to it. The Prophet of Allah, sallallahu ‘alayhi wa sallam, was asked about the reason for wiping it with his garment, because people were not used to him taking care of horses in this manner earlier. The saying of the Prophet of Allah, sallallahu ‘alayhi wa sallam, that he was reproached for not taking care of horses is because of the status horses occupy, since they are the means by which many good things occur and many acts of worship are accomplished.” (Al-Muntaqa, which is the explanation of Al-Muwatta’ of Maalik (216/3).)
The Prophet of Allah, sallallahu ‘alayhi wa sallam, used to be kind to cats, feed them and give them water:
‘Aa`ishah (the wife of the Prophet of Allah, sallallahu ‘alayhi wa sallam,) narrated: “The Prophet of Allah, sallallahu ‘alayhi wa sallam, would put a bowl of water for the cat to drink from, and then perform ablution from the leftover water after the cat had finished.”(Reported by At-Tabarani (7949).)
In another narration, ‘Aa`ishah said: “The Prophet of Allah, sallallahu ‘alayhi wa sallam, said: “It [i.e. the cat] is not impure. It goes around and repeatedly enters people’s houses seeking food.” I have seen the Prophet of Allah, sallallahu ‘alayhi wa sallam, performing ablution using the leftover water after the cat drank from it.” (Reported by Abu Dawood (76).)
Kabshah (a female companion) the daughter of Ka’b ibn Maalik (a Companion) and wife of Ibn Abu Qatadah (a Companion) narrated: “Abu Qatadah entered upon me once and I poured out water for him for ablution. A cat came and drank some of it and he tilted the vessel for it until it drank some of it.”
Kabshah continued, “He saw me looking at him and asked me, ‘Are you surprised?’ I said: ‘Yes’. He then reported the Prophet of Allah, sallallahu ‘alayhi wa sallam, as saying: “It is not impure [in the ritual sense]; it is one of those [males or females] who repeatedly go round among your houses.”(Reported by Abu Dawood (75), At-Tirmidhi (92), An-Nasa’i (86) and Ibn Maajah (367).)
Commenting on this narration, Al-Baghawi (an eminent Muslim scholar) said: “It is possible that the Prophet of Allah, sallallahu ‘alayhi wa sallam, likened cats to slaves who frequently go around to serve and clean the house, as in the saying of Allah The Almighty (which means): «…for they continually circulate among you…» [Quran: 24: 58] It is possible that the Prophet of Allah, sallallahu ‘alayhi wa sallam, likened cats to people who go around asking people for things they need, and thus the reward in caring for cats is like that of condoling these needy people.”(Sharh As-Sunnah (70/2) summarised.)
The Prophet of Allah, sallallahu ‘alayhi wa sallam, used to prohibit overworking animals, starving or harming them:
‘Abdullaah ibn Ja’far (a Companion) narrated: “The Prophet of Allah, sallallahu ‘alayhi wa sallam, made me ride behind him one day, and then he entered a garden that belonged to a man from the Ansaar (the residents of Madeenah) and saw a camel. When the camel saw the Prophet of Allah, sallallahu ‘alayhi wa sallam, it started weeping. The Prophet of Allah, sallallahu ‘alayhi wa sallam, approached it and patted the top of its head until it calmed down. Then he, sallallahu ‘alayhi wa sallam, asked: “Who is the owner of this camel? To whom does this camel belong?” A young man from the Ansaar came and said: “It belongs to me, O Messenger of Allah.” Thereupon the Prophet of Allah, sallallahu ‘alayhi wa sallam, said: “You should fear Allah with regard to this animal that Allah gave in your possession; it complained that you starve it and overburden it with work.”(Reported by Abu Dawood (2549).)
Sahl ibn Al-Hanthaliyyah (a Companion) narrated that the Prophet of Allah, sallallahu ‘alayhi wa sallam, came upon an emaciated camel (due to hunger) and said: “Fear Allah regarding these dumb animals. Ride them when they are in good condition and eat them when they are in good condition.”(Reported by Abu Dawood (2548).)
Commenting on this narration, Al-’Alqami (an exegete (A scholar who is skilled in interpreting the texts of the Quran and Prophetic narrations.) of Prophetic narrations) said: “The meaning of “dumb animals” is that they cannot speak out to ask for food and drink, or complain about being overburdened with work and hardship. As for the phrase, “eat them when they are in good condition” it means that you should eat them when they are wholesome, fat and edible.”(‘Awn Al-Ma’bud (158/7).)
Mu’adh ibn Anas (a Companion) narrated that the Prophet of Allah, sallallahu ‘alayhi wa sallam, passed by some people whilst they were standing on the backs of their animals. The Prophet of Allah, sallallahu ‘alayhi wa sallam, said: “Ride them [your animals] in kindness [don’t overburden them] and dismount them when you do not need to ride them. Do not use them as chairs to sit on whilst on the streets or in the markets. Perhaps a ridden animal would be better [in the scale of Allah] than the one riding it, as it remembers Allah more frequently than he does.” (Reported by Ahmad (15219).)
Abu Hurayrah (a Companion) narrated that Prophet Muhammad, sallallaahu
‘alayhi wa sallam, said: “Beware of using the backs of your animals as pulpits [making them stand for long periods only to talk or bargain in markets whilst on their backs]. Allah has subjected them to you so that it carries you to places that you would only reach with extreme hardship. Allah made the earth for you to walk on and stand on, so do your dealings on it.”(Reported by Abu Dawood (2567).)
The Prophet of Allah, sallallahu ‘alayhi wa sallam, instructed people to be kind to animals:
Shurayh ibn Haani’ (a Companion) narrated: “’Aa’ishah (the wife of the Prophet of Allah, sallallahu ‘alayhi wa sallam) mounted upon a wild camel and she began subduing it in a rough manner. Thereupon the Prophet of Allah, sallallahu ‘alayhi wa sallam, said to her: “You should show kindness.”(Reported by Muslim (2594).)
Abu Hurayrah narrated that the Prophet of Allah, sallallahu ‘alayhi wa sallam, said: “When you travel [through a land] where there is plenty of vegetation, you should [go slow and] give the camels a chance to enjoy the benefit of the earth [i.e. eat from it]. When you travel (through a land) where there is scarcity of vegetation, you should hasten with them [so that you may be able to cross that land while your animals are still in a good condition of health]. When you make a halt for the night, avoid [doing so on] the road, for the tracks are the pathways of wild beasts or the abode of harmful creatures.”(Reported by Muslim (1926).)
The narration encourages people to be kind to animals and take their welfare into account. People should travel slowly and take their time when travelling through a land that is fertile and full of vegetation. This enables the animal to enjoy and eat from this land. On the other hand, if there is scarcity of vegetation, then they should hasten in order to take advantage of the animal’s strength to avoid travelling whilst the animal is tired and thus avoid overburdening it.
The narration also highlights the etiquette of travel, which is to camp away from the road since they are the pathways of wild beasts that could harm people and the abode of harmful creatures. (The explanation of An-Nawawi for the book of Muslim (69/13).)
The Prophet of Allah, sallallahu ‘alayhi wa sallam, informed people that one may enter Hell because of harming animals:
Ibn `Umar (a Companion) narrated that the Prophet of Allah, sallallahu ‘alayhi wa sallam, said: “A woman was punished in Hell because of a cat which she had confined until it died. She did not give it to eat or to drink when it was confined, nor did she free it so that it might eat the vermin of the earth.” (Reported by Al-Bukhari (3482) and Muslim (2242).)
An-Nawawi (an exegete of Prophetic narrations) said: “The narration is evidence that it is prohibited to kill cats and confine them without offering them food or drink.”(The explanation of An-Nawawi for the book of Muslim (240/14).)
The Prophet of Allah, sallallahu ‘alayhi wa sallam, said that kindness to living creatures is a means of entering Paradise and obtaining the forgiveness of Allah:
Abu Hurayrah narrated that the Prophet of Allah, sallallahu ‘alayhi wa sallam, said: “While a man was walking on his way he became extremely thirsty. He found a well and went down into it to drink water. Upon leaving it, he saw a dog that was panting out of thirst. Its tongue was lolling out and it was eating moist earth from extreme thirst. The man thought to himself: `This dog is extremely thirsty just as I was.’ So he descended into the well, filled up his leather sock with water, and holding it in his teeth, climbed up and quenched the thirst of the dog. Allah appreciated his action and forgave his sins.”
The Companions of the Prophet of Allah, sallallahu ‘alayhi wa sallam, asked, “Shall we be rewarded for showing kindness to the animals also?’’ He, sallallahu ‘alayhi wa sallam, answered: “A reward is given in connection with every living creature.”(Reported by Al-Bukhari (2363) and Muslim (2244).)
This means that one gets rewarded for every act of kindness towards animals by feeding them or giving them something to drink.
Ad-Daawoodi (an exegete of Prophetic narrations) said: “This is general for all types of animals.”
An-Nawawi said: “Feeding animals and all acts of kindness are included by this narration. This applies whether the animal belongs to the person or to someone else or a stray animal that does not belong to anyone.”(The explanation of An-Nawawi for the book of Muslim (241/14).)
Abu Hurayrah narrated that the Prophet of Allah, sallallahu ‘alayhi wa sallam, said: “Once a dog was going around a well and was about to die out of thirst. A prostitute of the Children of Israel happened to see it. So she took off her leather sock and lowered it into the well. She drew out some water and gave the dog to drink. She was forgiven on account of her action.”(Reported by Al-Bukhari (3467) and Muslim (2245).)
The Prophet of Allah, sallallahu ‘alayhi wa sallam, informed people that one is rewarded for feeding animals:
Anas (a Companion) narrated that the Prophet of Allah, sallallahu ‘alayhi wa sallam, said: “When a Muslim plants a tree, whatever is eaten from it is charity from him.” Therefore, anything that eats from what one plants, he is rewarded for it, and this includes animals eating from it.
The Prophet of Allah, sallallahu ‘alayhi wa sallam, used to prohibit separating the mother from its offspring:
Ibn Mas’ood (a Companion) narrated: “We were with the Prophet of Allah, sallallahu ‘alayhi wa sallam, on a journey when he drew apart (to answer the call of nature). In his absence, we saw a red bird that had two young ones with it. We caught them and the small red mother bird came, beating the earth with its wings. In the meantime, the Prophet of Allah, sallallahu ‘alayhi wa sallam, returned and said: “Who has put this bird to distress on account of its young? Return them to her.’’ The Prophet of Allah, sallallahu ‘alayhi wa sallam, also noticed an ant-hill which we had burnt up. He, sallallahu ‘alayhi wa sallam, asked: “Who has set fire to this?’’ We replied, “We have done so.” The Prophet of Allah, sallallahu ‘alayhi wa sallam, said: “None can chastise with fire except the Lord of the fire.”(Reported by Abu Dawood (2675).)
Al-Khattaabi (an exegete of Prophetic narrations) said: “The narration is evidence that it is disliked to burn bee hives, while there is no excuse to burn ant-hills since their harm can be avoided without burning them.”(‘Awn Al-Ma’bud (240/7).)
The Prophet of Allah, sallallahu ‘alayhi wa sallam, used to prohibit shooting animals with arrows or other weapons:
Anas once saw some boys shooting at a tied hen and said: “The Prophet of Allah, sallallahu ‘alayhi wa sallam, forbade the shooting of tied or confined animals.”(Reported by Al-Bukhari (5513) and Muslim (1956).)
Ibn ‘Umar (a Companion) once entered upon Yahya ibn Sa’eed (a Follower; belonging to the second generation of Muslims following the companions) while one of Yahya’s sons was aiming at a hen after tying it. Ibn ‘Umar walked to it and untied it. Then he brought it and the boy and said: “Prevent your boys from tying the birds for the sake of killing them, as I have heard the Prophet of Allah, sallallahu ‘alayhi wa sallam, forbidding the killing of an animal or any other living thing after tying them.” (Reported by Al-Bukhari (5514).)
Sa’eed ibn Jubayr (a Follower; belonging to the second generation of Muslims following the companions) narrated: “While I was with Ibn ‘Umar we passed by a group of young men who had tied a hen and started shooting at it. When they saw Ibn ‘Umar they dispersed, leaving it. At this, Ibn ‘Umar said: “Who has done this? The Prophet of Allah, sallallahu ‘alayhi wa sallam, cursed the one who did so.”(Reported by Al-Bukhari (5515) and Muslim (1958).)
In another narration Ibn ‘Umar said: “The Prophet of Allah, sallallahu ‘alayhi wa sallam, cursed the one who did Muthlah to an animal (i e., cut its limbs or some other part of its body while it is still alive).”(Reported by An-Nasa’i (4442).)
Ibn ‘Abbas (a Companion) narrated that the Prophet of Allah, sallallahu ‘alayhi wa sallam, said: “Do not make any living thing a target.”(Reported by Muslim (1957).)
Commenting on this, An-Nawawi said: “Meaning, do not take living animals as targets to shoot at like you shoot at targets made of leather and so on. This proves that it is a sin to pin down a living being to use it as a target. This is why Prophet Muhammad, sallallaahu ‘alayhi wa sallam, cursed the one who does so, as in the narration of Ibn ‘Umar. This is because doing so is a form of torture to the animal that destroys its life, wastes money and causes it to miss out on the chance of being slaughtered (and thus becoming lawful as food) or a means of benefit.”(The explanation of An-Nawawi for the book of Muslim (108/13).)
The Prophet of Allah, sallallahu ‘alayhi wa sallam, prohibited beating animals on the face or cauterising them:
Jaabir ibn ‘Abdullaah (a Companion) narrated that a donkey happened to pass before the Prophet of Allah, sallallahu ‘alayhi wa sallam, the face of which had been cauterised, whereupon he said: “Allah has cursed one who has cauterised it [on the face].” (Reported by Muslim (2117).)
An-Nawawi said: “As for beating the animal on the face; it is prohibited for living beings whether human beings, donkeys, horses, camels, mules, sheep or other animals. It is an even graver sin when done to a human being, because the face is the place of one’s beauty and the mark of beating would be very obvious on it and thus would shame the person and could negatively affect some of his faculties. Cauterization on the face is prohibited by consensus of scholars based on this narration. It is prohibited for humans since it disgraces him and since there is no need for him to have done to him/her, and thus it is not permissible to torture the person by having it done to him/her.”(The explanation of An-Nawawi for the book of Muslim (97/14).)
The Prophet of Allah, sallallahu ‘alayhi wa sallam, prohibited torturing and disfiguring animals (by cutting their nose, ear or other parts):
‘Abdullaah ibn Ja’far (a Companion) said: “The Prophet of Allah, sallallahu ‘alayhi wa sallam, passed by a group of people who were shooting arrows at a goat. He disliked that and said: “Do not torture [or disfigure] animals.”(Reported by An-Nasa’i (4440).)
Disfiguring animals refers to torturing them by cutting any part of their body like the nose, ear, private parts or one of their limbs. (An-Nihayah (294/4).)
The Prophet of Allah, sallallahu ‘alayhi wa sallam, prohibited castrating cattle except for seeking a benefit:
Ibn ‘Umar narrated that the Messenger of Allah, sallallahu ‘alayhi wa
sallam, prohibited castrating (Castrating means removing the testicles. Reported by Ibn Al-Jawzi in his book Ghareeb Al-Hadith (453/2).) horses and cattle. (Reported by Ahmad (4755).)
Al-Qurtubi (an exegete of Prophetic narrations) commented, “Castrating animals is prohibited unless it is to prevent harm that could afflict it or there is a benefit that is sought, like making its meat better tasting.” (Al-Qurtubi in his book Al-Mufhim Lima Ashkal Min Talkhees Kitaab Muslim (127/12).)
An-Nawawi commented, “It is prohibited to castrate non-edible animals. However, it is permissible to castrate young animals but not older ones.”(Ibn Hajar in his book Fat-h Al-Baari (119/9).)
The evidence proving the permissibility of castrating animals for a benefit that is sought is in the following text:
‘Aa’ishah and Abu Hurayrah narrated: “Whenever the Prophet of Allah, sallallahu ‘alayhi wa sallam, wanted to slaughter a sacrificial animal, he would buy two fat white rams with horns that had been castrated. The Prophet of Allah, sallallahu ‘alayhi wa sallam, would slaughter one of them on behalf of those who testify to the testimony of faith (that there is none worthy of worship except Allah and that the Prophet of Allah, sallallahu ‘alayhi wa sallam, is His Messenger and had conveyed the message of Allah), and would slaughter the other on behalf of himself and his household.”(Reported by Ibn Maajah (3122).)
The Prophet of Allah, sallallahu ‘alayhi wa sallam, used to forbid killing harmless animals:
Ibn ‘Abbas narrated: “The Prophet of Allah, sallallahu ‘alayhi wa sallam, forbade killing four creatures: ants, bees, hoopoes, and sparrow-hawks.” (Reported by Abu Dawood (5267).)
One may not kill ants except harmful types. As for forbidding the killing of bees, it is due to the benefit humankind gains from them, like their honey and wax. Furthermore, killing hoopoes and sparrow-hawks is prohibited because it is not permissible to eat their meat. As for sparrow-hawks, the Arabs in the pre-Islamic era used to consider them a source of bad omens, so Islam forbade killing them so that this feeling and belief would be removed from their hearts. (‘Ali Al-Qari in his book Mirqat Al-Mafatih (2681/7). Al-Mawsoo’ah Al-Fiqhiyyah (The Encyclopaedia of Fiqh) (283/17).)
The Prophet of Allah, sallallahu ‘alayhi wa sallam, forbade killing animals in play:
‘Abdullah ibn ‘Amr (a Companion) narrated that the Prophet of Allah, sallallahu ‘alayhi wa sallam, said: “He who kills a bird without due right will be questioned by Allah about it on the Day of Resurrection.” People asked, “What is its due right?” The Prophet of Allah, sallallahu ‘alayhi wa sallam, said: “To slaughter it (after killing it) and then eat it.” (Reported by An-Nasa’i (4445) and Al-Haakim (7574).)
By Muhammad Saalih Al-Munajjid
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