By it we mean the animal's right in islamic religious culture to food, drink and rest, which are matters that Islam enjoins upon the owner of the animal, and it promises those who do not do them with torment in the hereafter, and many texts have been mentioned in this. Among them is what the merciful Prophet Muhammad, may God’s Allah prayers and peace be upon him praise to him, told: “A woman was tortured in a cat she locked up until she died of starvation, and the fire entered her. He said: And God knows best. Neither you fed her nor watered her when you locked her up, nor did you send her and ate from poppies “. And when the Prophet prayed the eclipse prayer one time, he said: “The fire approached me until I said which Lord, and I am with them, so there is a woman - I thought that he said: - She is scratched by a piece, he said: What is the matter of this? They said: I held her until she starved to death ”.
The message conveyed by the Prophet, may peace and blessings be upon him, was a general message that carries goodness, grace and justice to all creatures in the universe. Including the fairness and avoidance of injustice and injustice in dealing with this creature that God created and used to serve man.
The scholars deduced standards from the hadith manner that the animal is obligated to spend on its owner [4], and the majority are that the judge is to compel the owner of the animal to spend on him handling it, so they considered the animal to be a party to the judiciary and it is served for him, and he disagreed with this for “procedural” considerations.
A cat is an including example of an animal that comes under the rule of a person, and for this reason this ruling applies to what was in its meaning from the animals, and the emphasis is increased in the case of beneficial animals, as they are “confined owned and occupied with the interests of the owner”. That he leave some honey in the kwara (meaning: the beehive) as much as he needs, if no one else is enough for it ”.
This emphasis on beneficial, possessed animals is evident in another hadith, when the Prophet passed by a camel “whose back was attached to his stomach” out of the severity of emaciation, so he, may God’s prayers and peace be upon him, said: “Beware of God in these exalted animals ... so ride them good and eat them good”.
Al-Manawi said: “Meaning: they pledged to feed her. To prepare for what you want from it, if you want to ride it and it is good for riding and is strong to walk with the rider, ride it, otherwise do not carry it what you cannot bear ... and if you want to slaughter it and eat it, then eat it if it is fat and suitable for eating, and it is reserved for riding and eating because they are one of the greatest intentions ”, and not exclusively On them.
The evidence for this is also that the Prophet mercy, may God’s prayers and peace be upon him, recommended in another hadith that camels should be traveling when he said: “If you travel in fertile soil, give camels their share from the earth, and if you travel in the year, speed up on them, and if you brew at night, avoid the road, for it is the shelter of vermin at night.” .
The meaning teachings of the hadith is that if the traveler is in fertile time or in fertile land, then he should slow down and take into account that the camels(mean of transport) take their right to eat, and if he is in a time of aridity or in a sterile land, then he should speed up his journey in order to spare his camels the hardship of traveling with the lack of pasture, and if the time comes Rest and disembarkation, let this be on the side of the road, because the night is active in many treated creatures, from lions to insects, as they follow the roads beaten due to their ease at night and feed on what travelers leave in terms of food and the like, and this will achieve two created benefits. The first: Humans mankind avoiding what harms these organisms that are active at night,
And the second: avoiding harming these creatures in their livelihoods and food that they feed on at night . The hadith has another narration in which there is an addition, which is the saying, peace and blessings of God be upon him: “Do not go back to homes”, that is, do not pass the travel stops in which there is rest in order to speed up travel, and that is “because it is the labor of souls and animals”.
With this the hadith combined kindness with human beings, humanely kindness with camels, and kindness to wild creatures, and this is one of the most common words of his word, blessings and peace be upon him.
If the owner of the animal does not spend on it in a way that is suitable for him, then the majority - and with them Abu Yusuf and those who agree with him from the Hanafis - that the judge may compel him to spend, and if he does not act with a refusal or inability to spend, the Malikis said: It is required to remove the animal from its property by selling, charity, or He knife slaughtered if it was slaughtered, and the Shafi’is added another solution, which is to rent the animal, and if the lease is not possible, the ruler does what he deems appropriate, and if it is not possible to spend on it from the treasury, then it is not possible for Muslims to spend on it [19], and the Hanbalis added another solution; It is that the ruler spends on the animal with a loan on the owner of the bear.
Thus, the jurists excelled in devising solutions that preserve the right of the animal to take care of it, and made it - in the event of disability - the responsibility of the state.
What we find included in this issue is that Islam has purified the household of an animal, which is what remained in the vessel after drinking it from it, and this includes: the rest of what is eaten of its meat, kittens, mules, donkeys, lions and birds of prey, and an exception is: dog and pork, their houses are impure, and whatever lingers are washed in them. With water and dust.
And the purpose of this ruling - which is the subject of the witness - was that the Muslim should not be embarrassed to feed and water any animal that he passed by even if it was not his property, as it happened between the ram of the bint Kaab bin Malik, may God be pleased with her - and she was under Ibn Abi Qatada - that Abu Qatada entered and it poured an ablution for him and it came A kitten drank it, and the vessel listened to her until she drank. Kabsha said: He saw me looking at him, and he said: Would you be surprised, my niece? So I said: Yes. He said: The Messenger of God said: “It is not unclean, it is from the rafts upon you and the rafts”. That is, like servants.
This directive opens up the issue of caring for non-owned animals, and Saraqa bin Jasham asked the Prophet about something like this, he said: I asked the Messenger of God about the misfortune of camels that cloud my menstrual cycle. I stabbed them [25] for my camel, so will I have any reward if I water them? He said: “Yes, in every person with a free liver [26] a reward”.
The case here is that the companion repaired the well in his possession in order to water his camels, so camels came to drink from it, and it is not obligatory for him to water it, since he is not its owner, so the Prophet directed him to the reward for watering it and watering every living creature.
And the Prophet, may God’s prayers and peace be upon him, told us ahadith (hadiths) that watering a needy animal forgives sins and enters paradise, for this is one of the great deeds for a Muslim & people followers. He said: “There was a man who was walking and he became very thirsty, and he went down a well and drank from it and then came out. This has reached like the one who has reached me. So he filled his slippers, then grabbed him in it, then promoted and watered the dog, then thanked God for him, so he forgave him. ”They said: Oh Messenger of God, and we have a reward in the cattle? He said: “Every moist liver is rewarded”.
With this last current addition, the wage is general in every animal and in every kind of charity, “so the reward is obtained by its water and kindness to it - also - by feeding it and others; Whether it is owned or permitted, and whether it is owned by it or by others. ”
shariah means principles , conditions, guidelines, rights, regulations & laws obtained from holy book (quran) or surrah (vise) in qur'an or ahadith for protection of mankind, nonhuman & all creations in universe, rahim means merciful, halal means right to do according to shariah, daar means house.
in this assigned article we learn treatment of animals kindly, cruelty is prohibited no kill methods practice without any purpose, spreading aware & ethics towards any animals or beasts with examples from society.
see also: Life Insurance In The Eyes Of Islam And Why It Is Forbidden?