by Shahid 'Ali Muttaqi
AN ISLAMIC PERSPECTIVE AGAINST ANIMAL SACRIFICE
by Shahid 'Ali Muttaqi
Every year, with the onset of Hajj and its accompanying 'Id celebration, as well
as that of the 'Id al-Fitr, the issue of animal sacrifice, and subsequently that
of meat consumption in the Islamic world, rises to the foreground among Muslims
and non-Muslims alike. For many in the Islamic world, this issue is a sensitive
one. Still reeling from years of colonialism, every aspect of tradition (whether
legitimate or perceived) becomes a rallying point against further Western
conquest. For not only are wars for self determination and basic human rights
still being fought by Muslims around the world, in addition to these physical
struggles (both in the East, and even more so for those Muslims living in the
West), the struggle for the heart, mind, and soul of each believer within the
religion of Islam is a continual battle. Everywhere we turn, our faith is both
subtly and overtly belittled, and we are continually pressured to adopt Western
ways, to assimilate into the so-called "more civilized culture." Meanwhile, many
well-meaning individuals in the Western world fall victim in their own way to
this legacy of colonialism and even more so to the legacy of the Crusades.
Stereotypes of the Muslim world are so entrenched in Western culture, that many
tolerant, opened-minded people who would ordinarily never seek to demean an
entire segment of humanity (be it a religious, cultural, or racial group) do so
nonetheless as if it's almost second nature (apparently not even recognizing
they're doing it) when it comes to Islam. Rather than viewing Islam as the
legitimate heir and continuation of the Judeo-Christian culture with which it is
connected (seeing itself not only as the primordial root of the Abrahamic
tradition, but also as the culmination of it), it is continually relegated to
the realm of some backwoods phenomenon -- a primitive culture and spirituality
beyond the pale of the enlightenment which the West claims as its own -- unaware
that it is in fact Islam and its ensuing culture that led to many of the
advancements in human knowledge that are now synonymous with civilization
itself.
In relation to the discussion of animal welfare, this tendency among Westerners
usually places the Islamic world as the "Barbaric Other," an isolated domain
whose population is steeped in superstition and somehow outside the realm of
reason and intellectual discussion, thus making it an inpenetrable wilderness,
viewed as forever lost territory. When contact is made, it is usually done so
begrudgingly and in a condescending manner -- a sort of last ditch effort to
"save the savages from themselves." Rather than seeing Islam and its ensuing
culture as being of the same level of complexity and diversity as their own
religious beliefs and traditions, they view us as a remote and distant minority
population, whose opinions are assumed to be one and the same, that is, backward
and irrelevant (even though in reality we represent one of the largest blocks of
humanity, with a diverse range of opinions).
With this in mind, it is ultimately up to us as Muslims to take the first step,
to speak out about pressing issues of ethics and morality, both for the sake of
our own community and its continual advancement with the rest of humanity, as
well as to clear up misconceptions in the Western world that ultimately hurt us
all. For it is ONE world. And if we are to better the planet on which we live,
it is going to take mutual respect and cooperation among all of humankind.
So let us begin by addressing the issue that is perhaps one of the major
objections that people of conscious have toward Islam -- the ritual slaughter of
animals.
Sacrifice is not a pillar of Islam. Nor is it obligatory during Hajj, its
accompanying 'Id or the 'Id al-Fitr. This is not to say that it did not or does
not happen. However, we must look at the occurrences in a contextual manner,
understanding not only the pre-Islamic institution of sacrifice, the Qur'anic
reforms concerning this practice, and the continuance of sacrifice in the Muslim
world, but also the context in which the Qur'anic revelations occurred. For it
seems that with many people, both nonMuslims and Muslims alike, context is the
key that they are missing.
The Qur'an did not get "sent down" as a blueprint for human society, with a list
of do's and don'ts that were to be magically implemented overnight to form a
utopian world. Rather, it came over a period of 22 years, sometimes in answer to
the prayers of the Prophet (sal), other times in relation to a circumstance
within the community, to questions that the faithful had regarding a particular
practice, etc., and always with the goal of helping the faithful strive to
further know Allah and to live in harmony with both the heavens and the Earth.
So in this context, one can say that the Qur'an represents the compilation of
teachings that came in response to the time and place with which they were
dealing. However, getting deeper into the essence of these teachings, we must
also take into account that the Qur'an itself refers to those verses as having
allegorical meanings behind the apparent literal ones. So in this context, we
must acknowledge that the underlying meanings of the verses are applicable to
situations outside of those to which the explicit meanings pertain.
With this in mind, let us start with the situation as it was in pre-Islamic
Arabia with regard to animal sacrifice. Not only did the pagan Arabs sacrifice
to a variety of Gods in hopes of attaining protection or some favor or material
gain, but so, too, did the Jews of that day seek to appease the One True God by
blood sacrifice and burnt offerings. Even the Christian community felt Jesus to
be the last sacrifice, the final lamb, so to speak, in an otherwise valid
tradition of animal sacrifice (where one's sins are absolved by the blood of
another).
Islam, however, broke away from this longstanding tradition of appeasing an
"angry God" and instead demanded personal sacrifice and submission as the only
way to die before death and reach "Fana" or "extinction in Allah." The notion of
"vicarious atonement of sin" (absolving one's sins through the blood of another)
is nowhere to be found in the Qur'an. Neither is the idea of gaining favor by
offering the life of another to God. In Islam, all that is demanded as a
sacrifice is one's personal willingness to submit one's ego and individual will
to Allah.
One only has to look at how the Qur'an treats one of the most famous stories in
the Judeo-Christian world: the sacrifice of Isaac (here, in the Islamic world
seen as the sacrifice of Isma'il) to see a marked difference regarding sacrifice
and whether or not Allah is appeased by blood. The Qur'anic account of the
sacrifice of Isma'il ultimately speaks against blood atonement.
37:102-107
Then when (the son) Reached (the age of) (Serious) work with him He said: "Oh my
son! I see in vision That I offer thee in sacrifice: Now see what is Thy view!"
(The son) said: "Oh my father! Do As thou art commanded: Thou wilt find me, If
Allah so wills one Practicing patience and constancy!"
So when they had both Submitted their wills (to Allah), And he had laid him
Prostrate on his forehead (For sacrifice),
We called out to him, "Oh Abraham!"
"Thou hast already fulfilled The vision!" thus indeed Do We reward Those who do
right.
For this was obviously A trial
And We ransomed him With a momentous sacrifice
Notice that the Qur'an never says that God told Abraham to kill (sacrifice) his
son. Though subtle, this is very important. For the moral lesson is very
different from that which appears in the Bible. Here, it teaches us that Abraham
had a dream in which he saw himself slaughtering his son. Abraham believed the
dream and thought that the dream was from God, but the Qur'an never says that
the dream was from God. However, in Abraham and Isma'il's willingness to make
the ultimate sacrifice -- Abraham of his son, Isma'il of his own life -- they
are able to transcend notions of self and false attachment to the material
realm, thus removing a veil between themselves and Allah, enabling Allah's mercy
to descend upon them as the Spirit of Truth and illuminate them with divine
wisdom (thus preventing a miscarriage of justice and once and for all correcting
the false notion of vicarious atonement of sin).
For, certainly, the Ever Merciful, Most Compassionate -- would never ask a
father to go against His command of "thou shall not kill" and kill his own son
in order to be accepted by Him. For the Qur'an teaches us that God never
advocates evil (see 7:28 and 16:90) and that only Satan advocates evil and vice
(24:21). The notion that Allah would want us to do an immoral act runs counter
to Allah's justice.
As far as the yearly tradition that has followed this event (that is, the
sacrificing of a ram to commemorate Abraham and Isma'il's great self sacrifice),
we must understand it and the Qur'anic versus that pertain to animal sacrifice,
in relation to the time and place circumstances under which these revelations
were received and how people were trying to make a personal sacrifice by sharing
their limited means of survival with the poorer members of their community.
That is to say, the underlying implication of Islam's attitude toward ritual
slaughter is not that of blood atonement, or seeking favor with God through
another's death, but rather, the act of thanking God for one's sustenance and
the personal sacrifice of sharing one's possessions and valuable food with one's
fellow humans. The ritual itself is NOT the sacrifice. It is merely a method of
killing where the individuals kill as quickly as possible and acknowledge that
only Allah has the right to take a life and that they do so as a humble member
of Allah's creation in need of sustenance just like every other species in
Allah's creation.
So let us examine some of the appropriate verses in the Qur'an to see what it
has to say about sacrifice and how it related to life in 500 C.E. Arabia. (Also
included is commentary by Yusuf Ali to show that even someone who was
pro-sacrifice with an understanding of animals as subject to humans, did not
champion wanton cruelty or notions of blood atonement.):
22:33
In them* ye have benefits For a term appointed: In the end their place Of
sacrifice is near The Ancient House
*"In them: in cattle or animals offered for sacrifice. It is quite true that they were useful in many ways to humans ,e.g., camels in desert countries are useful as mounts or for carrying burdens or for giving milk, and so, for horses and oxen; and camels and oxen are also good for meat, and camel's hair can be woven into cloth; goats and sheep also yield milk and meat, and hair or wool. But if they are used for sacrifice, they become symbols by which people show that they are willing to give up some of their own benefits for the sake of satisfying the needs of their poorer brethren." (Yusuf Ali commentary)
22:34
To every people did We Appoint rites (of sacrifice) That they might celebrate
The name of Allah over The sustenance He gave them From animals (fit for food)*.
But your God is One God: Submit then your wills to Him (In Islam): and give thou
The good news** to those who humble themselves
*"This is the true end of sacrifice, not propitiation of higher powers, for
Allah is One, and He does not delight in flesh and blood, but a symbol of
thanksgiving to Allah by sharing meat with fellow humans. The solemn
pronouncement of Allah's name over the sacrifice is an essential part of the
rite" (Yusuf Ali commentary)
** "The good news: i.e., the Message of Allah, that He will accept in us the
sacrifice of self for the benefit of our fellow humans. (Yusuf Ali commentary)
22:37
It is not their meat Nor their blood, that reaches Allah: it is your piety That
reaches Him: He Has thus made them subject To you, that ye may glorify Allah for
His guidance to you:* And proclaim the Good News To all who do right
*"No one should suppose that meat or blood is acceptable to the One True God. It
was a pagan fancy that Allah could be appeased by blood sacrifice. But Allah
does accept the offering of our hearts, and as a symbol of such offer, some
visible institution is necessary. He has given us power over the brute creation,
and permitted us to eat meat, but only if we pronounce His name at the solemn
act of taking life, for without this solemn invocation, we are apt to forget the
sacredness of life. By this invocation we are reminded that wanton cruelty is
not in our thoughts, but only the need for food …" (Yusuf Ali commentary)
It is quite clear from the Qur'anic passages above that the issue of animal
sacrifice is in relation to the role animals played in Arabian society at that
place and time (as well as other societies with similar climates and culture),
in that humans are commanded to give thanks to Allah and praise Allah for the
sustenance He has given them and that they should sacrifice something of value
to themselves to demonstrate their appreciation for what they have been given
(which in their case was the very animals on which their survival was based).
The rites of sacrifice are specific, to that which Allah has given to humankind
for its sustenance. The assumption that such sustenance is always meant to be of
the four-legged variety is incorrect. Much evidence suggests that early human
were primarily vegetarian, as Genesis states, "I have given you every herb
bearing seed for food." In fact, according to the Bible, it was only after The
Flood that humans were permitted to eat flesh (presumably for survival reasons),
as their normal food would have been scarce. And in different times and places
and from culture to culture, what has been present for survival has varied.
Native American tribes in Alaska and Northern Canada had access only to fish,
seals, whales, etc. Certain island peoples' only had fish. While still other
populations remained vegetarian, eating primarily fruit and nuts.
Nowhere in the Qur'an does it suggest that people who do not need to eat meat to
survive or who eat meat but do not have access to the same animals present in
Arabia are somehow unable to be Muslims.
And nowhere in the Qur'an does it suggest that sacrifice is meant for any
purpose other than to thank Allah for that which we have sometimes been obliged
to kill, or as a personal sacrifice of something that is considered a possession
in order to share it with our more needy neighbors, etc.
Animals are mentioned in the Qur'an in relation to sacrifice only because in
that time, place, and circumstance, animals were the means of survival. In those
desert lands, humans were intricately tied up in the natural cycle, and as a
part of that, they killed and were killed like every other species of that area.
Islam offered conditions to regulate life in that time and place, ensuring the
best possible treatment for all under those circumstances, while at the same
time broadening people's understanding of life to include a spiritual dimension
and a respect for all life as a part of a unified whole. But let us not assume
for a minute that we are forever stuck in those circumstances, or that the act
of eating meat, or killing an animal is what makes one a Muslim.
To utter "Ashhadu an la ilaha illa-Llah, wa ashhadhu anna Muhammadan rasulu-Llah"
is what makes one a Muslim. Plain and simple. The understanding that there is
"No God, but Allah." Or to put it even more appropriately, that there is "No
God. Only Allah." This is the heart of Islam. In addition, there are four more
pillars that make one a practicing Muslim (these pillars being there to aid in
the realization that there is "no God, only Allah") but again, animal sacrifice
or meat eating is not one of these pillars.
Animal sacrifice only has meaning in the context of thanking Allah for our means
of survival. In the times and places where animals were (or still are) a
necessary resource that humans had (or have) no choice but to use for their
sustenance, there is an important lesson to be learned in making a sacrifice and
sharing with the community that which would be looked upon as a valuable
commodity or possession (by many). In such environments, there is an absolute
necessity for Halal methods of slaughter, which at least try to ensure that when
a person must kill animals for food (in order to survive), the animals are
raised in their natural environment and killed as humanely as possible, as well
as reaffirms the truth (in the reciting of the formula below) that only Allah
has the right to take life and that they humbly do so only for survival, in the
name of Allah.
"Subhan Allahi (Glory be to Allah), Walhamdu lillahi (all praise to Allah), Wa la ilaha ill Allahu (and none is God except Allah), Wallahu akbar (and Allah is greatest), Wa la hawla wa la quwwata illa billahi (and none has majesty and none has power to sustain except for Allah), Wa huwal aliyul'alheem. amin. (And He is the highest, the supreme in glory. Amen)"
For in a situation where meat
must be eaten, there need to be rules to both protect animals and to impart a
higher spiritual significance to an act that could easily degenerate to wanton
cruelty. One only has to look at some supposedly "Buddhist" countries that fall
short in terms of their adherence to vegetarianism to see what happens when
there are no rules in place to deal with human shortcomings. I do not want to
single out or condemn Buddhism by any means (as it is a valid tradition and
religious path) but rather, to make an example of it, since in it such a high
ideal is championed without dealing with the inevitable reality of
less-than-ideal circumstances. That is to say that there are no regulations
concerning the killing of animals. Buddhism speaks against it but did not have
the power to turn all of humanity away from that age-old practice. Thus, what
usually happens is that nonBuddhist butchers are brought in so that no Buddhist
has to take a life but can, nonetheless, eat meat even though it is produced in
some of the most inhumane conditions that exist. The same goes for Western
"Christian" countries that malign the Muslim world for sacrificing animals, yet
have institutionalized factory farming and worldwide environmental destruction.
So no, this is not a black-and-white issue where animal sacrifice is always
wrong or where people who profess vegetarianism are somehow more spiritual or
closer to God. But at the same time, it is not a blanket acceptance of a
tradition for the sake of ritual.
If someone lives in a desert climate, in a small village where meat-eating is an
unchangeable reality and a matter of survival, then the issue of animal
sacrifice has context and relevance. But for those of us living in the modern
world, we have to seriously question practices that not only have lost meaning
(in our present circumstances), but also are contributing to needless bloodshed
and environmental destruction (not to mention the health problems incurred by
meat-eaters).
Furthermore, the majority of animals used for sacrifice during the Hajj are not
even raised or killed in a Halal manner. These days, the numbers of animals
needed are so high that the majority are imported from New Zealand and other
countries. The raising of these animals (along with those for meat and wool
export) is contributing to the environmental destruction of New Zealand's
eco-system. Furthermore, these animals are shipped in brutally overcrowded
conditions where large percentages regularly die from disease, being trampled,
or heat exhaustion. This is not humane. This is not halal. And we can't ignore
this reality. It's not enough to acknowledge that the situation is unfortunate.
We as Muslims must not only change our own actions that help create this
situation, but also speak out for the protection of Allah's innocent creatures.
We're not living 1400 years ago, and whether some of us like it or not, the
world is changing.
We can talk all we want about Sunnah (tradition and the way of the Prophet [sal]),
but if we do so, then let us take the whole picture into account. The Prophet (sal)
ate primarily dates and barley, only occasionally eating meat (which would have
been necessary at that time and place for proper health, as it was a vary harsh
climate that demanded a rigorous lifestyle which was very taxing on the human
body). Such circumstances do not exist today for most of the developed world,
and the fact is, meat-eating with our current sedentary lifestyle is responsible
for the increase in cancer and heart attacks throughout the world.
Meat-eating (and in relation to it, animal sacrifice) is not intrinsic to who
the Prophet (sal) was or to what he preached. And most of the current research
shows that humans are healthier on a vegetarian/vegan diet (ultimately proving
we do not need to eat meat, and therefore, no longer have any justification for
animal sacrifice in a modern setting). Certainly the Prophet (sal), who
instructed us to go even to China in search of "Ilm, or 'Divine Knowledge'"
understood the importance of advancing our understanding of the world in which
we live and living in harmony with our surroundings.
The time has come for all true Muslims, be they Sunni or Shi'a, Sufi or
otherwise, to stand up for the universal standards of justice and compassion
that the Prophet (sal) not only spoke of (both through Hadith and, more
importantly, as the receiver of the Qur'anic revelation), but actually put into
practice. For those who need to take a life in order to survive, then let them
do so humbly and with respect for the life they are forced to take, showing as
much mercy and compassion as humanely possible in an otherwise regrettable
situation. However, for those of us who no longer need to kill in order to
survive, then let us cease to do so merely for the satisfaction of ravenous
cravings which are produced by nothing more than our Nafs (or lower self). That
would truly be the Sunnah of the Prophet (sal).
Animal Sacrifice in Islam
M. I. Siddiqui
Animal Rights and Ecology in Islam (The Guidance of the Sirah Series, Volume 3)
Assad N. Busool
Ritual of Animal Sacrifice in Islam
Muhammad Iqbal Siddiqi
Animals in Islam
B. Aisha Lemu