Environmental Protection-Part Three

The Creation of an Environmental Conscience: Animal Rights and Wrongs

“God has created every moving (living) creature from water.  Of them there are some that creep on their bellies, some that walk on two legs, and some that walk on four.  God creates what He wills.  Verily!  God is Able to do all things.” (Quran 24:45)

Throughout the revealed texts of Islam, we find that God has animals playing not insignificant roles in the fate of nations.  After all, in the above verse we are informed of our common origin: water.

In the story of the People of Thamud, for example, we are given an indication of Islam’s enforcing of ethical treatment of animals, or more precisely, the severe consequences of mistreating them.  For it was only after Thamud slaughtered the she-camel miraculously sent to them by God as a Sign, after they had already oppressed the beast by denying her water to drink, that God destroyed the nation in one single mighty blast.[1]

“(The People of) Thamud denied (their Prophet, Salih) through their transgression, when the most wicked man among them went forth (to kill the she-camel).  But the Messenger of God (Prophet Salih) (had) said to them: Be cautious!  That is the she-camel of God!  (So do not harm it) and bar it not from having its drink (of water)!  Then they denied him and they killed it.  So their Lord destroyed them because of their sin, and made them equal in destruction!” (Quran 91:11-4)

In order to best appreciate just how seriously Islam champions what in modern times are popularly referred to as “animal rights”, and how seriously Islam criminalises any wrong done to animals, one need venture no further than the authentic narrations (ar. ahadith) of the Prophet Muhammad.  No detailed commentary will be necessary as the words of the Prophet, often highly charged with emotion and empathy for the suffering of birds and beasts alike, speak loudly for themselves as they vividly illustrate Islam’s unprecedented “humanistic” regard for man’s fellow creatures.  From amongst the many sayings of the Prophet Muhammad are:

“Whilst a man was walking on a road, he was overcome with severe thirst.  So he found a well, descended into it, drank (his fill), and then came out.  Then he saw a dog panting hard and eating the moist earth.  So he said: ‘Verily, this dog is overcome with thirst like I had been.’  So he (again) descended into the well and filled his leather socks with water.  Grasping his socks in his mouth, he came out of the well and then quenched the dog’s thirst.  Therefore, God thanked the man and forgave him his sins.” The Companions asked: ‘O Messenger of God!  Do we really get reward for (being kind even to) animals?’  The Prophet replied: ‘There is reward for (showing kindness to) every living thing.’” (Saheeh Al-Bukhari, Saheeh Muslim, Abu Dawood)

“A woman was punished on account of a cat.  She imprisoned it until it died, so was entered into Hellfire.  She neither fed it nor quenched its thirst whilst she held it captive, nor did she leave it be to eat from the insects of the earth.” (Saheeh Al-Bukhari, Saheeh Muslim, Ibn Majah)

“Whoever kills [even] a sparrow without good reason, God will question him about it on the Day of Resurrection.” (Ahmed)

“Do not use living creatures for target practice.” (Saheeh Muslim)

“An earlier Prophet of God was stung by an ant and so, in anger, ordered the entire ants nest be burned.  At this, God reprimanded this Prophet with the words: ‘Because one ant stung you, you have burned a whole community which glorified Me.’” (Saheeh Al-Bukhari, Saheeh Muslim)

“The one to whom his horse is a source of reward is the one who keeps it in the path of God, and ties it by a long rope in a pasture or a garden.  Such a person will get a reward equal to what the horse’s long rope allows it to eat in the pasture or the garden.  And if the horse breaks its rope and crosses one or two hills, then all marks of its hoofs and its dung will be counted as good deeds for its owner.  And if it passes by a river and drinks from it, then that will also be regarded as a good deed on the part of its owner.” (Saheeh Al-Bukhari)

“Do not clip the forelock of a horse, for decency is attached to its forelock; nor its mane, for it protects it; nor its tail, for it is its fly-swatter.” (Abu Dawud)

“While a man was riding a cow, it turned toward him and said: ‘I have not been created for this purpose; I have been created for plowing.’” (Saheeh Al-Bukhari)

Abdullah bin Abbas narrated:

“God’s Messenger forbade inciting animals to fight each other.” (Saheeh Al-Bukhari, Saheeh Muslim, at-Tirmidhi)

Abdur-Rahman bin Abdullah bin Mas‘ud narrated:

“We were on a journey with the Messenger of God, and he left us for a while.  During his absence, we saw a bird called Hummara with its two young and so we took the young ones.  The mother bird was circling above us in the air, beating its wings in grief, when the Prophet came back and said: ‘Who has hurt the feelings of this bird by taking its young?  Return them to her!’” (Saheeh Muslim)

Jabir bin Abdullah narrated that the Prophet, upon seeing an ass which had been branded in its face pass him by, became so upset that he exclaimed:

“May God curse the one who branded it.” (Saheeh Muslim)

The Prophet’s wife, A’isha, narrated: “I was riding a restive camel and turned it rather roughly.  The Prophet said to me:

‘It behooves you to treat animals gently.’” (Saheeh Muslim)

Yahya bin Said narrated:

“The Prophet was seen wiping the face of his horse with his gown.  When asked why he was doing that, he replied: ‘Last night I was reprimanded by God for having neglected my horse.’” (Muwatta)

Abdullah bin Ja’far mentioned that when the Prophet passed by some children who were shooting arrows at a ram, he rebuked them, saying:

“Do not maim the poor beast.” (an-Nasai)

Even a cursory reading of the Prophet’s words above will have revealed how harming, abusing or disfiguring animals carries stern censure in this world and severe penalty in the Hereafter; while protecting animals and showing mercy and kindness to them is rewarded by God, a path to forgiveness, and expiation of one’s sins.  It is clear also that Islam acknowledges the pain and suffering felt and experienced by animals – both physical and psychological - and how they instinctively recognise when injustice is done to them.  Quite remarkably, Islam also recognises animals as possessing a conscience, natural dignity, and even unique individual identities (a bird named “Hummara”, a donkey named “Uqayr”, and so on).

“And the earth He has put for the living creatures.  Therein are fruits and palms producing sheathed fruit-stalks; and also corn, with (its) leaves and stalks for fodder, and sweet-scented plants.  Then which of the Blessings of your Lord will you deny?” (Quran 10:10-13)

Footnotes:

[1] The destruction of the She-Camel in itself is not the reason God destroyed the nation.  Rather, it is the destruction of His Special Sign which had been sent to them, such destruction symbolizing their utter denial of God as the One to whom they will return, and Tawheed as the religion that he ordained.  Similarly, when a man hurts any animal without just cause, he is denying one of the aspects God has ordained mankind should act on, which is mercy.  When a man denies an animal (or vegetation) its right to mercy, then the right to mercy the man has from God is similarly withdrawn, and he will be punished.  Furthermore, if a man intentionally performs a mercy to an animal, vegetation (or person), then God will reward him out of His mercy.

The Creation of an Environmental Conscience: God’s Green Earth

“With Him are the keys (to the treasures) of the Unseen that no one knows but He.  He knows whatever there is on the earth and in the sea.  Not a leaf falls but with His knowledge: there is not a grain in the earth’s shadows, not a thing, freshly green or withered, but it is (inscribed) in a clear record.” (Quran 6:59)

The Prophet Muhammad, may the mercy and blessings of God be upon him, once said:

“The world is green and beautiful, and God has appointed you his guardian over it.”(Saheeh Muslim)

Keeping the earth green, productive and of benefit to man and beast is a most noble concern according to Islam.  We learn from the Prophet that:

“There is none amongst the believers who plants a tree, or sows a seed, and then a bird, or a person, or an animal eats from it, except that it is regarded as having given a charitable gift (for which he can expect God’s Pleasure and Reward).” (Saheeh Al-Bukhari)

The planting of vegetation is such a virtuous endeavour in the Sight of God that it is encouraged even if it be a person’s final act on Earth.  The Prophet said:

“Even when the Day of Judgement comes (upon you), if any one has a palm-shoot in hand, he should plant it.” (Ahmad)

As for the question of who has rights over herbage and the other resources that are vital to the survival and well-being of humankind, the Prophet explicitly stated:

“The people are partners in three things: water, herbage and (fuel for) fire.” (ibn Maajah)

It is a given in Islam that if the vital resources of the earth are not shared equitably, societies will be polarized between the haves and the have-nots.  Hence, those Muslims who find themselves in control of provisions beyond their means are encouraged to be charitable and compassionate towards the less fortunate one on the one hand, and censured for hoarding and wastefulness on the other.  In any event, the obligatory Islamic institution of zakah (alms-giving to the poor), the prohibition of riba (usury in all its wicked forms), and the ethical economic system of Islam in general, all ensure that the gap between rich and poor does not remain insurmountable or, in any case, is highly porous.

“It is He Who produced gardens with and without trellises; and date-palms and crops with produce of all kinds; and olives and pomegranates of similar and different variety: eat of their fruit in their season but render the dues (i.e. pay the zakah) that are proper on the day that the harvest is gathered.  And waste not by excess: for God does not love the wasteful.” (Quran 6:141)

The cause of sustainable development - the ability of current generations to develop without compromising the needs of future generations - is itself in complete harmony with the teachings of Islam.  Today, less than 25 percent of the world’s population are consuming over 75 percent of the world’s resources.  It is this misappropriation, misuse, abuse and overuse of the world’s resources that makes for unsustainable resource consumption.  As for those guilty of such abuse, for them will be a severe comeuppance in the Hereafter, as was alluded to by the Prophet when he said:

“(Among the)... three types of people with whom God, on the Day of Resurrection, will neither exchange words, nor look at ... is the one who possesses an excess of water but withholds it from others.  God will say to him: ‘Today I shall withhold from you my grace as you withheld from others the excess of what you had not yourself created.’” (Saheeh Al-Bukhari)

“And it is He Who has made you successive (generations) in the earth.  And He has raised you in ranks, some above others, so that He may try you in that which He has bestowed on you.  Surely your Lord is Swift in retribution, and certainly He is Oft-Forgiving, Most Merciful.” (Quran 6:165)

In reality, the accelerated loss of biodiversity, the destruction of natural habitats, the pollution of and damage to eco-systems, and the general environmental erosion, damage and degradation, not to speak of the wide scale oppression suffered by many of the world’s inhabitants, are all from the manifest signs of corruption and villainy in the earth.

“If only there had been among the generations before you, persons having wisdom, prohibiting (others) from corruption and villainy in the earth, except a few of those whom We saved from among them.” (Quran 11:116)

If man fails in his duty and responsibility towards the One (God) greater than he, how can he be expected to be dutiful and responsible to that which he deems lesser than himself?  If there is ingratitude to the Creator, how can man show gratitude towards his fellow man – let alone for the dumb beasts of the earth?  If man cares little for the balance of his good deeds before His Lord, why should he be expected to care for the balance of the world around him?

“Truly, he (the wrong-doer, will have) thought that he would never return (to His lord for reckoning)!  By no means!  His Lord has been ever watchful over him!” (Quran 84:14-5)

Therefore let all humanity take heed!  For it is certainly true that we reap what we sew.  Everything we do in life will revisit us after our death; we, the human beings who have had the whole earth and its creatures subdued for a just cause.  That fact alone should make us responsible in our preparation for that one fateful day, the Day of Judgement.

“When the Earth is shaken with a violent shaking, and the Earth throws out her burdens, and man says: ‘What has befallen her?’ - on that Day she shall tell her story!” (Quran 99:1-4)