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Animal Rights in Islam
By V.A.
Mohamad Ashrof
The
Islamic worldview and guidelines give sufficient basis for a
humane treatment of animals.
We live in a world inhabited not only by humans but also by
countless other creatures that share the world with us.
Animals provide resources and services that we use. They
form part of the life-support system of the earth on which
all life depends. Every kind of thing is produced on the
earth in due balance and measure. The mineral kingdom
supports the vegetable, which in turn support the animal
kingdom, and there is a link of mutual dependence between
them, in a chain of gradation and interdependence. This
ecological and organic vision of the world is amply
described by the Qur’an: [The earth We have spread out (like
a carpet); set thereon mountains firm and immovable: and
produced therein all kinds of things in due balance] (Al-Hijr
15:19).
What should be our relationship with creatures in the animal
world? The Islamic view of human relation with animals
cannot be evaluated in isolation from its tawheedi
worldview. Islam inculcates a faith in the Eternal,
Transcendental Creator, Who created according to a plan and
purpose. From the smallest particle to the large galaxies,
all the flora and fauna fulfill their assigned role in a
unified divine scheme: [Do you not see that God is He, Whom
obeys whoever is in the heavens and whoever is in the earth,
and the sun and the moon and the stars, and the mountains
and the trees, and the animals and many of the people]
(Al-Hajj 22:18).
We see that each animal has been created with a specific
purpose, either to benefit human beings directly, or as
symbols for people to ponder over God’s greatness (An-Nahl
16:5,8, An-Naziat 79; An-Noor 24:45). The existence of
animals is proof for the very existence of God (An-Noor
24:45). Even animals’ geographical distribution is ordained
by God (Al-Jathiya 45:4, 29). Any beholder can see the
simple homely things of life in which human beings receive
so many benefits from divine mercy (Yasin: 36:71-73). The
Qur’an invites man to contemplate the cattle, sheep, horses,
camels, mules, and other domestic animals, the birds of the
sky, and all the innumerable species and genera that they
comprise (Al-Ghashiya 88:17; Ya-Seen 36:71; and An-Noor
24:41). The way in which the birds fly and stay in the air
is a sign of God in which there is guidance for humankind
(Al-Insan 67:19; An-Nahl 16:79). God established and
maintained a balance between all His creations (Ar-Rahman
55:7-10). God alone is the real Sustainer and Provider. He
has taken upon Himself the responsibility to provide for
every living creature (Hud 11:6; Adh-Dhariyat 51:58; Al-Hijr
15:19-21; Al-‘Ankaboot 29:60).
By creating right instincts, God has bestowed a balanced
chain so that food is available for everyone. Terrible
consequences will follow if this chain is broken (Ar-Rahman
55:8; Ar-Room 30:41). By over-killing and destroying, man
has exterminated magnificent creatures in the wild. He has
almost wiped out whales in the northern hemisphere and is
continuing in the other. Widespread beating, kicking,
overriding, torturing, cruel slaughtering methods and
vivisection, causing animal pain and suffering have created
an enlightened demand for more humane ethics.
Philosopher Charles Hartshorne expressed the need thus: “We
need new ethical and practical ideas to mediate between
ultimate ideas and our concrete situation.” The Islamic
worldview and guidelines give sufficient basis for a humane
treatment of animals. If one compares Islam with other
worldviews, one can see different approaches to such
concepts. For example, a pantheistic worldview of reality
will have problems in fighting against pain, cruelty, and
injustice since, ultimately, these things are only part of
the reality that is “god” in the pantheistic sense. One
major objective of Islam is that it seeks to make the human
being kind hearted towards fellow creatures. Kindness is an
important ingredient of the human
conscience. God Himself is compassionate and kind and wants
man, His vicegerent on earth, to be kindhearted towards all
living creatures.
Qaradhawi asserts need for Muslims to co-exist with others in
west
Dublin,
Muharram 18/Feb 27 (IslamOnline/IINA) – The well-known and
prominent Muslim activist, Dr. Yusuf Al-Qaradhawi, has
affirmed the necessity for Muslims in the West to co-exist
with the societies that they live in, and urged Muslims to
engage in dialogue with others, at the same time maintaining
their " Islamic high moral ground" which, he said, is the
best way of winning the hearts of the Westerners.
Sheikh Qaradhawi said this at the opening of the
Fourteenth Session of the European Council for Ifta and
Research, in the Irish capital, Dublin. He said Muslims
should play an active role in these societies, though at the
same time they should preserve a more moderate Islamic
personality and beliefs, which can ensure integration
without absorption into those societies. He added that
swords and slogans no longer win hearts, and only a moral
approach could do that.
The Muslim activist said that the best way is
open dialogues within the societies they live, and the best
approach is that of suaveness and civility. He said Islam
recognizes multiplicity of religions and cultures, and added
that if God had wanted, He could have created the entire
mankind to profess just a single faith. He said the People
of the Book are closer to Islam and Muslims, who can
intermarry with them and even eat of their food.
More
IINA – 02
Qaradhawi…2…Dublin
Sheikh
Qaradhawy lauded the stance taken by the Government of
Ireland, in that it has not been affected by some of the
changes that have been taking place in some of the Western
countries that have changed their attitude towards Muslims,
after the 9/11 events in the US.
The European Council for Ifta and Research was
set up to take care of the affairs of Muslims in the West,
including indigenous as well as immigrant Muslims, and is
doing everything possible to advance moderate and fair
Islam, particularly to the non-Muslims. It makes simplified
religious pronouncements, for the benefit of all Muslims.
The Council's headquarters is in Dublin, capital
of the Irish Republic, and among the topics to be discussed
at this Session would be the problems facing Muslim families
in the West. The Council meets twice a year, with the last
one being held in 2004, in the British capital, London.
HI/OB/IINA |
