Islamic Prohibitions regarding the treatment of animals

 

Conversely, there is a hadith narrated by Anas bin Malik (may Allah be pleased with him) in which the Messenger of Allah (peace and blessings be upon him) forbade the confinement of livestock (without a religiously valid reason).

"The Messenger of Allah (peace and blessings be upon him) forbade the castration of horses and other animals." (Narrated by Ahmad). This hadith addresses the preservation of animal life by prohibiting castration. Castration involves altering a living creature so that it can no longer reproduce; this can be done by removing part of the reproductive organs or by rendering the organs non-functional while keeping them intact.

Historically, animals were castrated to promote rapid growth and weight gain, as well as to increase physical strength, since the nutrients consumed were not diverted toward reproduction.

Islam prohibits this type of castration because it leads to the extinction of the animal's lineage (preventing the continuation of the species) and deprives the animal of a fundamental instinct: the drive to propagate its kind.

"Indeed, the Messenger of Allah (peace and blessings be upon him) strictly forbade the confinement of any living being and the castration of animals." (Narrated by Al-Bazzar). In addition to prohibiting the neutering of animals, Islam also upholds animal freedom by forbidding their confinement in ways that remove them from their natural habitats. Such confinement deprives animals of their liberty and access to their preferred food, and can deny them the opportunity to reproduce—ultimately potentially leading to their extinction.

Like humans, animals can experience stress or emotional distress when confined in cages—especially when kept in isolation without a mate. After all, animals, just like humans, possess an innate instinct to live in pairs.

And so it is; wallahu ‘alam (Allah knows best).

Differences Between Western and Islamic Animal Slaughter

The tradition of slaughtering sacrificial animals in Islamic civilization has its own distinct practices. For instance, slaughtering while the animal is standing is not permitted; the animal's eyes must be covered, and it must be kept out of the sight of other sacrificial animals.

A saying of the Messenger (narrated by Abu Ya’la Shaddad bin Aws) states: "Indeed, Allah has prescribed excellence (*ihsan*) in all things... If you slaughter, do so well; sharpen your knife and put the animal at ease." (Narrated by Muslim)

Slaughtering is performed while the animal is conscious. Prof. Dr. Schultz and Dr. Hazim from the University of Hannover, Germany, once compared Islamic and Western slaughter methods. Their research concluded that the Islamic method is excellent, as slaughtering a conscious animal results in rapid blood flow and normal heart function, ensuring the complete drainage of blood from the body. If an animal is stunned first, its blood does not flow normally and its heart does not function properly, preventing the blood from being fully drained from the body. Consequently, clotted blood remains in the blood vessels, rendering the meat unhygienic. Thus, slaughtering via the stunning method yields no benefit. The "stunning" method involves rendering the animal unconscious prior to slaughter; the objective is to induce a brief state of unconsciousness so that the animal does not experience stress during the slaughtering process.

Comparison of Islamic and Western Slaughter Methods

Aspect	Islamic Slaughter (Dhabihah)	Common Western Slaughter Practices
Religious Basis	Conducted according to Islamic law (Shariah).	Primarily regulated by animal welfare, food safety, and industry standards.
Animal Condition Before Slaughter	Animal is generally slaughtered while conscious and alive.	Animals are often stunned before slaughter to induce unconsciousness.
Animal Welfare Measures	Animal should be calm, handled gently, and kept away from the sight of other animals being slaughtered.	Welfare measures focus on reducing stress and pain, often through stunning technologies.
Slaughter Procedure	A swift cut is made to the throat, severing major blood vessels while invoking the name of Allah.	Stunning is typically followed by slaughter and bleeding procedures.
Blood Drainage	Emphasis is placed on complete blood drainage from the body.	Blood is also drained, although the process occurs after stunning in many systems.
Purpose of Stunning	Generally not practiced in traditional Islamic slaughter.	Intended to render the animal unconscious and reduce perception of pain before slaughter.
Ethical Principle	Guided by the concept of ihsan (compassion, kindness, and excellence).	Guided by animal welfare regulations and humane slaughter standards.

 

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Etiquette for Animal Slaughter

Fundamentally, livestock are raised for human consumption; the moment of slaughter marks the fulfillment of their purpose. However, the slaughtering process must adhere to proper etiquette. According to the Director of the Assessment Institute for Foods, Drugs, and Cosmetics of the Indonesian Ulema Council (LPPOM MUI), the Sharia-compliant steps for slaughtering an animal are as follows:

1.              Ensure the animal is healthy and free from defects. It is preferable to have a recommendation from the local livestock agency or department.

2.              Do not treat the animal roughly during slaughter; it must be handled humanely. Use a sharp knife. Furthermore, animals awaiting slaughter must not be able to see those currently being slaughtered; even the act of sharpening the knife should not be done within the sight of the animal to be slaughtered.

3.              It is *Sunnah* (recommended practice) to face the *Qibla* during the slaughtering process.

4.              The slaughter is performed at the neck and must sever three specific passages—the esophagus and the windpipe (trachea)—without completely severing the head.

5.              After slaughter, the sacrificial animal should be placed on a clean surface or hung up to maintain hygiene.

6.              Allow a pause of 5–10 minutes between the slaughter and the skinning or butchering process to ensure the animal is truly dead. Wait until movements associated with *rigor mortis* have ceased and the ATP (adenosine triphosphate) levels have dissipated. Another indicator is the lack of response when the animal's eyes are opened.

Furthermore, animals awaiting slaughter must not be able to see those currently being slaughtered; even the act of sharpening the knife should not be done within the sight of the animal to be slaughtered.

It is narrated that the Messenger observed a man placing his foot on a goat's cheek while sharpening his blade, all while the goat was looking at him. He said: "This is unacceptable. Do you wish to kill it multiple times?"

It is narrated from Abu Hurairah (may Allah be pleased with him): "If one of you sharpens his blade, he should not do so while the goat to be slaughtered is watching."

Even herding the goat to the slaughtering site must be done gently. Ibn Sirin narrated that Umar (may Allah be pleased with him) saw someone dragging a goat to be slaughtered and striking it with a whip; Umar rebuked him, saying: "Lead this animal to its death gently."

It is *Sunnah* to lay the goat down when it is about to be slaughtered. Ibn Umar did not like eating slaughter that when slaughtered was not directed towards the Qibla. The goat should not be slaughtered while standing or kneeling, but lying down. This will be easier for the goat. Scholars agree and it is also the practice of Muslims that the animal to be slaughtered is laid on its left side because this method makes it easier for the person slaughtering to take the knife with the right hand and hold the animal's head with the left hand.

Slaughter is carried out around the esophagus and labia. The labah is the depression above the chest and camels are also slaughtered in this area.

Place the soles of your feet on the side of the slaughtered animal. Anas bin Malik RA said: "The Messenger of Allah slaughtered the sacrificial animal with two rams that were white and black and had horns. He slaughtered them with his hands, saying basmalah and takbir, and he placed one of his feet on the sides of the two sheep."

Tasmiyah or saying bismillah. "And do not eat animals that Allah does not name when slaughtering them, in fact such an act is an act of wickedness..." (Al-An'am: 121).

Before slaughter, the welfare of the sacrificial animal must be considered. During transport, the vehicle's capacity must ensure the animal has room to move. Upon arrival at the destination, the animal must not be allowed to jump out; instead, it must be unloaded at a designated facility to ensure a comfortable descent. Subsequently, herding the animal toward the holding area or slaughter site must be done carefully, without roughness. Sacrificial animals should not be forced to move quickly; they should be allowed to move naturally. The holding area should be fitted with "carpets" or mats to ensure the animal's comfort and prevent injury. Attention must also be paid to the supply of feed and water, as well as the condition of the enclosure. Proper techniques for casting (bringing the animal down) must be employed. Hygiene is crucial regarding both the environment and the animal; this ranges from thoroughly cleaning the slaughter site beforehand to using clean water to wash the meat. 

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Islamic Ethics Regarding Experimental Animals

We often hear the term "guinea pig" (or "test rabbit"). Indeed, rabbits are frequently used as experimental subjects in research. They are often used, for instance, to test drugs whose efficacy or potential dangers are unknown. Islam provides guidelines regarding this matter.

The website http://fkh.ipb.ac.id/ discusses the principles of animal welfare in biomedical research. There are three fundamental principles for applying animal welfare in biomedical research: respecting the form of life or the animal itself (*respect*), analyzing benefits and harms (*beneficence*), and upholding fairness (*justice*). Furthermore, ethical principles for conducting research involving animals must adhere to the "3Rs" (Replacement, Reduction, Refinement) and the "5 Freedoms" (*freedom*).

*Respect* entails valuing the animal as a form of life and a creation of Allah SWT. This prevents us from conducting research that lacks utility—research driven merely by curiosity. Examples include repeated injections or multiple surgeries performed solely to minimize the total number of animals used, or the use of non-recommended euthanasia drugs that cause pain or dangerous side effects simply because they are cheaper than the recommended options.

In the 1964 Declaration of Helsinki, the World Medical Association established guidelines for the use of animals in research. Research must be scientifically grounded. It states, "..... the welfare of animals used for research must be respected."

The principle of *Replacement* involves avoiding the use of animals in research whenever possible—for example, by using organ, tissue, or cell cultures instead of live animals. Additionally, efforts should be made to use animals of a "lower" biological order; for instance, substituting monkeys with rats, rats with poultry, poultry with fish, and so on.

The second principle, *Reduction*, involves developing strategies to use fewer animals while still generating the same amount of data. The goal is to maximize the information gained from an experiment without increasing the number of animals or the extent of treatments (and the associated pain caused by research procedures), thereby maximizing benefits while avoiding additional suffering or an increase in the number of test animals. The principle of Refinement involves modifying husbandry management or research procedures to enhance animal welfare and to reduce or eliminate pain and stress in test animals.

These three ethical principles must be combined with the "Five Freedoms" of animal welfare: freedom from hunger and thirst; freedom from discomfort; freedom from pain, injury, and disease; freedom from fear and distress; and freedom to express natural behavior.

Biomedical research requires the involvement of veterinarians in both its execution and oversight. Furthermore, research proposals must obtain approval and undergo supervision by an Institutional Animal Care and Use Committee (IACUC) established at various institutions and universities. IPB, for instance, has an Ethics Committee responsible for evaluating, supervising, and providing input on research involving test animals. Scientific journals even require the inclusion of an ethics committee approval letter as a prerequisite for publication. ****

Islam Obliges Farmers to Uphold Animal Welfare

 

In general, there are similarities between how Islam regulates proper conduct toward animals and livestock and the concept of animal welfare that has developed globally over time.

Raising livestock is no trivial task. One *hadith* recounts how rainfall occurs because of animals. In a *hadith* narrated by Ibn Majah, the Messenger said: "When people refuse to pay *zakat* (alms), rainwater is withheld from the sky. Were it not for the livestock, rain would never fall."

Then, there is a *hadith* narrated by Abu Hurairah (may Allah be pleased with him): "It is not permissible for a man who has purchased a pregnant goat or camel to accompany me [to battle] until he awaits the birth of its offspring." Such is the profound regard for livestock etiquette. So, folks, even a pregnant goat can delay someone from becoming a *mujahid* (warrior for the faith). Remarkable!

Animal husbandry is one of the earliest forms of worship in the world. One of the first lessons on worship that Prophet Adam taught his children involved offering a sacrifice. To do so, he had to strive to provide the best possible offering. Cain (Qabil) chose to work as a farmer, while Abel (Habil) became a livestock herder. Ultimately, because Abel’s offering was deemed superior, it was accepted, and he was united in marriage with Iqlima—the woman they had both sought to marry. Abel’s offering was accepted because he presented the fattest, finest, and strongest sheep; the same could not be said for Cain.

Thus, paying attention to animal welfare is of great importance. In the academic world, among experts and conscientious individuals, the concepts and movements known as "Good Animal Practice" or "Animal Welfare" have emerged. There are three crucial aspects of animal welfare: welfare science, ethics, and law. Welfare science measures the effects on animals in various situations and environments from the animals' own perspective. Welfare ethics addresses how humans *ought* to treat animals, whereas welfare law concerns how humans *must* treat animals. Animal welfare is an effort to provide suitable environmental conditions for animals, thereby improving their psychological and physiological states. It reflects a human commitment to enhancing the quality of life for animals that have historically been confined in cages or tethered, unable to move freely. Animal welfare refers to the well-being of animals. Respect for animal welfare is often based on the belief that non-human animals are sentient and that consideration should be given to their well-being or suffering, especially when they are under human care. This concept emerged from the concept of animal rights—the fundamental rights of animals to a decent life free from human interference. Animals have the right to protection and humane treatment by humans regarding their care, housing, transport, utilization, slaughter methods, and euthanasia. This aligns with Islamic guidelines; a Hadith narrated by Anas bin Malik (RA) states that the Prophet (PBUH) forbade the confinement of livestock (without a reason justified by religion).

The world's first animal welfare organization, the Society for the Prevention of Cruelty to Animals (SPCA), was established 200 years ago, in 1824. In 1840, Queen Victoria granted her royal patronage, transforming the SPCA into the RSPCA (Royal Society for the Prevention of Cruelty to Animals). Various animal welfare organizations have campaigned for the adoption of a Universal Declaration of Animal Welfare (UDAW) at the United Nations. In principle, this Universal Declaration aims to raise global awareness that animals, as living beings, also experience pain and suffering. Fundamentally, animal welfare is recognized as a crucial issue within the context of social development for nations worldwide. “Treating animals humanely is a reflection of a civilized society!”

One of the animal welfare concepts widely adopted by animal lovers is that of the World Society for the Protection of Animals (WSPA). The WSPA’s animal welfare framework is known as the “Five Freedoms”: freedom from hunger and thirst; freedom from heat and discomfort; freedom from injury and disease; freedom from fear and distress; and freedom to express normal, natural behavior.

The Indonesian government has actually made significant progress in this area. Law No. 6 of 1967 concerning Basic Provisions on Animal Husbandry and Animal Health addresses animal welfare in Article 22; this covers housing and enclosures, rearing and care, transportation, usage and utilization, methods of slaughter and killing, as well as humane treatment and protection by humans.

Subsequently, Law No. 18 of 2009 concerning Animal Husbandry and Animal Health was enacted. Article 1 defines animal welfare as "all matters relating to the physical and mental state of animals—measured against natural behavioral standards—that must be implemented and enforced to protect animals from improper treatment by humans utilizing them."

Article 66 outlines measures to be taken for the sake of animal welfare, covering capture and handling; housing and enclosures; rearing and care; transportation; slaughter and killing; and humane treatment and protection. Specific provisions include humane practices—such as capturing and handling wildlife in accordance with conservation laws—and ensuring housing and enclosures allow animals to express their natural behaviors. Furthermore, rearing, safeguarding, care, and protection must be carried out to ensure animals are free from hunger and thirst, pain, abuse and misuse, as well as fear and distress.

Animal transportation must be conducted properly to ensure animals remain free from fear, distress, and abuse. Similarly, slaughter and killing must be performed in a manner that ensures animals are free from pain, fear, distress, abuse, and misuse. Article 302 of the Criminal Code (KUHP) prescribes a prison sentence for anyone who, without a legitimate reason or by exceeding reasonable limits, intentionally harms or injures an animal or impairs its health—including by deliberately withholding food.

An "Animal Needs Index" (ANI) has even been developed; this method was devised by Austrian scientists in 1999. Key elements of the ANI include freedom of movement, social contact, flooring quality, housing quality, and the quality of human care provided to the animals.

The "battery cage" model is rejected because it is inhumane. Battery cages are small enclosures that prevent livestock from moving; the animals remain huddled in place all day, with the aim of converting all their feed into meat. This clearly contradicts animal welfare principles. The proper approach is free-range farming, which provides access to the outdoors—mimicking the natural living conditions animals experienced before human intervention.

Animal emotions have long been a subject of expert study. Professors Ian Duncan and Marian Dawkins have focused particularly on the animals' feelings. This approach reflects the conviction that animals should be regarded as sentient beings. Duncan wrote: "Animal welfare is concerned with the feelings experienced by the animal. Animals have their own subjective feelings."

The World Organisation for Animal Health (OIE) is an intergovernmental body responsible for improving animal health worldwide. The OIE promotes animal welfare and the safety of animal-derived food products. Animal welfare refers to how an animal copes with the conditions in which it lives. An animal is considered to be in a state of good welfare if—as demonstrated by scientific evidence—it is healthy, comfortable, well-nourished, safe, able to express innate behaviors, and free from unpleasant states such as pain, fear, and distress.

These five freedoms are interconnected; if one is not met or is compromised, it affects the others. This leads to mental suffering and pain, impacting the animal's physical and psychological condition.

The final factor is freedom from fear and distress, which entails providing conditions and treatment that prevent mental suffering. Prolonged poor welfare conditions trigger disease—a tangible manifestation of compromised animal welfare—resulting in chronic suffering for the animal.

Physiologically, changes in animal welfare activate the central nervous system (CNS) and elicit responses from both the autonomic nervous system and the endocrine system. Autonomic nervous system responses affect the Sympathetic-Adrenal-Medullary (SAM) system and the Parasympathetic Nervous System (PNS). SAM system activation leads to increased cardiac output (tachycardia, cardiac muscle contraction), increased blood flow to muscles (peripheral vasoconstriction, splenic contraction), and increased respiratory activity (increased respiratory rate, bronchiolar relaxation). Conversely, the PNS response results in decreased cardiac output (bradycardia).

In general, changes in animal welfare status lead to stress, manifesting as increased adrenocortical activity, reduced reproductive hormonal activity, decreased performance, chronic hypertension, increased disease susceptibility, gastric ulcers, delayed wound healing, cardiovascular pathologies, immunosuppression, and even death.

Neglecting the welfare of livestock and animals destined for slaughter causes fear, distress, and pain. Such conditions can arise during slaughter, transport, and marketing due to limitations in forming social groups and inadequate feed and water supplies. Pre-slaughter stress negatively impacts carcass quality, resulting in the condition known as Dark, Firm, and Dry (DFD) meat. Dark, Firm, and Dry (DFD) meat occurs as a result of pre-slaughter stress, which depletes muscle glycogen reserves. This condition leads to reduced lactic acid levels in the muscles and raises the meat's pH above normal levels. Under these conditions, the post-mortem process is compromised, resulting in meat that appears darker, firmer, and drier; generally, such meat is tougher and less palatable. High meat pH makes the meat more susceptible to bacterial growth. DFD beef serves as an indicator of stress, injury, disease, or fatigue in the animal prior to slaughter.

Good Animal Practice (GAP)

Livestock production must prioritize animal well-being—ensuring freedom from hunger, poor housing conditions, pain, disease, and handling-related stress. Practices include avoiding mutilation and invasive procedures, minimizing the use of antibiotics and hormones, and reducing livestock transport, among others. Livestock must be respected and treated with kindness, courtesy, and dignity.

GAP addresses public health by ensuring quality—including through the use of medicinal plants. European supermarkets, for instance, implement standards developed by bodies that establish codes of practice. These standards respond to consumer demands regarding agricultural production methods and their impact on health and the environment. Codes of practice cover food quality (ensuring health safety at every stage), social impact (requiring positive outcomes for smallholder farmers and decent working conditions), and environmental friendliness (producing food through sustainable farming systems that do not harm the environment).

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