قال الله تَعَالىٰ: {وَبِٱلوَٰلِدَينِ إِحسَٰنا وَبِذِي ٱلقُربَىٰ وَٱليَتَٰمَىٰ وَٱلمَسَٰكِينِ وَٱلجَارِ ذِي ٱلقُربَىٰ وَٱلجَارِ ٱلجُنُبِ وَٱلصَّاحِبِ بِٱلجَنبِ وَٱبنِ ٱلسَّبِيلِ وَمَا مَلَكَت أَيمَٰنُكُمۗ إِنَّ ٱللَّهَ لَا يُحِبُّ مَن كَانَ مُختَالا فَخُورًا} [النساء: 36].
Allah Almighty says: {Be kind to parents, relatives, orphans, the needy, near and distant neighbors, close friends, wayfarers, and slaves whom you own. For Allah does not like those who are arrogant and boastful.} [Surat al-Nisā’: 36]
1/1600 ــ وعن ابنِ عُمرَ رضي الله عنهما أنَّ رَسُولَ الله صلى الله عليه وسلم قَالَ: «عُذِّبَتِ امْرَأَةٌ في هِرَّةٍ سَجَنَتْهَا حَتَّىٰ مَاتَتْ، فَدَخَلَتْ فِيهَا النَّارَ، لا هِيَ أَطْعَمَتْهَا وَسَقَتْهَا إذْ حَبَسَتْها، وَلا هِيَ تَرَكَتْهَا تَأْكُلُ مِنْ خَشَاشِ الأرْضِ». متفقٌ عليه.
1600/1 - Ibn ‘Umar (may Allah be pleased with him and his father) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “A woman was tortured because of a cat which she had kept locked up until it died, and she was thrown into Hell for that. She neither gave it food or drink when she locked it up nor freed it so that it would eat from the vermin of the earth.” [Narrated by Al-Bukhāri and Muslim]
«خَشَاشُ الأرْضِ» بفتحِ الخاء المعجمةِ، وبالشين المعجمة المكررة، وهي: هَوَامُها وَحَشَرَاتُهَا.
Vermin of the earth: its pests and insects.
1) النهي عن تعذيب الحيوان، والحث علىٰ الإحسان إليه.
1) It is forbidden to torture an animal, and it is encouraged to treat it kindly.
2) قد يعمل العبدُ أعمالاً ــ من الظلم ــ يظنها صغيرة، لكنها عند الله عظيمة، تُردِي به في نار جهنم.
2) A person may do some unjust deeds that he considers insignificant, while they are huge in the Sight of Allah, and causes him to be cast down in Hellfire.
يُستفاد من الحديث جواز اقتناء الحيوانات ــ كالطيور والأسماك مثلاً ــ بشرط أن يؤمّن لها الرعاية من المأوىٰ والطعام والشراب.
It is deduced from the Hadīth that it is permissible to keep pets, like birds and fish for instance, on condition that one provides them with the needed care of shelter, food, and water.
2/1601ــ وَعَنْهُ: أَنّهُ مَرَّ بِفِتْيَانٍ مِنْ قُرَيْشٍ قَدْ نَصَبُوا طَيْراً وَهُمْ يَرْمُونَهُ، وَقَدْ جَعَلُوا لِصَاحِبِ الطَّيْرِ كُلَّ خَاطِئَةٍ مِنْ نَبلهِمْ، فَلَمَّا رَأَوُا ابْنَ عُمَرَ تَفَرَّقُوا، فَقَالَ ابْنُ عُمَرَ: «مَنْ فَعَلَ هذا؟ لَعَنَ اللهُ مَنْ فَعَلَ هذا، إنَّ رَسُولَ الله صلى الله عليه وسلم لَعَنَ مَنِ اتَّخَذَ شَيْئاً فِيهِ الرُّوحُ غَرَضاً». متفقٌ عليه.
1601/2- It is also reported that Ibn ‘Umar (may Allah be pleased with him and his father) once passed by some young men of the Quraysh who had tied a bird and made it a target at which they were shooting arrows. Every arrow that they missed became the possession of the owner of the bird. When they saw Ibn ‘Umar, they dispersed. Thereupon, Ibn ‘Umar said: “Who did this? May Allah curse whoever did this. Verily, the Messenger of Allah (may Allah’s peace and blessings be upon him) invoked curse upon whoever makes any living creature a shooting target.” [Narrated by Al-Bukhāri and Muslim]
«الْغَرَضُ»: بفتحِ الغين المعجمة والراء، وهُوَ الهَدَفُ، وَالشَيْءُ الَّذِي يُرْمَىٰ إلَيْهِ.
A shooting target: a target of marksmanship, as in archery or the like.
3/1602 ــ وَعَنْ أَنسٍ رضي الله عنه قَالَ: «نَهَىٰ رَسُولُ الله صلى الله عليه وسلم أن تُصْبَرَ الْبَهَائِمُ». متفق عليه. ومَعنَاهُ: تُحْبَسَ للْقتْلِ.
1602/3- Anas (may Allah be pleased with him) reported: “The Messenger of Allah (may Allah’s peace and blessings be upon him) forbade using (live) animals as targets.” [Narrated by Al-Bukhāri and Muslim] The Hadīth means that animals should not be locked up in a place to be shot dead in target practice.
1) النهي عن حبس الحيوان من أجل اتخاذه هدفاً للرمي أو التسلية، لأن في هذا تعذيباً له.
1) It is forbidden to detain animals in order to use them as targets of shooting arrows or for amusement purposes because this involves torturing them.
2) عظيم رحمة الله _عز وجل_ بخلقه ــ التي وسعت كل شيء ــ حتىٰ بلغت الحيوانات الصغيرة والضعيفة.
2) The magnificent mercy of Allah, the Exalted, towards His creation is so extensive that it encompasses even small and weak animals.
3) وجوب الأمر بالمعروف والنهي عن المنكر، كما فعل الصحابي الجليل عبد الله ابن عمر رضي الله عنهما مع الفتيان.
3) Enjoining good and forbidding evil is obligatory, as reflected by the attitude of the honorable Companion ‘Abdullah ibn ‘Umar (may Allah be pleased with him and his father) with the young men.
4/1603ــ وعَنَ أبي عَليٍّ سُوَيْدِ بْنِ مُقرِّنٍ رضي الله عنه قَالَ: لَقَدْ رأَيْتُنِي سَابعَ سَبْعةٍ مِنْ بَنِي مُقَرِّنٍ، مَالَنَا خَادِمٌ إلَّا واحِدَةٌ لَطَمَها أَصْغَرُنَا، فَأمَرَنَا رَسُولُ الله صلى الله عليه وسلم أنْ نُعْتِقَهَا. رواه مسلم. وفي روَايةٍ: «سَابعَ إخْوَةٍ لي».
1603/4- Abu ‘Ali Suwayd ibn Muqarrin (may Allah be pleased with him) reported: “I was one of seven children of Muqarrin, and we had no servants except one slave woman. The youngest of us slapped her, so the Messenger of Allah (may Allah’s peace and blessings be upon him) commanded us to set her free.” [Narrated by Muslim] Another narration reads: “I was one of seven siblings...”
5/1604ــ وَعَنْ أبي مَسْعُودٍ البَدْرِيِّ رضي الله عنه قَالَ: كُنْتُ أَضْرِبُ غُلاماً لي بالسَّوْطِ، فَسَمِعْتُ صَوْتاً مِنْ خَلْفِي: «اعْلَمْ أَبَا مَسْعُودٍ» فَلَمْ أَفْهَم الصَّوْتَ مِنَ الغَضَبِ، فلَمَّا دَنَا مِنِّي إذا هُوَ رَسُولُ الله صلى الله عليه وسلم، فَإذا هُوَ يَقُولُ: «اعْلَمْ أبَا مَسْعُودٍ، اعْلَمْ أبَا مَسْعُودٍ»، قال: فَأًلْقَيْتُ السَّوْطَ مِنْ يَدِي، فقالَ: «اعْلَمْ أبَا مَسْعُودٍ أنَّ اللهَ أقْدَرُ عَلَيْكَ مِنْكَ عَلىٰ هذا الْغُلامِ» فَقُلْتُ: لا أَضْرِبُ مَمْلُوكاً بَعْدَهُ أَبَداً. وفي روَايةٍ: فَسَقَطَ مِنْ يَدِي السَّوْطُ مِنْ هَيْبَتِهِ.
1604/5- Abu Mas‘ūd al-Badri (may Allah be pleased with him) reported: “I was flogging a slave-boy of mine when I heard a voice behind me saying: ‘Be aware, Abu Mas‘ūd,’ but I did not recognize the voice due to intense anger. When he came near to me, it was the Messenger of Allah (may Allah’s peace and blessings be upon him) and he was saying: ‘Be aware, Abu Mas‘ūd; be aware, Abu Mas‘ūd.’ So I dropped the whip from my hand. Thereupon, he said: ‘Be aware, Abu Mas‘ūd, that Allah has more power over you than you have over this slave-boy.’ So I said: ‘I will never beat another slave again.’” Another narration reads: “so the whip dropped from my hand in awe of him.”
وَفي روَايَةٍ: فَقُلْتُ: يَا رَسُولَ الله هُوَ حُرٌّ لِوَجْهِ الله تعالىٰ، فَقَالَ: «أمَا لَوْ لَمْ تَفْعَلْ لَلَفَحَتْكَ النَّارُ، أَوْ لَمَسَّتْكَ النَّارُ». رواه مسلم بهذِه الروَاياتِ.
According to another narration: “I said: ‘O Messenger of Allah, he is free for the sake of Allah.’ So he said: ‘If you had not done this, you would have been singed by the Fire.’” [Narrated by Muslim in all these versions]
6/1605 ــ وَعَنِ ابْنِ عُمَرَ رضي الله عنهما أَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ: «مَنْ ضَرَبَ غُلاماً له حَدّاً لم يَأْتِهِ، أَو لَطَمَهُ، فإنَّ كَفَّارَتَهُ أن يُعْتِقَهُ». رواه مسلم.
1605/6 - Ibn ‘Umar (may Allah be pleased with him and his father) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Whoever beats his slave boy or slaps him for something that he did not do, the expiation for that is to set him free.” [Narrated by Muslim]
1) إن عتقَ المملوك كفارةٌ علىٰ ضربه، هو من عدل الشريعة بمعاملة المسيء بنقيض قصده.
1) Setting a slave free as expiation for beating him is an aspect of the justice of the Shariah, as it imposes on the offender a procedure that is contrary to his purpose.
2) الحث علىٰ الرفق بالخدم والمماليك، وحسن مصاحبتهم، ودفع الأذىٰ عنهم، وتحريم تعذيبهم والاعتداء عليهم.
2) The Shariah encourages kind treatment to servants and slaves, repelling harm from them, and prohibits torturing or assaulting them.
3) هيبة رسول الله صلى الله عليه وسلم في نفوس أصحابه، وحرصهم علىٰ امتثال أقواله وأفعاله، والانتفاع بما يعظهم به؛ فالواجب أن تكون لنا بهم أسوة حسنة، في تتبع أحاديث النبي صلى الله عليه وسلم والعمل بها، لأنها سبيل الهداية والنجاة في الدنيا والآخرة.
3) The awe of the Messenger of Allah (may Allah’s peace and blessings be upon him) in the sight of his Companions, their keenness on complying with his words and actions, and benefiting themselves with his advice. Thus, it is incumbent upon Muslims to follow their example in tracing the Hadīths of the Prophet (may Allah’s peace and blessings be upon him) and acting upon them, as they are the way to guidance and salvation in the worldly life and the Hereafter.
7/1606ــ وعَنْ هِشَامِ بْنِ حَكِيمِ بْنِ حِزَامٍ رضي الله عنهما أَنَّهُ مَرَّ بالشَّامِ عَلىٰ أُنَاسٍ مِنَ الأنبَاطِ، وَقَدْ أُقِيمُوا في الشَّمْسِ، وَصُبَّ عَلىٰ رُؤُوسِهِمُ الزَّيْتُ، فَقَالَ: مَا هذا ؟ قِيلَ: يُعَذَّبُونَ في الخَرَاجِ، وَفي رِوَايَةٍ: حُبِسُوا في الجِزيَةِ. فَقَالَ هِشَامٌ: أَشْهَدُ لسَمِعْتُ رَسُولَ الله صلى الله عليه وسلم يَقُولُ: «إنَّ الله يُعَذِّبُ الَّذِينَ يُعَذِّبُونَ النَّاسَ في الدُّنْيَا»، فَدَخَلَ عَلىٰ الأمِيرِ، فَحَدَّثَهُ، فَأمَرَ بِهِم فَخُلُّوا. رواه مسلم.
1606/7- It was reported that Hishām ibn Hakīm ibn Hizām (may Allah be pleased with him and his father) happened to pass by some (non-Arab) peasants of Syria who were made to stand in the sun and oil was poured on their heads. He said: “What is this?” He was told that they were detained for failing to pay Kharāj (tax). Another narration says that they were detained for not paying Jizyah. Thereupon, Hishām said: “I bear witness that I heard the Messenger of Allah (may Allah’s peace and blessings be upon him) saying: ‘Verily, Allah tortures those who torture people in this world.’” Then he proceeded towards the governor and reported this Hadīth to him. The governor then issued orders for their release. [Narrated by Muslim]
«الأنبَاطُ»: الفَلاَّحُونَ مِنَ العَجَمِ.
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1) تحريم تعذيب الناس بغير حق، ولو كان كافراً له عهد، فالظلم حرام بين العباد.
1) It is prohibited to punish people without a rightful cause, even if they are disbelievers who have a covenant with the Muslims. Injustice is absolutely prohibited among people.
2) حسن سيرة الصحابة رضي الله عنهم والتابعين لهم بإحسان في مناصحة الحكام، وقيامهم بالأمر بالمعروف والنهي عن المنكر.
2) The Hadīth highlights the excellent behavior of the Companions (may Allah be pleased with them) and the Tabi‘ūn as reflected in the sincere advice they offered to the ruler, and their enjoining of good and forbidding of evil.
8/1607ــ وعن ابن عباس رضي الله عنهما قَالَ: رأىٰ رَسُولُ الله صلى الله عليه وسلم حمَاراً موسُومَ الوجهِ، فأنْكَر ذلكَ! فقال: وَاللهِ لا أسِمُهُ إلا أقْصَىٰ شيءٍ من الوَجْهِ، وأمرَ بحمَارِهِ، فكُوِيَ في جاعرتَيْه، فهُوَ أوَّلُ مَن كَوَىٰ الجَاعرَتَيْن. رواه مسلم.
1607/8- Ibn ‘Abbās (may Allah be pleased with him and his father) reported: “The Messenger of Allah (may Allah’s peace and blessings be upon him) saw a donkey that had been branded on the face. He disapproved of that.” Ibn ‘Abbās then said: “By Allah, I shall not brand it but of the part most distant from the face.” He then commanded that his donkey be branded on its hips. He was the first to brand an animal on the hips. [Narrated by Muslim]
9/1608 ــ وعنه أنَّ النَّبيَّ صلى الله عليه وسلم مرَّ عليه حمارٌ قد وُسِمَ في وَجْهِهِ، فقال: «لَعَن الله الذي وَسَمَهُ». رواه مسلم.
1608/9- He also reported that once the Prophet (may Allah’s peace and blessings be upon him) saw a donkey that had been branded on its face, so he said: “May Allah curse the one who branded it!” [Narrated by Muslim]
وفي رواية لمسلم أيضاً: نهىٰ رَسُولُ الله صلى الله عليه وسلم عَنِ الضَّربِ في الوجْهِ، وعَنِ الوَسْمِ في الوَجْهِ.
According to another narration by Muslim, the Messenger of Allah (may Allah’s peace and blessings be upon him) forbade striking the face and branding on the face.
موسوم الوجه: الوسم: العلامة تجعل على الشيء.
Brand: a mark made on something.
1) النهي عن ضرب الوجه وعن وسم الحيوان في وجهه، فذلك من الذنوب التي يستحق صاحبها الوعيد.
1) It is forbidden to slap the face and brand an animal on its face. This is a sin that makes the doer deserving of the threatened punishment.
2) جواز وسم الحيوانات في غير الوجه لوروده في هدي النَّبيِّ صلى الله عليه وسلم.
2) It is permissible to brand animals in any body part other than the face, as reported in the guidance of the Prophet (may Allah’s peace and blessings be upon him).
3) النهي عن تعذيب الحيوانات وإيذائها.
3) It is forbidden to torture and hurt animals.
في الأحاديث بيان رحمة الشرع بالحيوانات، ومنع تعذيبهم وإيذائهم، فمن باب أولىٰ رحمة الشرع بالناس، ومنع تعذيبهم، فالإسلام بهديه وتعاليمه قد سبق إلىٰ هذا الأمر قبل ــ ما تدعيه ــ هيئات (الرفق بالحيوان).
The Hadīths illustrate how the Islamic law is merciful to animals, as it forbids torturing and hurting them. Hence, it is deduced that the Islamic law is merciful to humans with greater reason. In fact, the guidance and teachings of Islam addressed this issue quite a long time before the animal-welfare advocates.