Animals in Islam

Last updated

According to Islam, animals are conscious of God. According to the Quran, they praise Him, even if this praise is not expressed in human language. [1] [2] Baiting animals for entertainment or gambling is prohibited. [3] [4] It is forbidden to kill any animal except for food or to prevent it from harming people.

Contents

The Quran explicitly allows the consumption of the meat of certain halal (lawful) animals. [2] [5] Although some Sufis have practised vegetarianism, there has been no serious discourse on the possibility of interpretations of scripture that require vegetarianism. [2] Certain animals can be eaten under the condition that they are slaughtered in a specified way. [6]

Pre-7th century

In the Arabian Peninsula before the advent of Islam in the 7th century CE, Arabs, like other people, attributed the qualities and the faults of humans to animals. Virility, for example, was attributed to the cock; perfidy to the monkey; stupidity to the lizard; and boldness to the elephant. [7]

Based on the facts that the names of certain tribes bear the names of animals, survivals of animal cults, prohibitions of certain foods and other indications, W. R. Smith argued for the practice of totemism by certain pre-Islamic tribes of Arabia. Others have argued that this evidence may only imply the 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-as-bird then flies about the tomb for some time, occasionally crying out (for vengeance). [8]

Human duties in utilizing animals

According to Islam, human beings are allowed to use animals, but only if the rights of the animals are respected. The owner of an animal must do everything to benefit the animal. If the owner fails to perform their duties for the animal, the animal goes to someone else. The duties humans have to animals in Islam are based in the Quran, Sunnah and traditions. [9]

Protection of animals' physical health

Harming, disabling, injuring, or cutting out the organs from any animal is strongly prohibited. [9] Muslims may not cut the forelock, mane, or tail of a horse, because it is believed there is goodness in its forelock; its mane provides it warmth and it swats insects away with its tail. [10]

Protection of animals' sexual health

Muslims are not allowed to perform acts such as the interbreeding (as in inbreeding) of animals. [9] Muhammad forbade people from castrating animals. [11]

Preventing cruelty and maltreatment to animals

Muslims are not allowed to harass and misuse animals, which includes snatching a leaf from an ant's mouth. [12] Muslims have no right to brand animals, [13] hamstring or crucify animals before killing, [14] or burn animals even if they cause harm to humans. [15] [16] Humans should obtain animal meat by a swift slaughter [17] and avoid cutting lengthwise. [18] In Islamic slaughter, the spinal cord cannot be broken. [19] [9]

Avoiding punishment of animals

Muslims cannot use any equipment that injures an animal, (i.e., beating them in a circus show, forcing them to carry heavy loads, or running at extreme speeds in races) even to train them. [20] Exposure to sound is also regulated. [21] [9]

Providing food

Muslims are obliged to provide food and water for any animal they see, even if the animal does not belong to them. [22] In providing food and water considerations are the quality of the provisions [23] [24] and the amount of the provision based on the animal's condition and location. [25] [9]

Providing sanitation

Animals' health must be respected, [26] along with food, water, [27] and shelter. [9]

Providing medication

In the event of illness, Muslims are expected to pay for the care and medication. [28] [9]

Providing dwelling

From an Islamic view, the appropriate shelter for an animal has three characteristics:

Respecting animal of status

In Islam, the rights of animals are respected in both life [32] and death. Animal bodies may never be used for malicious purposes. [9]

Qur'an

Although over two hundred verses in the Qur'an deal with animals and six Quranic chapters ( surah ) are named after animals, animal life is not a predominant theme in the Qur'an. [33] The Qur'an teaches that God created animals from water. [33] God cares for all his creatures and provides for them. [33] All creation praises God, even if this praise is not expressed in human language. [1] [2] God has prescribed laws for each species (laws of nature). Since animals follow the laws God has ordained for them, they are to be regarded as "Muslim", just as a human who obeys the laws prescribed for humans (Islamic law) is a Muslim. [34] Just like humans, animals form "communities". In verse 6:38, the Qur'an applies the term ummah , generally used to mean "a human religious community", for genera of animals. The Encyclopaedia of the Qur'an states that this verse has been "far reaching in its moral and ecological implications." [35]

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. [36]

The Qur'an says that animals benefit humans in many ways and that they are aesthetically pleasing to look at. This is used as proof of God's benevolence towards humans. [33] Animals that are slaughtered in accordance with sharia may be consumed. [33] According to many verses of the Qur'an, [37] the consumption of pork is sinful, [38] unless there is no alternative other than starving to death (in times, for example, of war or famine). [39] Surat Yusuf of the Quran mentions that a reason why Ya'qub was reluctant to let his son Yusuf to play in the open, even in the presence of his brothers, was that a dhiʾb (Arabic : ذِئْب, lit.  ' wolf ') could eat him. [40] [41]

The Quran contains three mentions of dogs:

The above verses are seen as portraying dogs positively. [46] An alleged hadith which regards black dogs as "evil" has been rejected by the majority of Islamic scholars as fabricated.[ according to whom? ] Nevertheless, Islamic scholars have tended to regard dogs' saliva as impure; practically, this means anything licked by a dog necessitates washing. Many Islamic jurists allowed owning dogs for herding, farming, hunting, or protection, but prohibited ownership for reasons they regarded as "frivolous". [47]

There is a whole chapter in the Quran named "The Ants". As a result, the killing of ants in Sunni Islam is prohibited. [48] [49] Within the aforementioned chapter of "The Ant", there is an account of Sulaymaan (Solomon) talking to the eponymous ant [50] as well as birds, most famously the hoopoe. [51]

The Quran [52] [53] [54] [55] [56] [57] [58] talks about a miraculous She-Camel of God (Arabic : نَـاقَـة, 'she-camel') that came from stone, in the context of the Prophet Salih, Thamudi people and Al-Hijr. [59]

Pork is haram (forbidden) to eat, because its essence is considered impure, this is based on the verse of the Qur'an where it is described as being rijs (Arabic : رِجْس, impure) (Quran   6:145).

Forbidden ( haram ) is also the meat of domesticated donkeys, mules, any predatory animal with canine teeth and birds with talons. [60]

Verses 50 and 51 of Surat al-Muddaththir in the Quran talk about ḥumur ('asses' or 'donkeys') fleeing from a qaswarah ('lion', 'beast of prey' or 'hunter'), in its criticism of people who were averse to Muhammad's teachings, such as donating wealth to the less wealthy. [61]

The Arabic word meaning "animal" (hayawān/haywān (Arabic : حَيَوَان \ حَيْوَان; plural haywānāt (Arabic : حَيَوَانَات))) appears only once in the Qur'an but in the sense of everlasting life (personal). [7] [33] On the other hand, the term dābbah (Arabic : دَابَّة; plural dawābb), usually translated as "beast" or "creature" to sometimes differentiate from flying birds while surprisingly including humans, occurs a number of times in the Qur'an, while remaining rare in medieval Arabic works on zoology. Animals in the Qur'an and early Muslim thought may usually (though not necessarily) be seen in terms of their relation to human beings, producing a tendency toward anthropocentrism. [33]

Sunnah

Sunnah refers to the traditional biographies of Muhammad wherein examples of sayings attributed to him and his conduct have been recorded. Sunnah consists of hadith (anecdotes about Muhammad).

Animals must not be mutilated while they are alive. [62] Muhammad is also reported (by Ibn Omar and Abdallah bin Al-As) to have said: "there is no man who kills [even] a sparrow or anything smaller, without its deserving it, but God will question him about it [on the judgment day]" and "Whoever is kind to the creatures of God is kind to himself." [2] [7]

Muhammad issued advice to kill animals that were Fawāsiq (Arabic : فَوَاسِق "Harmful ones"), such as the rat and the scorpion, within the haram (holy area) of Mecca. Killing other non-domesticated animals in this area, such as equids and birds, is forbidden. [63]

Muslims are required to sharpen the blade when slaughtering animals to ensure that no pain is felt. [64] Muhammad is said to have said: "For [charity showed to] each creature which has a wet liver [i.e. is alive], there is a reward." [2] [9]

There is a hadith in Muwatta' Imam Malik about Muslim Pilgrims having to beware of the wolf, besides other animals. [65]

Muhammad is also reported as having reprimanded some men who were sitting idly on their camels in a marketplace, saying "either ride them or leave them alone". [2] [7] Apart from that, the camel has significance in Islam. [66] [67] Al Qaswa (Arabic : ٱلْقَصْوَاء) was a female Arabian camel that belonged to Muhammad, and was dear to him. [68] Muhammad rode on Qaswa during the Hijrah ('Migration') from Mecca to Medina, his Hajj in 629 CE, and the Conquest of Mecca in 630. The camel was also present during the Battle of Badr in 624. After the death of the Prophet, the camel is reported to have starved herself to death, refusing to take food from anyone. [66] [69]

In the Nahj al-Balagha , the Shi'a book of the sayings of Ali, an entire sermon is dedicated to praising peacocks. [70] Bees are highly revered in Islam. The structural genius of a bee is thought as due to divine inspiration. Their product honey is also revered as medicine. Killing a bee is considered a great sin. [71] [72]

In Shi'ite ahadith, bats are praised as a miracle of nature. [63]

The wolf may symbolize ferocity. [40] [65] As for the kalb (Arabic : كَلْب, dog), there are different views regarding it. [73] [74] The Sunni Maliki school of Islamic jurisprudence distinguishes between wild dogs and pet dogs, only considering the saliva of the former to be impure; [75] on the other hand, some schools of Islamic law consider dogs as unclean ( najis ). [76] The historian William Montgomery Watt states that Muhammad's kindness to animals was remarkable, citing an instance of Muhammad while traveling with his army to Mecca in 630 AD, posting sentries to ensure that a female dog and her newborn puppies were not disturbed. [73] Muhammad himself prayed in the presence of dogs and many of his cousins and companions, who were the first Muslims, owned dogs; the Mosque of the Prophet in Medina allowed dogs to frolic about in Muhammad's time and for several centuries afterwards. [77] In "two separate narrations by Abu Hurayrah, the Prophet told his companions of the virtue of saving the life of a dog by giving it water and quenching its thirst. One story referred to a man who was blessed by Allah for giving water to a thirsty dog, the other was a prostitute who filled her shoe with water and gave it to a dog, who had its tongue rolling out from thirst. For this deed she was granted the ultimate reward, the eternal Paradise under which rivers flow, to live therein forever." [78] The Qur'an (Surah 18, verse 9-26) praises the dog for guarding the Seven Sleepers fleeing religious persecution; [79] Islamic scholar Ingrid Mattson thus notes that "This tender description of the dog guarding the cave makes it clear that the animal is good company for believers." [75] Umar, the second Caliph of Islam, said that if a dog was hungry in his kingdom, he would be derelict of his duty. [80] According to the Qur'an the use of hunting dogs is permitted, which is a reason the Maliki school draws a distinction between feral and domesticated dogs―since Muslims can eat game that has been caught in a domesticated dog's mouth, the saliva of a domesticated dog cannot be impure. [75] Abou El Fadl "found it hard to believe that the same God who created such companionable creatures would have his prophet declare them 'unclean'", stating that animosity towards dogs in folk Islam "reflected views far more consistent with pre-Islamic Arab customs and attitudes". [81] Furthermore, "he found that a hadith from one of the most trustworthy sources tells how the Prophet himself had prayed in the presence of his playfully cavorting dogs." [81] According to a story by Muslim ibn al-Hajjaj, black dogs are a manifestation of evil in animal form and the company of dogs voids a portion of a Muslim's good deeds; [74] [82] however, according to Khaled Abou El Fadl, the majority of scholars regard this to be "pre-Islamic Arab mythology" and "a tradition to be falsely attributed to the Prophet". [47] [46] Mattson teaches that for followers of other schools, "there are many other impurities present in our homes, mostly in the form of human waste, blood, and other bodily fluids" and that since it is common for these impurities to come in contact with a Muslim's clothes, they are simply washed or changed before prayer. [75] However, this is not necessary for adherents of the Sunni Maliki school as "jurists from the Sunni Maliki School disagree with the idea that dogs are unclean." [83] Individual fatāwā ("rulings") have indicated that dogs be treated kindly or otherwise released, [84] and earlier Islamic literature often portrayed dogs as symbols of highly esteemed virtues such as self-sacrifice and loyalty, which, in the hands of despotic and unjust rulers, become oppressive instruments. [85]

Big cats like the asad (lion), namir (نَمِر, leopard), and namur (نَمُر, tiger), can symbolize ferocity, similar to the wolf. [65] Apart from ferocity, the lion has an important position in Islam and Arab culture. Men noted for their bravery, like Ali, [86] Hamzah ibn Abdul-Muttalib [87] and Omar Mukhtar, [88] were given titles like "Asad Allāh" ("Lion of God") and "Asad aṣ-Ṣaḥrāʾ" ("Lion of the Desert").

Muslim cultures

Usually, in Muslim-majority cultures, animals have names (one animal may be given several names), which are often interchangeable with the names of people. Muslim names or titles like asad and ghadanfar (Arabic for lion), shir and arslan (Persian and Turkish for lion, respectively) and fahad (which could mean either a cheetah or leopard, however " nimr " is more common for the latter) are frequent in the Muslim world. Prominent Muslims with animal names include Hamzah, Abd al-Rahman ibn Sakhr Al-Dawsi Al-Zahrani (more commonly known by his kunya "Abu Hurairah" or the Father of the kitten), Abdul-Qadir Gilani (called al-baz al-ashhab, the wise falcon) and Lal Shahbaz Qalander of Sehwan (called "red falcon"). [89]

Islamic literature has many stories of animals. Arabic and Persian literature boast many animal fables. The most famous, Kalilah wa-Dimnah or Panchatantra , translated into Arabic by Abd-Allāh Ibn al-Muqaffaʿ in the 8th century, was also known in Europe. In the 12th century, Shihab al-Din al-Suhrawadi wrote many short stories about animals. At about the same time, in north-eastern Iran, Attar Neyshapuri (Farid al-Din Attar) composed the epic poem Mantiq al-Tayr (meaning The Conference of the Birds). [89]

In Malaysia in 2016, the Malaysian Islamic Development Department, a religious governing body, prohibited the use of the term hot dog to refer to the food of that name. It asked food outlets selling them to rename their products or risk refusal of halal certification. The term 'Pretzel dog' was considered more appropriate. Per local media, Malaysian halal food guidelines prohibit naming halal products after non-halal products. [90] Islamist organization Hamas which controls the Gaza Strip, banned public dog walking in May 2017, stating it was to "protect our women and children". Hamas officials stated that the ban was in response to a rise in dog walking on the streets which they stated was "against culture and traditions in Gaza". [91]

Ritual slaughter

UK animal welfare organizations have decried some ritual methods of slaughter practiced in Islam ( dhabihah ) and Judaism ( shechita ) as inhumane and causing "severe suffering". [92] [93] According to Judy MacArthur Clark, chairwoman of the Farm Animal Welfare Council, cattle require up to two minutes to bleed to death when halal or kosher means of slaughter are used on cattle: "This is a major incision into the animal and to say that it doesn't suffer is quite ridiculous." In response, Majid Katme of the Muslim Council of Britain stated 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." [93]

In permitting dhabiha, the German Constitutional Court cited [94] the 1978 study led by Professor Wilhelm Schulze at the University of Veterinary Medicine Hanover which 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." [95] Muslims and Jews have also argued that traditional British methods of slaughter have meant that "animals are sometimes rendered physically immobile, although with full consciousness and sensation. Applying a sharp knife in shechita and dhabh, by contrast, ensures that no pain is felt: the wound inflicted is clean, and the loss of blood causes the animal to lose consciousness within seconds." [96]

Animals in Islamic art

Title: Double-face textile with a tree of life & a winged lion Description: Rayy (Iran). Early Islamic Period. Silk Thr muze art islam 4.jpg
Title: Double-face textile with a tree of life & a winged lion Description: Rayy (Iran). Early Islamic Period. Silk
Title: Tree of Life, Khirbat al-Mafjar. Description: Jordan. Early Islamic Period, 8th century. Mosaic. Arabischer Mosaizist um 735 001.jpg
Title: Tree of Life, Khirbat al-Mafjar. Description: Jordan. Early Islamic Period, 8th century. Mosaic.
Title: Pyxis of al Mughira Description: Made at the Royal Workshop at Madinat al-Zahra, Spain for Prince al-Mughira. Hispano Umayyad, 968 CE. Spagna, cordoba, pisside col nome di al-mughina, avorio, X sec. 04.JPG
Title: Pyxis of al Mughira Description: Made at the Royal Workshop at Madinat al-Zahra, Spain for Prince al-Mughira. Hispano Umayyad, 968 CE.

The depiction of animals serve numerous functions in Islamic art. Various animal motifs may work to serve as symbolic metaphors for human beings in a variety objects but their use may vary a great degree from object to object ultimately dependent upon context in which these figures are situated in. The depiction of animals may also serve the purpose of being decorative motifs, examples of the use of animals for decorative purposes can be found in textiles, ceramics, metal work, mosaics, and in general, a wide spectrum of Islamic artistic mediums. Furthermore, depictions of animals in Islam can potentially be a combination of both decorative and symbolic in their respective usage, e.g. royal tapestries with animal motifs used to cover furniture such as the "Double-Face Textile with a Tree of Life & a Winged Lion," hailing from Rayy, Iran circa the Early Islamic Period. In the instance of the "Double-Face Textile with a Tree of Life and a Winged Lion," the use of lions can serve as a great study for reoccurring animal motifs which are used as a representational link between the symbolic power of the lion in nature and the sultan's power. Which in term demonstrates a dual use in visually portraying a lions. [97]

Many animals are often represented alongside "vegetal" (Arabesque) patterns and are often found in an adorsed position (represented twice, symmetrically, and often side by side). Often we can find these adorsed or flanking animals surrounding an actual visual representation of a tree, this seems to be a common motif. The "Tree of Life" mosaic found at the desert palace of Khirbat al-Mafjar built under Caliph Walid II's rule during the Umayyad period, is perhaps one of the most well known mosaics depicting animals in figural form in the Islamic world. [98] This particular mosaic was found in a private room of the desert palace which served as a bathhouse complex for the purpose of leisure. There is no religious context to this particular mosaic which explains the figural depictions of animals, under a religious context we would not see such figural depictions due to aniconism in the Islamic faith. In this mosaic we see a lion attacking a gazelle on the right side of the mosaic, and on the left side we see a depiction of two other gazelles casually grazing. Although there are multiple interpretations of this mosaic, one major interpretation seems to be that the actual physical depiction of the tree of life is a metaphor for the great and vast knowledge growing from the Islamic world. The lion attacking the gazelle is a borrowed motif from previous civilizations that is meant to represent Islam and the Islamic caliphates power as continuing the legacy of the great civilizations the preceded them (e.g. Mesopotamia). [99] Another main interpretation is that this mosaic was a private erotic piece of art that depicted the caliphates sexual prowess, seeing as it was located in a private room of the bath complex. The entanglement of branches on the trees bearing fruit, the female gazelles grazing by the tree, and of course the lion (a stand in for the sultan) taking down his "prey" (a sole female gazelle), are all a testament to the sultan's (Walid II) reputation and exploits, which were well documented in the sultan's own writings. [99]

Live animals or trophy pieces of deceased animals would sometimes be gifted to royal courts from one sultan to another sultan in the Islamic world. In some instances, this exchange of animals as gifts would come from outside the Islamic world as well. For example of Charlemagne gifting a sultan a live elephant. [100] In many instances, we can observe these acquired pieces of animals such as ivory tusks, being repurposed, not only as a trophies but as a decorations. A great example of the aforementioned is "The Pyxis of al-Mughira," made at the Royal Workshop at Madinat al-Zahra, Spain, This Ivory Casket was gifted to the prince for the purpose of serving as a decorative piece with a nefarious political connotation behind it. [101] Perhaps most interesting is that these caskets would be intricately carved from ivory, and depict various animal motifs, in various relations to pleasure, power, etc. Once again these pieces were not anionic for they were meant to be displayed in palaces or in private quarters. They did not have religious connotations behind them. Upon viewing "The Pyxis of al-Mughira" we see the adorned animals figures depicted time and time again in Islamic art. We can observe, two bulls, two men on horses, and of course two lions attacking stags. This ivory casket also depicts numerous birds, two men engaged in wrestling, what is presumed to be the sultan and his sons, musicians, the vegetal or arabesque pattern we have previously seen in other examples of Islamic art carved throughout the entirety of this casket, and a tiraz band across the upper area of the casket which serves as the aforementioned political warning. [101]

The general overarching Idea of the examples given above are that the use of animals as symbolic representations of humans, royal accoutrements, symbolic representations of power, etc. were not necessarily exclusive in their use. Instead, they could cross the entire gamut in terms of art and culture. There is a multitude of usage and meanings in the depiction of animals in Islamic art. The context could range from political, religious, decorative, etc. These animal representations in the Islamic are not static and tell countless stories.

See also

Related Research Articles

In Islam, sunnah, also spelled sunna, is the body of traditions and practices of the Islamic prophet Muhammad that constitute a model for Muslims to follow. The sunnah is what all the Muslims of Muhammad's time supposedly saw and followed and passed on to the next generations. According to classical Islamic theories, the sunnah are documented by hadith, and alongside the Quran are the divine revelation (wahy) delivered through Muhammad that make up the primary sources of Islamic law and belief/theology. Differing from Sunni classical Islamic theories are those of Shia Muslims, who hold that Imams interpret the sunnah, and Sufi who hold that Muhammad transmitted the values of sunnah "through a series of Sufi teachers".

<span class="mw-page-title-main">Names of God in Islam</span>

Names of God in Islam are names that each contain Attributes of God in Islam, which are implied by the respective names.

<span class="mw-page-title-main">Islamic dietary laws</span> Islamic jurisprudence positions on food

Islamic dietary laws are laws that Muslims follow in their diet. Islamic jurisprudence specifies which foods are halal and which are haram. The dietary laws are found in the Quran, the holy book of Islam, as well as in collections of traditions attributed to the Islamic prophet Muhammad.

<span class="mw-page-title-main">Houri</span> Beautiful woman in Paradise in Islamic belief

In Islam, a houri is a maiden woman with beautiful eyes who is described as a reward for the faithful Muslim men in paradise.

<span class="mw-page-title-main">Muhammad al-Bukhari</span> Islamic hadith scholar (810–870)

Abū ʿAbd Allāh Muḥammad ibn Ismāʿīl ibn Ibrāhīm al-Juʿfī al-Bukhārī was a 9th-century Muslim muhaddith who is widely regarded as the most important hadith scholar in the history of Sunni Islam. Al-Bukhari's extant works include the hadith collection Sahih al-Bukhari, al-Tarikh al-Kabir, and al-Adab al-Mufrad.

Tafsir refers to an exegesis, or commentary, of the Quran. An author of a tafsir is a mufassir. A Quranic tafsir attempts to provide elucidation, explanation, interpretation, context or commentary for clear understanding and conviction of God's will in Islam.

<span class="mw-page-title-main">Al Imran</span> 3rd chapter of the Quran

Al Imran is the third chapter (sūrah) of the Quran with two hundred verses (āyāt).

At-Tawbah is the ninth chapter of the Quran. It contains 129 verses and is one of the last Medinan surahs. This Surah is known by two names, At-Taubah and Al-Bara'at. It is called At-Taubah in light of the fact that it articulates taubah (atonement) and informs about the conditions of its acceptance.. The name Bara'at (Release) is taken from the opening word of the Surah.

Naskh is an Arabic word usually translated as "abrogation". In tafsir, or Islamic legal exegesis, naskh recognizes that one rule might not always be suitable for every situation. In the widely recognized and "classic" form of naskh, one ḥukm "ruling" is abrogated to introduce an exception to the general rule, but the text the ḥukm is based on is not repealed.

<span class="mw-page-title-main">Angels in Islam</span> Heavenly beings found in the Islamic tradition

In Islam, angels are believed to be heavenly beings, created from a luminous origin by God. The Quran is the principal source for the Islamic concept of angels, but more extensive features of angels appear in hadith literature, Mi'raj literature, Islamic exegesis, theology, philosophy, and mysticism.

Ahl al-Bayt refers to the family of the Islamic prophet Muhammad. In Sunni Islam, the term has also been extended to all descendants of the Banu Hashim and even to all Muslims. In Shia Islam, the term is limited to Muhammad, his daughter Fatima, his cousin and son-in-law Ali, and their two sons, Ḥasan and Ḥusayn. A common Sunni view adds the wives of Muhammad to these five.

Tawassul is an Arabic word originated from 'wasilat'. The wasilah is a means by which a person, goal or objective is approached, attained or achieved. In another version of the meaning of tawassul in another text: Tawassul is an Arabic word that comes from a verbal noun, wasilah, which according to Ibn Manzur in Lisān al-'Arab means "a station of King, a rank, or act of devotion". In other words, it refers to a position of power due to one's proximity to the king or sovereign. While the tawassul or tawassulan is the use of wasilah for this purpose. In religious contexts, the tawassul is the use of a wasilah to arrive at or obtain favour of Allah.

<span class="mw-page-title-main">Tanzil</span> Descent of Gods message to Muhammad in Islam

Tanzil "sending down", Inzal "bringing down", and nuzul "descending", and other words based on the triconsonantal Arabic root verb nazala "to descend", refer to the Islamic belief in the descent of God's message from heaven to earth where it was revealed to the Islamic prophet Muhammad.

<span class="mw-page-title-main">Islamic view of miracles</span> Islamic miracles

A number of terms are used in Islam to refer to the claims of events happening that are not explicable by natural or scientific laws, subjects where people sometimes invoke the supernatural. In the Quran the term āyah refers to signs in the context of miracles of God's creation and of the prophets and messengers. In later Islamic sources miracles of the prophets were referred to by Muʿjiza (مُعْجِزَة), literally meaning "that by means of which [the Prophet] confounds, overwhelms, his opponents"), while miracles of saints are referred to as karamat (charismata).

Seal of the Prophets is a title used in the Qur'an and by Muslims to designate the Islamic prophet Muhammad as the last of the prophets sent by God.

Miracles of Muhammad are miraculous claims attributed to the Islamic prophet Muhammad.

Prophets in Islam are individuals in Islam who are believed to spread God's message on Earth and serve as models of ideal human behaviour. Some prophets are categorized as messengers, those who transmit divine revelation, most of them through the interaction of an angel. Muslims believe that many prophets existed, including many not mentioned in the Quran. The Quran states: "And for every community there is a messenger." Belief in the Islamic prophets is one of the six articles of the Islamic faith.

Quranism is an Islamic movement that holds the belief that the Quran is the only valid source of religious belief, guidance, and law in Islam. Quranists believe that the Quran is clear, complete, and that it can be fully understood without recourse to the hadith and sunnah. Therefore, they use the Quran itself to interpret the Quran, an exegetical principle known as tafsir al-Qur'an bi al-Qur'an.

In Islam, morality in the sense of "non practical guidelines" or "specific norms or codes of behavior" for good doing are primarily based on the Quran and the Hadith – the central religious texts of Islam – and also mostly "commonly known moral virtues" whose major points "most religions largely agree on". They include kindness, charity, forgiveness, honesty, patience, justice, respecting parents and elders, keeping promises, and controlling one's anger, love of God and those God loves, love of his messenger (Muhammad) and of believers.

According to Islamic tradition, the Quran was revealed to the Islamic prophet Muhammad by the angel Gabriel (Jibril) in seven ahruf, translated variously as "styles", "ways", "forms" and "modes". Islamic scholars agree that the ahruf were styles used by the early Muslims to recite the Quran.

References

  1. 1 2 See Quran   17:44
  2. 1 2 3 4 5 6 7 "Islam, Animals, and Vegetarianism" in the Encyclopedia of Religion and Nature (Bron Taylor (chief ed.), Continuum International Publishing Group Ltd., 2008).
  3. ↑ Al-Adab al-Mufrad, Book 1, Hadith 1232
  4. ↑ Susan J. Armstrong; Richard G. Botzler (2003). The Animal Ethics Reader. Routledge (UK) Press. pp. 235–237. ISBN   0415275881.
  5. ↑ See Quran   5:1
  6. ↑ Javed Ahmad Ghamidi (2001): The Dietary Laws Archived 2 May 2007 at the Wayback Machine
  7. 1 2 3 4 "Hayawān" ("Haywān") in the Encyclopaedia of Islam (vol. 3, p. 308).
  8. ↑ Subhani, Ayatullah Jafar (27 December 2012). "THE MESSAGE". Islamic Seminary Publications.
  9. 1 2 3 4 5 6 7 8 9 10 11 Tavakkoli, Saeid Nazari (April 2015). "ANIMALS WELFARE ACTS AND UTILIZATION LIMITS IN ISLAM". Islamic Research Foundation Astan-e Quds Razavi.
  10. ↑ Al-Tabarsi, Hasan Ibn Al-Fadl. Makarim Al-Akhlaq (Nobilities of Character). p. 174. ISBN   978-9642194193.
  11. ↑ Muh Shawkani, Abu 'Abd Allah Muhammad Ibn 'Ali Ibn (2013). Nayl al-awtar min ahadith Sayyid al-akhyar. Turath For Solutions, 2013. ISBN   9789957640934.
  12. ↑ Thiqatu al-Islam, Abu ja'far Muhammad ibn Ya'qub, al-Kulayni (31 January 2015). Al-Kafi. Islamic Seminary Incorporated, The; 2 edition. p. 11. ISBN   978-0991430888.
  13. ↑ 'A. Muttaq, 'Ala' Al-Din 'Ali Ibn Husam Al-Din Ibn (2013). Kanz al-'ummal fi sunan al-aqwal wa-al-af'al. Turath For Solutions, 2013. p. 634. ISBN   9789957672461.
  14. ↑ al-Majlisi, al-'Allama. Al-Mahasin. pp. 243–244.
  15. ↑ al-Barqi, Ahmad b. Muhammad b. Khalid. Bihar al-anwar. p. 634.
  16. ↑ al-Nawawi. Riyad al-salihin min kalam Sayyid al-mursalin. Pt Alma`arif, 1977. p. 635.
  17. ↑ al-Barqi, Ahmad b. Muhammad b. Khalid. Bihar al-anwar. p. 62/316.
  18. ↑ Shahid al-Thani, Zayn al-Din ibn Ali ibn Ahmad. Masalik al-afham ila tanqih shara'i ' al-Islam. p. 11/490.
  19. ↑ Tabatabai, Allamah Sayyed Muhammad Husayn. Tafsir al Mizan تفسير الميزان. first published 1956. p. 5/186. ISBN   9789646640238.
  20. ↑ al-Hur Al-Amuli, Sheikh Muhammad ibn Hassan. Wasail Al-Shia Ila Tahsil Masaeel ash-sharia. Alalbayt le Ihya at-Turath Publication, Beirut. p. 8/356–357.
  21. ↑ al-Majlisi, al-'Allama. Al-Mahasin. p. 2//361.
  22. ↑ al-Barqi, Ahmad b. Muhammad b. Khalid. Bihar al-anwar. p. 61/217.
  23. ↑ Mirza Husayn Nuri. Mustadrak al-Wasa'il wa Mustanbit al-Masa'il. p. 17/51.
  24. ↑ al-'Allama al-Hilli. Mukhtalaf al-Shi'a. p. 8/346.
  25. ↑ al-Saffar, Abu Ja'far Muhammad b. al-Hasan (14 April 2020). "Basaair Al Darajaat 31/395".
  26. ↑ Thiqatu al-Islam, Abu ja'far Muhammad ibn Ya'qub, al-Kulayni (31 January 2015). Al-Kafi. Islamic Seminary Incorporated, The; 2 edition. ISBN   978-0991430888.
  27. ↑ al-Barqi, Ahmad b. Muhammad b. Khalid. Bihar al-anwar. p. 61/177.
  28. ↑ Shahid al-Thani, Zayn al-Din ibn Ali ibn Ahmad. Masalik al-afham Ila tanqih shara'i ' al-Islam. p. 5/88.
  29. ↑ al-Barqi, Ahmad b. Muhammad b. Khalid. Biaar Al-Anwar. p. 61/318.
  30. ↑ al-Saduq, al-Shaykh (18 July 2014). "Illal-Al-Sharaie".
  31. ↑ al-Bahuti, Mansur ibn Yunis ibn Idris (1999). Kashshaf al-qina an matn al-iqna. maktabat al-nasr al-Haditha, 1999.
  32. ↑ Imam Ibn Hazm. Al Muhalla. American Trust Publications. ISBN   978-0-8925-9037-7.
  33. 1 2 3 4 5 6 7 "Animal life" in the Encyclopaedia of the Qur'an .
  34. ↑ "Islam" in the Encyclopedia of Science and Religion (op. cit.)
  35. ↑ "Community and Society and Qur'an" in the Encyclopaedia of the Qur'an (vol. 1, p. 371)
  36. ↑ See Quran   6:38
  37. ↑ See Quran   2:173 and Quran   6:145)
  38. ↑ John Esposito (2002b), p.111
  39. ↑ "He hath only forbidden you dead meat, and blood, and the flesh of swine, and that on which any other name hath been invoked besides that of God. But if one is forced by necessity, without wilful disobedience, nor transgressing due limits, then is he guiltless. For God is Oft-forgiving, Most Merciful."[Quran   2:173]
  40. 1 2 al-Tabari, Muhammad ibn Jarir (Translated by William Brinner) (1987). The History of al-Tabari Vol. 2: Prophets and Patriarchs. SUNY. p. 150.
  41. ↑ Quran   12:4–17
  42. ↑ Q5:4, 50+ translations, islamawakened.com
  43. ↑ Schimmel, Annemarie (1994). Deciphering the Signs of God: A Phenomenological Approach to Islam. Albany: SUNY Press. p. 48. ISBN   0791419819 . Retrieved 16 February 2014. The seven pious youths 'and the eighth with them was their dog' (Sūra 18:22) have turned into protective spirits, whose names, and especially that of their dog Qiṭmīr, written on amulets, carry Baraka with them.
  44. ↑ Bahjat, Ahmad (2002). "The Dog of the People of the Cave". Animals in the Glorious Qurʼan: Relating Their Own Stories. Cairo: Islamic Inc.; Dar al-Tawzīʻ wa-al-Nashr al-Islāmīyah. pp. 247–267. ISBN   9772654075 . Retrieved 16 February 2014.
  45. ↑ Tlili, Sarra (2012). Animals in the Qurʼan. New York: Cambridge University Press. p. 250. ISBN   9781107023703 . Retrieved 16 February 2014. Al-Thaʻlabī cites an opinion according to which the dog of the Dwellers of the Cave[...] will dwell in heaven. Al-Thaʻlabī, al-Kashf wa-al-Bayān (Beirut: Dār Iḥyāʼ al-Turāth al-ʻArabī, 2002), 2:251.
  46. 1 2 "Islam on Dogs: Can You Be A Good Muslim And Still Have A Dog?". The Huffington Post . 15 September 2012. Retrieved 25 February 2019. But Islamic scholars and other Muslims say that many hadith are fabricated or hard to verify, including those about dogs. And because these hadith contradict the apparent divine sanction for dogs in the Quran, these stories should not be trusted.
  47. 1 2 Khaled Abou El Fadl (2004). "Dogs in the Islamic Tradition and Nature". Encyclopedia of Religion and Nature. New York: Scholar of the House. Retrieved 26 May 2014.
  48. ↑ "Chapter 27, An-Naml (The Ants)" . Retrieved 29 July 2018.
  49. ↑ "Chapter, - Sahih Muslim, Volume - Hadith". www.theonlyquran.com. Retrieved 26 August 2019.
  50. ↑ See Quran   27:18
  51. ↑ See Quran   27:20
  52. ↑ Quran 15:80-84
  53. ↑ Quran 7:73-79
  54. ↑ Quran 11:61-69
  55. ↑ Quran 26:141-158
  56. ↑ Quran 54:23-31
  57. ↑ Quran 89:6-13
  58. ↑ Quran 91:11-15
  59. ↑ "Al-Hijr Archaeological Site (Madâin Sâlih)". UNESCO. Retrieved 7 April 2014.
  60. ↑ "Jami' at-Tirmidhi 1478 - The Book on Hunting - Sunnah.com - Sayings and Teachings of Prophet Muhammad (صلى الله عليه و سلم)". sunnah.com.
  61. ↑ Quran   74:41–51
  62. ↑ Susan J. Armstrong, Richard G. Botzler, The Animal Ethics Reader, p.237, Routledge (UK) Press
  63. 1 2 Jürgen Wasim Frembgen (Völkerkundemuseum), "The Scorpion in Muslim Folklore", Asian Folklore Studies, Volume 63 (2004), p. 95-123.
  64. ↑ P. Aarne Vesilind, Alastair S. Gunn, engineering, ethics, and the environment, Cambridge University Press, p. 301.
  65. 1 2 3 Muwatta' Imam Malik, Book 20 (Hajj), Hadith 794
  66. 1 2 Al Mubarakpuri, Safi ur Rahman (2002). Ar-Raheeq Al-Makhtum (The Sealed Nectar): Biography of the Noble Prophet. Darussalam. pp. 127–147. ISBN   9960-899-55-1.
  67. ↑ Quran   15:80–84
  68. ↑ Minou Reeves, Muhammad in Europe, New York University (NYU) Press, p.52
  69. ↑ "'Al-Qaswa', what's behind the name?". Qaswa.net. Archived from the original on 1 February 2017. Retrieved 3 June 2017.
  70. ↑ al-Raḍī, Muḥammad ibn al-Ḥusayn Sharīf; Ṭālib, ʻAlī Ibn Abī (27 August 1984). Peak of Eloquence. Tahrike Tarsile Quran. ISBN   9780940368422 – via Google Books.
  71. ↑ Pessah Shinar (2004), Modern Islam in the Maghrib, JSAI 004, p. 390, ISBN   978-9-657-25802-6
  72. ↑ Noel Scott (2010), Tourism in the Muslim World, Emerald Group Publishing, p. 51, ISBN   978-1-849-50921-3
  73. 1 2 William Montgomery Watt, Muhammad: Prophet and Statesman, Oxford University Press, 1961,
  74. 1 2 Malik ibn Anas, al-Muwattaʾ (Egypt: al-Babi al-Halabi, n.d.), 2: 969.
  75. 1 2 3 4 Mattson, Ingrid (13 December 2011). "What's Up With Muslims and Dogs?". HuffPost . Retrieved 2 June 2018.
  76. ↑ Paul Waldau; Kimberley Patton (22 May 2009). A Communion of Subjects: Animals in Religion, Science, and Ethics. Columbia University Press. p. 157. ISBN   9780231136433.
  77. ↑ Mikhail, Alan (27 July 2017). "The moment in history when Muslims began to see dogs as dirty, impure, and evil". Quartz . Retrieved 25 February 2019.
  78. ↑ "Islam teaches the love of animals". IslamWeb. 12 January 2004. Retrieved 26 May 2014.
  79. ↑ Schiffer, Kathy (5 August 2016). "The Legend of the Seven Sleepers, and Its Message for the Modern World". National Catholic Register.
  80. ↑ Dar, A. A. (2016). United Hindustan a Dream. Partridge Publishing. ISBN   9781482874198.
  81. 1 2 Banderker, Ayoub M. (15 April 2002). "Dogs in Islam". Newsweek. Islamic Concern. Retrieved 26 May 2014.
  82. ↑ Sahih Muslim, Book 10, Hadith 3813 (The Book of Transactions [Kitab Al-Buyu']).
  83. ↑ Coren, Stanley (23 March 2010). "Dogs and Islam: The Devil and the Seeing-Eye Dog". Psychology Today. Retrieved 26 May 2014.
  84. ↑ "['Aalim Network QR] Dogs / Pets". Archived from the original on 11 April 2008.
  85. ↑ Khaled Abou El Fadl, "Dogs in the Islamic Tradition and Nature" in the Encyclopedia of Religion and Nature, New York: Continuum International.
  86. ↑ Nasr, Seyyed Hossein. "Ali". Encyclopædia Britannica Online. Encyclopædia Britannica, Inc. Archived from the original on 18 October 2007. Retrieved 12 October 2007.
  87. ↑ Muhammad ibn Saad. Kitab al-Tabaqat al-Kabair vol. 3. Translated by Bewley, A. (2013). The Companions of Badr. London: Ta-Ha Publishers.
  88. ↑ As-Salab, Ali Muhammad (2011). Omar Al Mokhtar Lion of the Desert (The Biography of Shaikh Omar Al Mukhtar). Al-Firdous. p. 1. ISBN   978-1874263647.{{cite book}}: CS1 maint: location missing publisher (link)
  89. 1 2 Annemarie Schimmel. Islam and The Wonders of Creation: The Animal Kingdom. Al-Furqan Islamic Heritage Foundation, 2003. Pages 2-4
  90. ↑ BBC: "Hot dogs 'must be renamed' in Malaysia, says religious government body" 19 October 2016
  91. ↑ "Hamas bans dog walking through the Gaza Strip to 'protect women and children'" . The Independent. Archived from the original on 7 May 2022.
  92. ↑ Blackstock, Colin (15 May 2003). "Halal killing may be banned". The Guardian. London. Retrieved 5 May 2010.
  93. 1 2 "Halal and Kosher slaughter 'must end'". BBC News. 10 June 2003. Retrieved 5 May 2010.
  94. ↑ Bundesverfassungsgericht, 1 Senat (15 January 2002). "Bundesverfassungsgericht - Decisions - Permission for ritual slaughter Muslim butchers". www.bundesverfassungsgericht.de.{{cite web}}: CS1 maint: numeric names: authors list (link)
  95. ↑ 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, 5;85(2) (February 1978), pp. 62-6. English translation
  96. ↑ Parsons, Gerald (20 June 2013). The Growth of Religious Diversity: Britain from 1945. Routledge Press. p. 69. ISBN   9781136136283.
  97. ↑ Stub, Sara Toth (2016). "Expanding the Story". Archaeology. 69 (6): 26–33. ISSN   0003-8113. JSTOR   26348787.
  98. ↑ Donald Whitcomb; Hamdan Taha (2013). "Khirbat al-Mafjar and Its Place in the Archaeological Heritage of Palestine". Journal of Eastern Mediterranean Archaeology & Heritage Studies. 1 (1): 54. doi:10.5325/jeasmedarcherstu.1.1.0054. JSTOR   10.5325/jeasmedarcherstu.1.1.0054. S2CID   126454469.
  99. 1 2 Behrens-Abouseif, Doris (1997). "The Lion-Gazelle Mosaic at Khirbat al-Mafjar" (PDF). Muqarnas. 14: 11–18. doi:10.2307/1523233. JSTOR   1523233.
  100. ↑ Greenwood, William (2012). "The Art of Giving". Apollo. 175 (596): 138–142 – via ProQuest.
  101. 1 2 Prado-Vilar, Francisco (1997). "Circular Visions of Fertility and Punishment: Caliphal Ivory Caskets from al-Andalus". Muqarnas. 14: 19–41. doi:10.2307/1523234. JSTOR   1523234.

Notes

Further reading

This page is based on this Wikipedia article
Text is available under the CC BY-SA 4.0 license; additional terms may apply.
Images, videos and audio are available under their respective licenses.