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This article is about animals in Islamic thought.
The Qur\'an assigns an inferior status to animals in comparison with humans and has a tendency towards anthropocentrism. Encyclopedia of the Qur\'an, Animal Life It nevertheless strongly enjoins Muslims to treat animals with compassion and not to abuse them. The animals, together with all the creation, are believed to praise God, even if this praise is not expressed in human language (e.g. see Qur\'an 17:44). Encyclopedia of Religion and Nature, Islam, Animals, and Vegetarianism
The Qur\'an explicitly allows the eating of the meat of the animals (see Qur\'an 5:1). Although some Sufis have practiced vegetarianism, but to date, there has been no serious discourse on the possibility of vegetarianism interpretations. Certain animals can be eaten under the condition that they are slaughtered in a specified way.Ghamidi (2001): The Dietary Laws Prohibitions include swine, carrion,Esposito (2002b), p.111 and animals slaughtered in the name of someone other than God.Ghamidi (2001): The Dietary Laws Carnivorous Land animals and birds with talons are forbidden. This prohibition does not extend towards marine animals.
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Arab bedouin, like other people, attributed the qualities and the faults of humans to animals (e.g. generosity was attributed to the cock, perfidy to the lizard, stupidity to the bustard and boldness to the lion).
Based on the facts that the name of certain tribes bear the names of animals, survivals of animal cults, prohibitions of certain foods and other indications, W. R. Smith argued for practice of totemism by certain tribes of Arabia. Others have argued that these evidences may only imply practice of a form of animalism. In support of this, for example, it was believed that upon one\'s death, the soul departs from the body in the form of a bird (usually a sort of owl). The soul flys for some time around the tomb and on occasion crys out for vengeance. Although Muhammad rejected this belief it lived under Islam in various forms.
Although over two hundred verses in the Qur\'an deal with animals and six suras (chapters) of the Qur\'an are named after the animals, animal life is not a predominant theme in the Qur\'an. Animal life, Encyclopedia of the Qur\'an The Arabic term for the "animal" (i.e. haywan) in its only one appearance in the Qur\'an means "the true life" and refers to the life in the next world rather than to "animal".Hayawān, Encyclopedia of Islam On the other hand, the Qur\'an uses the term dābba which is not typically used in medieval Arabic works on zoology. However, animals are not a major theme of the Qur\'an, nor are they described in detail. Animals are usually seen in relation to humans. This has created a tendency towards anthropocentrism.
The Qur\'an explicitly allows the eating of the meat of the animals (see Qur\'an 5:1). Although some Sufis have practiced vegetarianism, but to date, there has been no serious discourse on the possibility of vegetarianism interpretations.
The Qur\'an applies the word "Muslim" not only to humans but also to animals and the inanimate world. "The divine will manifests itself in the form of laws both in human society and in the world of nature. In Islamic terminology, for example, a bee is a Muslim precisely because it lives and dies obeying the "shariah" that God has prescribed for the community of bees, just as a person is a Muslim by virtue of the fact that he or she submits to the revealed shariah ordained for humans in the Quran and Sunna. Encyclopedia of Science and Religion, Islam,p.464
Although the Qur\'an considers humans to occupy the highest place, it nevertheless strongly enjoins Muslims to treat animals with compassion and not to abuse them. The Qur\'an states that all creation praises God, even if this praise is not expressed in human language (e.g. see Qur\'an 17:44). Encyclopedia of Religion and Nature, Islam, Animals, and Vegetarianism In verse Qur\'an 6:38, the Qur\'an applies the term "ummah", generally used to mean "a human religious community", for genera of animals. Encyclopedia of the Quran states that this verse have been "far reaching in its moral and ecological implications." Encyclopedia of the Qur\'an, Community and Society and Qur\'an, Vol. 1, p.371
There is not an animal (that lives) on the earth, nor a being that flies on its wings, but (forms part of) communities like you. Nothing have we omitted from the Book, and they (all) shall be gathered to their Lord in the end. Qur\'an 6:38
Sunnah refer to the traditional biographies of Muhammad wherein the example of his conduct and sayings attributed to him have been recorded.
It is forbidden to cage animals,[citation needed] to beat them unnecessarily, to brand them on the face, or to allow them to fight each other for human entertainment. "They must not be mutilated while they are alive."
He is also reported to have said: "There is no man who kills [even] a sparrow or anything smaller, without its deserving it, but Allah will question him about it [on the judgment day]," and "Whoever is kind to the creatures of God is kind to himself." Encyclopedia of Islam, Haywan article, p.308, vol.3, p.308
The historian Montgomery Watt states that Muhammad\'s kindness to animals was remarkable for the social context of his upbringing. He cites an instance of Muhammed posting sentries to ensure that a bitch with newborn puppies was not disturbed by his army traveling to Mecca in the year 630. Watt, Muhammad: Prophet and Statesman, Oxford University Press, 1961, [1]
a dog
The majority of Muslim jurists consider dogs to be unclean (Jurists, particularly from the Maliki school of thought disagree).
Islam usually cast the dog in a negative light by emphasizing its impurity. The story of the Seven sleepers of Ephesus in the Qur\'an (and also role of the dog in early Christianity) are the striking exceptions. David Gordon White, Encyclopedia of religion, Dog, p.2393 . Muhammad didn\'t like dogs (and most Muslims do not have dogs as pets).
According to one tradition attributed to Muhammad, black dogs are evil, or even devils, in animal form. This report reflects the pre-Islamic Arab mythology and the vast majority of Muslim jurists viewed it to be falsely attributed to Muhammad.http://www.scholarofthehouse.org/dinistrandna.html Encyclopedia of Religion and Nature, s.v. "Dogs in the Islamic Tradition and Nature." New York: Continuum International, forthcoming 2004. By: Dr. Khaled Abou El Fadl
A tradition attributed to Muhammad commands Muslims not trade or deal in dogsAhmad Ibn Shu‘ayb al-Nisa’i, Sunan al-Nisa’i (Beirut: Dar al-Kitab al-‘Arabi, n.d.), 7: 309 (The commentaries by al-Suyuti and al-Sanadi are in the margins). Ibn Hajar al-‘Asqalani, Fath al-Bari, 4:426. All reported in El Fadl. According to El Fadl, this shows the cultural biases against dogs as a source of moral danger.
In Hadith literature, it is reported from Muhammad that he issued advice to kill the sinful (fawasiq) animal even within the holy area (haram) of Mecca.Jürgen Wasim Frembgen, Völkerkundemuseum. "The Scorpion in Muslim Folklore". Asian Folklore Studies, Volume 63, 2004: 95-123. Munich, Germany.
According to one story, Muhammad is said to have informed a prostitute who had seen a thirsty dog hanging about a well and given it water to drink that all her sins were forgiven. Susan J. Armstrong, Richard G. Botzler, The Animal Ethics Reader, p.237, Routledge (UK) Press
Another tradition attributed to Muhammad states that the company of dogs voids a portion of a Muslim’s good deeds. Malik Ibn Anas, al-Muwatta’ (Egypt: al-Babi al-Halabi, n.d.), 2:969. Reported in El Fadl
Dogs, outside the legal discourse, were often portrayed in the literature as a symbol of highly esteemed virtues such as self-sacrifice and loyalty or on the other hand as an oppressive instrument in the hands of despotic and unjust rulers.
It is said that angels do not enter a house which contains a dog. Though dogs are not allowed for pets, they are allowed to be kept if used for work, such as guarding your house or farm, or when used for hunting purposes.
A cat
a camel
Muhammad\'s camel, Qaswa, was very dear to him.Minou Reeves, Muhammad in Europe, New York University (NYU) Press, p.52 Cats were especially loved by Muhammad, he himself is said to have had least one cat called Muezza[2]. It is said he loved cats so much that "he would do without his cloak rather than disturb one that was sleeping on it."
Muhammad is reported as having reprimanded some men who were sitting idly on their camels in a marketplace, saying "either ride them or leave them alone". Encyclopedia of Islam, Haywan article, p.308, vol.3, p.308
Prophet Muhammad prided himself in being part of a rich tradition of prophets who found their means of livelihood as being shepherds. see Shepherd
In Muslim culture some animals such as hyenas, bats, geckos, snakes, and other reptiles as well as insects are considered to be ugly, dangerous, vicious, and powerful. Sometimes, the stances on them are ambivalent.Jürgen Wasim Frembgen, Völkerkundemuseum. "The Scorpion in Muslim Folklore". Asian Folklore Studies, Volume 63, 2004: 95-123. Munich, Germany. In Hadith literature, it is reported from Muhammad that he issued advice to kill the sinful (fawasiq) animal even within the holy area (haram) of Mecca.Jürgen Wasim Frembgen, Völkerkundemuseum. "The Scorpion in Muslim Folklore". Asian Folklore Studies, Volume 63, 2004: 95-123. Munich, Germany. It is reported that Muhammad commanded geckos to be killed and called them \'little noxious creatures\'.Sahih Muslim; Chapter 35 Book 26, Number 5562
According to many verses of the Quran, (Qur\'an 2:173, Qur\'an 6:145) the consumption of pork is forbidden.Esposito (2002b), p.111
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In many Shi\'ite accounts of Muhammad he is said to have conversed nonchalantly with camels, birds and other species. In one account, a camel is said to have come to Muhammad and complained that despite service to his owner, the animal was about to be killed. Muhammad summoned the owner and ordered the man to spare the camel.Foltz (2006), pg.22-23
Muslims are required to sharpen the blade when slaughtering animals. P. Aarne Vesilind, Alastair S. Gunn, Engineering, Ethics, and the Environment, Cambridge University Press, p.301 Muhammad is reported to have said:"For [charity shown to] each creature which has a wet heart (i.e. is alive), there is a reward." Muhammad opposed recreational hunting saying: "whoever shoots at a living creature for sport is cursed." He is also reported to have said: "There is no man who kills [even] a sparrow or anything smaller, without its deserving it, but Allah will question him about it [on the judgment day]," and "Whoever is kind to the creatures of God, is kind to himself." Encyclopedia of Islam, Haywan article, p.308, vol.3, p.308
Usually in Muslim culture animals have names (one animal may be given several names), which are often interchangeable with names of people. Muslim names like asad and ghadanfar (Arabic for lion), shir and arslan (Persian and Turkish for lion, respectively) are common in the Muslim world. Prominents Muslims with animal names include: Ali ibn Abi Talib (called "Asad Allah", God\'s lion), Abdul-Qadir Gilani (called "al-baz al-ashhab", the white falcon) and Lal Shahbaz Qalandar of Sehwan (called "red falcon").Annemarie Schimmel. Islam and The Wonders of Creation: The Animal Kingdom. Al-Furqan Islamic Heritage Foundation, 2003. Pages 2-4
Islamic literature contains many stories of animals. Arabic and Persian literature boast a large number of animal fables. The most famous, kalilah was Dimnah, translated into Arabic by Ibn al-Muqaffa in the 8th century, was also known in Europe. In the 12th century Shihab al-Din al-Suhrawadi wrotemany short stories of animals. At about the same time, in north-Eastern Iran, Farid al-Din Attar composed the epic poem Mantiq al-Tayr (meaning "The Discourses of the Birds").
The ritual method of slaughter as practiced in Islam and Judaism has been decried as inhumane by government-funded animal welfare authorities in the UK who have stated that it "causes severe suffering to animals."Halal killing may be banned | The Guardian | Guardian UnlimitedBBC NEWS | UK | Halal and Kosher slaughter \'must end\' Cattle require up to two minutes to bleed to death when such means are employed, according to the Chairperson of the Farm Animal Welfare Council Judy MacArthur Clark. She adds, "This is a major incision into the animal and to say that it doesn\'t suffer is quite ridiculous." Majid Katme of the Muslim Council of Britain disagrees, stating that "[i]t\'s a sudden and quick haemorrhage. A quick loss of blood pressure and the brain is instantaneously starved of blood and there is no time to start feeling any pain." A study done by Professor Wilhelm Schulze et al. at the University of Veterinary Medicine in Germany concluded that "[t]he slaughter in the form of ritual cut is, if carried out properly, painless in sheep and calves according to the EEG recordings and the missing defensive actions."Schulze W, Schultze-Petzold H, Hazem AS, Gross R. Experiments for the objectification of pain and consciousness during conventional (captive bolt stunning) and religiously mandated (“ritual cutting”) slaughter procedures for sheep and calves. Deutsche Tierärztliche Wochenschrift 1978 Feb 5;85(2):62-6. English translation by Dr Sahib M. Bleher This study is cited by the German Constitutional Court in its permitting of dhabiha slaughtering.Das Bundesverfassungsgericht
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