How was the prophets treatment of animals? Did prophet muhammad love animals? What did quran say about animals?
“Surely there will be a reward for the goodness done for a living being.” (Bukhari, Shurb, 9)
Human beings need many things for their survival. Animals are among the most important one of these things. In fact, animals are created for appeasing people’s needs from the indispensible ones like food, clothing, and transportation to the ones addressing to the esthetic joys of life. The Holy Qur’an speaks about this fact as follows:
“And He created the cattle for you; you have in them warm clothing and (many) advantages, and of them do you eat. And there is beauty in them for you when you drive them back (to home), and when you send them forth (to pasture).” (al-Nahl 16; 5-6)
“And (He created) horses and mules and asses that you might ride upon them and as an ornament; and He creates what you do not know.” (al-Nahl 16; 8)
In another verse, the miraculous creation and the wisdom of the cattle are noted as follows:
“And most surely there is a lesson for you in the cattle; We give you to drink of what is in their bellies—from between the feces and the blood– pure milk, easy and agreeable to swallow for those who drink.” (al-Nahl 16; 66)
Some of the chapters of the Qur’an have been given the names of animals,[1] and in some verses animals are also described as an ummah like human beings:
“And there is no animal that walks upon the earth or a bird that flies with its two wings but (they are) ummah (genera) like yourselves; We have not neglected anything in the Book, then to their Lord shall they be gathered.” (al-An’am 6; 38)
The use of the term ummah, which has an important place in Islamic literature, for animals is indeed very remarkable; for animals occupy a significant place in the ecological order and balance. Like everything else, animals are trusts given to the service of human beings. Therefore, one should be careful when benefiting from these trusts, treat them nicely, and should not betray them. We can find the best examples of such treatment in our Prophet’s life and orders. For instance, he prohibited killing animals unnecessarily and arbitrarily except some pests. (Bukahri, Bad’ul Khalq, 16; Muslim, Hajj, 66-67) One time he told his Companions:
“Allah the Almighty will call those who kill a sparrow unrightfully into account on the Day of Judgment.” The Companions asked:
“What is the right of a sparrow?” He said:
“To slaughter and then eat it.” (Darimi, Adahi, 16)
In a similar tradition, Allah’s Messenger (pbuh) said that:
“Whoever kills a sparrow for the fun of it, that sparrow will wail on the Day of Judgment and recount to Allah the Almighty:
Dear Lord! So and so killed me unjustly. He killed me for no benefit.” (Nasai, Dahaya, 42)
What we can conclude from these prophetic traditions is that Islam does not approve killing animals just for pleasure, with no reason. This is considered a violation of their right to life. Allah’s Messenger (pbuh) even invites the believers to observe the right to life of the ants which he calls a community glorifying Allah the Almighty. (Bukhari, Jihad, 152; Muslim, Salam, 148)[2]
Allah’s Messenger (pbuh) called people to show mercy and compassion to animals and their kids. Abdullah b. Mas’ud (r.a.) narrated:
“We were with the Apostle of Allah (pbuh) during a journey. He went to ease himself. We saw a bird with her two young ones and we captured her young ones. The bird came and began to spread its wings. The Apostle of Allah (pbuh) came and said:
“Who grieved this for its young ones? Return its young ones to it.” (Abu Dawud, Jihad, 112, Adab, 163-164)
Another similar report was narrated by Amir al-Ram (r.a.):
“When we were with the Messenger of Allah (pbuh), a man came to him. He had a sheet of cloth and something in his hand. He turned his attention to him and said:
“O Apostle of Allah, when I saw you, I turned towards you. I saw a group of trees and heard the sound of fledglings. I took them and put them in my garment. Their mother then came and began to hover round my head. I showed them to her, and she fell on them. I wrapped them with my garment. They are now with me.
The Prophet (pbuh) said:
“Place them far from you.” So I placed them far, but their mother stayed with them.
The Apostle of Allah (pbuh) said to his companions:
“You are surprised at the affection of the mother for her young, aren’t you?”
They said:
“Yes, Apostle of Allah.” He said:
“I swear by Him Who has sent me with the Truth, Allah is more affectionate to His servants than a mother to her young ones. Take them back and put them where you took them from when their mother should have been with them. So he took them back.” (Abu Dawud, Janaiz, 1)
When we think about this issue in the light of the above mentioned traditions, what can we say about putting innocent animals into cages?
Allah’s Messenger (pbuh) left Medina for Mecca in his Ihram garments. Then they went on until they came to the well of al-Uthaba, which was between ar-Ruwaytha and al-Arj (between Mecca and Medina), where they unexpectedly came upon a gazelle, lying on its side in some shade. The Messenger of Allah (pbuh) told someone to stand by it to make sure no one disturbed it until everyone had passed by. (Muwatta, Hajj, 79; Nasai, Hajj, 78)
When the Muslim army was on its way to conquer Mecca, a magnificent scene of animal care happened. This was the result of seeing the creation from the side of the Creator. When the Messenger of Allah (pbuh) left the region of Arj to Talub with his army of 10000 men, he saw a dog nursing its puppies. The Prophet (pbuh) ordered Juail b. Suraqa to guard that dog and its puppies. He also warned his army not to disturb the animals. (Waqidi, II, 408)
Aisha (r. anha) once mounted upon a wild camel and she began to make that go round and round. Upon seeing this, Allah’s Messenger (pbuh) said:
“You should show kindness, for kindness is not to be found in anything but that it adds to its beauty and it is not withdrawn from anything but that it makes it defective.” (Muslim, Birr, 78, 79)
Allah’s Messenger (pbuh) states in his various sayings that showing mercy or heartlessness may affect a person’s eternal salvation or damnation. It was narrated by Abu Huraira (r.a.) that:
“Allah’s Apostle (pbuh) said,
“While a man was walking on a road, he became very thirsty. Then he came across a well, got down into it, drank from its water and then came out. Meanwhile, he saw a dog panting and licking mud because of excessive thirst. The man said to himself:
“This dog is suffering from the same state of thirst as I did.” So he went down the well (again) and filled his shoe (with water) and held it in his mouth and watered the dog. Allah thanked him for that deed and forgave him.” The Companions asked:
“O Allah’s Apostle! Is there a reward for us in serving animals?” He said,
“(Yes) There is a reward for serving any animate (living being).” (Bukhari, Shurb, 9; Muslim, Salam, 153)
Some Companions’ questioned “whether there was a reward for them in serving animals”, needs to be regarded as a normal question, for there was no such understanding in the society of that period. The Prophet’s response was an important advice and warning for those who had asked the question and those who were thinking like them. Therefore, we understand that we may obtain the pleasure and forgiveness of Allah because of our kindness, even if it is shown to animals. And obtaining the forgiveness of the Almighty is the means to eternal happiness.
Here is another remarkable tradition of the Prophet (pbuh) in this regard:
“A woman was punished because she had kept a cat tied up until it died, and (as a punishment for this offence) she was thrown into Hell. She had not provided it with food, or drink, and had not freed her so that she could eat the insects of the earth.” (Bukhari, Anbiya, 54; Muslim, Salam, 151)
Sometimes one may need to use some methods to discipline wild animals; however, they should not exceed the limits. Torturing defenseless animals is against the spirit of Islam. Such behavior will certainly be called into account both in this world and in the Hereafter.
Feeding our animals, loading them with not more than they can carry, giving them enough time to rest are among the issues expressed in the traditions of the Prophet (pbuh). In one such tradition it was noted that:
“When you journey through a fertile land, you should go slowly and give the camels a chance to graze in the land. When you travel in an arid land where there is a scarcity of vegetation, you should quicken their pace lest your camels grow feeble and emaciated for lack of fodder. When you halt for the night, avoid pitching your tent on the road, for it is the abode of noxious little animals at night.” (Muslim, Imarah, 178)[3]
The Messenger of Allah (pbuh) once stopped by the date garden of a Medinan believer. He saw a camel there. When the camel saw him, it began to wail and its eyes began to shed tears. The Apostle of Allah (pbuh) approached the animal and patted its head. And it calmed down. Then Allah’s Messenger (pbuh) asked:
“Who is the owner of this camel?” A young Medinan came and said:
“It is mine O Messenger of Allah.” The Prophet (pbuh) told him:
“Don’t you fear Allah regarding your animal? It complains about you for keeping it hungry and tiring it too much.” (Abu Dawud, Jihad, 44)
We hear another example from Anas b. Malik (r.a.) another example of respecting the animal rights from the life of the Prophet (pbuh):
Anas b. Malik (r.a.) said that:
“When we cammped at a station, we did not pray until we united the saddles of the camels.”[4] (Abu Dawud, Jihad, 44)
Allah’s Messenger (pbuh) also warns those who stay upon animals too long giving speeches:
“Avoid using back of your animals as pulpits, for Allah the Almighty has put them under your command to take you to places where you cannot easily go. He has made the earth your place of stay. So fulfill your needs upon earth.” (Abu Dawud, Jihad, 55)
Sahl b. Ansari (r.a.) says that:
“The Apostle of Allah (pbuh) came upon a camel very weak from hunger and said:
“Fear Allah regarding these dumb animals. Ride them when they are in a good condition and slaughter and eat them when they are in good condition.” (Abu Dawud, Jihad, 44)
In this tradition the phrase “dumb animals” elequently expresses how much animals are in need of our mercy.
One should treat animals nicely even when slaughtering them. Slaughtering must be as quick as possible and should not cause the animal additional pain. One of the sayings of the Prophet (pbuh) is as follows:
“Verily Allah has enjoined goodness to everything; so when you kill, kill in a good way and when you slaughter, slaughter in a good way. So every one of you should sharpen his knife, and let the slaughtered animal die comfortably.” (Muslim, Said, 57; Tirmidhi, Diyat, 14)
According to a report narrated by Ibn Abbas (r. anhuma) Allah’s Apostle (pbuh) once saw a man slaughtering an animal. The man made the animal lie down and then he began to sharpen his knife. The Prophet (pbuh) reproached the man for his heartless behavior saying:
“Are you trying to kill it several times? Could not you sharpen your knife before making it lie down?”(Hakim, IV, 257, 260)
The Apostle of Allah (pbuh) also prohibited provoking animals to fight. (Abu Dawud, Jihad, 51; Tirmidhi, Jihad, 30) Therefore, today’s organizations of animal fights, like cockfights, camel, or bull fights are absolutely against the Prophet’s orders. Such customs are nothing but torture for the poor animals.
Our Prophet (pbuh) also banned his followers to use live animals as shooting targets. Ibn Omar (r. anhuma) happened to pass by a party of men who had tied a hen and were shooting arrows at it. As soon as they saw Ibn Omar, they scattered. Thereupon, Ibn Omar said:
“Who has done this? May Allah damn him, for verily Allah’s Messenger (pbuh) has invoked a curse upon those who use live animals as shooting targets.” (Bukhari, Zabaih, 25; Muslim, Said, 59)
He (pbuh) also prohibited cauterizing animals’ faces. Ibn Abbas (r. anhuma) reported that a donkey whose face had been cauterized happened to pass infront of Allah’s Apostle (pbuh). Whereupon he said:
“Allah has cursed one who has cauterized this animal on its face.” (Muslim, Libas, 107)
Both torturing and changing their natural appearance by cauterizing animals’ faces are practices against the pleasure of Allah the Almighty. This is why Allah’s Messenger (pbuh) uses the word “curse” to express the seriousness of this action. In fact he rarely uses such strong statements and he warns his followers even about cursing and using bad language towards animals. He strongly reproached some people who did not observe his warnings.
Imran b. Husain (r.a.) reported:
“We were with Allah’s Messenger (pbuh) in some of his journeys and there was a woman from the Ansar riding a she-camel that it shied and she invoked curse upon it. Allah’s Messenger (pbuh) heard this and said:
“Unload that animal and set it free for it is accursed.” ‘Imran said:
“I still remember that camel walking amongst people and none taking any notice of that.” (Muslim, Birr, 80)
Other similar reports are as follows:
“Do not curse the cock, for it awakens (believers) for the prayer.” (Abu Dawud, Adab, 105, 106)
“When you hear the crowing of cocks, ask for Allah’s Blessings for (their crowing indicates that) they have seen an angel. And when you hear the braying of donkeys, seek Refuge with Allah from Satan for (their braying indicates) that they have seen a Satan.” (Bukhari, Bad’ al-Khalq, 15; Muslim, Dhikr, 82)
Allah’s Messenger (pbuh) paid great attention to feeding and caring for horses, which were the primary vehicle of transportation and battle of the day.
Utba b. Abdullah al-Sulami (r.a.) narrated that the Messenger of Allah (pbuh) said:
“Do not cut the forelocks, manes, or tails of horse, for their tails are their means of driving flies, their manes provide them with warmth, and blessing is tied to their forelocks.” (Abu Dawud, Jihad, 41)
Jarir (r.a.) narrated:
“I saw the Prophet (pbuh) curling a horse’s hair with his fingers. He was saying while curling its mane:
“(A great) benefit, i.e. reward for rearing them for Jihad and spoils of war, has been tied to the forelocks of horses until the Day of Judgment.” (Muslim, Imarah, 97; Nasai, Hayl, 7)
According to the report by Anas (r.a.), the Messenger of Allah (pbuh) was seen wiping the face of his horse with his cloak. When he was asked about it, he (pbuh) said that:
“I was reproached tonight about horses i.e. for not taking good care of them.” (Muwatta, Jihad, 47)
We also see in the traditions of the Prophet (pbuh) that if it is not necessary, having a dog at home is not approved by him. It is stated in the sayings of the Prophet (pbuh) that the reward of those who keep a dog in their homes without a reason, like farming, hunting, animal husbandry, or guarding a place, will be reduced every day (Bukhari, Hars, 3; Zabaih, 6) and that Angels (of Mercy) do not enter a house in which there is a dog. (Bukhari, Bad’ul Khalq, 7, 17; Muslim, Libas, 84)
Therefore, those who keep dogs in their homes just for pleasure are the subjects of these warnings. When we think that dogs are the main animals which carry and spread rabies and that their saliva, hair, and feces are the carriers of various diseases, we can understand the wisdom behind this prohibition. Another reason for this prohibition is that dogs frighten people and sometimes even hurt them. However, we should not forget that keeping them away from our house does not mean treating them badly.
On the other hand, prophetic traditions regard cats like the members of the family. It is noted that cats are not impure animals. This is clearly understood from the following tradition:
Kabshah, daughter of Ka’b b. Malik and wife of Ibn Abu Qatadah, (r. anhum) reported:
“Abu Qatadah visited (me) 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 said:
“When he saw me looking at him, Abu Qatada told me:
“Are you surprised, my niece?” I said:
“Yes, I am.” Upon which he reported the Messenger of Allah (pbuh) as saying:
“It (the cat) is not unclean; it is one of those animals which goes around among you.” (Abu Dawud, Taharah, 38; Tirmidhi, Taharah, 69)
Like human beings, animals also have some rights. As in every other aspect of life it is obvious that we need to follow the customs of Allah’s Messenger (pbuh) in this matter. His warnings and advice about the rights of animals remind us that we will be held responsible for all of our deeds. Providing good care for animals, feeding them, and protecting them are among the responsibilities of their owners. Showing mercy and kindness to all of Allah’s creation is the responsibility of every believer. It is also among their responsibility to warn those who do not follow these prophetic guidelines, for Muslim society is a society of mercy.
[1] For instance The chapters of Baqara (Cow), Nahl (Bee), Ankabut (Spider), and Naml (Ant)
[2] In this context there is a story in Islamic literature: One day Bayazid al-Bistami (q.s.) stopped under a tree and had a meal during a journey. After having his meal, he continued his journey. Later he recognized an ant on his bag. He said:
“I have separated this poor animal from his land” and went back to the tree and left it there.
[3] This tradition attracts our attention to a situation peculiar to times when people were travelling by animals. In wild animals and pests would be around the routes of people to eat their leftovers. Both not to disturb such animals and not to be harmed by them, Allah’s Messenger (pbuh) advised to camp at places far from the roads. In order to protect ourselves from the harm of animals and from all other kinds of evil, he also adviced the following: “When anyone lands at a place, and then says: “I seek refuge in the Perfect Word of Allah from the evil of what He has created,” nothing would harm him until he marches from that stopping place.” (Muslim, Dhikr, 54, 55)
[4] There are various interpretations about this statement. Here the prayer means that “the supererogatory prayers in general” or “duha prayer (the optional prayer performed before noon) in particular.” (Saharanfuri, XII, 49)
Source: The History of Prophets in Light of The Qur’an, THE CHAIN OF PROPHETS II, Osman Nuri TOPBAŞ, Erkam Publications
