Most Read in the Category of Animals

1-) How will the accounting of animals take place in the Hereafter?

If we divide living beings into three as beings which have got life, beings which have got soul and beings with consciousness, plants are categorized under beings with life only. Animals, on the other hand, have got both life and soul. Human beings, Jinn and angels have got life, souls and consciousness at the same time.

Amongst them, human beings and the jinn are responsible for obeying Allah’s commands and prohibitions and they are to be tested throughout their whole lives. And they will either enter Heaven or Hell after they die. 

Notions such as good – evil, sin – good deeds and Heaven – Hell do not exist for animals since they are deprived of feelings such as intellect and consciousness which would make them responsible. 

All animals from the amoeba, which is a protistan, to the whale have got souls. Essentially, the soul itself is immortal. It does not die, perish or decay. The body in which the soul resides temporarily dies, decays and disappears. 

As it is clearly stated in the Quran, souls are under the command, power and control of Allah, the Glorious. No other being but Allah can have souls under their command. Both creating the souls and preserving them are in Allah’s power. 

As for the situation on the Day of Judgment, two kinds of creatures will be resurrected that day and their eternal residence will be determined after they are accounted. They are human beings and the Jinn. 

And the situation of animals is totally different. They will also be resurrected and gathered in the Gathering Place (Mahshar). The translation of two Quranic verses on the issue is as follows: 

“When the wild beasts are herded together (in the human habitations)…” (al-Takwir, 5).

“Verily, We have warned you of a Penalty near, the Day when man will see (the deeds) which his hands have sent forth, and the Unbeliever will say, "Woe unto me! Would that I were (mere) dust!” (an-Naba, 40). 

According to Abdullah bin Umar, Abu Hurayra and Imam Mujahid’s interpretations of that verse, Almighty Allah will gather animals in the resurrection day and have them settle accounts with one another, and then He will order them, “Become dust”; and all of their bodies will be transformed into dust in the end, but their spirits will remain. Envying the animals survive from the tortures of Hell, unbelievers, will desire to become dust, too. However, as humans will be punished according to the final judgment of Allah, they will not be treated like animals. 

Even though animals are creatures that have no responsibilities, they will settle their accounts with one another. As a matter of fact, in a hadith, the Prophet states that no injustice will remain unrequited in the hereafter by saying:

“Every right holder will be given his right. Even hornless sheep’s right will be taken from the horned sheep through retaliation.” (Muslim, Birr 15, 60; Tirmidhi, Qiyama 2; R.Salihin, 204.) 

According to the statement of hadith scholars, an ant will obtain its right from other ants. Our Prophet (pbuh) said,

“On the Day of Judgment, the justice of Allah will be applied so comprehensively that retaliation will be applied between the hornless sheep and the horned sheep, and between an ant and other ants.” (See Majmau’z-zawaid, 10/352; Elmalılı Hamdi Yazır. Hak Dini Kur'an Dili, 8:5599) 

Badiuzzaman Said Nursi, explains the issue as follows:

“Although their bodies perish, among animals whose spirits are immortal there is reward and punishment in a manner appropriate for them in an eternal realm.” (Lem’alar:The Flashes) 

Yes, the spirit of animals will remain eternally; the Almighty Allah will protect their spirits. However, as the spirit is under His will and command, only Allah knows how they will be protected. 

There may be a question that can come to our mind: "Since animals will be dust after they are called to account, what is the profit or harm for them about being accounted?"

It is possible to evaluate the accounting of animals on the Day of Judgment in two ways. 

a. The accounting of animals among themselves.

This kind of accounting is the reflection of His Justice that covers everything. All creatures will be witnesses of how His Justice will cover a wide range. Guilty ones, who see this, will definitely feel that they deserve the punishment in their conscience. Oppressed animals, whose rights will be taken from the cruel ones, will realize their debt of gratitude. As the spirits of animals are eternal, maybe, even if after their bodies decayed, these spirits will have prosperity among themselves according to their share. 

b. The accounting of animals with Humans.

This type of accounting is important in terms of humans because, people who are nice to animals will be rewarded just like the ones who mistreat them will be punished. As a matter of fact, the following are stated in hadith books:

“A woman was punished (tortured) because she locked up a cat till it died." (Bukhari, Anbiya, 50; Muslim, Birr, 151);

“A man was forgiven and sent to Paradise because he gave water to a thirsty dog”. (Bukhari, Shirb, 9, Wudu, 33; Muslim, selam,153; Abu Dawud, Jihad,47)

2-) Why is the flesh of chicken not haram though it eats small animals like worms?

First of all, it is religiously permissible to eat chicken; there is no decree in reliable hadith resources and fiqh books prohibiting it. The wisdom behind this decree is out of the scope of our issue.  

However, if an animal whose flesh can be eaten eats something haram to be eaten and used like carrion, worms, it is not killed. It will be appropriate to feed it with some halal food for a while and eat it after that. (Abdurrazzaq, Musannaf, 4/522; Ibn Abi Shayba, Musannaf, 5/148)

It is often emphasized in the Quran that all of the good things on the earth were prepared for the humanity and it is stated that good and clean things were rendered halal and that dirty and disgusting things were rendered haram. (al-Baqara 2/172; al-Maida 5/4; al-A‘raf 7/32)

However, a list was not given about the animals that can be eaten except for mentioning some animals like camels, cows and sheep or sea animals that are usually eaten; only the name of the pig is mentioned as the animal that must not be eaten.

The other prohibitions regarding the issue are generally related to the way the animal dies and how it is slaughtered. (al-Maida 5/3; al-An‘am 6/121, 145)

It is understood from the expression style of the Quran that being halal is essential in Islam and that being haram is in question when there is contrary evidence.

It is seen that there are more detailed decrees in hadiths regarding the issue, that some criteria were introduced and that they generally explain the principles in the Quran.

For instance, it is stated in hadiths that the flesh of the predatory animals with canine tooth and birds of prey with claws cannot be eaten (Muslim, Sayd, 15, 16; Abu Dawud, Aṭʿima, 32; Tirmidhi, Sayd, 9, 11); there are also some special explanations about some animal species.

Fiqh scholars agree unanimously that domestic animals such as cattle, sheep, goat, camel, rabbit, chicken, goose, duck, turkey and wild animals such as deer, gazelle, mountain goat, wild cattle and zebra, and birds like pigeon, sparrow, starling and heron that do not hunt by their claws are permissible to eat.

Locust is halal to eat because there is a special decree in the Sunnah that it can be eaten. (Bukhari, Dhabaih, 13; Muslim, Dhabaih, 52; Ibn Majah, Aṭʿima, 31)

Some of those animals were stated to be halal in the Quran by being called “an‘am” or “bahimatul-an‘am” (al-Maida 5/1; al-Hajj 22/28, 30); the others were regarded to be among good and clean things about which the Quran said, “eat”.

Fowl like chicken, goose, duck and turkey are essentially halal but if they eat things that are regarded as dirty by the religion, it is makruh to slaughter and eat them without waiting for a few days according to all madhhabs; a view reported from Ahmad b. Hanbal states that it is haram.

It is more appropriate to eat those animals after feeding them with clean food for a while. This period is stated to be two, three, ten or forty days but according to the statement of Sarakhsi, a Hanafi scholar, a period of time enough for the dirty smell in the animal to disappear should be essential. (al-Mabsuṭ, 11/256)

3-) What does our religion say about raising domestic animals (cat, bird, fish...) at home?
4-) Is there a drawback in raising dog? Can we raise dog in the garden?
5-) Is the owl a harbinger of death?

- The dead person’s becoming an owl is a superstition belonging to the Era of Jahiliyya. (see Shahristani, p. 654; Alusi, M. Shukri, II, 199)

The Prophet (pbuh) also states that it is a superstitious belief. (see Bukhari, Tibb 19, 43-45, 54; Muslim, Salam 102, 107, 110, 114, 116; Davudoğlu, A, Sahih Muslim Translation and Explanation, IX, 668)

- The understanding that the owl is a harbinger of death is also wrong.

The idea of ​​considering the voices of animals like owls, crows and rooster as ominous is clearly rejected in Islam. As a matter of fact, the Prophet (pbuh) states the following in a hadith:

 “There is no tashaum (regarding something as ominous and bringing bad luck) in Islam.” (Bukhari, Tibb, 54)

The understanding of inferring some news from the flight of birds such as pigeons, crows, owls, and hoopoes related to bad luck dates back to very old times; it existed in Jews and Christians like Babylonians and Egyptians.

In addition to birds, the Arabs of Jahiliyya also regarded people with some characteristics and animals with torn ears and broken horns, and some sounds as ominous.  

The Prophet (pbuh) states that disease does not spread spontaneously, that bad luck does not occur when the bird flies, and that bad luck cannot be sought in the month of Safar or when the owl crows (Bukhari, Tibb, 54; Muslim, Salam, 102). In addition, he states that there is no understanding of bad luck in Islam and that it is necessary to use optimistic expressions all the time (Bukhari, Tibb, 44, 54) and insistently emphasizes that it is regarded polytheism (shirk) to infer bad things related to the future from the flight of a bird (Abu Dawud, Tibb, 24; Tirmidhi, Siyar, 47).

In another narration, the Prophet said, “A person who gives up doing something because of the understanding of bad luck falls into polytheism.” When was asked about what the atonement for it was, he advised saying,

“O Allah! There is no goodness except for Your goodness, no predestination except Your predestination and there is no god but You.” (Musnad, II, 220)

Evaluating the narrations regarding the issue, Ibnul-Athir attributes the perception of bad luck to be regarded as polytheism to the belief that those who perform it will benefit through some deeds and that they will remove the damages that will hurt them. (an-Nihaya, III, 152)

6-) What does Islam say about racoons?

According to Hanafi madhhab, predatory animals that hunt their prey with canine teeth such as wolves, bears, lions, tigers, leopards, squirrels, sables, martens, monkeys, hyenas, elephants, dogs, cats, foxes and weasels are not permissible to eat.

Hanafis concluded that the meat of these animals could not be eaten based on the hadith (see Muslim, Sayd, 15-16) stating that predatory animals with canine teeth and birds of prey with claws were haram. (Marghinani, al-Hidaya, 4/351)

In the definition of a predator, the criterion is that it hunts with its four pointed and long teeth - called canine teeth - in its lower and upper jaws and defends itself in this way.

Except for a group of scholars that are in minority in Maliki madhhab, a great majority of fiqh scholars holds the view that the dog is considered to be in the category of predatory animals and that it is haram to eat its meat.

In this direction, according to the view that is taken as basis, including Shafii madhhab, it is haram to eat the meat of the dog.

The meat of the racoon dog should also be evaluated within this framework.

7-) We keep a cat in our flat. Is it permissible to spay or castrate domestic cats?

It is not permissible to spay or castrate animals in general if it is not useful for them and if it can harm them.

However, the case for cats and other pets kept in houses is different. When these animals come together with animals outside, they may catch various illnesses and their lifespan gets shorter due to those diseases. 

It is said that solutions like spaying and castrating benefit them rather than harming them and lengthen their lifespan.Therefore, it should be permissible to spay or castrate those animals based on the principle of "protecting them from the harms they can suffer and benefitting them".

8-) Is Allah - God forbid - a sadist since He allows animals to be savaged?

“When the wild beasts are herded together (in the human habitations); When the oceans boil over with a swell; When the souls are sorted out, (being joined, like with like); When the female (infant), buried alive, is questioned - For what crime she was killed; … (Then) shall each soul know what it has put forward.” (at-Takwir, 5-14)

“The claimants will get their claims on the Day of Resurrection so much so that the hornless sheep will get its claim from the horned sheep.” (Muslim Birr 15, 60)

Man cannot understand animals using himself as a criterion:

First of all, it is clear that the anguish that animals feel is devoid of man’s brain perception and the thought of death.

With what feelings animals suffer these pains should not be compared to the pains of man. For, the perception mechanism of human brain adds different meanings and content to the feelings received.

For example, the pain a patient feels due to his illness is a mechanical pain but the perceptions like hopelessness, loneliness, helplessness, absence and pitifulness are perceptions belonging to human consciousness.

In fact, what we call illness originates from this perception of grief, sadness and anguish.

Animals do not have a perception of consciousness like eternity; therefore, they do not have a perception that what they are doing is a crime or evil.

It is known that the sense of pain is tolerated by counter-hormones secreted by the brain, or that the brain cancels the sensation after a certain vibration coefficient.

Therefore, the feeling of pity felt for animals is an anthropic perception.

There are pleasures that animals get peculiar to them:

Besides, the Quran shows that even such situations of animals lacking sense of meaning will be arranged by justice and that animals will be provided with the feeling of pleasure in return for the feeling of pain.

That animals are not eternal in terms of their bodies is this lack of consciousness in terms of perception and meaning in them.

Some people appear to have a universal strained interpretation regarding this and similar questions by putting their own feelings and perceptions in the center both with an anthropic position and in an individual sense.

Consequently, this leads people to regard Allah like a human being and to try, so to speak, to question Him with wrong expressions that are not worthy of Him.

Allah does not resemble anything:

As human beings, our realm binds us. And we will be questioned about this realm.

Allah has the name as-Sabur (the Patient One) but He also has the name al-Muntaqim (the Avenger) against injustice.

Allah is free and away from all deficient attributes that are the product of our thoughts.

Anything that happens to animals is mercy:

The troubles that animals suffer is mercy for them. They will benefit forever from that mercy forever.

The name ar-Rahman means “the One meeting all needs of all living beings, especially sustenance with His mercy”.

The name ar-Rahman (the All-Compassionate) necessitates providing animals with bliss peculiar to them in the hereafter as a reward of fulfill their duties without delay. The rank of martyrdom given to those who sacrifice their life for Allah's sake can be given as both an example and evidence for it. A martyr has sacrificed his life in the way of Allah; similarly, every animal lives by fulfilling the natural duties that Allah has given to them with the organs He has bestowed on them; in a sense, they sacrifice their lives in this way. Their lives are destroyed for the sake of their duty and struggle'.

Therefore, animals receiving a spiritual wage peculiar to them and getting a spiritual pleasure in the hereafter will be a different manifestation of the name ar-Rahman.

The pleasure each animal species gets is different:

Each species of living beings is a separate realm. Human species is only one of these millions of species. We cannot comprehend the pleasure each animal species gets in this world and their spiritual rewards in the hereafter.

The pleasure that the birds flying in the sky, the fish swimming in the sea or the gazelle wandering in the forest get in this world are different from one another; similarly, their pleasures in the hereafter will different based on their abilities. We can only mentally decree that there should be a difference. However, it is not possible for us to understand the nature and characteristics of these different flavors and pleasures.

An animal does not think of the pain of death because it has no intellect. It has no problem like leaving the world. It seems to be feeling something only when it is close to being slaughtered.

Every soul shall have a taste of death:

Since everysoul shall have a taste of death, animals are also included in the scope of this rule.

Allah Almighty divided the animal kingdom into two parts as "carnivores and herbivores" with His infinite wisdom. If all animals ate grass and plants, the dead bodies of animals would be around us. According to this hypothesis, insects would not eat meat, and all of the dead bodies of more than one and a half million species of animals would be around us; or, all of them would have to be buried.

Divine wisdom makes the name ar-Razzaq (the Sustainer) manifest by making some animals food for other animals, and makes the name al-Quddus (the Pure One) manifest by arranging the cleanliness of the earth.

Animals do not progress:

Every creature has its own glorification and worship. Those who are disturbed when an animal that completes its duty and when it is time for it to die is attacked and eaten by another animal or slaughtered and eaten by human beings forget something:

There is an important difference between the killing of a human being by another human being and the killing of an animal in order to be eaten. We can think as follows: "If that man had not been killed and had lived, he could have worshipped, done good deeds and learned many things; he could have made spiritual progress." However, such progress and development is not in question for animals.

To sum up, Allah is Wise; He never does anything nonsensical and unnecessary; He is merciful; He treats people with His mercy. It is necessary to rely on His wisdom and mercy, to trust Him and to believe in Him truly.

9-) Is it permissible to kill the animals that harm one's possessions and body?

It is permissible to kill harmful animals; it is also permissible to kill animals like weasels and badgers for their leather and fur, animals like deer and gazelles for their meat. It is also permissible to export the animals whose meat is not permissible to eat except pigs to non-Muslims. (Sharh an-Niqaya)

It is not permissible to kill harmless animals. It is permissible to kill harmful animals without torturing them. (Bariqa)

10-) Is it permissible to keep chickens hungry so that they will start laying eggs again?

ANSWER 1:

It is not permissible to keep chickens hungry and to afflict them no matter what the reason is. It is not permissible to keep animals hungry and thirsty; it is not permissible to do business like that either.   

Doing something like that means violation of animals’ rights. Allah will allow people whose rights were violated to demand their rights from others on the Day of Judgment; the people who violated animals’ rights will be punished to the extent of their violation. The oppression inflicted upon animals is worse than the oppression inflicted upon people and its penalty is heavier. For, it is not possible for people to ask forgiveness from animals. (Muhammed Said Burhani, at-Ta'liqat al-Mardiyya ala al-Hadiyyatil-Alaiyya p. 466 )

The following is stated in hadiths: "If Allah forgives people about injustice done to animals, many people will be forgiven. A woman who caused her cat to starve to death by imprisoning it will be punished in Hell by being scratched by a cat..." (Bukhari, Bad'ul-Khalq 16, Jaza'us-Sayd 7; Muslim, Hajj 66-67; Muwatta, Hajj 90; Tirmidhi, Hajj 21; Nasai, Hajj 113)

Answer 2:

Islam is a religion of high ethics and mercy. The mercy stipulated by Islam is so comprehensive as to include all creatures. It is one of the basic duties of the believers to show mercy to all people along with all of the other living beings. Our religion orders us to love people and to treat them with compassion and mercy; it also orders us to love animals and to show mercy on them. 

Nothing was created in vain in the universe. There are hundreds of wisdoms behind everything. Therefore, we should not forget that we have responsibilities toward the natural environment we live in and all of the living and non-living beings sharing the world with us in this environment.   

Allah created the universe in a very delicate balance. It is stated in the Quran regarding the issue that the sun and the moon followed courses exactly computed, that the herbs and the trees both prostrate in adoration, that the firmament was raised high, that the balance was set up and that the balance should not be transgressed. (ar-Rahman, 55/5-8)

As it is clearly seen in the verses, Allah imposed the law of general balance among all beings and phenomena so that the universe would run within a certain system.

Man is responsible for the running of this system regularly. When he upsets the balance, he will be punished for it partly in the world. The real penalty will be given in the hereafter. As a matter of fact, the following is stated in the Quran:

"Mischief has appeared on land and sea because of (the meed) that the hands of men have earned, that (Allah) may give them a taste of some of their deeds: in order that they may turn back (from Evil)." (ar-Rum, 30/41)

One of the elements of this natural balance is animals. It is not enough to afforest, to keep it clean and to protect its water for a healthy environment. It is also necessary to deal with it in terms of animals and to protect all kinds of animals, domestic and wild, and insects. Our religion advises and warns us regarding the issue through the Quran and the hadiths of the Prophet.

Answer 3:

Along with stating that the one that makes animal serves man is Allah and that it is halal to make use of animals, Islam points out that it is necessary to love and to respect animals. We are advised to treat animals well and are warned not to keep them hungry and thirsty, not to beat them, not to take their cubs, not to hunt the mothers who have cubs unless it is necessary, not to use them as targets to aim, not to make them fight for fun, not to load them with excessive burdens by the hadiths and practices of the Prophet.

Once, the Prophet scolded the owner of an animal that was kept very hungry and whose bones were visible as follows:  “Are you not afraid of Allah?” The Prophet ordered those who milked sheep to trim their nails so that they would not hurt the udders of the sheep. When he saw that the fledglings of a bird had been removed from the nest, he had them placed in the nest again. He prohibited people from using animals as living targets and warned a woman who cursed the animal she was riding. He also prohibited people from branding animals, cutting their ears, insulting them, making them fight, hunting them for fun and loading them with excessive burdens. The people who committed them were punished in the history of Islam. Once, the Prophet appointed guards so that a dog and her puppies would not be disturbed when the army passed by and changed the route of the army. 

It is an undeniable fact that the rights of animals over humans are not based on fear of sinning only but also the consciousness that they were granted by the divine will, which caused Muslim communities to be sensitive about animal rights throughout history.

One of the problems that we often see in media is treating animals badly. Animals are abused, destroyed and treated very badly. This caused animal rights defenders to take action and the concept of animal rights became prevalent in this modern age. The existence of sacrificing animals in Islam caused negative judgments to occur about Islam related to animal rights. Animal rights came up to the fore only recently in the Western law systems (1), but when the verses and hadiths related to animals are examined, it will be seen that animals were given some rights in Islam long before, contrary to what is thought and claimed.

Some chapters of the Quran have the names of various animals: Baqara (cow), Nahl (bee), Ankabut (spider) and Naml (ant). Natural duties of some animals are mentioned in a verse (an-Nahl, 16/8) and it is stated animals were essentially created for the benefit of people. The Quran states that other living beings also worship Allah like humans and that birds had a language, deed of worshipping and glorification of their own. (an-Nur, 24/41; al-Isra, 17/44)

The issue that is insistently emphasized in hadiths about animal rights is their right to live. Killing animals unnecessarily and arbitrarily except certain harmful animals (2) is prohibited in the advice, orders and practices of the Prophet and it is stated that it is necessary to show mercy on them. (Nasai, Sayd,34, Dahaya, 42; Darimi, Sunan II, 115; Bayhaqi, Ahmad b. Abi Bakr, as-Sunanul-Kubra, Maktabatu Darul-Baz, Makkah 1994/1414, thq. Muhammad Abdulqadir Ata, IX, 279. In some versions of the hadith, a bird or a smaller animal is mentioned for killing unjustly / unnecessarily. For hadiths about mercy, see Tirmidhi, Birr, 16; Abu Dawud, Adab, 58, 66)

On the other hand, if the narrations that the Prophet ordered people not to spoil the nests of birds and not to remove their eggs and fledglings, that he had the eggs and fledglings that had been removed returned and that he prohibited the use of the skins of some wild animals as garments, saddles, etc.  (Abu Dawud, Libas, 40, Manasik, 23, Salat,122; Tirmidhi, Libas, 31; Bukhari, Dhabaih,13; Damiri, Hayatul-Hayawanil-Kubra, II, 496) are considered (Ahmad b. Hanbal, Musnad, Muassasatu Qurtuba, Egyp nd., I, 404; Abu Dawud, Jihad, 122; Damiri, Kamaluddin Muhammad b. Musa b. Isa, Hayatul-Hayawanil-Kubra, thq. Ahmad Hasan Basj, Darul- Kutubil-Ilmiyya, Beirut, 1994/1415, I, 374), the importance the Prophet (pbuh) gave to animal’s right to live will be understood better.

The attitude of the Prophet (pbuh) related to ants and other animals (for the prohibition of killing ants, bees, frogs, hoopoes and woodpeckers, see Abu Dawud, Adab, 1645, 176; Ibn Majah, Sayd, 10; Damiri, Hayatul-Hayawanil-Kubra, II,119, 499) affected the generations to come very much and caused the formation of the consciousness about the rights of animals over humans.

On the other hand, the issue of hunting, which is important for the survival of animal species and generations, is mentioned in verses and hadiths. It is stated in verses and hadiths that hunting is halal (al-Maida, 12; Bukhari, Dhabaih, 12, Buyu, 3; Muslim, Sayd, 1; Abu Dawud, Sayd, 2; Tirmidhi, Sayd, 17; Nasai, Sayd, 18) but hunting that spoils the natural balance and hunting for fun are prohibited. (Ahmad b. Hanbal, Musnad, I, 357, II, 371)

Another issue mentioned in verses and hadiths about animal rights is paying attention to their food. The Prophet warned those who milked animals not to neglect their babies. (Haythami, Ali b. Abi Bakr, Majmauz Zawaid, Darur-Rayyan lit-Turath Darul-Kutubil-Arab, Cairo, Beirut 1407, VIII, 196) It is stated in a narration reported by Abu Hurayra that a bad woman saw a dog turning around a well on a hot day; it was panting due to thirst; she took off her shoes, filled them with water and gave the water to the dog and that Allah forgave her due to this and sent her to Paradise. (Muslim, Tawba, 155, Salam, 41) The Prophet mentioned the bad ending of a person who caused the death of a harmless animal by keeping it hungry and warned believers about it. (Bukhari, Bad'ul Khalq, 17, Shirb, 9, Anbiya, 50, 54; Muslim, Birr, 37,151)

Another important issue related to animal rights is their cleanliness and care. In a narration reported by Abu Hurayra, the Prophet wanted the noses of the sheep to be wiped and the sheep pens to be cleaned. It is also narrated that he ordered the goats to be cleaned. (2)

Another issue that is emphasized in hadiths is that the beasts of burden should not be loaded more than what they can carry. (3) Similarly, the Prophet (pbuh) said that animals should be regarded as divine trusts and that they should be treated well. (Abu Dawud, Jihad, 55, 61)

One of the important issues that the Prophet emphasized about animals, especially domestic animals, is that they should not be used in a way that is contrary to their nature. It is contrary to Islam to use animals in ways that are contrary to their nature. According to a narration of Ibn Abbas, the Messenger of Allah prohibited agitating animals in order to make them fight. (Abu Dawud, Jihad, 51, 56; Tirmidhi, Jihad, 30; Bayhaqi, as-Sunanul Kubra, X, 22) This prohibition includes making animals like roosters, camels, bulls, dogs, rams, etc. fight. This is also regarded as afflicting animals. 

Another issue that is emphasized related to animal rights in verses and hadiths is the prohibition of affliction and torture. Affliction and torture can be both material and spiritual (Muslim, Birr, 80). Both types of torture are prohibited definitely in hadiths. In that sense, it is definitely forbidden to hit animals on the face, to use living animals as targets to shoot (Muslim, Sayd wa Dhabaih, 12, 59; Bukhari, Dhabaih, 25), to tattoo on their faces (Muslim, Libas, 29, 106; Abu Dawud, Jihad, 56; Tirmidhi, Jihad, 30), to agitate animals in order to make them fight, to drag an animal by pulling it from its ear; they are all regarded as torture.

On the other hand, the purpose of the creation of some animals is to provide food for humans and to carry their burdens. It is regarded a humane duty to show mercy on these animals and not to hurt them while slaughtering them. The Prophet orders us to show them compassion and not to afflict them even while slaughtering them. According to the clear and insistent instruction of the Prophet, it is necessary to inflict the least pain upon an animal when it is sacrificed. (Muslim, Sayd, 11, 57; Tirmidhi, Diyat, 14; Abu Dawud, Adahi, 12; Nasai, Dahaya, 22; Ibn Majah, Dhabaih, 3)

The attention attracted to the rights of animals in verses and hadiths formed a Muslim community that was aware of the theory of animal rights and the verses and hadiths in question formed the ethical and legal basis of the theory related to treatments toward animals. It is known that orders were given in order to protect animal rights beginning from the period of the Rightly Guided Caliphs in the history of Islam and that those who acted contrarily were punished.

It can be remembered here that the animals that had no owners were looked after and protected by the state and that foundations were established with this purpose in the Islamic history, especially in the period of the Ottomans. Legal norms related to animal rights existed in the Ottoman Laws since the first periods. For example, the following decree in the Istanbul Municipal Law dated 1502 is an example of it:

"Do not make an animal whose foot is wounded carry burdens. Take care of the feet of horses, mules and donkeys, and pay attention to their saddles. Do not load heavy burdens on animals because they cannot speak. If they lack anything, make the owner complete it. Punish those who do not act accordingly and who ignore. The rights of all animals that are not mentioned above and that were created by Allah should be controlled by officials. There is a religious decree on it." (4)

Thus, the legal status of the animals was superior to moveable goods. When we consider the statement of the verses and hadiths, their historical background and the approach of fiqh scholars toward the verses and hadiths in question, we can expand the concept of right in a way that will include animals. It is possible to understand from the verses and hadiths in question not only the fact that they have rights but also the types of rights they have.

In this context, we can list those animal rights as follows:

a) The most important right of the animals is the right to live.

b) Do not treat any animals badly, mercilessly and cruelly.

c) All animals have the right to cared, looked after and protected by humans.

d) Animals cannot be killed without a legitimate excuse. If it is necessary to kill animal, it needs to be killed abruptly, without giving any pain and without frightening it.

e) All wild animals have the right to live and reproduce in their private and natural environment, on land, in the air and in water.

f) Species of animals traditionally living in the same environment as humans have the right to live and reproduce harmoniously.

g) Any change that people make for their own interests or entertainment in this harmony or in the conditions is contrary to these rights

h) All working animals have the right to restrict the intensity of the working period, to be fed in a way that will repair and strengthen them and the right to rest.

i) Animals cannot be used for the entertainment of people.

Another point to note here is that the rights granted to animals are based on a superior will, not on humans, in other words, not given by human beings. It is an unquestionable fact that the consciousness that the rights of animals over human beings are based on not only the fear of sin but the consciousness that it was given to animals by divine will has been effective in making Muslim societies sensitive to animal rights throughout history. One of the important things the Prophet puts emphasis on related to domestic animals is to avoid using them for deeds that are not suitable for their structures. It is contrary to Islam to use animals in works that are contrary to their nature by deviating from the purpose of their creation. (see Assoc. Prof. Dr. Adnan Koşum, Diyanet Monthly Magazine February 2007)

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Verses mentioning animals and the duties of animals... DO NOT UNDERRATE ANIMALS

Footnotes:
1 – That coming to the fore did not take place in the form of being included in laws and regulations but in the form of a declaration. See. Universal Declaration of Animal Rights dated 15 October 1978 issued by Unesco, Sungurbey, İsmet, Hayvan Hakları, Maltepe Üniversitesi Hukuk Fakültesi, İstanbul, 1999, p. 10331035. As a matter of fact, in Turkish legal system, in the civil code of almost all European countries, in the countries of the British Commonwealth and the current USA legal system, animals are regarded as possessions of humans. It is accepted that animals cannot have any rights different from humans. Animals can be the object of the rights, not the subject. 
2 - İmam Malik, Muwatta, Daru Ihyait-Turathil Arabi, thq. M. Fuad Abdulbaqi, Egypt nd., II, 933; Ahmad b. Hanbal, Musnad, II, 436; Bayhaqi, as-Sunanul Kubra, II, 449; Haythami, Majmauz Zawaid, II, 27, IV, 67; Damiri, Hayatul-Hayawanil-Kubra, II, 257.
3 – al-Azim al-Abadi, Abut-Tib, Muhammad Shamsul-Haq, Sharhu Awnul-Ma’bud Sunanu Abu Dawud, 7:221, Hadith no:2532.
4 - see İstanbul İhtisâb Kanunnâmesi, Topkapı Palace, R. 1935, Wrq. 96/b106/b, item. 58,73; Akgündüz Ahmed, Osmanlı Kanunnameleri ve Hukukî  Tahlilleri, Book II, II. Bâyezid Devri Kanunnâmeleri, İstanbul 1990, p. 296,297. For similar laws and animal foundations, see Sungurbey, İsmet, Hayvan Hakları, İstanbul Üniversitesi Hukuk Fakültesi Yayınları, 1993, p. 165168; Zabıtaca Men’i Lazım Gelen Mevad Hakkında Zabıta Memurları ile Merkezde Bulunan Bilcümle Zabitanı Asakiri Zabtiye’ye Verilen Talimatın alt başlığı Yük Taşıyan Beygir Hamallarının ve Merkepçilerin Sureti Hareketlerine dair kanun dated 23 Muharram 1278 (31 July 1861) enacted by the will of the sultan. (Hayvan Hakları (supplement: second book), Maltepe Üniversitesi Hukuk Fakültesi Yayınları, İstanbul 1999, quote from p. 1087.

11-) Will you explain the mercy of the Prophet toward animals?

Our exalted religion, Islam, states that everything in the universe was created based on a balance. The balance seen in all beings in the universe is a sign and proof of the existence of Allah. One of the most important elements ensuring the ecological balance in the universe is animals. The Quran calls animals, which are important members of the ecological system, an “ummah (community)”. The following is stated in verse 38 of the chapter of al-An’am:

“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.”

In the verse above, it is stated that all of the living beings are species like human beings and that all living beings from unicellular ones to vertebrate, from reptiles to those walking on their feet and flying with their wings are independent beings.

Everything that Allah has created is good and has been created with His vast love. This fact is stated as follows in the Quran:

“He Who has made everything which He has created most good.”(1)

“And cattle He has created.”(2)

All of the beings, whether living or non-living, glorify Allah with their tongue of disposition. The following is stated in the first verse of the chapter of al-Jumua:

“Whatever is in the heavens and on earth, doth declare the Praises and Glory of Allah- the Sovereign, the Holy One, the Exalted in Might, the Wise.”

What is expected from man, who is the most honorable and superior being, is to treat every being that glorifies Allah with compassion and mercy. 

The Messenger of Allah (pbuh) asks us to show mercy on not only humans but also all living beings. The following is stated in a hadith:

“The merciful are shown mercy by Ar-Rahman. Be merciful to the ones on the earth, and you will be shown mercy by the ones above the heavens. The womb is named after Ar-Rahman, so whoever connects it, Allah connects him; and whoever severs it, Allah severs him.”(3)

The phrase “the ones on the earth” mentioned in the hadith includes all kinds of living beings.

It is seen that this advice of the Prophet (pbuh) has influenced Muslims throughout history. Acting upon this advice by Hz. Muhammad (pbuh), Muslims treated all living beings with mercy and tolerance. The animals also received their share from this civilization of love and tolerance.

The verse “Love the one that has been created due to the One that has created” by the great Turkish folk poet Yunus Emre expresses concisely the attitude of our ancestors to their environment and all living beings in their environment.

Our ancestors showed their love and mercy toward animals by setting up hospitals for animals, bird houses, hospitals for birds and various foundations to protect animals. 

The Prophet (pbuh) stated that treating animals well would cause a person to enter Paradise and narrated the following incident to his Companions:

“A man felt very thirsty while he was on the way; he came across a well. He went down the well, quenched his thirst and came out. Meanwhile he saw a dog panting and licking mud because of excessive thirst. He said to himself, "This dog is suffering from thirst as I did." So, he went down the well again and filled his shoe with water and watered it. Allah praised this slave and forgave him.”

Thereupon, the Companions asked,  

"Is there a reward for us for giving water to animals?" The Messenger of Allah (pbuh) said, "Yes, there is a reward for giving water to any living being.” (4)

The Prophet (pbuh) stated that treating animals badly would cause a person to enter Hell and said,

“A woman entered Hell because she tied a cat, did not give it any food and did not release it, preventing it from finding food.” (5)

The religion of Islam prohibits torturing man as well as torturing and harming animals. The Prophet (pbuh) said, “Allah Almighty will question a person for killing a sparrow unjustly.”(6) He ordered people “not to spoil the nests of birds and not to pick their eggs and fledglings.”(7)

When Umar b. Abdulaziz was the caliph, he wrote a letter to his governors and told them not to allow people to wrong their horses by making them run in vain, to prevent such practices, not to allow heavy bridles to be attached to horses and not to afflict them by putting a halter containing an iron around their heads. This instruction by Umar b. Abdulaziz is a very important historical example in terms of protecting animal rights.

We have information showing that the rights of animals were protected and those who violated them were punished in the Ottoman legal system.

In conclusion, Islam orders us to love animals, to use them in tasks that are in compliance with their nature, to load them with burdens that they can carry, to give their food on time, not to beat them and to have them treated when they are ill. 

Footnotes:

1. as-Sajda, 32/7
2. An-Nahl, 16/5
3. Muslim, Birr wa Sila, 23; Tirmidhi, Birr, 16.
4. Bukhari, Anbiya, 54.
5. Bukhari, Badul-Khalq, 17.
6. Nasai, Dahaya, 43.
7. Bukhari. Adabul-Mufrad, 139.

12-) DO NOT UNDERRATE ANIMALS

Animals are one of the most important elements of ecological balance with their diversities and vitality. Unfortunately, many species of animals, which are indispensable to the continuation of the ecosystem with thousands of species on the earth, are facing a great threat today.

When we look at the Quran from this point of view, the importance given to animals, which are important members of the ecosystem, is immediately noticed. For example, some chapters of the Quran have the names of animals: Baqara (cow), Nahl (bee), Ankabut (spider) and Naml (ant). In addition, various animals are mentioned in the Quran: Sheep, Camel, Ox, Cow, Horse, Mule, Donkey, Dog, Monkey, Pig, Snake, Wolf, Bee, Ant, Spider, Mosquito and Fly.

A remarkable statement of the Quran about the animals is that animals are regarded as an ummah. It is really striking that ummah, which is a special and important concept in Islamic tradition and literature, is also used for animals:

"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." (al-An'am, 38)

The verse draws our attention to the animal kingdom, tells us that they have classes like humans, and that every species of walking and crawling animals is an ummah, a class:

"And cattle He has created for you (men): from them ye derive warmth, and numerous benefits, and of their (meat) ye eat. And ye have a sense of pride and beauty in them as ye drive them home in the evening, and as ye lead them forth to pasture in the morning. And they carry your heavy loads to lands that ye could not (otherwise) reach except with souls distressed: for your Lord is indeed Most Kind, Most Merciful." (an-Nahl, 5-7)

In the verses above, our Lord emphasizes the aspects of the animals that meet the need of human beings while describing animals, draws attention to the fact that we benefit from animals’ skins, hairs, flesh and milk and states that they have an important place in economy. It is also stated in the verses that animals are symbols of happiness displaying beauty for humans, nature and the environment and that animals are the most beautiful and enormous manifestations of the creative power of Allah Almighty on earth.

There are surely many lessons to learn from animals allocated to humans to serve them by performing certain duties with the power and wisdom of Allah. Unfortunately, human beings realized it very late that life could not exist without animals and that life without them would be very weak and meaningless. The divine art has manifested itself in animals. For this reason, one of the vows Allah makes in the Quran to attract the attention of humans is on animals. (al-Adiyat, 1-5)

The wisdom behind Allah’s creation of so many animals and the laws they are subject to is definitely to ensure the continuity and beauty of human life and make the world a living, lovable, and exemplary place.

The Quran states that animals and creatures of all kinds are scattered all over the world so that they will make a contribution to the beauty of life and nature, and that some of them crawl, some of them walk on two feet and others on four feet; thus, the importance of animals that people meet the most is pointed out:

"And Allah has created every animal from water: of them there are some that creep on their bellies; some that walk on two legs; and some that walk on four. Allah creates what He wills for verily Allah has power over all things." (an-Nur, 45)

In parallel with the importance given to animals by the Quran, Badiuzzaman Said Nursi also gave importance to animals in his books and life. Some of the animal names mentioned in Risale-i Nur Collection are as follows: bee, scorpion, lion, horse, hawk, fish, insect, nightingale, buffalo, gazelle, locust, camel, ostrich, elephant, rhinoceros, pigeon, rooster, hoopoe, silkworm, tiger, ant, eagle, goat, cat, lizard, dog, sheep, turtledove, wolf, bird, monkey, ox, spider, parrot, flea, sparrow, fly, mosquito, starling, chicken, peacock, fox, bat, snake and firefly.

Badiuzzaman states insistently that animals are Allah’s officials, that they act as His mirrors (show His names and attributes) and that they glorify Him and mention His names; he prohibits men from killing animals unnecessarily and harming them and reminds them that they commit a big murder when they kill an animal.

We will analyze the importance Badiuzzaman gives to animals under some headings:

1. Animals are Allah’s officials; they act as His mirrors; they mention His names.

"…It is known that the universe as a whole is a meaningful book of the Eternally Besought One; and all beings from the ground to the Divine Throne are a miraculous collection of Divine missives; and all the realms of creatures are a magnificent regular dominical army; and all sorts of beings from microbes and ants to rhinoceroses, eagles, and planets are diligent officials of the Pre-Eternal Sovereign; and since they act as mirrors to and have a relation with that Sovereign, the value of all things infinitely surpasses their individual value..."

"Yes, every flower, every fruit, every grass, even every animal and every tree shows that they are seals of Divine oneness and stamps of Eternal Besoughtedness; the place they are located in becomes like a signature by being transformed into a letter and shows the writer of that place..."

According to Badiuzzaman Said Nursi, cats glorify Allah and mention His names. He narrates one of his observations as follows:

"... These instances of plenty were either bestowal to the sincere friends who have visited me, or a bestowal on account of service of the Quran, or an abundance and benefit resulting from frugality, or they have been sustenance for the four cats I have which recite the divine names “O Most Compassionate One! O Most Compassionate One!”, which comes in the form of plenty and from which I benefit too Yes, if you listen carefully to their mournful miaowings, you will understand that they are saying, “O Most Compassionate One! O Most Compassionate One!”..."

2. Some animals are public health officials of the earth and seas.

According to Badiuzzaman, animals called carnivore like eagles, wolves and ants clean the dirt on the earth and in the sea every day. They are public health officials appointed by Allah. If they did not cleanse the earth and the seas, they would be full of dirt and be uninhabitable:

"Indeed, Almighty Allah has created an orderly group of carnivorous beings as public health officials of a sort; they cleanse the seas by gathering up the corpses of other sea-creatures1 that die every day in their millions and prevent the sea from becoming polluted and disgusting with their corpses. If those public health officials of the sea did not carry out their extremely regular duties, the sea would not sparkle like a mirror; it would rather display a sad and touching turbidity.

Also, Almighty Allah has created carnivorous and carrion-eating birds, and wild animals to be like cleansing and public health officials which collect the corpses of the wild animals and birds that die every day in their millions, cleanse the face of the earth of those putrid remains, and save other animate beings from such sad, discomforting sights. Some, like eagles for example, through a divine impulse, wonderfully perceive the location of a corpse from a distance of five or six hours, though hidden and distant, and hasten to remove it. If those health officials of the land were not extremely efficient and orderly in carrying out their official duties, the face of the earth would become such so as to make all weep...

Furthermore, ants are employed as cleansing officials to collect the corpses of tiny creatures and small particles and fragments of bounty. They are given duties as public health officials to preserve tiny particles of divine bounty from waste, from being trodden underfoot, contempt and futility, and to gather up the corpses of other small creatures."

3. Carnivorous animals cannot hunt and eat any animals they wish.

According to Badiuzzaman Said Nursi, carrion-eating animals are public health officials but they cannot eat any animals they meet. According to him, their legitimate sustenance is dead animals. Living animals are haram for them:

"The licit food of carnivorous animals is the flesh of dead animals. The flesh of living animals is unlawful for them. If they eat it, they receive punishment. The Hadith which states: “Retaliation shall be made for the hornless sheep on the horned on Resurrection Day”1 points out that although the bodies of animals with immortal spirits perish, they will receive reward and punishment in a manner appropriate for them in an eternal realm. In consequence, it may be said that the flesh of live animals is unlawful for wild animals."

4. Flies must not be killed.

Badiuzzaman Said Nursi is definitely against killing animals. He does not even approve of killing flies, which are among the smallest animals and which are regarded as harmful. The incident in which Badiuzzaman prohibited his students from disturbing flies, let alone killing them, is enough to show that he is a great environmentalist and that he loves animals so much. For, flies, which disturb men all the time, especially on hot summer days, and which are killed through various methods and pesticides by people thinking that they carry microbes, are public health officials according to him. They teach man cleanliness; they remove the microbes and toxic substances that cannot be seen by man from their hands and faces; they prevent several infectious diseases; mosquitos and fleas remove the dirty blood from people.   

5. Flies are very useful

In addition to the benefits of flies, which many people kill thinking that they are harmful, mentioned above, they are useful in some other ways too according to Badiuzzaman. Yes, according to him, some types of flies eat various rotten substances; they excrete droplets of sweet syrup like bees instead of dirt all the time. Thus, flies are like tiny transformation and purification machines. Another type of fly is used in the pollination of the flowers o plants and some trees like fig:

"Fly excretion is not harmful medically; in fact, sometimes it is a sweet syrup. For it is not distant from dominical wisdom, it is indeed a function of that wisdom, that while flies contain thousands of harmful substances, microbes, and poisons from what they have eaten, they are like tiny transformation and purification machines. Apart from bees, there are other species of flying insects that eat various putrid substances and then continuously excrete droplets of syrup in place of the filth. By transforming those rotten, poisonous substances into a sweet and healing syrup, a confection of divine power, that rains onto the leaves of trees, they prove that they are machines for transmuting one substance into another. They demonstrate before one’s eyes what a mighty nation and group these tiny individuals form. Through the tongues of their beings they say: “Don’t look at our smallness, consider the vastness of our species, and declare, ‘All Glory be to Allah.’"

6. The wisdoms behind the creation of the nightingale

Badiuzzaman states that the nightingale was not created in vain, like the other animals, that it was created due to various wisdoms and that the Creator uses it for five purposes:

"Firstly: It is the official employed to proclaim in the name of the animal species the intense relationship that exists between them and the plant species.

Secondly: It is a dominical orator from among the animals, who are like guests of the All-Merciful One needy for sustenance, employed to acclaim the gifts sent by the All-Generous Provider, and to announce their joy.

Thirdly: It is to announce to everyone the welcome offered to plants, which are sent for the assistance of his fellow animals.

Fourthly: It is to announce, over the blessed heads and to the beautiful faces of plants, the intense need of the animal species for them, which reaches the degree of love and passion.

Fifthly: It is to present with acute yearning at the Court of Mercy of the All-Glorious and Beauteous and Munificent Lord of All Dominion a most graceful glorification inspired by the truly delicate face of the rose.

There are further meanings similar to these five aims, and they are the purpose of the deeds the nightingale performs for the sake of Truth (All glory be unto Him and may He be exalted). The nightingale speaks in his own tongue, but we understand these meanings from his plaintive words. If he himself does not altogether know the meaning of his own song like the angels do, it does not impair our understanding. The saying, “One who listens understands better than the one who speaks” is well-known. Also, the nightingale does not show that he does not know these aims in detail, but this does not mean that they do not exist. At least he informs you of them like a clock informs you of the time.

Compare the bee, the spider, the ant, creeping insects, the male animals that are the means of reproduction, and the nightingales of all small creatures, with the nightingale..."

7. It is possible to benefit from animals through different ways

Dealing with the interpretation of the verses, "And the birds gathered (in assemblies)…" (Sa'd, 19) and "And Solomon was David´s heir” and "O ye people! We have been taught the speech of birds" (an-Naml, 16), Badiuzzaman states that humans can benefit from animals through different ways. According to him, it is possible to make use of animals like honeybees, silkworms, pigeons and parrots; it is also possible to make use of birds and other animals if their languages are known. If the language of starlings, which destroy locusts without eating them, is known and if they can be operated, they can be employed free of charge against the invasion of locusts.

8. It is necessary to treat animals compassionately

Badiuzzaman Said Nursi, who was very compassionate toward animals, gave the grains in the meal brought to him to animals to show clearly his affection and love to them:

"... Then, he went to the town of Tillo in Siirt. When he retired into seclusion in a famous tomb, his younger brother, Mehmet, brought him dinner. He gave the grains in the meal to the ants around the tomb and he found it enough to dip his bread into the gravy of the food and eat it.”  

When he was asked, "Why do you give the grains to the ants?", he said, "I want to help them in return for their republicanism since they have a social life, they love their duties and work hard."

Bediuzzaman gave the cats and pigeons that came to him from his own food because of his love of animals and that he attained abundance because of it:

"...In fact, it is not only the sustenance of elderly relations that comes in the form of plenty; the sustenance of creatures like cats who are friendly to man also comes in the form of plenty, sent together with the food of the human beings. An example supporting this, which I myself observed, is as follows: my close friends know that for two to three years my appointed lot every day was half a loaf of bread, the loaves in that village were small, and very often this was insufficient for me. Then four cats came and stayed with me as my guests, and that same portion was sufficient both for myself and for them. There was frequently some left over even.

This has recurred so often that it has made me certain that I was benefiting from the plenty resulting from the cats. I declare most definitely that they were not a load on me. It was not they who were obliged to me, but I to them."

"... While I was editing Âsâ-yı Mûsâ just before Night of Barat, a pigeon came to the window and looked at me. I said, "Did you bring good news?" It came in and it was not afraid as if we were old friends that knew each other. It perched on Âsâ-yı Mûsa and sat there for three hours. I gave bread and rice to it but it did not eat. It stayed with me until the evening and went away. Then, it returned. It stayed with me on the night of Barat until the morning. When I went to bed, it approached me, patted my head as if saying goodbye and left. On the second day, while I was feeling sorry, it came again and stayed with me the whole night."

Now let us quote from Necmeddin Şahiner's book called "Son Şahitler Bediüzzaman Said Nursî'yi Anlatıyor" about the observations of the people related to Badiuzzaman’s compassion toward animals:

"...Badiuzzaman Said Nursi's house was made of wood. Sometimes, a mouse came to the entrance of a hole. He said, "Look, it wants to eat." Then, he would put a piece of his food next to the hole, and the mouse would eat it. He would offer to the mouse whatever he was eating.

"... When he sometimes saw ants, or if we picked a stone and if ants came out of it, he would tell us to put the stone back. He would say, "Do not disturb the animals."

"... He would put some pieces of bread in various places for the mice, and also for the birds and cats on the roof of the neighboring shop. Both the cats and mice would eat from his food."

"Badiuzzaman Said Nursi had two cats. When it was time to eat, he would give them food first and he himself would eat later. He would also put some food in the cupboards for the mice."

9. Animals should not be hunted unnecessarily

Badiuzzaman Said Nursi did not regard it appropriate to hunt animals; he advised people to eat the flesh of domestic animals. Let us quote from "Son Şahitler Bdiüzzaman Said Nursî'yi Anlatıyor":

"... When he saw hunters in the countryside, he would say to them, 'Do not shoot rabbits and partridges.' And he would say, 'Do not hurt other animals' and he would give them advice. He prohibited many people from hunting."

Someone who visited him narrated the following: he asked me, "... 'What do you do?' I said, "Hunting, sir!" He said, "What kind of animals live where you hunt?" I said, 'There are gazelles, rabbits, ducks and partridges, sir.' He asked, 'How much money do you spend when you go hunting?' I said, 'Sometimes it costs 50 liras.' He said, 'Would it not be better if you bought meat of a domestic animal with that money?' I said, 'Yes, sir. It definitely would be better."

In conclusion, that Badiuzzaman Said Nursi feeds ants, takes care of and loves animals like cats and birds, adopts a lifestyle involved with nature, goes to the countryside frequently shows that he has an environmentalist attitude, loves animals very much and shows it in his deeds.  

A person who thoroughly understands and reads the Quran and the Risâle-i Nur Collection, which is a contemporary interpretation of the Quran, will attain the consciousness that the beings in the universe are meaningful and that each of them has a duty; thus, he will avoid deeds that will harm those beings. This is an expected behavior from the individuals who have reached the environmental consciousness. It can easily be said that the Quran, the religion of Islam and the Risale-i Nûr Collection give people a lesson for environmental education, and a lesson of love and compassion for animals. If animal lovers can appreciate this compassion of Badiuzzaman's toward animals, they will probably declare him best animal lover.

References

1. M. Kemal Atik, Kur'ân ve Çevre, Kayseri 1992, p.96.
2. İbrahim Özdemir, Münir Yükselmiş, Çevre Sorunları ve İslâm, Ankara 1995, p.114-116.
3. R.N.K., İkinci Şua (Second Ray), I, 851. (We cite the name of the book and the chapter from the Risâle-i Nur Collection in this essay as reference since it is difficult to find the exact place due to the existence of various editions of Risâle-i Nur Collection. In addition, we cited the page number of the two-volume Risâle-i Nur Collection. Kaynaklı-İndeksli-Lügatli Risâle-i Nûr Külliyatı (R.N.K.), Nesil yay. İstanbul, 1996)
4. RN.K., 30. Lem'a (30th Flash), 4. Nükte (4th Point), 3. İşaret (3rd Sign), I, 807. For the universe being a magnificent book of Allah and an embodied divine Quran, and declaring Allah’s power, see R.N.K., Şuâlar (Rays), Yedinci Şuâ (Seventh Ray) I, 914 and 917; On Birinci Şuâ (Eleventh Ray), I, 955. In fact, the Seventh Ray, ‘The Great Sign is the observations of a traveler who asks the universe about its Creator’, deals with this issue in general.
5. R.N.K., On Altıncı Mektup, Dördüncü Nokta (Sixteenth Letter, Fourth Point), I, 377. For other examples, see R.N.K. Yirmi Dördüncü Söz, Dördüncü Dal (Twenty-Fourth Word, Fourth Branch), I, 153, 155.
6. R.N.K., Yirmi Sekizinci Lem'a (Twenty-Eighth Flash), I, 727-728.
7. Ahmed b. Hanbal, Musnad, II, 235.
8. R.N.K., Yirmi Sekizinci Lem'a (Twenty-Eighth Flash), I, 727-728.
9. R.N.K., Yirmi Sekizinci Lem'a (Twenty-Eighth Flash), I, 727-728. Badiuzzaman expresses his views on flies in a separate booklet called the Booklet of Flies; we advise our readers to read all of this booklet. 
10. R.N.K., Yirmi Sekizinci Lem'a (Twenty-Eighth Flash), I, 728; For another example, see Yirmi Sekizinci Lem'a (Twenty-Eighth Flash), I, 728, hâşiye (footnote).
11. R.N.K., Yirmi Dördüncü Söz, Dördüncü Dal(Twenty-Fourth Word, Fourth Branch), I,154-155.
12. R.N.K., Yirminci Söz, İkinci Makam Mukaddime (Twentieth Word, Second Station, Introduction), I, 105.
13. See, R.N.K., Tarihçe-i Hayat I, 2126.
14. R.N.K., 21. Mektup (21st Letter), I, 468.
15. R.N.K., Emirdağ Lâhikası-I, II, 1749.
16. Necmeddin Şahiner, Son Şahitler Bediüzzaman Said Nursî'yi Anlatıyor, İstanbul 1993, II, 150.
17. Şahiner, Son Şahitler, III, 59.
18. Şahiner, Son Şahitler, III, 141.
19. Şahiner, Son Şahitler, III, 126.
20. Şahiner, Son Şahitler, III, 59.
21. Şahiner, Son Şahitler, IV, 174.

13-) Is it permissible to kill a fish without cutting it?

Fish, which is an aquatic animal, is halal to eat with the unanimous agreement of the four madhhabs.

It is permissible to eat fish after the dirt in it is removed.

Fish and similar sea animals are not killed by being slaughtered.

Some people kill fish by hitting them on the head. It is not necessary but it is permissible to eat fish even if it is killed by being hit on the head.

Allah is wise. He does not do absurd things; He is merciful; He has plenty of mercy.

When animals are slaughtered so that they will to be halal, if this practice is in accordance with Islam, those animals do not feel any pain; their struggling is for the blood to drain out of them; it does not harm those animals and their souls do not suffer from it.

Similarly, the fact that fish flap after they come out of the water does not mean that they suffer. It can be said that since fish do not need to be slaughtered, they never suffer when they flap.

14-) Is it permissible to keep and feed a budgie, pigeon, etc. at home?

The creature that has the vastest world and the widest area is the bird. All of the depths of the sky and the cool places of the earth belong to birds. The freedom of a bird and the area it can benefit from is endless. 

It is not logical to imprison a being that has such a deep and vast world in a very small cage by taking it from its vast world and to condemn it to a life of agony; and it is not reasonable in terms of human compassion. 

Besides, there is no certain benefit and legitimate outcome of putting a bird that has such a vast life in a narrow cage. The only benefit is the pleasure that its owner feels individually.

It is strange that this pleasure is taken from the cries and screams of the bird that was imprisoned by being taken from its vast world. It is a pleasure like the one taken from the agonies of some living beings. Therefore, Imam Birgiwi regards imprisoning a bird in a cage and having fun with it a sin and a disaster.

However, it is permissible to keep the birds that can live only in cages and that do not have the habit of living outside cages and to feed them.

It is also stated that it is permissible to keep birds that are used for some useful purposes like the birds kept for hunting. It is regarded makruh to keep pigeons, which some people do as an addictive hobby, because it is a useless activity. It is even written in some books that to keep pigeons just for fun and to play with them will cause poverty.

When Hz. Uthman was informed that the hobby of keeping pigeons became widespread in Madinah when he was the caliph, he searched it; when he found out that it was true, he forbade it and punished those who kept them because it was a waste of time and something useless to keep pigeons.

However, it is an exception for very young children to play with birds for a while. It is not regarded as a waste of time for a very young child that is learning to speak to play with a bird and to find out about the traits of a bird. It is regarded as an opportunity to learn about that creature.  

The condition for this permissibility is not to cause any pain to the animal and not to harm it.

It is also stated that it is permissible and appropriate to imprison a hen that has laid eggs for incubation in the same chapter where it is stated that it is makruh to keep a bird in a cage since it is of no use. However, it will be useful to imprison such a hen.

As a matter of fact, it is regarded permissible to keep a hound outside the house and to look after the dogs that guard the vineyards, orchards and gardens; however, it was rendered haram to be busy with toy dogs that are of no use and to keep them inside the house.

15-) Is it permissible to eat the meat of animals such as buffalo, giraffe, zebra, kangaroo, pony, and ostrich?

In the Quran and the hadiths of the Prophet Muhammad (peace be upon him), there are some explanations regarding what meats are permissible (halal) or forbidden (haram) to eat. When these explanations are considered as a whole, it can be seen that a list of animals whose meat can be eaten is not given but only certain principles and guidelines have been established.

Acting upon the purposes and principles mentioned in the Quran and the hadiths of the Prophet Muhammad (peace be upon him), Islamic scholars have made ijtihad to determine which animals' meat is permissible or forbidden, either individually or in groups.

Accordingly, the meat of animals such as deer, gazelle, ibex, wild cattle, ostrich, chicken, goose, duck, giraffe, pigeon, quail, sheep, goat, camel, cattle, water buffalo, rook, peacock, swallow, rabbit, and crane can be eaten.

The meat of the buffalo, which is a ruminant herbivore like wild animals, can also be eaten.

The kangaroo, which is a non-aggressive, ruminant herbivore, is among the animals whose meat is eaten, and those who wish can consume its meat.

The zebra is a type of wild ass. It is permissible to eat the meat of both.

As for horse meat:

According to a narration from Shafi'i and Hanbali schools as well as a narration from Malikis, eating horse meat is permissible (there is no objection). They accept the following  hadith reported by Jabir ibn Abdullah as evidence regarding the issue: "The Messenger of Allah prohibited the meat of domesticated donkeys on the day of Khaybar and permitted the meat of horses." (Bukhari, "Dhabaih", 27; Muslim, "Sayd", 36, 37, 38). Abu Yusuf and Muhammad from Hanafi school also adopt this view.

According to a preferred view in Hanafi school and a second narration from Malikis, eating horse meat is considered makruh tanzihi (is not welcomed). There are scholars who even say that horse meat is makruh tahrimi or even haram. Undoubtedly, the fact that horses were intensively used for both military and civilian services during that period had an impact on reaching this decree.

Therefore, it can be said that there is no prohibition on eating horse meat today. It is also possible to put the pony, which is a kind of horse, in this category.

16-) Is catfish, shark, pigfish, eel, etc. inedible?

The verses stating that sea prey and food from the sea are halal (1) and that fresh meat is eaten from it (2) and the Prophet’s (pbuh) answer to a question about sea water, “Its water is clean and what dies in it is halal” (3) and general principles such as the principle of permissibility in issues about which there are no special decrees and that unclean things cannot be eaten constitute the basis of the decrees regarding animals living in water.

Interpreting those pieces of evidence in parallel with their approach to land animals, Hanafis state that only fish species is halal and the flesh of sea animals such as mussels, lobsters, and shrimps is inedible and not halal.

So, the decree is based on whether the seafood is fish or not, not whether it is called catfish, eel, shark, or pigfish.

Accordingly, catfish, shark, pigfish and eel are halal and can be eaten.

According to Shafi’i madhhab, not only fish but all seafood is halal and can be eaten.

According to both Hanafi and Shafi’i madhhabs, the animals that live both on land and in water, such as frogs, turtles, snakes and crabs, are not halal to eat because snakes are poisonous and the others are unclean.

References:

1) al-Maida 5/96.
2) Fatir 35/12.
3) Abu Dawud, Taharah, 41; Tirmidhi, Ṭaharah, 52.

17-) Does keeping a cat at home harm prayers? Is a cat regarded najis (dirty)?

Your prayer is not harmed when there is cat hair on you or when a cat licks your hand.

The urine, saliva and feces of the animals whose flesh is not permissible to eat are regarded as najasah ghalizah ( ). However, the feces of the birds whose flesh is not eaten like kites, eagles and sparrow hawks are regarded as najasah khafifah ( ).

The saliva and leftovers of cats only among the animals whose flesh is not eaten is regarded as clean.

Allah did not render the saliva and mouth of the cat dirty so that it would not put a strain on humans since cats live together with human beings and lick the hands, feet, clothes, etc. of human beings. Thus, Allah endows great ease to His slaves. As a matter of fact, the Messenger of Allah (pbuh) states the following in a hadith:  

"The cat is not dirty. It walks around you a lot." (Nasai, Taharah, 54; Ibn Majah, Taharah, 32)

18-) What is the decree on having a sexual intercourse with an animal?

One of the sexual perversions is having a sexual intercourse with an animal. This ugly deed is haram for both women and men. According to the majority of scholars, a person who commits this deed is punished with tazir penalty. It does not become haram to eat the flesh of that animal because of the intercourse. (Ibn Qudama. al-Mughni, IX/62 ff)

According to Abu Hanifa in Hanafi madhhab, it is permissible to eat the flesh of that animal with which somebody has had a sexual intercourse; according to Abu Yusuf and Muhammad, the flesh of such an animal is not eaten. (Ö. N. Bilmen, Istilâhât-ı Fıkhıyye, III/219)

The imams unanimously agree that the penalty given to such a pervert person is the penalty of tazir that can be increased or decreased based on the assessment of the judge.  

Imam Shafii states that it is necessary to punish this sin like fornication due to the severity of the sin. If the animal that the perverted person has had sexual intercourse with is an animal whose flesh is eaten, it does not become haram due to this deed. However, it will be appropriate if the animal is slaughtered and buried in the field of the perverted person or in a meadow as an exemplary lesson.

It is a fact that everything is not finished and the door of repentance is not closed for the people who commit such major sins by obeying their souls. Their sincere repentance, asking for forgiveness, the tears they will shed and the deep regret they will feel can enable them to be forgiven if they are sincere in their repentance and if they are determined sincerely and believingly not to commit that sin again. Allah will forgive all sins except shirk (polytheism) if people regret sincerely.

19-) Will you give information about animals’ obtaining their sustenance and the wisdom behind the violence among animals? Will the oppression and cruelty among animals be left unpunished? Why do our Lord show consent to it?

The Messenger of Allah (pbuh) states the following regarding the issue:

"You will give the rights of every being to them on the Day of Judgment. Even the right of the hornless sheep will be taken from the horned sheep through retaliation." [see Muslim, Birr 6, (2582); Tirmidhi, Qiyamah 2, (2422)]

Imam Nawawi states the following while explaining the hadith:

"This hadith explains that animals will also be resurrected on the Day of Judgment like people who are held responsible, children, insane people and people who were not informed about a heavenly religion. There are evidences about it in the Quran and the Sunnah. The following is stated in a verse:

"When the wild beasts are herded together,.." (at-Takwir, 81/5)

If there is no rational or religious obstacle to understanding a word mentioned in a verse and hadith in its apparent/literal sense, it is necessary to accept the apparent meaning." (see Sharhu Muslim, the explanation of the relevant hadith)

Allah has two kinds of laws, systems and shari’ahs:

The first one is the famous shari’ah that we call religion and the Quran, that comes from His attribute of speech and that arranges people’s beliefs, creeds, ethics and deeds. We call a person who believes in, obeys and surrenders to it a believer or a Muslim. A person who denies it or disobeys it is called an unbeliever or a non-Muslim. A person who obeys or disobeys this shari’ah is usually rewarded and punished in the hereafter. For, it is something related to testing; it has conditions and reasons for application.

For instance, to be sane, to have reached the age of puberty, to be healthy, to be a human being or a jinni, to have the ability to take the test, to expect the outcome in the hereafter, not in the world are the main conditions and rules of this shari’ah. Those who are not suitable for these conditions and rules, and who do not have the ability are not included within the boundaries of this shari’ah. They are not held responsible. Those who are not held responsible for this shari’ah are not punished in accordance with this shari’ah; punishment and reward are not justice for them but oppression.     

Allah is absolutely just and He is away from oppression; therefore, He does not include those who do not have the ability in the framework of this shari’ah. Applying the famous shari’ah to them will not be in compliance with wisdom and divine justice; therefore, they are exempted from the rules of the religion and the Quran; and they are not held responsible.

The second one is the laws, system and shari’ah of God Almighty called sunnatullah, adatullah; they come from His attribute of will; they impose rules on creation, arrange the order and system of the universe and encompass the realm in terms of control and management.  That is, they are the laws of adatullah and sunnatullah, which the worldly name as laws of nature, whose reality they discover but whose name they give wrong.

This is also a kind of shari’ah, religion or the laws and issues of the great book of the universe that need to be obeyed. The differences between this second chain of laws and the laws of Islam and the Quran, which come from Allah’s attribute of speech, are as follows:

1. These second laws encompass the whole universe, include every being, whether they are believers or unbelievers, sane or insane, animals or humans; nothing is exempted from them; they are in equal terms with everything; they are the laws of  adatullah and sunnatullah, which are not applied separately and differently. That is, these laws include everything, without discriminating between people and things.

2. These second laws can be obeyed or disobeyed. Those who obey and disobey can be evaluated as spiritually Muslim or non-Muslim. The reward and punishment of this obedience and disobedience is given in this world, unlike the first shari’ah, which is given in the hereafter. For instance, he who shows patience reaches victory. He who uses medication is cured. He who falls from a high place dies. He who enters fire is burnt. Creatures are ephemeral; they die. He who contacts water gets wet…

Performing prayers is a law of the Quran and it involves the conditions of being a believer, being sane and having reached the age of puberty. Those who do not have these conditions are not held responsible for the decrees of the religion and prayers. However, conditions are not in question in the application of the laws of the great book of the universe, that is, the law of creation of Allah called adatullah and sunnatullah. Everybody, whether he is sane or insane, he has reached the age of puberty or not, he believes or not, he is a human being or animal, has to be careful about these laws and act in accordance with them; the weak also need to be protected from them.  

For instance, fire burns. This law is valid for everybody. The heart, mind and feelings in people become active in order to benefit from these laws and to be protected from them. Along with feelings, instincts become active in animals. Abilities become active in plants.  

The decrees of the Quran have degrees like halal, haram and others; similarly, the laws of creation have halal, haram and other degrees.

For instance, it is haram to touch fire; it burns. It is halal and fard to drink water for life. Otherwise, a person dies. Jumping from high places has degrees. A person dies if he jumps from a minaret but there are degrees of jumping for pleasure. More examples can be given. That is, it is essential to take measures against laws of nature. The outcomes of acting in accordance with or against these laws are seen in this world.

Animals do not have intellect but they have

1. feelings,

2. instincts,

3. and a tiny free fill; therefore, they are exempt from the deeds related to the mind and they are not held responsible. However, they are held responsible for the laws of creation.

For instance, an animal does not approach fire with its feelings and instincts though it is not intelligent. It protects itself from its enemies, calculates the heights, acquires necessary supplies to its life, brings up its cubs, makes its dwelling; it is sensitive in terms of compassion and protection; it acts very carefully. These laws of compassion, protection, life and education are equal for all. They are necessary for every creature. They all have rights about them. An animal that falls into fire is burnt; similarly, an animal that harms laws of compassion, protection, life, etc. and violates common rights is punished even if it is an animal. Its acts are recorded.  

Today, science has determined that even plants have some feelings. Since animals have spirits, their lives are difficult because they have tiny free wills along with their instincts and pleasures. Their deeds are not for Allah’s sake only. That is, they are not like plants.

Non-living things and plants have no responsibility; animals, especially wild animals, are responsible to a certain extent; humans and jinn are fully responsible.

The following is stated in a hadith:

“The right of the hornless sheep will be taken from the horned sheep through retaliation in the hereafter.”

Badiuzzaman Said Nursi says,

“The halal food of beasts and wild animals are dead animals.”

It is haram for them to catch living animals, to kill them and to eat them in terms of the shari’ah of creation. If they do so, they are punished. When a lion abandons eating carrion, which is halal for it, without thinking of its compassion and protection toward its own cubs, and grabs and eats a young gazelle and feeds its cubs with it, he will have harmed the law of compassion and protection of creation; finally, he will be hunted by a hunter and killed as a necessity of divine wisdom. If it is not punished in this world, it will be punished in the hereafter. Their bodies will decay but their spirits are permanent; therefore, a mechanism of reckoning and justice will take place among animals too.

"Then shall anyone who has done an atom's weight of good, see it! And anyone who has done an atom's weight of evil, shall see it."(az-Zilzal, 99/7 and 8)

The verse above is also evidence for the issue and it encompasses everything. The following are in question regarding the issue:

1. Absolute justice will be applied since deeds will not be ignored in the tiniest amount.

2. It is necessary for the oppression among animals to be called to account in terms of wisdom; people should not look only at the appearance and they should not be mistaken; they should not fall into weakness in terms of compassion and mercy. Animals have no mind but the laws of creation are applied to them because the laws of creation are not subject to the principles of the mind. God Almighty did not create the realm based on our mentality; therefore, they are applied to those who have no mind too. 

Therefore, just as a mother protects her son from fire and danger so too must the same parent protect the children who are not of age yet from harming the law of compassion and protection. That is, if a child kills a bird or a fly that he catches, he is not held responsible because he has not reached the age of puberty yet according to the law of the Quran. Since he has harmed compassion, which is one of the laws of creation that is universal, he will deserve it if he falls and breaks his head. There are so many public interests behind the misfortunes and things that happen to children and creatures and that we cannot understand.

This system is also valid among animals. Animals and especially beasts who avoid fire, fear heights, know to hunt very well need to obey the law of life, compassion, protection and bringing up in the realm and should not exceed their limits. Everybody, no matter who, will be reward or punished in this world first, and if not, it the hereafter.

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It is said that the hornless sheep will get his rights from the horned sheep in the hereafter. Will you explain this hadith?

20-) Is violation of animals’ rights in question? How can one be freed of the responsibility of violation of animals’ rights?

Answer 1:

Allah will allow people whose rights were violated to demand their rights from others on the Day of Judgment; the people who violated animals’ rights will be punished to the extent of their violation. The oppression inflicted upon animals is worse than the oppression inflicted upon people and its penalty is heavier. For, it is not possible for people to ask forgiveness from animals. (Muhammed Said Burhani, at-Ta'liqat al-Mardiyye ala al-Hadiyyetilalaiyya, p.466)

The following is stated in hadiths:

"If Allah forgives people about injustice done to animals, many people will be forgiven..."

"A woman who caused her cat to starve to death by imprisoning it will be punished in Hell by being scratched by a cat..." (Bukhari, Bad'ul-Khalq 16, Jaza'us-Sayd 7; Muslim, Hajj 66-67; Muwatta, Hajj 90; Tirmidhi, Hajj 21; Nasai, Hajj 113)

Therefore, those people will be called to account due to wronging animals. If a person wronged animals and regretted after that, he needs to repent since he cannot ask forgiveness from them and do good deeds. He needs to get ready for the accounting by doing righteous deeds so that he will not lose on the Day of Judgment. What matters is to repent sincerely and to try to spend one’s remaining life by acting in accordance with Allah’s consent. Allah will not embarrass a slave who tries to repair his mistakes and who spends his remaining life by acting in accordance with Allah’s consent.

Answer 2:

Animals have partial free will. For, when you treat an animal well, it approaches you without fearing; when you treat it badly and hit it, the animal runs away from you when it sees you. We understand from it that animals have partial free will. However, it is not enough for being held responsible. That is, their partial free will is not like man's free will, which can be expressed as follows: “Regarding worshipping and obeying Allah, he will do it if he wishes and not do it if he does not wish it.”

It is possible to divide laws of Shari'ah into two. One of them is the religious laws. People are held responsible for them. The other is the laws of nature like the law of gravity and the burning property of fire. A person who jumps into space falls down and is punished by the pain caused by that fall.

The legitimate sustenance of wild animals is carrion. They cannot violate one another's rights. They are informed about this natural law through inspiration and an instinct from their creation. A bird learns the necessities of life through inspiration. Similarly, what it needs to do in its life is informed to him naturally through inspiration.

Therefore, they cannot harm living animals and cannot oppress weak animals thinking that they are strong. An animal that acts like that will be punished in this world or in the Gathering Place in the hereafter. They will not go to Hell since they do not have intellect.

How do animals receive inspiration?

There is a different realm that directs and controls every living being, from the sparrows that hide behind the branches of a tree when it gets dark to the ants that return to their nests, from the fish that hide in the hollows of a rock to a gazelle that seeks safety in a distant corner of the jungle. All of them find the places to spend the night in the best way through inspiration, instinct and divine control.

The next day, an awesome day with various activities starts when the first rays of the sun appear in the horizon. All of them set off with a feeling, turn, fly, run, walk, swim... However, none of them knows where they go, what the time is, when they will return to their nests. Nevertheless, all of their affairs are settled through inspiration.

Animals know their Lord, who gives them inspiration, through inspiration. An animal might not know what it is, how many feet it has, its stomach, liver, etc. but it knows that it exists. It wants to protect this existence. If you try to take it from it, it will run away from you. Every animal that knows its being through inspiration and that is pleased with it has a feeling of thanking to this grant in their hearts in a form that we cannot know. Yes a being that knows itself needs to know its Lord too. This meaning is valid for all animals. However, their knowing their Lord is very little like knowing themselves but it is true.  

Any animal that we see and meet cannot know our inner world; similarly, we cannot know its inner realm.  What we know is only its brain and organs. Even if we know what swims in their blood, we cannot know what passes through it. Then, how can we claim that these beings, whose inner realms we are ignorant about, do not know their Lord?

What will the state of animals be like in the Gathering Place?

If we divide living beings into three as having life, having spirit and having intellect and consciousness, plants have only life. Animals have both life and spirit. People, angels and jinn have life, spirit and consciousness. Among these beings, only people and jinn are held responsible. They are bound to obey Allah's orders and prohibitions; they are subject to a test throughout their lives. When they die, they will go to Paradise or Hell. 

Since animals are deprived of feelings like intellect and consciousness that will encumber responsibility on them, concepts like sin-thawab, good-bad, Paradise-Hell are not in question for them.

All animals, from unicellular ameba to whales, have spirit. Essentially, spirit itself is eternal; it does not die or disappear. The body in which the spirit lives temporarily dies and decays. 

As it is clearly stated in the Quran, spirit is under the order, power and control of Allah Almighty. Nobody but Allah can control spirit. It is Allah who creates it and who maintains it.

As for the issue of the state in the Gathering Place, two species will be resurrected there; their eternal place will be determined after they are called to account: They are human beings and jinn. 

The state of animals is completely different. Two verses regarding the issue are as follows:

“When the wild beasts are herded together (in the human habitations)...” (at-Takwir, 81/5)

“The Day when man will see (the deeds) which his hands have sent forth, and the Unbeliever will say, "Woe unto me! Would that I were (metre) dust.” (an-Naba, 78/40)

In the interpretation of these verses, according to the narrations of Abdullah bin Umar, Abu Hurayra and Imam Mujahid, Allah Almighty will resurrect animals on the Day of Gathering; He will give their rights by taking them from one another and will give them the order, “Be Dust!” Then, all of them will be transformed into dust. Unbelievers will watch the animals and will envy them; they will ask Allah to transform them into dust. (see Tabari, the interpretation of an-Naba, 40)

Animals are not responsible beings but they will be given and taken their rights to a certain extent. As a matter of fact, the Prophet (pbuh) stated the following in a hadith:

“You will give the rights of every being to them. Even the right of the hornless sheep will be taken from the horned sheep through retaliation.”

Thus, he states that no injustice will be left unreciprocated. According to the statement of hadith scholars, an ant will take its right from another ant. (Elmalılı Hamdi Yazır. Hak Dini Kur'dn Dili, VIII/5599)

Badiuzzaman Said Nursi explains this issue as follows: 

“Although the bodies of animals with immortal spirits perish, they will receive reward and punishment in a manner appropriate for them in an eternal realm.” (Lem'alar (in Ottoman Turkish), p. 887) (5)

Yes, the spirits of animals will remain eternal; Allah Almighty will keep their spirits. However, only Allah knows how He will keep spirits since spirit is under His control.

If violation of rights is in question among animals, there will definitely be violation of rights between a human being and an animal. An animal that harms a human being without a reason will called to account; similarly, a human being that wrongs animals will be called to account. This accounting will take place in the Gathering Place.

21-) How is it suitable for Allah’s mercy the animals’ living under harsh conditions?

1. We think it is very difficult to find a way out except believing in Allah in the real sense because it is not possible to understand the real wise reasons of the deeds of Allah, who encompasses all aspects of the universe with His infinite knowledge and wisdom. That is why a poet states the following: 

“This small mind cannot grasp those high realities,
For, this scale does not weigh such a big weight.”

2. What does real belief in Allah express? It expresses the following:

Allah’s mercy is infinite; His wisdom is infinite; His justice is infinite. Therefore, o man, do not think that your tiny compassion is more than Allah’s compassion. For, it is actually a disorder to think that tiny compassion and small mercy are more than Allah’s infinite compassion and mercy. The sun, the moon, the earth, air, light and thousands of boons help the tiny young beings; the breasts of mothers are transformed into milk factories; thousands of other deeds are done additionally; they are all clear indicators of Allah’s infinite mercy and compassion. 

In that case, it is a necessity of a sound consciousness of belief to see several rays of wisdom and mercy behind the nature and results of the seemingly bad scenes that affect our compassion.   

3. There may be many wise reasons that we do not know behind the issues mentioned in the question. However, one of the reasons may be the secret of testing. That is, Allah states in the Quran tens of times that He has infinite mercy and that He will never oppress His creatures; He shows some scenes that are seemingly contrary to mercy in order to test whether the believers are sincere in their belief.  

“Do men think that they will be left alone on saying, ‘We believe’, and that they will not be tested? We did test those before them, and Allah will certainly know those who are true from those who are false.” (al-Ankabut, 29/2-3)

This fact is emphasized in the verse above.  

“O ye who believe! Allah doth but make a trial of you in a little matter of game well within reach of game well within reach of your hands and your lances, that He may test who feareth him unseen: any who transgress thereafter, will have a grievous penalty.” (al-Maida, 5/94)

The test measuring the sincerity of people through their attitudes toward Allah in terms of belief in the unseen/unknown (ghayb) is indicated in the verse above.

The verse below sheds light on the issue stating that the believers were tested through the 70 martyrs in the Battle of Uhud:  

“If a wound hath touched you, be sure a similar wound hath touched the others. Such days (of varying fortunes) We give to men and men by turns: that Allah may know those that believe, and that He may take to Himself from your ranks Martyr-witnesses (to Truth). And Allah loveth not those that do wrong.” (Aal-i Imran, 3/140)

4. Allah’s name Rahman means “the one that meets all needs of all creatures, primarily their sustenance, with His mercy”.

The name Rahman makes it necessary for the animals to fulfill their duties properly and to attain a happiness peculiar to them in the hereafter in return for the problems they have and the disorders and misfortunes they suffer in the world.  

Badiuzzaman Said Nursi shows the mujahids who sacrifice their lives in the way of Allah attaining the rank of martyrdom as an example and evidence for the issue. The martyr sacrifices his life in the way of Allah; similarly, the animals fulfill their natural duties assigned to them by Allah with the organs He gives them; in a sense, they sacrifice their lives in this way. Animals lose their lives "while fulfilling their duties and struggling". Therefore, it will be a different manifestation of the name Rahman for them to get a spiritual reward peculiar to them and to take a spiritual pleasure in the hereafter:

“Moreover, it is not far from the infinite mercy of the Most Merciful that just as He bestows the rank of martyrdom on a soldier who perishes on account of his duty while fighting, and rewards a sheep slaughtered as a sacrifice by giving it an eternal corporeal existence in the hereafter and the rank of being a mount for its owner on the Bridge of Sirat like Buraq." (see ad-Daylami, al-Musnad 1/85)

"So too with other animals and beings with spirits who perish while performing the dominical duties peculiar to their natures and in obeying the Divine commands, and who suffer severe distress, – it is not unlikely that there should be for them in the inexhaustible treasuries of His mercy a sort of spiritual reward and kind of wage suitable to their capacities...” (see Sözler, On Yedinci Söz)

Accordingly, every being that is disabled, undergoes misfortunes and suffers from an illness in this world will get a spiritual reward and pleasure peculiar to them in the eternal life in return for the distress they suffer, services they make and duties they fulfill in this world. They will get their shares from Allah’s infinite mercy eternally.

22-) Is it a thawab to kill a lizard? A lizard is not a harmful animal; why is it permissible to kill it?

The only animals that are permissible to kill are those that are harmful and there is no other way to get rid of them.

In fact, no living creature that does not cause harm can be killed. The reason why it is said to permissible to kill a lizard with one blow is to ensure that it dies without causing any harm. Otherwise, it is not permissible to kill every lizard you see, nor is it good to do so. It is necessary to look for ways to get rid of it without causing harm. However, if there is no other way but to kill it, it should be killed with one blow so that the animal is not tormented.

Abu Hurayra (may Allah be pleased with him) narrates: The Messenger of Allah (may peace and blessings be upon him) said:

“Whoever kills a lizard with the first blow will get a hundred rewards. If he kills it with the second blow, he will get less. If he kills it with the third blow, he will get even less than that.” (Muslim, Salam 147 (2240); the text is from Muslim. Abu Dawud, Adab 175, (5263, 5264); Tirmidhi, Ahkam 1, (1482). In some of the Tirmidhi editions it is in Sayd, chapter 13).

EXPLANATION:

Vazagha is explained as a lizard in Akhtari. A lizard is a kind of reptile. The Messenger of Allah included it among the insects that cause harm to people by describing it as fuwaysiqa.

Fuwaysiqa means a small fasiq. The Messenger of Allah called those who caused harm as fasiq, apart from the majority of insects. The scholars agree unanimously that the lizard belongs to this group.

The purpose of killing it with one blow is to prevent it from being tormented because the animal may escape wounded without receiving a second blow, which would cause suffering to a living being. Accordingly, it is not permissible to kill animals that do not harm people. (see Kütüb-i Sitte, Prof. Dr. İbrahim Canan)

23-) Can one say “Bismillah” while killing an insect?

- Bismillah turns simple and normal customs into worship.

“There is no good and blessing in the work that does not begin with bismillah.” (Munawi, Faydul-Qadir, 5/13)

By acting according to the hadith, one opens the door to goodness and blessings.

- It is very appropriate to say bismillah in good and beneficial deeds. When it becomes a habit, it brings a great thawab. Therefore, it is sunnah to say bismillah at the beginning of every good deed.

There are many things that Islam forbids and that Muslims should keep away from, such as drinking and gambling, which harm our material and spiritual lives. It would be very inappropriate and wrong to say bismillah at the beginning of things that are considered sinful in religion. (see al-Mawsuatul-Fiqhiyyah al-Kuwaytiyah, 8/92)

- Since it is a sin to kill non-harmful animals, one should not say bismillah while killing a harmless or non-harmful animal.

- In principle, it is not sinful to kill insects and animals that cause harm to humans.

Accordingly, it is permissible to kill a pest in the house that is obviously a nuisance if it is advised by experts to be killed. In that case, it is permissible to say bismillah.

If the experts say that it is not a nuisance or that there is a way to get rid of it without killing it, it is a sin to kill it.

This last decree depends on the decision of the expert.

To sum up, if an animal falls into the category of those whose killing is sinful, it is - not shirk or unbelief – but sinful to say bismillah at the time of killing it.

24-) Is it a sin to cry over a dead animal?

It is normal for a person to feel sad, distressed and sorrowful because of the death of living creatures such as humans or animals, or the drying up of a plant. In that case, there is no harm in expressing one’s pain and crying silently and shedding tears.

The Prophet (pbuh) himself wept silently at the deaths of his son Ibrahim, his daughter and his daughter’s child. (see Bukhari, Janaiz, 43)

In addition, he also stated that it was not appropriate to oppose Allah’s will and to cry by beating one’s breast as it was done in the Era of Jahiliyya.

As a matter of fact, the Prophet’s (pbuh) statement “...the eye weeps and the heart grieves, but we do not say anything that our Lord will not be pleased with” after the death of his son Ibrahim, who died when he was young, sets an example for the believers in this regard. (see Bukhari, Janaiz, 32, 42, 43)

Accordingly, it is permissible for a person to grieve over the death of an animal, to feel sad, to express his grief, to weep silently, and to shed tears.

25-) Is it permissible to practice euthanasia on animals that suffer a lot and do not respond to treatment?

Our Lord, who created man in the best form, sent him to the world as the master of all creatures and the vicegerent on earth. Besides, if we accept man as the central point, everything in the realm of existence is at his command and service; everything works and makes effort in order to meet his needs.

In addition, there is a stunning system, a perfect order that involves a general solidarity and creatures helping one another in the world. Non-living things help plants and plants help animals.  

Thousands of species of animals from the smallest ones that are always with men and meet his needs to elephants work for man. We benefit from them through various ways. It is a treat and grant of Allah to us. These issues are stated as follows in the Quran:

“It is Allah Who made cattle for you, that ye may use some for riding and some for food; And there are (other) advantages in them for you (besides); that ye may through them attain to any need (there may be) in your hearts; and on them and on ships ye are carried.” (al-Mu’min, 40/79, 80)

“And cattle He has created for you (men): from them ye derive warmth, and numerous benefits, and of their (meat) ye eat. And ye have a sense of pride and beauty in them as ye drive them home in the evening, and as ye lead them forth to pasture in the morning.” (an-Nahl, 16/5, 6)

In that case, it is our right to use the flesh, skins, milk, wool of some animals and the power of others; similarly, it is normal for us to slaughter some of them in order to eat them, to make them carry our loads; it is also appropriate to use some of them for human health and for the treatment of some of our illnesses.  

Is it not one of the wisdoms behind their creation to benefit from them through various ways? It might seem like torturing animals to try some drugs planned to be used for people on some animals like rats, cats and dogs first but it should not be regarded as strange since it will serve human health. If we feel pity for the animals and try the drug on a person first and if that drug causes that person to die, is his death better than the death of an animal?  

It is permissible and appropriate for an animal to be slaughtered and to be used in treatment in order to cure a person. It is nothing but a religious fanaticism for some people to oppose it with the claim of “animal loving”.

It is permissible to perform euthanasia on animals as a result of the decision made by veterinaries when the treatment of an animal is not possible. However, it is not appropriate to kill an animal because of old age, etc. 

(Mehmed Paksu, Helal – Haram)

26-) Do Animals Have Patience?

The lexical meaning of ‘patience’ is standing for pain and difficulties. It means for a person who is hit by a calamity and trouble is not to panic and scream but to wait for the end and endure with tolerance.

As it is seen, in patience, to show tolerance by thinking of the end of the incident is in question. Thinking that the tolerated incident will make us gain in the near or distant future i in question.  

For instance, man shows patience so as not to sin. Moreover, he shows patience in the face of diseases, and calamities he is exposed to. He shows patience against hunger by fasting and thinks that Allah will give rewards for all his patience in afterlife.

Patience is not an easy deed. Therefore, we are frequently advised to show patience against the soul and devil. We are given glad tidings that those who are patient will be saved.

Thus, patience is to endure distress by thinking its results. In animals, it is not in question to check their souls by thinking about the future benefits when they confront something. In fact, it is directly proportional to the mind, reasoning, and thinking about the benefits of the world or hereafter.

Even man, who is equipped perfectly with faculties like the mind, thought and conscience cannot act patiently in the perfect sense most of the time; therefore, it does not seem possible that animals will act patiently.

Waiting behavior and tolerance seen in animals in some cases can be explained as divine inspiration from Allah, which is expressed as instinct rather than patience.

For example, chickens and birds sit on the egg for a while at a certain time of ovulation. At other times, it is not possible to make them do so.

The cat waits for the mouse to exit out of the hole next to it. This waiting is an innate pattern of behavior given to them to continue their lives rather than patience.

Prof. Dr. Adem TATLI   

27-) Is it permissible to raise and sell birds? I keep a canary in a cage. I mate birds. I earn money by selling birds.

God Almighty has put all creatures under the command of man. Every being created by Allah in the universe serves man either directly or indirectly. What man needs to do is to make use of those beings within the limits set by his Creator.

Since man was created as the vicegerent on the earth, he was authorized to make use of other beings. He takes and eats the fruits of plants and trees when he needs them; he also benefits from the bounties of animals such as meat, milk, wool and leather. He even makes use of domesticated animals for other purposes. He uses cats as guards of the house against harmful insects and dogs as guards of the herds against thieves and wild animals.

While some birds are hunted and eaten in the season, others color human life with their sounds and ornaments. The sounds and images of birds such as nightingales and canaries give pleasure to people.
Due to this closeness of animals to human life, the names of many chapters in the Quran have the names of animals: chapters of al-Baqara (cow), al-An'am (livestock), an-Nahl (bee), al-Ankabut (spider), al-Fil (elephant) an-Naml (ant)...

The following verses clearly indicate that people benefit from animals:

“And cattle He has created for you (men): from them ye derive warmth, and numerous benefits, and of their (meat) ye eat. And ye have a sense of pride and beauty in them as ye drive them home in the evening, and as ye lead them forth to pasture in the morning… And (He has created) horses, mules, and donkeys, for you to ride and use for show; and He has created (other) things of which ye have no knowledge”1

As it is seen, animals have been put at the disposal of humans; animals have also been given the quality of being a mount, food, and an ornament to entertain man and become familiar with.

In the light of the explanations above, there is no harm in keeping birds such as nightingales, budgerigars and canaries in cages and keeping them as ornaments at home. However, it is not permissible to harm and oppress animals because it is a requirement of our religion not to torture living beings, and to show mercy and compassion to them. Keeping birds that are accustomed to living in cages is not regarded oppression of animals.

As a matter of fact, we come across an incident regarding the issue in the Age of Bliss:

The Prophet (pbuh) occasionally went to the house of the mother of Anas bin Malik, who was in the service of the Prophet (pbuh). Umayr, the younger brother of Anas, had a bird. The Prophet (pbuh) would ask him, “What happened to your birdie?” in order to please him. 2

We understand from the incident above that if it were not permissible to keep a bird in a cage, the Prophet (pbuh) would have ordered it to be released and forbidden doing it.

However, it should not be forgotten that it is necessary not to torture any living being, including birds, and to spend the most valuable capital called life with more serious and useful deeds such as learning and teaching the realities of belief and meditating, and to avoid unnecessary things that would harm those realities. In addition, it is regarded permissible to buy and sell all animals except pigs. 3

footnotes:

1. an-Nahl, 5-6-8.
2. Ibn Majah, Adab: 24.
3. al-Fatawa al-Hindiyya, 3: 114.

(Mehmed Paksu, Helal – Haram)

28-) What is the wisdom behind the creation of pigs?

The short answer to this question is that it relates to the mystery of the test (trial). The very purpose of human beings being sent to this world is indeed for testing.

In other words, the world is a place of trial for everyone. Allah has given human beings many abilities and potentials. The place where these potentials can develop and flourish is the world. The development of these abilities, whether in a good or bad direction, only happens through testing.

Just as a medical student’s ability to become a doctor can only emerge and develop through exams, similarly, the trial involving obedience to Allah's commands and prohibitions occurs by creating everything, good and bad, beautiful and ugly, beneficial and harmful, side by side and intertwined. Allah has informed us that those who perform good deeds will be rewarded in the afterlife, and those who commit forbidden acts will be punished accordingly.

Moreover, by creating beings, Allah demonstrates His power, knowledge, and artistry. The fact that pork is forbidden does not diminish the beauty of the craftsmanship in its creation.

On the other hand, there are many animals created to maintain the balance of the world and its contents. Pigs might be one of these.

Of course, the purpose of a pig's creation is not limited to just these reasons. There are many reasons and wisdoms behind this creation that we cannot know or mention here.

29-) Is it permissible to feed aquarium fish with live animals? The people who have fish in aquariums generally give live animals to make their fish healthier. For example, they give the fish small creatures such as worms that are alive.

It is possible to deal with the issue in terms of azimah (strict rule) and rukhsah (permission) like the other issues. According to azimah, taqwa and natural compassion, it is necessary to show respect to the right to life of living beings in any case except for obligations.

"Halal sustenance of animals such as tigers are dead animals. It is haram for them to kill live animals in order to eat them according to natural shari’a." (Mesnevi, Katre, last page)

The above statement of Badiuzzaman Sad Nursi is an expression of a very striking truth in this regard. Accordingly, it is important to know what the natural sustenance of those fish is.

As for rukhsah, if there is another way of feeding the fish living in the aquarium, that way should be preferred. If there is no alternative other than living animals, there is no problem. However, we think such a diet is not haram in any case but if it is not necessary, it will not be free from karahah.

30-) Does veganism exist in our religion?

The difference between vegetarianism and veganism is that vegetarians consume honey and, according to some, milk and eggs, while vegans do not use any animal products.

Some of the information about vegetarians is as follows:

Major Vegetarian Approaches:

Vegetarians who can eat fish (Pescatarians): Red meat and poultry cannot be eaten, but milk, dairy products, eggs and fish can be eaten.

Vegetarians who do not eat red meat (Semi-Vegetarians): Only red meat is not eaten as the animal food. However, milk, dairy products, eggs, chicken and fish can be eaten.

Vegetarians who consume eggs and milk (Lacto-Ovo Vegetarians): Animal meat cannot be eaten, but milk, dairy products and eggs can be eaten.

Vegetarians who do not eat eggs but consume milk (Lacto-Vegetarians): Animal meat cannot be eaten; eggs cannot be eaten either for fear of ending potential life. Milk and dairy products can be eaten.

Vegetarians who do not consume milk but eat eggs (Ovo Vegetarians): Animal meat, milk and dairy products cannot be eaten, but eggs can be eaten.

Vegetarians who eat only vegetables and fruit (Vegan): Animal meat and animal products (eggs, milk and dairy products) cannot be eaten. No garments or items made from animal products can be used. (Food Engineer Muhittin YILMAZ, Gidacilar.net)

It does not matter whether they eat some meat or no meat from any animal.

- The diet of vegans and vegetarians has been found to be harmful to health. A study in Germany shows that 26% of vegetarians, 52% of vegans and 90% of those who do not take vitamins among them suffer from B12 deficiency and health problems related to it.

- The real issue is this: If those vegans do not believe in Allah and the books He has sent, it is useless to talk to them about the issue because in that case there is no measure of justice to talk about. From this point of view, it is necessary to talk to them primarily on issues of faith.

- If those Vegans believe in one of the three heavenly religions, we find it appropriate to tell them the following: Allah, whom you also believe in, says in the Torah, the Gospel and the Quran that “people can eat the meat and dairy products of animals”. You do not accept it and claim the opposite.

With this claim of yours, you say that Allah does not have pity for animals, does not show compassion, and does not respect the rights of animals. In other words, you say that you are more compassionate, more knowledgeable, more merciful than Allah. This fallacy has nothing to do with belief. You must repent of it immediately.

The prophets Abraham, Moses, Jesus and Muhammad (pbuh) ate meat, but you do not. So, you are more humane than them... Unbelievable…

- Although Allah states that He has created some animals for humans to benefit from their meat, milk and skin, it is a serious psychological disorder to oppose it and to show your compassion to be at a higher degree than Allah’s compassion.

- From this point of view, those who do not eat meat oppose both Allah’s laws of nature and the laws of health as reported by experts, as well as the laws of nutrition accepted by the majority of people.

Some verses of the Quran regarding the issue are as follows:

“Do ye not see that Allah has subjected to your (use) all things in the heavens and on earth, and has made his bounties flow to you in exceeding measure, (both) seen and unseen?” (Luqman, 31/20)

“And He has subjected to you, as from Him, all that is in the heavens and on earth: Behold, in that are Signs indeed for those who reflect.” (al-Jasiya, 45/13)

“See they not that it is We Who have created for them - among the things which Our hands have fashioned - cattle, which are under their dominion?- And that We have subjected them to their (use)? of them some do carry them and some they eat: And they have (other) profits from them (besides), and they get (milk) to drink. Will they not then be grateful?” (Yasin, 36/71–73)

“It is Allah Who made your habitations homes of rest and quiet for you; and made for you, out of the skins of animals, (tents for) dwellings, which ye find so light (and handy) when ye travel and when ye stop (in your travels); and out of their wool, and their soft fibers (between wool and hair), and their hair, rich stuff and articles of convenience (to serve you) for a time.” (an-Nahl, 16/80)

“And in cattle (too) ye have an instructive example: from within their bodies We produce (milk) for you to drink; there are, in them, (besides), numerous (other) benefits for you; and of their (meat) ye eat.” (al-Muminun, 23/21)

“It is Allah Who made cattle for you, that ye may use some for riding and some for food.” (al-Mumin, 40/79)

“And cattle He has created for you (men): from them ye derive warmth, and numerous benefits, and of their (meat) ye eat.” (an-Nahl,16/5)