Holy Scriptures and the challenge of animal ethics

Fundamental Guidelines of Animal Ethics in Islam1

1. Introduction
Then do they not reflect upon
the Quran,
or are there locks upon [their] hearts?
(Quran 47:24)

Since the beginning of the twentieth century numerous occurrences and developments
have led to new disputes concerning the ethical-moral responsibility of man towards the
animal: factory farming, animal experiments, genetic engineering etc. illustrate once again
the suffering of animals caused by human beings and thus trigger increasing (bio-) ethical
questions in society all this points to the necessity of contemporary discussions and
approaches to solve the question of the morally acceptable treatment of animals. Here, a
new inquiring look has been cast upon the religion, as more than 80% of all people
worldwide would describe themselves as being religious. 2 Due to this, religions move into
focus, as they are seen as an opportunity to provide impulses for environmental and
animal protection, and are thereby actively regarded in the spread of sustainable and
environmentally-conscious action. Here, the religions are called upon to take a new look
at their scriptures and to reinterpret text, tradition, and context. For, the scriptures
themselves do not contain any concrete environmental protection or animal protection,
but when we distance ourselves from a radical anthropocentric reading of these
scriptures we find in them basic ideas or concepts on this topic. It is therefore necessary
to transfer these basic ideas to this context by means of these theoretical and practical
questions.
If we look at the Quran at this point, we realize that we find many verses which apply to
creation as a whole, to nature, and especially to animals. We find in the Quran more than
200 passages in which animals are mentioned. Throughout the Islamic intellectual history
these verses were used by the addressee of the Quran, i.e. the human being, for or against
the animal: from the reverence of the animal as a god-fearing fellow creature to the
limitless exploitation of animals; all this was legitimated by means of Quranic verses. The

1 A revised german version of this article appears in print in: El Maaroufi, Asmaa: Und sie sind
Gemeinschaften gleich euch! Eine Einfhrung zum Tier im Quran, in: Hagencord, Rainer; Kretschmar,
Helga (Hrsg.), Jahrbuch Theologische Zoologie, Band 2, Mnster 2017.
2 German Society for International Cooperation (GIZ): Werte, Religion und Entwicklung. Die Potenziale

von Religion erkennen und einbeziehen, Bonn 2015, in:

https://www.giz.de/fachexpertise/downloads/Final_Factsheet_SV_Werte_Religion_Entwicklung.pdf.
Of interest is also the following quotation: What people do about their ecology depends on what they
think about themselves in relation to things around them. Human ecology is deeply conditioned by beliefs
about our nature and destinythat is, by religion. 3 Lynn White, Jr., The Historical Roots of Our Ecologic
Crisis, Science 155 (March 1967): 1204.
affair of the animal within the Islamic intellectual history thus appears to be ambivalent.
But what do we actually learn from the theological primary source of the Muslims, the
Quran? What are the essential assumptions made for the animal? In which contexts is the
animal mentioned in connection with man? And what does this tell us about the
relationship between God and the animal in the Quran? The following is an introduction
to these questions to show which aspects of the Quran must be considered for performing
a transformative reading of the Quran and thereby meet current animal ethical issues.
This article does not claim to convey a complete picture but rather aims to convey first
knowledge about animals in the Quran and highlight the relationship between God and
the animal3. In addition to the Quran we will refer to the Sunnah or Ad4.

2. Allah provides for it and for you [...]. 5

The Animals in the Quran
The fact that Islam is a religion of divine revelation places the revelation of God in its focus,
as the revelation itself is Gods message to mankind. It is a revelation of God which
(through the angel Gabriel) was revealed to the Prophet Muhammad, as such recorded in
written form and designated today as the Quran. This book is the supreme legal source
of Islam and considered as a guideline for Muslims in which we can find abundant
references about the animal6. More than 200 passages can be found in the Quran.
Six of the 114 chapters (Arabic: Surah) of the Quran are named after a species or a group
of animals. For example, Surah 2 (The Cow), Surah 6 (The Cattle), Surah 16 (The Bee),
Surah 27 (The Ant) and others. It should, however, be noted that an equivalent to the term
animal cannot be found in the Quran. Even though, there is in the written and colloquial
Arabic language a term which refers to the animal (Arabic: ayawn7). It does not appear
in the Quran as a reference to the animal8. Therefore, a general concept referring to the

3 Within this work some aspects are not mentioned but they should also be subject to a critical
investigation, e.g. animals as allies of God (God sends birds to support an army [Quran, 105: 1-5]; In the
context of the history of Moses people are plagued with various animals [Quran, 7: 133]. Interesting are
also the metaphors in the Quran and the transformation of humans into animals (as a punishment of God,
Quran, 2: 65, 5: 60). See also: Tlili (2012), p. 123 ff.
4 The Sunnah (tradition) denotes the prophetic tradition and represents together with the Quran the

second source of Islamic jurisprudence, and thus has a normative character. Considered as Sunnah are all
sayings, silent permissions or disapprovals, actions, as well as biographical information of the Prophet
Muhammad. The transmission or rather written tradition of the Sunnah are the Ad (narrations,
reports, sing. ad).
5 Quran, 29:60. See also: 11:6.

6 Following we use the term animal in relation to non-human animals.

7 The word ayawn (originated from the root -y-y and has the basic meaning of life or living) is often

found in various encyclopaedias of the Middle Ages (eg. Kitb al ayawn [Book of the animals] of al-Ji
[d. 869] in which the term refers to both human and non-human animals. Therefore, for the delineation of
man from the non-human animal, he was named al-ayawn al ni (the speaking animal/the
articulating animal). See also: Pellat, Boratav et al. (2012) ayawn, o.S.
8 The word ayawn is not used within the Quran at any point to refer to the animal. In a single place the

word can be found but it refers to the afterlife. And this worldly life is not but diversion and amusement.
And indeed, the home of the Hereafter that is the [eternal] life [al- ayawn], if only they knew. [29:64].
See also: Ambros (1990), Gestaltung und Funktionen der Biosphre im Koran, S. 294.
counterpart of man is lacking9. Instead of this, animal groups are repeatedly mentioned
in the Quran; e.g. terrestrial animals (Arabic: dbba10), fish (Arabic: samak), birds (Arabic:
uyr)11. But also, individual animals are mentioned, both large animals (elephant) and
the smallest animals (ant, mosquito). These animals can be found in various contexts, e.g.
in didactic plays, parables, and admonitions.
In the following, we will look at the descriptions of animals in the Quran which shall, as
far as possible, be related to all animals, so that we can specify the animal in more detail.
It is also important to take particularly into account the verses which give us information
about a possible relationship between God and the animal. This is necessary as we can
learn through such a relationship how God treats his creatures, the animals. This also
makes it possible to determine the location of the animal within the cosmos.

2.1. And there is no creature on [or within] the earth or bird that flies with its
wings except [that they are] communities like you [...]12
About the Characteristics of Animals
In the Quran animals appear as God praising creatures.13 Animals are therefore in direct
contact with God. The Quran says:
The seven heavens and the earth and whatever is in them exalt Him. And there is
not a thing except that it exalts [Allah] by His praise, but you do not understand their [way
of] exalting. [] [17:44]14
From this, theologians and scholars of Islam, such as Al-afiz Basheer Ahmad Masri
(19141993), deduced that animals have a consciousness and a spirit (different from that
of man). In doing so, they rely on the above-mentioned verse which states that animals
also praise God, are able to worship him and have their own laudation which man is not
able to understand (17:44: [] wa-lkin l tafqahna tasbahum [But you dont
understand their [way of] exalting!])15. In his work Animal Welfare in Islam Al-afiz

9 In fact, there are discussions on the extent to which the term dbba, which can be found 18 times in the
Quran, cannot be used as an equivalent to the non-human animal. Accordingly, we find in many
translations that this word is translated with animal (excluding the human being). The special feature is
that all those who represent this opinion would translate the term dbba differently in different contexts
within the Quran (creatures, non-human animals, living beings, etc.). Even the classical Quran exegetes
al-Qurub and al-Suy also interpret the term dbba in some verses as universal (relating to the human
and the animal) and in other verses only as a word referring to the non-human being. The problem of
using the term dbba as an equivalent to the (non-human) animal is found in: Tlili (2010), The Meaning of
the Quranic Word dbba and Furber (2015), Rights and Duties Pertaining to Kept Animals, p. 4.
Opposing opinions among others can be found in: Foltz (2006), Animals in Islamic Tradition and Muslim
Cultures, p. 11. For him the term ayawn specifically refers to non-human animals.
10 See footnote 8.
11 More on the importance of the animal in the individual Surahs can be found in Al-Masri et al. (2008), pp.

449-456.
12 Quran, 6:38.

13 See Quran, 17:44, 24:41, etc.

14 The English Sahih International Quran translation is quoted, unless otherwise stated.
15 Quran, 17:44: The seven heavens and the earth and whatever is in them exalt Him. And there is not a

thing except that it exalts [Allah] by His praise, but you do not understand their [way of] exalting. []
[emphasis added by the author]
Masri, one of the most prominent and few authors of the twentieth century who discussed
the question of the animal in Islam, points out that all living creatures possess a non-
physical force of spirit and mind which, in its advanced form, we call psyche [...], although
animals psychic force is of a lower level than that of human beings [...].16 Proving that
animals have a certain knowledge about God, various Quranic verses are used, e.g. the
following verse:
Do you not see that Allah is exalted [Arabic yusabbiu] by whomever is within the heavens
and the earth and [by] the birds with wings spread [in flight]? Each [of them] has known
[Arabic alima] his [means of] prayer and exalting [Him] [] [24:25]
Remarkable is the use of the word alima which implies possessing knowledge17. The very
use of this word in context of the animal shows that the animal possesses a kind of
knowledge which according to Masri proves that animals have more than just an instinct.
To concretise this statement the following verse is cited:
And your Lord inspired [aw18] to the bee, Take for yourself among the mountains,
houses, and among the trees and [in] that which they construct. [16:68]
The word aw used here is translated as inspired to. Interestingly, this word has been
used within the Quran in the context of the (self-) revelation of God to the prophets.19
According to Masri, only assumptions can be made as to which (non-verbal) form of
communication God uses with the animals. 20
Nevertheless:
It proves the basic fact that animals have a sufficient degree of psychic endowment to
understand and follow Gods messages a faculty which is higher than instinct and
intuition.21
In addition to this aspect, another verse appears in this context of specifying the animal
which says:
And there is no creature on [or within] the earth or bird that flies with its wings except
[that they are] communities [Arabic: umam] like you. [] [6:38]
Accordingly, as already mentioned, animals are considered as living in communities. More
importantly, animals do not only have communities but they also have their own
languages as it is mentioned that the Prophet Solomon learned the language of the
birds22. Specifically, Solomon communicates with a hoopoe and an ant23. It is particularly
interesting to point out that the animals do not adopt the language of humans, as is usually

16 See: Masri (2007), Animal Welfare in Islam, p. 19.

17 Derivation of the word ilm (to have knowledge, to be informed, translation from H. Wehr, Arabic
dictionary).
18 Derivation of the word way (inspiration [spiritual], revelation [theol.]. Translation from H. Wehr,

Arabic dictionary.
19 In this context, it would be interesting to examine and evaluate the different interpretations or

exegetical approaches to this verse.

20 See: Masri (2007), p. 21
21 Ibid.
22 Quran, 27:16. Precisely, the Quran merely mentions that Solomon learned the language of the birds.

However, it is also mentioned in a following verse (27:18-19) that he understood the language of the ants.
More about this and the concept of language (maniq) is discussed extensively by Sarra Tlili. See also: Tlili:
Animals in the Quran, p. 176 ff.
23 Quran, 27:18-19.
the case in narrations. God rather emphasizes that he had taught Solomon the language of
an animal, that of the birds. Here we see man turning towards the animal.
We can summarize all of this by saying that in the Quran animals are understood as God
worshipping creatures living in communities. They communicate directly with God, not
requiring any intermediary. For further locating the animal, we must now turn to the
verses in which the animal is mentioned in context of its fellow-creatures. Since the
addressee of the Quran is the human being, the animal is particularly mentioned in the
context of man. Many verses especially mention the animals as a bearer of benefit for man.
We will now turn to these in order to ascertain what kind of benefit we are talking about
and how this affects the locating of the animal.

2.2 And for you in them are numerous benefits.24

About the benefits of animals for the human
We have already learned that animals are also mentioned in the context of benefit 25 for
the human. It is possible to differentiate the forms of benefit that man can gain from the
animal according to the Quran in three categories26: material, spiritual and aesthetic
benefit.27 The material benefit is mentioned in two verses of Surah 16. However, it should
be noted that the following is not about the benefit of the animals in general, but rather
about a specific animal group: the anm (the cattle or livestock).28
And the grazing livestock He has created for you; in them is warmth and [numerous]
benefits, and from them you eat. And for you in them is [the enjoyment of] beauty when
you bring them in [for the evening] and when you send them out [to pasture]. And they
carry your loads to a land you could not have reached except with difficulty to yourselves.
Indeed, your Lord is Kind and Merciful. [16:5-7]
Therefore, this verse commands the use of animals, especially the cattle, as a source of
food29, pack animal and animal used for riding and as a source for clothing. 30 The aspect
of the human beings benefit regarding to an aesthetic component is also mentioned here
when it says, And for you in them is [the enjoyment of] beauty when you bring them in
[for the evening] and when you sent them out [to pasture]. This verse is also discussed
by Quran exegetes who perceive the concept of beauty and the associated joy while

24 Quran, 23:21.
25 At this point, it should be noted that the concept of benefit cannot be considered negatively connotated
(in the sense of: the use of animals as a means of reification of them). This is because, in the Quran, the
human being is not only made aware of his benefit from the animal, but also of his benefit which he finds
in his own species. See the following aspects.
26 We already find this subdivision by Sarra Tlili. See also: Tlili (2012), p. 79.
27 Ibid: p. 79: A number of [] verses [] spell out the different ways humans can derive benefits from

different animals, including their own species. These benefits can be categorized into material, aesthetic,
and religious.
28 In the following, it should be noted that the Quranic verses which are used in this context do not refer

precisely to all animals. Rather the Quran mentions the benefit of certain animal groups.
29 Here the flesh of anm or bahmat al-anm is meant. However, the wild [ayd al-barr] and the fish

[ayd al-bar] are also allowed elsewhere.

30 However, it should be noted that there are guidelines for all those functions. There is, for example, a

ban on pilgriming Muslims to hunt animals in the countryside. Moreover, the Quran allows humans to use
the wool of animals; but in the sayings of the Prophet Muhammad several prohibitions for the use of the
skins of wild animals etc. can be found. See: Ebrahim (2001), p. 13.
viewing the animal as a feeling that enriches the soul.31 Here the call of the Quran is to
find in the creation of God the proof for the truthfulness of his words. For it is the beauty
of animals which reminds the created, i.e. man, of his creator and makes him part of the
beauty of the creator himself.32 In this consciousness, man can come closer to another
benefit of the animal: the benefit that the animal, by its mere existence, reminds of the
creator and thus can increase the religiosity or spirituality of an individual. Here the
demand of God in the Quran to understand creation, and especially also the animal, as a
sign (Arabic: yt) and a miracle of God and to ponder over this miracle is fulfilled.33 Here,
animals together with the rest of nature function as Gods signature. According to this,
animals fulfil besides a mundane utility also a spiritual benefit for man. But what do these
uses of the animal by the human say about the animal itself? This question is briefly
examined in the following to determine the extent to which the animal fulfils its purpose
on earth only in a purpose for man. This step is also necessary to enable the locating of
the animal within a cosmos: by means of the location of man and a possible boundary
it becomes clear how the animal is to be placed within creation.

2.3. And We have certainly honored the children of Adam. 34

About the mission of man on earth
The Quran assigns to mankind a special role within the creation, it says: 35
And We have certainly honored (Arabic: karrama)36 the children of Adam and carried
them on the land and sea and provided for them of the good things and preferred them
over much of what We have created, with [definite] preference. [17:70]
Man was thus distinguished by God in a special way. This distinction (Arabic: takm) is
concretized in a later passage within the Quran when it is said that God has appointed
man as alfa (vicegerent) on earth37. However, in order to make this distinction more
specific and to determine how this distinction distinguishes itself in the privilege of the
human being in contrast to the animal, we have to examine two basic concepts of the
Quran: the term serviceable (tasr) and subjugation (tall).38 These concepts are also
important since they show how extensive mans power is over the rest of creation. Let us
first consider the concept of tasr subjugation of physical things for man:

31 See: Tlili (2012), p. 88 ff.

32 Ibid. p 89.
33 See also: Quran, 45:45, 14:45, etc.
34 Quran, 17:70.
35 It should be kept in mind that the commission of man refers only to our planet, the earth (cf. reference

to the term vicegerent in connection with the statement vicegerent on earth. See: Quran, 2:30, 24:55,
38:26).
36 The usual translation (also according to H. Wehr) for the word karrama here is excellent or

honoured.
37 It is He who has made you successors [alfa] upon the earth. [35:39]. M.A. Rassoul says vicegerent

instead of successor. On the problem of the term alfa as well as a discussion of the position of man
within creation, see also: Tlili (2012), p. 222 ff.
38 Because of the overlaps in the meaning it is difficult to translate these terms clearly. But it can be said

that the term tall is the one, which [...] comes closest to the biblical idea of dominion in the Quran [...],
because this term combined [] both elements of authority and servitude more discernible than they are
in the idea of tasr. (Tlili [2012], p. 74 ff.).
 Do you not see that Allah has made subject to you [Arabic: saara lakum] whatever is in
the heavens and whatever is in the earth and amply bestowed upon you His favors [Arabic:
niam], [both] apparent and unapparent? [] [31:20] 39
At this point we are talking about everything that has been put to service on earth for man.
In the context of discussing the submissiveness of all things on earth, we also encounter
the already mentioned term tall (subjugation). This is not seldom mentioned in the
literature in connection with the idea of an authority of man as well as servitude of the
animal since this is more frequently thought of as subjection or submission. Here the
following passage of the Quran can be cited:
Do they not see that We have created for them from [Arabic: alaqna lahum] what Our
hands have made, grazing livestock [Arabic: al-anm], and [then] they are their owners
[Arabic: mlikn]? And We have tamed them for them [or subdued; arabic: allalnh
lahum], so some of them they ride, and some of them they eat. And for them therein are
[other] benefits and drinks, so will they not be grateful? [36:71-73]
These verses are often used to legitimize an absolute supremacy of man over the animal
world. The distinction of man is here understood by means of these verses as a
predominance over all creation. Accordingly, as is often understood, man as a
distinguished creation should be able to subjugate all the animals and deal with them
according to his own interests without taking into account the interests of other creatures.
This is justified by the fact that it is said that God has created for them [Arabic: alaqna
lahum], i.e. for man, the cattle which the human being owns [Arabic: mlikn] and gains
many benefits from. However, if we discuss the two concepts in a more differentiated way,
we realize that these concepts cannot be interpreted with simplicity. Such an analysis of
these terms is also found in the works of Sarra Tlili. She evaluates the above-mentioned
verses, taking into account other similar verses in her work and examines the
interpretation of four classical Quran exegetes40. Regarding the verse 36:71-73
mentioned above she remarks that we must consider three things: first, we have to
discuss the term al-anm which is here translated as cattle. Since the verses in this
constellation or with the above-mentioned conceptions refer only to the anm (cattle),
this should be the maximum range and should not be transferred to all animals as it has
been described by the afore-mentioned exegetes. 41 Meaning, even if the above-mentioned
verse is interpreted in such a way as to affirm an annexation of the anm, this is
nevertheless only related to a particular animal group and therefore only valid for it. If we
look at the concept of tall in more detail, as well as the interpretation of it, it must also
be mentioned that this concept was not understood as an absolute authority of man over
this group of animals, but much more as Gods grace that made it possible that man can
subdue a camel which is in its physical strength superior to him. Because of these aspects,
the concept of tall was frequently supplemented by the statement that one should meet

39 In particular, this verse is not infrequently used to derive an absolute supremacy of man over the
environment and thus against the animals; what is more, with reference to the term saara (English:
make subject to. The verb of the noun tasr.) it is often derived that man on earth possesses everything at
his disposal and consequently also rules.
40 A-abar (d. 923), ar-Rz (d. 1209), al-Qurub (d. 1273) and Ibn Kar (d. 1373).

41 See also: Tlili (2012), p. 76 f. See also: Al-Qurub (2000), al-Jmi li-akm al-Qurn, 15:38.
the interests of the animal groups, since God demands within the verse to show gratitude.
It is precisely this gratitude which becomes clear when man does not cause any evil on
earth and accordingly does not inflict harm on the animal. 42
Based on these aspects, according to Tlili, it cannot be derived that man is legitimized to
understand himself as the ruler over the rest of creation since God is always the ruler in
the last instance. Therefore, at no time does man have an authority over the environment
and thus on the animal. The above-mentioned verse also clarifies this statement. For: the
Quran uses the verb saara (make subject) also with regard to other things, such as solar
systems, seas, clouds, etc. This raises the question of how this term is to be understood in
this context. Can man also have the sun and the moon at his disposal? 43 It should also be
kept in mind that the concept of tasr is not a concept solely applied to man. In the Quran
things have also been made subject for the animal (specifically: the beards of the heavens).
This leaves in doubt the extent to which hierarchical structures can be derived from this
concept. In addition, it may in any case surprise why the concept of tasr is interpreted
so extremely positive and in particular, as a supremacy while it is actually much less than
that. If we consider the contexts in which the term tasr appears, we find that this term
is often followed by the phrase that you might be grateful (Arabic: laallakum takurn).
This is what the Quran says in one place:
That you may settle yourselves upon their back and then remember the favor of your Lord
when you have settled upon them and say. Exalted is He who has subjected this to us, and
we could not have [otherwise] subdued it. [43:13]
It is thus possible to state that the human boundaries and his weakness as a being within
the cosmos are also made clear. This also shows mans dependence on the rest of creation,
without which he would not be able to do certain things.44
We find similar interpretations of these Quranic verses by the classical Quran exegetes
like Ab Abd Allh Muammad ibn Amad al-Qurub (d. 1272), Far al-Dn al-Raz (d.
1209) and Isml ibn Umar ibn Kathr (d. 1373). They do not only associate the concept
of tasr with a form of weakness of man since it often underlines mans dependence on
his fellow creatures. Rather, they also emphasize the statement that the fact that God has
made something subject to man (among others) is no proof that he can fully

42 It is interesting to note that this aspect or the notion that it is not allowed to deliberately harm the
animal as an entrusted being was included in some state regulations. For example, the second caliph
Umar (d. 644) issued a law to regulate how much weight a load-bearing animal could bear. The non-
compliance of this law led to punishment which is actually transmitted to us in a case. (Cf. Tlili, (2012), p.
86. Quoted from al-Qurub (2000), al-Jmi li akm al-Quran, 10:49). From this Tlili derives that [] in
addition to being morally wrong; mistreating animals of burden in violation of Islamic law is an act
punishable in this world as well, and not only in the next. (Tlili [2012], Animals in the Quran, p. 86.) The
fact that the disregard of animals not only has consequences for the human being in the afterlife but can
also be punished in this life leads to the addition of animals within a moral community as beings able to
cope with suffering in which they are regarded as moral objects (moral agents) and therefore have to be
given from the moral subject, the human being, moral consideration as well as rights.
43 And He has subjected for you the night and day and the sun and mood, and the stars are subjected by

His command (Arabic: amr). Indeed in that are signs for a people who reason. [16:12]. See also: 14:32-33,
45:12-13, etc.
44 See also: Tlili (2012), p. 99.
instrumentalize creation, or the animal and merely use it for his own benefit.45 It is God
who has absolute authority and predominance over his own creation. According to this,
man cannot understand himself as being an intermediary between God and the animal,
but must join as a special creation the the rest of creation. 46 Consequently, it would be
oversimplified to say that God created everything solely for the human being. Rather, God
has made available to every creature what it needs.47
Additionally, we must keep in mind in the access to the Quran that the addressee is the
human being and as such God especially highlights his graces towards this addressee. The
distinction of man, therefore, is due to his physical capacity in his task as alf on earth
which should be characterized by responsibility for his fellow creatures. In this
distinction, however, we should not at any time understand a freedom of action or even
an absolute authority over the rest of creation. 48

3. And cause not corruption upon the earth after its reformation.49
Man and animal. Both are traced back to God. Both are the result of the creative act of God.
And this act implies the decision of God; his decision for man and for the animal. This fact
alone should be enough to give it an intrinsic value which should not be denied. This is
underlined by the fact that God communicates with the animal and allows it to
communicate. There is a divine immediacy, a You is created in the light of God and the
animal. A You which seems to be able to serve the genuine purpose of the human being
on earth in the Quranic sense to constantly serve God. Internalizing this knowledge, it
may be astonishing how we can harm his fellow-creatures at all or even depreciate.
Should not only the fact that we share a common origin, God, be sufficient to make an
effort for the animal. Or, moreover, the fact that wounding an animal prevents a God-
praising animal from glorifying God?50 Here, the reductionist anthropology is observed
which radically centres the human being and thus leaves no space for any fellow
creatures. This also is noticeable in the interpretation of the Quran of the last centuries
when the animal itself is not paid attention to in interactions with prophets and therefore
remains unmentioned which leads to such a focus on the human being and an oblivion of

45 See also: Tlili (2012), p. 79 ff.

46 See: Ibid., p. 92.
47 And there is no creature on earth but that upon Allah is its provision, and He knows its place of

dwelling and place of storage. [] [11:6]. See also: Quran, 29:60.

48 Ebrahim (2001), p. 12.
49 Quran, 7:56.
50 Because of this aspect, there can be found among the Sufis individuals and groups who follow a

vegetarian diet, although the Quran allows the eating of certain animals. Some of them are mentioned in
Foltz (2001): Is Vegetarianism Un-Islamic?, Studies in Contemporary Islam 3 (2001), 1:39-54. More about
vegetarianism can again be found in: Foltz (2006), p. 105 ff. Also interesting is the following narrative of
the well-known Muslim mystic Rabia al-Adawiyya al-Qaysiyya (d. 801): Rabia ventured into the
mountains for a day and was soon surrounded by a flock of deer and mountain goats, ibexes, and wild
asses. When Hasan of Basra approached, the anymals fled, causing him to feel dismayed. He asked Rabia
Why did they run away from me and associate so tamely with you? Rabia minces neither flesh nor
words, asking him: What have you eaten today? Rabia knows that he has been feeding on bits of anymal
bodies, and asks a second direct question: Why then should they not flee from you? (Attar [1990],
Muslim Saints and Mystics, 44-45)
the animal. But is not this regard of the fellow-creatures in which man solely focuses on
his own interest, against an Islamic conception of the world which understands itself to
be universal?
It is therefore necessary to re-read the Quran and at the same time look at all fellow
creatures. Here, too, we have to look for the subtleties of the Quran with regard to the
animal. What can we learn from the history of Noah and the rescue of all animals without
mentioning their advantages? And what does it mean that the Prophet Jonah finds refuge
in an animal (a fish51) from humans and is alive in the animal? And further, what does the
Quranic story about the ant which in Surah 27 warns its own people of the carelessness
of the Prophet Solomon tell us?52 These and other questions show how much we must
render our view of our fellow creatures more sensitive, indeed that we must re-position
ourselves as man within the cosmos in order to fulfil the task of a holistic interpretation
of the Quran: against an oblivion of the animal within our theology and towards a
theology in which every fellow creature finds consideration inside the house of creation.
It is only when we face this task that we can adequately meet the challenge of a
transformative reading of the Quran for the evaluation of various current (animal) ethical
questions.
I wish to call you in the mountains
Amidst the rocks,
With the birds in the cities,
With the fish in the depth of the seas,
With the gazelles in the plains. . .,
With the doves which sing,
In the songs of nightingales,
And through the voices
Of those who love you and call you,
I want to call you God.53
(Yunus Emre, 13. Jhd.)

51 Quran, 37:142. According to the Quran Jonah (Arabic: Yunus) is devoured by a fish (Arabic: t).
52 Until, when they came upon the valley of the ants, an ant said, O ants, enter your dwellings that you
not be crushed by Solomon and his soldiers while they perceive not.. See: Quran, 27:18 f.
53 Ullah (1963), Najib Islamic Literature, S. 377. (Quoted from Kemmerer [2011], Animals and World

Religions, p. 262).
Bibliography:
al-Masri, A./ Abuseir, S./ Grabowski, N.T./ Klein, G./ Upmann, M.: Die Stellung des Tieres
im Islam zu Lebzeiten des Propheten bis zum Kalifat (610-1492 n.Chr.) anhand religiser
Quellen. In: Tierrztl. Umschau 65, 2008, S. 449 456.
Al-Qurtubi: al-Jmi li-akm al-Qurn, Beirut 2000.
Ambros, A.: Gestaltung und Funktionen der Biosphre im Koran. In: Zeitschrift der
Deutschen Morgenlndischen Gesellschaft 140, 1990, 290 325.
Attar, Farid Al-Din: Muslim Saints and Mystics: Episodes from the Tadhkirat al-Auliya.
Translated by A. J. Arberry. New York 1990.
Badura, J.: Moral fr Mensch und Tier. Tierschutzethik im Kontext, Mnchen 1999.
Ebrahim, Abul Fadl Mohsin: Organ Transplantation, Euthanasia, Cloning and Animal
Experimentation. An Islamic View, Lane 2001.
Eisenstein, Herbert: Einfhrung in die arabische Zoographie. Das tierkundliche Wissen in
der arabisch-islamischen Literatur. Dietrich Reimer Verlag, Berlin, 1991.
Foltz, Richard: Animals in Islamic Tradition and Muslim Cultures, Oxford 2006.
Furber, Musa: Rights and Duties Pertaining to Kept Animals. A Case Study in Islamic Law
and Ethics, Abu Dhabi 2015.
Horanyi, Sibylle.: Das Schchtverbot zwischen Tierschutz und Religionsfreiheit. Eine
Gterabwgung und interdisziplinre Darstellung von Lsungsanstzen, Basel 2004.
Ibn Rassoul, A. (Hrsg. u. bers.): Auszge aus a al-Buryy, Leverkusen 1996.
Kemmerer, Lisa. Animals and World Religions. New York 2011.
Masri Al-Hafiz, Basheer A.: Animal Welfare in Islam, Leicester 2007.
Paret, Rudi: Der Koran, Stuttgart 2007.
Pellat, Ch., Boratav, P.N. et all: ayawn, in: Encyclopaedia of Islam, Second Edition,
edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, 2012:
http://dx.doi.org/10.1163/1573-3912_islam_COM_0279
Taghavi, Seyyed M. N.: Tierrechte im Islam, Hamburg 2007.
Tlili, Sarra.: Animals in the Quran, New York 2012.
- The Meaning of the Quranic Word dbba: Animals or Nonhuman Animals?, The
Journal of Quranic Studies, Vol 12 (2010), S. 167-187.
Ullah, Najib: Islamic Literature: An Introductory History with Selections. New York 1963.
Wehr, Hans: Arabisches Wrterbuch fr die Schriftsprache der Gegenwart, Arabisch
Deutsch, Wiesbaden 2007.
White, Jr. Lynn: The Historical Roots of Our Ecologic Crisis, Science 155 (1967), 1203
207.