Mosque Foundation

Animal Rights in Islam

By Sh. Ahmed Arafat

Remarkably, the Quran turns our attention to the fact that all living creatures, including animals, birds, insects, make independent nations in the same way humans do. Animals eat, drink, multiply, fall sick, get well, communicate, grow old, and die. The Quran says: “All living beings roaming the earth and winged birds soaring in the sky are communities like yourselves. We have left nothing out of the Record. Then to their Lord, they will be gathered all together” (Quran 6: 38). 

Interestingly enough, the Quran records an incident about Prophet Sulaiman as he miraculously understands the way some ants communicate: “When they reached the Valley of the Ants, an ant exclaimed: ‘O ants! Enter your dwellings lest Sulaiman and his armies crush you, unperceiving’” (Quran 27:18). In other words, each living creature is a tenant-in-common on earth with human species. 

In his biographical work al-Wafi bi al-Wafayat, al-Safadi writes that it once happened that Imam Abu Ishaq al-Shirazi, a famous Shafi’i jurist of the fifth century of Hijrah, was walking accompanied by one of his students. Suddenly, a dog appeared beside them. The Imam’s students scolded the dog. Upon this, the Imam responded: “Did you not know that this dog has a share in the street?”

Spiritually, Allah emphasizes the particular relation that connects Muslims with animals and the universe. The Quran teaches us that birds glorify Allah in a way humans do not know: “Do you not see that Allah is glorified by all those in the heavens and the earth, even the birds as they soar? Each [instinctively] knows their manner of prayer and glorification. Moreover, Allah has [perfect] knowledge of all they do” (Quran 24:41). The Quran asserts that “There is nothing but glorifies Him as Holy, but you do not understand their glorification” (Quran 17: 44), and that “To Allah submits all the living creatures in the heavens and the earth, and so do the angels, and they show no arrogance” (Quran 16: 49). 

Furthermore, the Quran considers animals as signs for humans to ponder on. The creation of animals alongside the creation of the sky. The earth and the mountains are subjects for meditation, and thereby humans can easily recognize the power of the Creator. Allah said: “Will they not regard the camels, how they are created? The heaven, how it is raised? The hills, how they are set up? The earth, how is it spread? (Quran 88: 18-20).

Furthermore, “And your Lord has inspired bees to take dwellings in mountains and trees, and what [people] construct. Then eat of all the fruits and go through the pathways made smooth by your Lord. There comes from its bellies a beverage of different colors, in which there is healing for people. Indeed, this is a sign for those who reflect” (Quran 16: 68-69). It is also interesting to mention that the Quran states that humans learned to bury the dead from ravens. When Cain killed Abel, the Quran explains, “Then Allah sent a raven scratching up the ground, to show him how to hide his brother’s naked corpse. He said: Woe unto me! Am I not able to be as this raven and so hide my brother’s naked corpse? And he became repentant” (Quran 5:3).

Consequently, the Quran acknowledges animals’ birth-right to enjoy Allah’s blessings on this earth and share its natural resources with humans. The Quran reads: “It is He [Allah] Who has made the earth for you, and made for you therein paths and sent down water from the sky, and thereby brought different kinds of vegetation. Eat and pasture your cattle; indeed, therein are signs for those who reflect” (Quran 20: 53-54).

In another situation, the Quran states: “He brought from it its water and pasturage, and he made the mountains firm, as a provision for you and your cattle” (Quran 79: 31-33). Similarly, the Quran instructs: “Then let man look at his food: how We pour out water in showers, then turn up the earth into furrow-slices and cause grains to grow therein – grapes and green fodder; olive-trees and palm-trees; and luxuriant orchards, fruits, and grasses….as provision for you as well as for your cattle” (Quran 80: 24-32).

As we can see, all living creations, no matter their size or position, have substantial roles and rights in Islam. Besides, each is worthy of attention and respect. For our role as the top of creation, we are responsible for what is under our control, including animals. Islam urges us to treat animals with compassion and never to abuse them. All creation praises Allah, even if we do not comprehend all forms of praise. Prophet Muhammad (ﷺ) often spoke about the need for mercy and kindness toward animals. Time and again, the Quran, Hadith, and Islamic history teach us to be mindful, kind, and compassionate toward animals. According to Islamic principles, animals have a unique position in the creation hierarchy, and we are accountable for their well-being. May Allah make us worthy and capable of this responsibility.

Clarity and Ambiguity in the Quran

By Sh. Ali Mashhour

“It is He who has sent down to you, [O Muhammad], the Book; in it are verses [that are] precise – they are the foundation of the Book – and others unspecific. As for those in whose hearts is deviation [from truth], they will follow that of it which is unspecific, seeking discord and seeking an interpretation [suitable to them]. And no one knows its [true] interpretation except Allah. But those firm in knowledge say, ‘We believe in it. All [of it] is from our Lord.’ And no one will be reminded except those of understanding” (Quran 3:7).

In the above verse from Al-Imran, Allah classifies the Quran relative to its meaning and implication into two main types: those verses which are clear, and others that are open to interpretation. Allah describes the Quran as clear guidance; a book that puts everything in a human being’s life and environment into a proper perspective. Those verses which are unclear are only ambiguous in meaning relative to the reader, not the text itself.

Allah describes the Quran as being free of error. He says: “[This is] a Book whose verses are perfected and then presented in detail from [one who is] Wise and Acquainted” (Quran 11:1). And again here: “These are the verses of the clear Book” (Quran 12:1).

In these verses, Allah articulates that the Quran is clear and unambiguous while affirming in the top verse from Al-Imran that parts of the Quran may appear ambiguous to some. Hence, we understand that the Quran as a whole is clear, while parts may be obscure.

Allah further says that the Quran is evident in the chests of those who possess knowledge of it. He says: “Rather, the Quran is distinct verses [preserved] within the breasts of those who are given knowledge. And none reject Our verses except the wrongdoers” (Quran 29:49). “And these examples We present to the people, but none will understand them except those of knowledge” (Quran 29:43).

To further clarify this concept, Ibn Abbas (may Allah be pleased with him) is reported by At-Tabari in his explanation to have said:
“The Quran is of four types (with regards to meaning):
-a type which Arabs understand naturally,
-a type which no one is excused from not knowing,
-a type which only the scholars (of Islam) understand,
-and a type which only Allah alone possesses the knowledge of.”
The first type of meaning that Arabs understand naturally would be the nuances of grammar and eloquence, which can only be appreciated by those who master the Arabic language sufficiently enough to notice them.

The second type is those meanings of the Quran, which are so evident that anyone who hears them will understand them regardless of their level of education or intelligence. For example, the understanding that Allah is one and the only one worthy of worship, that adultery is impermissible, that stealing and lying are prohibited, are clearly wrong not and not open to any type of justification.

The third type Ibn Abbas refers to in regards to the meaning of the Quran is that which only the scholars of Islam understand. With proper understanding, the definitions of this portion of the Quran rely heavily upon tying these meanings in with other parts of the Quran and authentic Sunnah of the Messenger of Allah.

Hence, only those with a wealth of knowledge and proper understanding of the Quran and Sunnah can adequately understand these meanings. In other words, one must look at the Quran in its entirety to see the forest for the trees. Anyone can understand the verses of the Quran, still, only those of immense knowledge and experience can understand the Quran and Sunnah in the way that Allah and His Messenger intended.

The fourth and final type of meaning that Ibn Abbas mentions are those meanings of the Quran, of which only Allah reserves the knowledge. Allah describes paradise in vivid detail, yet these are merely an approximation of its actual being. From the narration of Abu Hurairah: “I have prepared for My righteous servants a place the likes of which no eye has ever seen, no ear has ever heard, and has never been imagined by any human being” (Bukhari: 3072/ Muslim: 2824).

Despite the stunning and eloquent detail in which Allah describes paradise, no matter how lively our imagination and how strong our understanding of the concepts put forth, no human being can ever adequately imagine it. Rather its reality is known only to Allah until we get our chance to experience it, inshaAllah.

Be Among the Few: Express Gratitude

Many of us frequently exclaim: “Alhamdulillah!” (praise and thanks to Allah) when we are happy or receive good news, but Allah says, “Only a few of My servants are truly grateful” (Quran 34:13). Even though verbal gratitude is one way to express thanks, this basic form has lost its punch in our daily life. For this reason, as a reminder to myself and to you, here are seven habits to maintain a grateful heart with mindfulness.

• First, thank Allah by counting the blessings He’s given you. 

Make a list of the good things in your life and thank Him consciously. Saeed al-Jurayri used to say: “Counting Allah’s favors is one of the ways to express gratitude.” If you do not realize the blessings in your life, remember what the Prophet ﷺ advised, as reported by al-Tirmizi: “Whoever wakes up feeling safe with their household, staying healthy and having the food for their day is like a person who is given life in its entirety.” 

• Second, speak of Allah’s favors on you. 

Share the good things you are grateful for in your life with the people who love you. This is not arrogance or showing off or being preachy! When you give thanks, you are praising Allah and attributing everything to Him. The Quran reads: “As for the favors of your Lord, report [them]” (Quran 93:11). Sharing gratitude can be a source of inspiration for others and holding ourselves more accountable.

• Third, wake up early and start your day with gratitude affirmations. 

Every morning the Prophet ﷺ used to say: 

اللَّهُمَّ مَا أَصْبَحَ بِي مِنْ نِعْمَةٍ فَمِنْكَ وَحْدَكَ لَا شَرِيكَ لَكَ فَلَكَ الْحَمْدُ وَلَكَ الشُّكْرُ

“My Lord, All the blessings that reach me this morning are from You alone. You have no partner. To You is all praise. To You is all gratitude” (Authentic Hadith as judged by Imam al-Nawawi).  

• Fourth, end your day with gratitude. 

The Prophet ﷺ used to offer the following prayer before sleeping:

 الْحَمْدُ لله الَّذِي أَطْعَمَنَا وَسَقَانَا وَكَفَانَا وَآوَانَا، فَكَمْ مِمَّنْ لَا كَافِيَ لَهُ وَلَا مُؤْوِيَ

“Thanks are due to Allah who gave us food and drinks, sustained us and gave us shelter. There are many who are not sufficiently sustained or have a place to live in.” The Prophet ﷺ used to remember the favors of food and drinking water every night before he slept, even though he had less than what most of us have today.  

• Fifth, when you say alhamdulillah, mean what you say. 

We begin each daily prayer with the Fatihah ‘alhamdulillah…,’ and after finishing prayer, we say alhamdulillah 33 times. But, do we really mean what we say? Now say alhamdulillah mindfully and let the meaning sink slowly into your heart.

• Sixth, thank people who do favors for you. 

Imam Ahmad, Abu Dawud, and Ibn Hibban reported on the authority of Abu Hurayrah that the Prophet ﷺ said:

 لا يشكر الله من لا يشكر الناس 

“Those who do not thank people are not grateful to Allah.” Call a friend, teacher, neighbor, or someone who did something nice to you and tell them that you are thanking them for being in your life. Your spouse looks out for your needs on a daily basis. Leave them a thank-you note for something good they did, no matter how small it is. Acknowledge the service provided to you by the postal worker, garbage collector, or your child’s bus driver by giving them a gift in appreciation of their work. A handwritten card is a heartfelt way of expressing gratitude as it illustrates your care and thoughtfulness. Make it your habit to give a compliment daily. By doing so, you will have more positive emotions, feel more alive, become more resilient, and develop better relations.

• Seventh, practice present-moment gratitude. 

Here is one way to apply this habit: As you are doing a daily activity, as simple as drinking a cup of water, take a moment to pause, be mindful and feel grateful as you are drinking, and then say alhamdulillah with focus and awareness. Another way is when you receive good news, say alhamdulillah and fall down in prostration to Allah. This is a forgotten Sunnah known as Sujud al-Shukr (Gratitude Prostration) and is meant to protect us from any potential pride or arrogance. Whereas gratitude is expected every day, Sujud al-Shukr is for noticing and tracking any new blessing in our life. Many scholars see that it is not required to be in the state of taharah (ritual purity), facing the Qiblah or even for a woman to be wearing Hijab, as this sujud is a quick reaction to something that may have suddenly happened. 

I pray that Allah makes us among the few who are truly grateful for His blessings so He may increase His mercy upon us.

Asking for Allah’s Forgiveness

“And those who do not invoke with Allah another deity or kill the soul which Allah has forbidden [to be killed], except by right, and do not commit unlawful sexual intercourse. And whoever should do that will meet a penalty. Multiplied for them is the punishment on the Day of Resurrection, and they will abide therein humiliated. Except for those who repent, believe, and do righteous work. For them, Allah will replace their evil deeds with good. And ever is Allah Forgiving and Merciful. And those who repent and do righteousness do indeed turn to Allah with [accepted] repentance” (Quran: 68-71).

The scholars of Islam have derived from these verses and others like them that sin is of three main categories:

• • Sin against the rights of Allah
  • Sin against the rights of another creature
  • Sin as a transgression against one’s soul

Al-Baz-zaar and others have collected that a number of the righteous predecessors have said: Oppression is of three categories on the day of resurrection: a transgression which Allah will not forgive, a transgression which Allah will forgive, and a transgression which Allah will not neglect. The type of sin Allah will not forgive is Shirk (associating another with Him in worship). The Quran states: ‘Verily Allah does not forgive that others be associated along with Him (i.e., in worship), and He forgives that which is less in severity for those whom He chooses’ (Quran 4:48). The transgression Allah will forgive is a transgression of someone against their soul in sinning between themself and the lord. The type of sin which Allah will not neglect is a transgression of His creatures between one another. Allah will overlook this type until total retribution is achieved.

• Cease from the action of which one is repenting
• Heartfelt regret over the sin in question
• Sincere and solemn intention never to sin again
• Timely repentance (any time before the sun rises from the west, and before a person’s soul leaves their body)
• If the sin involves transgression against another, the rights of the victim should be restored. For example, if someone steals, the stolen item must be returned to its rightful owner as a valid condition of repentence

Provided these conditions are met, Allah guarantees forgiveness. As He says in the previous verses, “…for them, Allah will exchange their evil deeds for good deeds…” There are several dimensions to the meaning of this statement. However, most simply put, by repenting, one cannot change the past; what’s done is done and cannot be changed. However, one can change the way the past is looked upon and judged by Allah.

May Allah grant us all the most sincere of accepted repentance before we meet Him.