(MY) kindness to animals

[Guest guest]

Sunday October 29, 2006 - THe Star

 

 

Kindness to animals an Islamic virtue

 

Guest columnist

By CHANDRA MUZAFFAR

 

IN all religions, kindness to animals is an exalted virtue. Because

animals are God's creations, the human being has a duty to look after

them.

 

Islam regards animals as part of the Divine Plan. They are

manifestations of God's compassion and mercy. Over and over again, the

Quran invites the human being to contemplate on cattle, birds and

insects to appreciate the power of God.

 

It says, for instance, " Do they not look at the birds, held poised in

the midst of (the air and) the sky? Nothing holds them up but (the

power of) God. Verily in this are Signs for those who believe.

(16:79). "

 

It is worth observing that there are a number of chapters in the Quran

that are named after animals – the cow, cattle, bees, ants, and the

spider. While the Quran reiterates the obvious, that animals have been

created for the benefit of the human being, it is significant that it

also acknowledges the rights that animals possess. This is illustrated

in the story of the Prophet Salih and the people of Thamud (7:73;

11:64; 26:155-156; 54:23-31).

 

The privileged among the people of Thamud usurped all rights to water

and pasture. The Prophet intervened and asked that the rights of the

poor and their cattle be respected. As a test, a she-camel was

selected to be given access to those resources. But the privileged

hamstrung the camel. For denying the rights of the poor and their

animals, God destroyed Thamud.

 

It was partly because of the Quranic perspective on animals that early

Muslim jurists formulated rules and regulations designed to protect

the welfare of horses and camels, mules and donkeys, and even cats and

birds.

 

The overloading of mules was forbidden. If a cat was starved for a

certain period of time, its owner could be punished. The target

killing of birds was discouraged as a sport. In fact, animal torture

was explicitly prohibited in certain Muslim societies of yesteryear.

 

Indeed, protecting the rights of animals is integral to the trust

placed upon the human being as khalifah or vicegerent.

 

As khalifah, the human being has a responsibility towards the whole of

creation, including the entire ecosystem and all the flora and fauna

on this planet. Fulfilling this responsibility (amanah) is the essence

of the human being's mission on earth.

 

If animal welfare is so central to Islam, why does the religion

require animals to be slaughtered in a manner that certain animal

rights activists regard as cruel?

 

Since space does not permit a detailed discussion, it suffices to

observe that scientific studies conducted in Germany and other places

have shown that the Islamic method of slaughter in fact causes less

pain and suffering to the animal.

 

It is equally important to emphasise that the Quranic stipulation to

proclaim the name of God whenever one slaughters an animal is to make

the human being aware that taking life is an awesome responsibility

and a solemn trust.

 

Animal rights activists and the public in general are also somewhat

mystified by the repugnance that a section of the Muslim community

displays towards dogs. So strong is this aversion that one would be

justified in describing it as a sort of " dogophobia " .

 

Has dogophobia any basis in the Quran or the authentic Sunnah (the Way

of the Prophet Muhammad)?

 

It is significant that the Quranic attitude towards the dog is

positive, rather than negative. In a chapter devoted to the principle

of faith, a dog is mentioned a few of times as the companion to some

pious youths who had taken refuge in a cave (18:18; 22). In another

chapter, the dog is alluded to as a hunting animal (5: 4).

 

The Prophet once related the story of a prostitute who, on seeing a

panting dog by a well, about to die of thirst, took off her shoe and,

tying it with her head-cover, drew out some water for the poor animal.

Because of that good deed, the Prophet told his followers, God had

forgiven the woman.

 

The Sunnah also informs us of how the Prophet asked one of his

companions to stand guard over a bitch and its litter of puppies

because he was afraid that passers-by would accidentally hurt them.

 

Given these perspectives from the Quran and the authentic Sunnah, one

is forced to conclude that dogophobia is perhaps the product of a

certain stream of jurisprudence that has evolved through time wrongly

inspired by a couple of hadith (sayings of the Prophet), which had

rightly cautioned the faithful about the link between dog's saliva and

the spread of disease.

 

Unfortunately, unthinking adherence to jurisprudential traditions has

created a situation today where some Muslim taxi drivers in Melbourne

refuse to take blind passengers dependent upon guide dogs for their

movements. Their attitude contradicts the kindness and compassion that

the Quran expects us to show everyone, especially those with

disabilities.

 

It underscores yet again the urgent need for the Muslim community and

the ulama in particular to undertake a serious evaluation of Islamic

jurisprudence guided by the universal values and principles of the

Quran.

 

Dr Chandra Muzaffar is president of the International Movement for a

Just World (JUST) and an adviser to the newly formed animal welfare

group called Petpositive.