Factory Farming (See also the sections on Cruelty to Animals and Slaughter of Animals Used for Food and the restrictions thereon.) Our Holy Prophet's overwhelming concern for animal rights and their general welfare would certainly have condemned (La'ana) those who practice such methods (factory farming), in the same way as he condemned similar other cruelties in his days. He would have declared that there is no grace or blessing (Brakah) — neither in the consumption of such food nor in the profits from such trades. Vegetarianism There is no suggestion in the Qur'an Majeed or in any other of the Islamic sources that eating meat is good for physical or spiritual health. Islam's approach in this matter is neutral; it has left the choice to the individual, but those who opt to eat meat are urged in the Qur'an Majeed to eat in moderation (Qur'an 7:31; 5:87 and other verses). Furthermore, there are elaborate and stringent laws governing the overall treatment of animals used for food — their rearing and breeding; the pre-slaughter; and handling during and after slaughter. The Holy Prophet has placed the killing of animals without a justifiable reason as one of the major sins:
The Arabic word for "breathing beings" is "Nafs." Until recently it used to be taken as meaning "human beings" only. All the Arabic dictionaries give the meaning of "Nafs" as "Ruh" (soul), and since they are breathing creatures, there seems to be no reason why the Qur'anic verses No. 6:151, 152 and others should not comprehend all "breathing beings," i.e. all species of animals. These verses should be read in conjunction with other verses of the Qur'an Majeed and numerous Ahadith which speak of the sanctity of life as a whole, declare animals as possessing soul (zi Ruhin), and place animals physically on a par with human beings.
Slaughter of Animals Used for Food Meat-eating is neither encouraged nor even recommended by Islam: "Say {O Muhammad!} I find not in what has been revealed to me any food {meat} forbidden to those who wish to eat it, unless it be dead meat, or blood that pours forth, or the flesh of swine — for it is unclean {rijs} — or the sacriligious {fisq} meat which has been slaughtered in anybody's name other than that of Allah." It is significant to note that these laws have been laid down for those "who wish to eat it" (Ta'imin yat'amohu). Eating meat is not required. While Islam permits eating meat, it gives instructions to ensure humane slaughter, with as little pain to the victim as possible:
Hazrat Imam Ali says: "Do not slaughter sheep in the presence of other sheep, or any animal in the presence of other animals." (id. [for Hazrat Ali see Ref. No. 4]) Hazrat 'Omar once saw a man denying a sheep, which he was going to slaughter, a satiating measure of water to drink. He gave the man a beating with his lash and told him: "Go, water it properly at the time of its death, you knave!" (Reported by Ibn Sirin about Hazrat 'Omar and recorded in Badae al-Sande; 6:2811.) If animals have been subjected to cruelties in their breeding, transport, slaughter, or in their general welfare, meat from them is considered impure and unlawful to eat (Haram). The flesh of animals killed by cruel methods (Al-Muthiah) is carrion (Al-Mujaththamah). Even if these animals have been slaughtered in the strictest Islamic manner, if cruelties were inflicted on them otherwise, their flesh is still forbidden (Haram) food:
The word "Tayyib," translated as "good," "pure," "wholesome," etc. means pure both in the physical and the moral sense. The main counsel of Islam in the slaughter of animals for food is to do it in the least painful manner. All the Islamic laws on the treatment of animals, including the method of slaughter, are based in all conscience on "the spirit" of compassion, fellow-feeling, and benevolence:
Failure to stun animals before slaughter causes them pain and suffering. Muslims should give serious thought to whether this is cruelty (Al-Muthiah). If so, then surely the meat from them is unlawful (Haran) or, at least, undesirable to eat (Makruh). Al-Azhar University in Cairo appointed a special committee to decide whether the meat of animals slaughtered after stunning was lawful. The committee consisted of representatives of the four acknowledged Schools of Thought in Islam, i.e. Shafii, Hanafi, Maliki, and Hanbali. The unanimous verdict (Fatwa) of the committee was: "Muslim countries, by approving the modern method of slaughtering, have no religious objection in their way. This is lawful as long as the new means are 'shar' (Ahadd) and clean and do 'cause bleeding' (Museelah al-damm). If new means of slaughtering are more quick and sharp, their employment is a more desirable thing. It comes under the saying of the Prophet 'God has ordered us to be kind to everything'" (Inna'l-laha Kataba-'l-ihsan 'ala kulle Shay'in). (The History of Azhar, Cairo; 1964; pp. 361-363). To crown all verdicts (Fatawa), here is the "Recommendation" of a pre-eminent Muslim organization of this century — The Muslim World League (Rabitat al-Alam al-Islami). It was founded in Makkah al-Mukarramah in 1962 A.C. (1382 A.H.) with 55 Muslim theologians (Ulama'a), scientists, and leaders on its Constituent Council from all over the world. MWL is a member of the United Nations, UNESCO, and the UNICEF. In January 1986 it held a joint meeting with the World Health Organization (WHO) and made the following "Recommendation" about pre-slaughter stunning (No 3:1. WHO-EM/FOS/1-E, p. 8):
As of 1989, in the following countries, Muslims were NOT exempt from stunning: Norway, Sweden, Denmark, Switzerland, Australia, and New Zealand. The following countries allow only partial exemption to Muslims under special conditions and regulations: Belgium, Germany, Netherlands, Italy, Spain, Finland, and Canada. |