In the Name of Allah, the Gracious, the Merciful
Islam upholds the rights of animals to kind treatment and justice, just as it does for human beings. Animals are not to be abused, neglected, or taken for granted. Allah informs us that animals are communities like human beings, possessing dignity and rights that must be respected.
Allah Almighty said:
وَمَا مِن دَابَّةٍ فِي الْأَرْضِ وَلَا طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلَّا أُمَمٌ أَمْثَالُكُم
There is no creature on the earth or bird that flies with its wings but that they are communities like you.
Surat al-An’am 6:38
Imam al-Qurtubi commented on this verse, writing:
هُمْ جَمَاعَاتٌ مِثْلُكُمْ فِي أَنَّ اللَّهَ عَزَّ وَجَلَّ خَلَقَهُمْ وَتَكَفَّلَ بِأَرْزَاقِهِمْ وَعَدَلَ عَلَيْهِمْ فَلَا يَنْبَغِي أَنْ تَظْلِمُوهُمْ وَلَا تُجَاوِزُوا فِيهِمْ مَا أُمِرْتُمْ بِهِ
They are groups like you in that Allah the Exalted has created them, provides for them, and makes justice between them. Thus, you should not wrong them or transgress the limits that you have been commanded.
Source: al-Jāmi’ li-Aḥkām al-Qur’ān 6/419
Just as we are held accountable for our conduct toward other people, we are also held accountable for our treatment of animals.
On the Day of Judgment, Allah will restore the rights of every creature, including animals. If a person violated the rights of an animal in this world, Allah will exact justice on its behalf in the Hereafter.
Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said:
لَتُؤَدُّنَّ الْحُقُوقَ إِلَى أَهْلِهَا يَوْمَ الْقِيَامَةِ حَتَّى يُقَادَ لِلشَّاةِ الْجَلْحَاءِ مِنْ الشَّاةِ الْقَرْنَاءِ
The rights of everyone will be restored on the Day of Resurrection until justice is fulfilled, even between the hornless sheep and the horned sheep.
Source: Ṣaḥīḥ Muslim 2582, Grade: Sahih
Abu Huraira, may Allah be pleased with him, said:
يَحْشُرُ اللَّهُ الْخَلْقَ كُلَّهُمْ يَوْمَ الْقِيَامَةِ الْبَهَائِمَ وَالدَّوَابَّ وَالطَّيْرَ وَكُلَّ شَيْءٍ فَيَبْلُغُ مِنْ عَدْلِ اللَّهِ يَوْمَئِذٍ أَنْ يَأْخُذَ لِلْجَمَّاءِ مِنَ الْقَرْنَاءِ
Allah will gather the creation altogether on the Day of Resurrection: the beasts, the creatures, the birds, everything. Then they will seek the justice of Allah on that day, even between the hornless sheep and the horned sheep.
Source: Tafsīr al-Ṭabarī 6:38
One of the most important rights of animals is their entitlement to good and compassionate treatment. Allah rewards acts of charity shown to every living creature, human and animal alike.
Indeed, Allah values mercy, kindness, and empathy toward animals so greatly that such acts can become a means for the forgiveness of sins.
Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said:
بَيْنَمَا رَجُلٌ يَمْشِي بِطَرِيقٍ اشْتَدَّ عَلَيْهِ الْعَطَشُ فَوَجَدَ بِئْرًا فَنَزَلَ فِيهَا فَشَرِبَ ثُمَّ خَرَجَ فَإِذَا كَلْبٌ يَلْهَثُ يَأْكُلُ الثَّرَى مِنْ الْعَطَشِ فَقَالَ الرَّجُلُ لَقَدْ بَلَغَ هَذَا الْكَلْبَ مِنْ الْعَطَشِ مِثْلُ الَّذِي كَانَ بَلَغَ مِنِّي فَنَزَلَ الْبِئْرَ فَمَلَأَ خُفَّهُ مَاءً ثُمَّ أَمْسَكَهُ بِفِيهِ حَتَّى رَقِيَ فَسَقَى الْكَلْبَ فَشَكَرَ اللَّهُ لَهُ فَغَفَرَ لَهُ
Once a man suffered from thirst while he was walking on a journey. When he found a well, he climbed down into it and drank from it. Then he came out and saw a dog lolling its tongue from thirst and licking the ground. The man said: This dog has suffered thirst just as I have suffered from it. He climbed down into the well, filled his shoe with water, and caught it in his mouth as he climbed up. Then he gave the dog a drink. Allah appreciated this deed, so he forgave him.
It was said, “O Messenger of Allah, is there a reward for charity even for the animals?” The Prophet said:
نَعَمْ فِي كُلِّ ذَاتِ كَبِدٍ رَطْبَةٍ أَجْرٌ
Yes, in every creature with a moist liver is a reward for charity.
Source: Ṣaḥīḥ al-Bukhārī 6009, Grade: Muttafaqun Alayhi
In another narration, the Prophet said:
غُفِرَ لِامْرَأَةٍ مُومِسَةٍ مَرَّتْ بِكَلْبٍ عَلَى رَأْسِ رَكِيٍّ يَلْهَثُ قَالَ كَادَ يَقْتُلُهُ الْعَطَشُ فَنَزَعَتْ خُفَّهَا فَأَوْثَقَتْهُ بِخِمَارِهَا فَنَزَعَتْ لَهُ مِنْ الْمَاءِ فَغُفِرَ لَهَا بِذَلِكَ
A prostitute had once been forgiven. She passed by a dog panting near a well. Thirst had nearly killed him, so she took off her sock, tied it to her veil, and drew up some water. Allah forgave her for that.
Source: Ṣaḥīḥ al-Bukhārī 3321, Grade: Muttafaqun Alayhi
This great reward for showing charity to animals applies to all animals, regardless of whether they are formally under our care or ownership.
Anas bin Malik reported: The Messenger of Allah, peace and blessings be upon him, said:
مَا مِنْ مُسْلِمٍ يَغْرِسُ غَرْسًا أَوْ يَزْرَعُ زَرْعًا فَيَأْكُلُ مِنْهُ طَيْرٌ أَوْ إِنْسَانٌ أَوْ بَهِيمَةٌ إِلَّا كَانَ لَهُ بِهِ صَدَقَةٌ
No Muslim plants a tree or sows a seed and then a bird, or a human, or an animal eats from it but that it is charity for him.
Source: Ṣaḥīḥ al-Bukhārī 2320, Grade: Muttafaqun Alayhi
Suraqa ibn Ju’shum reported: I asked the Prophet about a lost camel that comes to drink from my cisterns I have prepared for my own camels, “Will I be rewarded if I give it some water to drink?” The Prophet, peace and blessings be upon him, said:
نَعَمْ فِي كُلِّ ذَاتِ كَبِدٍ حَرَّى أَجْرٌ
Yes, in every living being with a warm liver is a reward for charity.
Source: Sunan Ibn Mājah 3686, Grade: Sahih
We are required to be gentle with animals even when discipline is necessary. In some cases, light physical correction may be used to train an animal for a specific task, but this must be limited to the minimum extent required, free of anger, and never cause harm or suffering. Kindness and restraint must always guide our actions.
Aisha reported: I was upon a camel that was misbehaving, so I started to beat it. The Messenger of Allah, peace and blessings be upon him, said to me:
عَلَيْكِ بِالرِّفْقِ فَإِنَّ الرِّفْقَ لَا يَكُونُ فِي شَيْءٍ إِلَّا زَانَهُ وَلَا يُنْزَعُ مِنْ شَيْءٍ إِلَّا شَانَهُ
You must be gentle. Verily, gentleness is not in anything but that it beautifies it, and it is not removed from anything but that it disgraces it.
Source: al-Adab al-Mufrad lil-Bukhārī 475, Grade: Sahih
There are times when it is necessary to slaughter an animal for its meat or to use its hide for clothing. This is permissible when done out of need, but even then we are required to treat the animal with the utmost care and compassion. The animal must be slaughtered in a manner that minimizes pain and distress, for cruelty and negligence are sinful, and wrongdoing in the process diminishes the blessing of what is taken.
Shaddad ibn Aws reported: The Messenger of Allah, peace and blessings be upon him, said:
إِنَّ اللَّهَ كَتَبَ الْإِحْسَانَ عَلَى كُلِّ شَيْءٍ فَإِذَا قَتَلْتُمْ فَأَحْسِنُوا الْقِتْلَةَ وَإِذَا ذَبَحْتُمْ فَأَحْسِنُوا الذَّبْحَ وَلْيُحِدَّ أَحَدُكُمْ شَفْرَتَهُ فَلْيُرِحْ ذَبِيحَتَهُ
Verily, Allah has prescribed excellence in everything. If you have to kill, kill in the best manner. If you have to slaughter, slaughter in the best manner. Let one of you sharpen his knife, so his animal is spared of suffering.
Source: Ṣaḥīḥ Muslim 1955, Grade: Sahih
In another narration, the Prophet said:
إِذَا حَكَمْتُمْ فَاعْدِلُوا وَإِذَا قَتَلْتُمْ فَأَحْسِنُوا فَإِنَّ اللَّهَ عَزَّ وَجَلَّ مُحْسِنٌ يُحِبُّ الإِحْسَانَ
If you make a judgment, be just. If you have to kill, kill in the best manner. Verily, Allah Almighty is excellent and he loves excellence.
Source: al-Mu’jam al-Awsaṭ 5735, Grade: Jayyid
If slaughtering an animal can be avoided when there is no genuine need, then it is better to allow it to continue grazing and living. Allah appreciates such mercy and rewards those who act with compassion toward His creation.
Qurrah ibn Iyas reported: A man said, “O Messenger of Allah, I would have slaughtered a sheep but I had mercy on it.” The Messenger of Allah, peace and blessings be upon him, said:
وَالشَّاةُ إِنْ رَحِمْتَهَا رَحِمَكَ اللَّهُ مَرَّتَيْنِ
If you had mercy on the sheep, then Allah will have mercy on you twice.
Source: al-Adab al-Mufrad 368, Grade: Sahih
Killing an animal without a legitimate purpose, or treating it with cruelty, is a major sin and a violation of the rights Allah has granted to His creatures. Even small birds killed unjustly will come forward on the Day of Judgment, pleading for justice before Allah.
Abdullah ibn Umar reported: The Messenger of Allah, peace and blessings be upon him, said:
مَنْ قَتَلَ عُصْفُورًا فَمَا فَوْقَهَا بِغَيْرِ حَقِّهَا سَأَلَ اللَّهُ عَزَّ وَجَلَّ عَنْهَا يَوْمَ الْقِيَامَةِ
If someone kills so much as a sparrow, or anything larger, without a just cause, Allah Almighty will ask him about it on the Day of Resurrection.
It was asked, “What is a just cause?” The Prophet said:
حَقُّهَا أَنْ تَذْبَحَهَا فَتَأْكُلَهَا وَلَا تَقْطَعْ رَأْسَهَا فَيُرْمَى به
A just cause is that you slaughter it for food, but you should not cut off its head and cast it aside carelessly.
Source: Sunan al-Nasā’ī 4445, Grade: Jayyid
Sharid reported: The Messenger of Allah, peace and blessings be upon him, said:
مَنْ قَتَلَ عُصْفُورًا عَبَثًا عَجَّ إِلَى اللَّهِ عَزَّ وَجَلَّ يَوْمَ الْقِيَامَةِ يَقُولُ يَا رَبِّ إِنَّ فُلَانًا قَتَلَنِي عَبَثًا وَلَمْ يَقْتُلْنِي لِمَنْفَعَةٍ
Whoever kills so much as a sparrow unjustly will have it pleading to Allah on the Day of Resurrection, saying: O Lord, he killed me for no reason, and he did not kill be for any beneficial purpose.
Source: Ṣaḥīḥ Ibn Ḥibbān 5894, Grade: Jayyid
Abdullah ibn Ja’far reported: The Messenger of Allah, peace and blessings be upon him, entered a garden among the Ansar. When a camel saw the Prophet, it started weeping and making sounds as its tears flowed. The Prophet came to it and patted it on the head, so it became silent. The Prophet said:
مَنْ رَبُّ هَذَا الْجَمَلِ لِمَنْ هَذَا الْجَمَلُ
Who is the master of this camel? To whom does it belong?
A young man from the Ansar came and said, “This is mine, O Messenger of Allah.” The Prophet said:
أَفَلَا تَتَّقِي اللَّهَ فِي هَذِهِ الْبَهِيمَةِ الَّتِي مَلَّكَكَ اللَّهُ إِيَّاهَا فَإِنَّهُ شَكَا إِلَيَّ أَنَّكَ تُجِيعُهُ وَتُدْئِبُهُ
Do you not fear Allah in this animal whom Allah has placed in your possession? She has complained to me that you keep her hungry and tired.
Source: Sunan Abī Dāwūd 2549, Grade: Sahih
Umar ibn al-Khattab, may Allah be pleased with him, said:
لَوْ مَاتَتْ شَاةٌ عَلَى شَطِّ الْفُرَاتِ ضَائِعَةً لَظَنَنْتُ أَنَّ اللَّهَ تَعَالَى سَائِلِي عَنْهَا يَوْمَ الْقِيَامَةِ
If a lost sheep under my care were to die on the banks of the Euphrates, I would expect Allah the Exalted to question me about it on the Day of Resurrection.
Source: Hilyat al-Awliyā’ 1/53
Likewise, inflicting cruelty upon animals for the sake of sport or entertainment is forbidden.
Sa’id ibn Jubayr reported: I was with Ibn Umar, may Allah be pleased with him, when we passed by a group who had tied down a chicken and they were using it as a target. When they saw Ibn Umar, they fled and left it behind. Ibn Umar said:
مَنْ فَعَلَ هَذَا إِنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَعَنَ مَنْ فَعَلَ هَذَا
Who has done this? The Prophet, peace and blessings be upon him, has cursed whoever has done this.
Source: Ṣaḥīḥ al-Bukhārī 5515, Grade: Muttafaqun Alayhi
In another narration, Ibn Umar said:
إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَعَنَ مَنْ اتَّخَذَ شَيْئًا فِيهِ الرُّوحُ غَرَضًا
The Messenger of Allah, peace and blessings be upon him, has cursed whoever takes something with a soul as his target.
Source: Ṣaḥīḥ Muslim 1958, Grade: Sahih
Abdullah ibn Ja’far reported: The Messenger of Allah, peace and blessings be upon him, passed by some people who were shooting arrows at a ram for target practice. The Prophet disapproved of it, saying:
لَا تَمْثُلُوا بِالْبَهَائِمِ
Do not mutilate your animals.
Source: Sunan al-Nasā’ī 4440, Grade: Sahih
Indeed, causing distress to an animal without a just cause is a violation of its rights. The Prophet ﷺ once reprimanded his Companions when they disturbed the nest of a mother bird.
Abdullah ibn Mas’ud reported: We were on a journey with the Messenger of Allah, peace and blessings be upon him, and he went out to relieve himself. We saw a red sparrow that had two chicks with her and we took her chicks, so the sparrow started to flap her wings. The Prophet came to us, saying:
مَنْ فَجَعَ هَذِهِ بِوَلَدِهَا رُدُّوا وَلَدَهَا
Who has upset her by taking her children? Give her children back to her!
The Prophet also saw an ant colony which we had burned, saying:
مَنْ حَرَّقَ هَذِهِ
Who burned this?
They said they had done so. The Prophet said:
إِنَّهُ لَا يَنْبَغِي أَنْ يُعَذِّبَ بِالنَّارِ إِلَّا رَبُّ النَّارِ
No one should punish with fire except the Lord of the fire.
Source: Sunan Abī Dāwūd 5268, Grade: Sahih
Consequently, many jurists understood from this narration and others that it is prohibited to use fire as a form of punishment against human beings or animals.
This principle applies not only to animals that walk or fly, but also to insects, which should be left unharmed so long as they pose no danger. On one occasion, Allah reproached a prophet who burned the dwelling of an entire ant colony simply because a single ant had bitten him.
Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said:
نَمْلَةً قَرَصَتْ نَبِيًّا مِنَ الأَنْبِيَاءِ فَأَمَرَ بِقَرْيَةِ النَّمْلِ فَأُحْرِقَتْ فَأَوْحَى اللَّهُ إِلَيْهِ أَفِي أَنْ قَرَصَتْكَ نَمْلَةٌ أَهْلَكْتَ أُمَّةً مِنَ الأُمَمِ تُسَبِّحُ
An ant bit one of the Prophets, so he ordered that the colony of ants be burned. Allah revealed to him: One ant has bitten you, so you destroy one of the nations that praise Allah?
Source: Ṣaḥīḥ al-Bukhārī 3019, Grade: Muttafaqun Alayhi
The legal implication derived by the jurists here is that if collective punishment is blameworthy against creatures as tiny as ants, it is even more blameworthy against human beings. The Prophet ﷺ did not allow innocent people to be killed for crimes committed by someone else, effectively outlawing the cycle of blood feuds that plagued Arabia at the time.
Classical scholars frequently included the rights of animals in their treatises on law and ethics. Addressed especially to farmers and caretakers, these works prescribed best practices rooted in kindness and mercy, while explicitly prohibiting practices grounded in cruelty and abuse.
Imam ‘Izz al-Din ibn ‘Abd al-Salaam, may Allah have mercy on him, writes in his classic treatise on the subject:
حُقُوقُ الْبَهَائِمِ وَالْحَيَوَانِ عَلَى الْإِنْسَانِ وَذَلِكَ أَنْ يُنْفِقَ عَلَيْهَا نَفَقَةَ مِثْلِهَا وَلَوْ زَمِنَتْ أَوْ مَرِضَتْ بِحَيْثُ لَا يَنْتَفِعُ بِهَا وَأَلَّا يُحَمِّلَهَا مَا لَا تُطِيقُ وَلَا يَجْمَعَ بَيْنَهَا وَبَيْنَ مَا يُؤْذِيهَا مِنْ جِنْسِهَا أَوْ مِنْ غَيْرِ جِنْسِهَا بِكَسْرٍ أَوْ نَطْحٍ أَوْ جُرْحٍ وَأَنْ يُحْسِنَ ذَبْحَهَا إذَا ذَبَحَهَا وَلَا يُمَزِّقَ جِلْدَهَا وَلَا يَكْسِرَ عَظْمَهَا حَتَّى تَبْرُدَ وَتَزُولَ حَيَاتُهَا وَأَلَّا يَذْبَحَ أَوْلَادَهَا بِمَرْأَى مِنْهَا وَأَنْ يُفْرِدَهَا وَيُحْسِنَ مَبَارِكَهَا وَأَعْطَانَهَا وَأَنْ يَجْمَعَ بَيْنَ ذُكُورِهَا وَإِنَاثِهَا فِي إبَّانِ إتْيَانِهَا وَأَنْ لَا يَحْذِفَ صَيْدَهَا وَلَا يَرْمِيَهُ بِمَا يَكْسِرُ عَظْمَهُ أَوْ يُرْدِيهِ بِمَا لَا يُحَلِّلُ لَحْمَهُ
Among the rights of animals and beasts over human beings is that they be provided for in a manner appropriate to them, even if they become old, disabled, or ill such that no benefit can be derived from them; that they not be burdened beyond what they can bear; that they not be brought together with others—of their own kind or of another—that would harm them through biting, goring, or wounding; that they be slaughtered properly if they are slaughtered; that their skin not be torn nor their bones broken until they have cooled and life has fully departed; that their young not be slaughtered in their sight; that they be kept separate when necessary; that their resting places and shelters be well maintained; that their males and females be brought together at the time of mating; and that their game not be struck or thrown down, nor shot with anything that breaks its bones or kills it in a manner that does not render its meat lawful.
As we can see, Islam teaches us to be deeply mindful in our treatment of animals and all living creatures, promising great reward for kindness and severe accountability for violating their rights.
If this is the case with animals, how much greater is our responsibility toward other people? And how far more serious is it to violate the rights of those whom Allah loves and honors?
Fudayl ibn ‘Iyad, may Allah be pleased with him, said:
وَاللَّهِ مَا يَحِلُّ لَكَ أَنْ تُؤْذِيَ كَلْبًا وَلَا خِنْزِيرًا بِغَيْرِ حَقٍّ فَكَيْفَ تُؤْذِي مُسْلِمًا
By Allah, it is not lawful for you to harm a dog or a pig without a just cause, so how can you harm a Muslim?
Source: Siyar Aʻlām al-Nubalāʼ 8/427
In sum, we should treat animals with care and consideration, as we would treat other people. We must not transgress the limits set by Allah when slaughtering animals or using them for labor. If we devote a portion of our charity and mercy to animals, this may be enough—by Allah’s grace—to tip the scale of our deeds in favor of Paradise on the Day of Judgment.
Success comes from Allah, and Allah knows best.
