A brief overview of the book

A brief overview of the book

Author: Prof. dr Vedad Šakić

Title: Animals in Islam: Beliefs, Traditions, and Cultural Significance

Translater / Lector: [Link]

Publisher: Author

DTP:

Cover image: Ahsan (@Ahsanmisty), The Beautiful Cats of Masjid al-Nabawi, Apr
3, 2021Twiter

Year: 2025
A brief overview of the book
CONTENT

FOREWORD 3
INTRODUCTION 5
1. ANIMAL MENTIONS IN THE NOBLE QUR'AN . . . . . . . . . . . . . . . 9
Almighty Allah, the Creator of Animals . . . . . . . . . . . . . . . . . . . . . 14
2. HADITHS MENTIONING ANIMALS . . . . . . . . . . . . . . . . . . . . . . . . . . . 21
3. RIGHTS OF ANIMALS IN ISLAM AND THE ATTITUDE OF
24
MUHAMMED (PBUH) TOWARDS ANIMALS . . . . . . . . . . . . . . . . . . .
The Relationship of the Prophet Muhammad PBUH towards Animals 64
The Attitude of the Ottomans Towards Animals . . . . . . . . . . . . . . . 69
The Attitude of the Persians (Iranians) Toward Animals from the 7th
78
to the 16th Century
The Attitude of the Egyptians Toward Animals from the 7th to the
82
16th Century
4. SOME OF THE ANIMALS MENTIONED IN THE QUR'AN . . . . . . . . 88
Horse . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 88
Qamel . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 104
Cat . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 117
Dog . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 127
Birds . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 147
Insects (fly, mosqito, ant, bee, spider) . . . . . . . . . . . . . . . . . . . . . 155
Elefant . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 194
Burak and the Beast That Will Come out from the Ground Before
199
Judgment Day . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
5. ANIMAL INSTINCTS: COMMUNICATION, CONSCIENCE AND
209
CLEANLINESS . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Communicating Without Words: How Animals Connect . . . . . . . . . . 209
Animal Consciousness and Conscience . . . . . . . . . . . . . . . . . . . . . . 225
Islamic Jurisprudence on the Purity of Animals and Their Products . . 240
6. THE USE OF ANIMALS AND THEIR BYPRODUCTS . . . . . . . . . . . . 252
The Ethical Framework of Animal Testing in Islam . . . . . . . . . . . . . 252
Fur and Wool in Textile Production: Ethical and Environmental
272
Implications . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Halal (Permitted) Animal-Origin Food . . . . . . . . . . . . . . . . . . . . . . 278
Zakat Obligations for Owned Animals . . . . . . . . . . . . . . . . . . . . . . 300
The Religious and Ethical Dimensions of Animal Sacrifice in Islam . . 320
APPENDICES 353
Animal Motifs in Calligraphy . . . . . . . . . . . . . . . . . . . . . . . . . . . . 353
Animals Mentioned in Hadith: Tabular Summary . . . . . . . . . . . . . . 362
Abbreviations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 366
A brief overview of the book

FOREWORD

The animal kingdom (Animalia) has played a fundamental role in the

universe, with evidence of its existence on Earth long before the appearance
of humanity. The oldest known animal fossils, estimated to be around 665
million years old, were discovered in the rocky formations of Trezona, South
Australia. The Noble Qur'an and Hadith collections frequently reference key
elements of nature: the earth, water, plants, and animals. It took the author
a long time to gather the courage and decide to collect all available and
relevant information into a unique publication on Islam’s relationship with
animals as an essential part of nature, using sources from the verses of the
Noble Qur'an, the Hadith collections of Sunan, and other available materials.
Without intending to interpret Islam, its laws, or analyze specific doctrines –
areas in which the author lacks expertise – the author, a veterinarian and
animal lover, found the greatest motivation for this modest contribution in the
fact that six sūrats in the Noble Qur'an directly mention animals, while one
does so indirectly. These Sūrat are: 2. Al-Baqara (The Cow), 6. Al-An'am (The
Cattle), 16. An-Nahl (The Bee), 27. An-Naml (The Ant), 29. Al-'Ankabut (The
Spider), 105. Al-Fil (The Elephant), and 100. Al-'Ādijāt (The Chargers,
referring to animals). Furthermore, the revelation of the Noble Qur'an
encourages believers to read it, reflect upon it, derive lessons from it, and
seek guidance from Islamic authorities when something remains unclear. In
the 32nd verse of Sūrat Al-Qamar (The Moon), it is stated: “And We have
certainly made the Qur'an easy for remembrance, so is there anyone who will
remember?” The Qur'an, as described by the Messenger of God, remains
timeless: “Its wonders never cease, nor do scholars ever tire of it.”
Numerous published works explore animals in the Qur'an, including The
Stories of Animals Mentioned in the Holy Qur'an by the late Egyptian author
Ahmed Behjet (1932–2011). In the preface, he expresses his deep affection
for animals, sharing how every stray dog he encountered felt like a
descendant of the dog that accompanied the Companions of the Cave, who
slept for 309 years. Each scruffy donkey reminded him of Uzayr's donkey,
which experienced death and was then brought back to life. Behjet also
A brief overview of the book
describes his ongoing search for the hoopoe bird, imagining the moment when
Solomon, peace be upon him, spoke with it.
Even in pre-Islamic times, animals were held in high regard and enjoyed a
positive status.1 It is well known that animals have been participants in and
witnesses to numerous miraculous events (mu'jiza). For example, Uzayr
(Ezra), peace be upon him, was made to sleep for one hundred years by the
permission of Allah, the Almighty, along with his donkey. Then, before Uzayr's
very eyes, both he and his donkey were revived by the Lord. In the chapter
of Joseph (Sūrat Yusuf), Joseph's brothers falsely accused a wolf of killing
him, causing great sorrow to their father, Jacob, peace be upon them. Similar
accounts involving animals, such as a dog, a whale, and others in the company
of the Prophets, can be found throughout Islamic tradition. Given this, the
author remains uncertain whether his contribution to this book holds any
particular significance. However, he would be pleasantly surprised if, by
referencing well-known stories written by others and combining them with his
own humble commentary, he could help deepen the understanding of the
unique role animals play within Islam. Islamic tradition offers a wealth of
teachings on the treatment of animals and their rights. It is expected that
readers of this book will include individuals from various religions and
worldviews who seek to understand the depth of Islam through the example
of Muslims' relationship with animals. Even among Muslims, many aspects of
animal rights that should be known often go unnoticed or remain unfamiliar.
In this regard, this book could serve as an insightful read, shedding light on
these important teachings.

1
In the Arab world, even during the pre-Islamic era, animals were held in exceptionally high regard—
a sentiment that Islam continued to uphold. Falconry and horse breeding were particularly esteemed
among pre-Islamic Arabs. Their poetry, which held great cultural significance, was rich with metaphors.
For example, women’s beloved eyes were often compared to the eyes of a wild cow that had lost its
calf—a positive and heartfelt comparison. One of the seven most celebrated poems in Arabic literature,
known as the Mu'allaqat, is even dedicated to a camel. One of the great qualities of the Qur'an is its
ability to engage with cultural contexts and elevate them. In this way, it positively affirms and enhances
the already favorable attitude toward animals that existed in pre-Islamic Arab society. (Contribution to
the book: Academician Esad Duraković)
A brief overview of the book

In the Name of Allah, the Most Compassionate, the Most Merciful!

INTRODUCTION
All living beings—humans, animals, birds, and even insects—are
regarded as worthy of attention and respect as creations of Allah. The Noble
Qur'an encompasses all aspects of existence, including animals, as
emphasized in the verse: „We have not neglected anything in the Book“ (Sūrat
Al-An'am, 38). According to Islamic teachings, animals hold a unique place
and purpose within the hierarchy of creation. Allah, the Almighty Creator of
the universe, has assigned a unique role to each creation. As the Qur'an
states: „And He has made the earth for all living creatures“ (Sūrat Ar-Rahman,
10). This affirms that the Earth is not meant solely for human use but is shared
with all living beings, including insects, rodents, land animals, birds, and
aquatic creatures. These organisms play vital roles for humanity and
contribute to the balance of life.
Theological and scientific explanations of the world’s creation should ideally
complement each other; however, they often conflict. Modern science, for
instance, has yet to answer two fundamental questions: how something can
arise from nothing and how life emerged from inanimate matter. Without
these pivotal events, there would be no universe, no Earth, no animals, and
no humans. Can we truly conceive of “nothing”—a complete void where
nothing exists? How can something emerge from such a state?
Currently, science provides no definitive explanation of how material
substance originated from the singularity—the starting point of the Big Bang—
before which there was nothing. For Muslims, however, the answer is found
in the Noble Qur'an: „Say, „Allah creates from nothing, then He will repeat it’“
(Sūrat Yunus, 34).
The second fundamental question that lacks a scientific answer is how life
emerged from inanimate matter. To explore this, the scientific field of
abiogenesis has developed, which studies the origin of life on Earth from non-
living material. Amino acids, the fundamental building blocks of life, are
formed through non-biological chemical reactions but play a crucial role in
A brief overview of the book
living organisms. They combine to form proteins, which are essential for every
living being. Nucleic acids, such as DNA and RNA, store the genetic
information necessary for protein synthesis. A central question in abiogenesis
is whether amino acids or nucleic acids appeared first. For believers, the
Qur'an offers clarity: “He brings the living out of the dead and brings the dead
out of the living; that is Allah, so how are you deluded away?” (Sūrat Al-
An'am, 95).
Efforts by evolutionists to explain the subsequent development of life,
including the emergence of plant and animal life, often rely on theories that
some consider pseudoscientific and are seen as inadequate in providing
reliable, scientifically acceptable explanations. While religion is generally
regarded as the primary source of ethical codes, these codes are often
assumed to apply solely to interactions within the human species.
Regrettably, humanity has been slow to embrace the guidance provided by
the Qur'an regarding the treatment of all of Allah's creations, including even
the smallest insects. A notable anecdote from the Abbasid era illustrates this
perspective. During a conversation with the caliph, the esteemed legal scholar
Muhammad ibn Idris al-Shafi'i was asked why Allah had created the seemingly
insignificant and bothersome creature known as the fly. Al-Shafi'i insightfully
replied, „In my humble opinion, it is to remind those in power of their
helplessness.“
In pre-Islamic Arabia, Bedouins often attributed human traits and flaws to
animals. For example, roosters were associated with generosity, lizards with
deceitfulness, hoopoes with foolishness, and lions with bravery. Tribal names
were sometimes derived from animals, reflecting a deep cultural connection
to the natural world. Alongside these beliefs, a form of totemism or animal
reverence existed, which included dietary prohibitions against consuming
certain animal. There is also evidence of practices resembling animism. For
instance, it was believed that after a person’s death, their soul would leave
the body in the form of a bird, often an owl. This bird-like soul was thought
to hover around the grave, sometimes crying out, possibly seeking vengeance.
Numerous verses in the Qur'an, along with hadiths and principles of Islamic
legal tradition, emphasize the inherent value of animals—a value that extends
beyond their mere utility to humans. Despite these teachings, there remains
A brief overview of the book
a need to further explore the relationship between humans and animals as
co-creations of Allah. The animals mentioned in the Noble Qur'an have played
significant roles in history. The Qur'an features detailed accounts of events
that emphasize the connection between the Prophet Muhammad (PBUH) and
various animal species. These stories serve as enduring reminders of the
respect and compassion that should be shown to all living beings.
For instance:
• The raven that Allah, may He be glorified, sent to Cain, the son of
Adam, to teach him how to bury his brother’s body.
• The birds that Ibrahim (Abraham) (PBUH) slaughtered and placed on
different hills, which Allah then revived and returned to him.
• The cow among the Children of Israel that Musa (Moses) (PBUH)
commanded to be slaughtered in order to reveal the identity of a
mysterious murderer.
• The wolf that was falsely accused of eating Yusuf (Joseph) (PBUH).
• The hoopoe bird of Sulayman (Solomon) (PBUH) which informed him
about the Queen of Sheba.
• The termites that consumed the staff of Sulayman (Solomon) (PBUH)
while he rested against it. After the termites ate the wooden staff,
Sulayman fell, and news of his death spread.
• The donkey of Uzayr (Ezra), peace be upon him, that Allah caused to
die for a hundred years before reviving it in front of its owner.
• The whale that swallowed Jonah (PBUH) where he remained for a time
before being cast ashore after praising his Lord.
• The dog that belonged to the People of the Cave, which slept with them
for hundreds of years.
• The ant of Solomon (PBUH) that called other ants to retreat into their
dwellings to avoid being trampled by Solomon and his army.
• The Abyssinian elephant that was ordered to destroy the Kaaba but
was immobilized by its fear of Allah, preventing it from advancing.

In addition to the animals mentioned in the Noble Qur'an, other creatures—

such as birds—are highlighted as manifestations of God's miracles. A notable
example from the Qur'an is the transformation of Prophet Moses', peace be
A brief overview of the book
upon him, staff into a snake, demonstrating Allah’s divine power. Beyond the
Qur'an, Islamic texts, including the Sunnah, recount additional miraculous
events involving animals. These narratives emphasize the connection between
divine intervention and the animal kingdom, illustrating that animals, as part
of Allah's creation, play a significant role in conveying divine messages.
One example recorded in the hadith is the story of Prophet Jesus (PBUH) who,
by Allah's permission, fashioned a bird from clay, breathed life into it, and
transformed it into a living creature.
Another remarkable instance is the flock of birds known as Ababil, sent by
Allah to defeat the army of elephants. As recounted in Sūrat Al-Fil, these birds
pelted the invaders with stones of baked clay, symbolizing divine intervention
in the protection of the Kaaba.
While not explicitly mentioned in the Qur'an, the spider is another creature of
significance in Islamic tradition. Its role during the Hijra, when Prophet
Muhammad (PBUH) and Abu Bakr, may Allah be pleased with him, sought
refuge in a cave, serves as a powerful example of Allah's protection. According
to the Sunnah, a spider wove a web over the entrance of the cave, concealing
it from their pursuers and ensuring their safety.
Furthermore, some animals are mentioned in hadiths for their unique roles or
characteristics. In a hadith recorded by Muslim, Prophet Muhammad (PBUH)
condemned the scorpion as a cursed creature and advised its removal. This
guidance reflects the practical aspects of Islamic teachings on dealing with
harmful creatures while also highlighting the significance of animals in Islamic
tradition.

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