At the end, Shaykh Tusi writes: “If you want to cut off the animal’s head, slaughter it in a place where no other animal will look at this scene.” From this, it is clear that the animal has understanding and intelligence to its own extent, and is bothered by the scene of the slaughter of another animal. Another animal right is the right to reproduce. He has a right to love. He has the right to a party. If you bring an animal into your home, the guest’s rights must be respected.

Note: In relation to animal rights, various issues have been raised by animal rights advocates for years. One of their objections to the jurists is why they do not issue clear fatwas to deal with animal abuse and respect animal rights. In the meantime, some have even considered eating the meat of domestic animals as wrong and have turned to vegetarianism. Considering the importance of respecting animal rights and the nights that exist around the approach of jurists and religious sources in relation to them, we talked to Hujjat al-Islam wa al-Muslimin Akbar Khadimul Zakirin. He, who is a professor of al-Bahth al-kharij at Qum seminary, has also experienced being in the council of the environment and natural resources jurisprudence department of the contemporary jurisprudence research center for some time. Khadim al-Zhakirin believes that Shi’ah jurisprudence and the narrative tradition from which the jurisprudents’ fatwas originate have long paid special attention to the rights of animals, of course, in a reasonable manner and far from extremes. The details of the conversation with this professor of Kharij al-fiqh and principles of Qum seminary are as follows:

Regarding the rules and rights of animals, what are the presuppositions and foundations in the minds of jurists?

Khadim al-Thakirin: In our jurisprudence and the traditions of the Ahl al-Bayt peace be upon them just as there are rights for humans, animals also have rights that must be respected. Presuppositions and foundations of hadiths are in the minds of our jurists that should be paid attention to.

In the noble book of Wasa’il al-Shi’ah, vol. 11, p. 478, chapter 9, there is a chapter called “Huquq al-Dabbeh al-Mandubeh wa al-Wajibah”, which means that animals have obligatory and recommended rights. It is narrated from the Prophet peace and blessings of God be upon him that he said: .“The Messenger of God, may God’s prayers and peace be upon him and his family, said: An animal has certain characteristics about its owner: He begins to feed it when it descends, and offers it water when it passes by, but does not add water Lord of her face, for she praises her Lord, and does not stand on her back except for the sake of God, nor burden her beyond her strength, nor burden her with any pain nothing but you can’t stand it” And do not strike her face, for she glorifies the praises of her Lord, and do not stand on her face except in Allah’s path and he does not carry it beyond its capacity and he does not burden it with walking unless it is possible.” Six characteristics of animals are listed in this narration. The first right is to provide grass for the animal when he reaches his destination. Second, if he crosses to a place where there is water, this animal has the right to be offered this water. Third, they said, never hit the face of this animal. In a hadith from Imam Sajjad, peace be upon him, it is said that the Prophet went to Mecca forty times from Madinah with a camel, and during this time, the Prophet did not even whip him. The Prophet (peace and blessings of Allah be upon him) also says, “Don’t hit the face of an animal, because this animal praises and glorifies God.” Of course, there is nothing wrong with hitting the animal’s body to make it walk faster, but Hazrat Sajjad (peace be upon him) did not even hit the camel’s body. The fourth right is to ride this animal only in the way of God and Jihad.The fifth right of an animal is not to put more burden on the animal than it can bear, and the sixth right is not to burden it beyond its capacity while walking. If you see that the animal is unable to walk, do not disturb it.

How beautiful is this narration that the Prophet has mentioned six rights for this animal. Therefore, respect for animals and the right to life and dignity for animals has been considered by our jurists; Therefore, in relation to this question, it should be said that the presuppositions and foundations that exist in the minds of our jurists have all been used from hadiths.

Some hadiths have mentioned twelve rights for animals, and I will mention some of them. For example, an animal has the right to life. Martyr Thani has said in Masalak that if someone wants to perform ablution; But if an animal is thirsty, whether it is his own animal or someone else’s, he must give water to the animal and wash it himself; Because an animal has the right to life, even if that animal was a dog. He should give him the water and make it himself. The animal has the right to maintenance. The owner of the animal must pay the maintenance of the animal. Even if the owner of an animal entrusts his animal to another and tells him not to give water and grass to this animal, the person who has the animal must pay its maintenance. Another right of the animal is that the place where the animal lives is clean so that it does not get sick. Another animal’s right is to create a home for the animal. The late owner of Jawaharlal Nehru said: “Anma al-Wajib al-Qiyam, what is necessary for him is food, water, and a place.” This means that one of the obligatory things is to provide for the animal’s needs, such as food, water, a place to live, and a suitable place to live. The stable should be warm and not cold in winter and not too hot and cool in summer.

Another right of the animal is the right of justice that this animal should not be oppressed. Do not put a heavy burden on the animal. Don’t ride him more than the animal can handle. The next right is the right not to be harassed. In the end, Sheikh Tusi said: “If you want to cut off the animal’s head, slaughter it in a place where no other animal will look at this scene.” It turns out that the animal has its own understanding and intelligence and is bothered by the scene of another animal being slaughtered. Another animal right is the right to reproduce. He has a right to love. He has the right to a party. If you bring an animal into your home, the guest’s rights must be respected.

Can rulings such as the permission to kill wild and domestic animals result from the presupposition of “non-existence of the right to life” for animals?

Khadim al-Zhakreen: Now we mentioned that animals, whether wild or domestic, have the right to life; Therefore, the indiscriminate killing mentioned in the question is not permissible. Animals whose meat can be used have been allowed by Sharia to be slaughtered to alleviate hunger; But we should not kill them indiscriminately. We do not have the right to kill and destroy wild animals if they are not harmful. Even the ants inside the house, if they don’t bother us, we don’t have the right to kill them; Therefore, indiscriminate killing is not permissible in any case.

Can the lack of fatwa on sanctity in cases such as “cutting and cutting off the ears and body parts of animals without anesthesia”, “industrial chicken breeding in very small environments” etc. be considered as a result of the premise of “lack of respect and dignity of animals”?

Khadim al-Zhakreen: We also mentioned that one of the rights of animals is their dignity, and they should not be bothered, and the examples mentioned in the question cause animal harassment. Even if these acts are done on a human being, it causes him harassment. It is not permissible to harm any animal, and this matter was mentioned both in the words of the Messenger of God, may God bless him and grant him peace, and in the minds of our jurists; Therefore, the respect and dignity of animals requires that things that cause harm to animals should not be done.

What is your opinion regarding the arguments of vegetarians for refraining from eating animal meat, such as the impermissibility of depriving them of their right to life, etc.?

Khadim al-Zhakreen: It is in the verses and narrations that God Almighty created all creatures for humans to use them, such as sheep, cows, camels and fish that were created for humans to use. In the slaughter of animals, Islam has recommended that the animal be less hurt, such as the sharpness of the knife. There is no problem with these matters that the Almighty God Himself has allowed for the survival of the human race and the strengthening of the human body; Therefore, it is not true that some people eat vegetarian just to protect the right to life of animals, and it is not necessary for humans to be vegetarian all the time. Yes, a person should not indulge in eating meat and should also use all kinds of vegetables, so the general conclusion of the discussion is that the right to life, health, housing and alimony of animals should be ensured and they should not be harmed. These are the Islamic orders that were stated in the narrations that I presented at the beginning. In Imam Sajjad’s treatise on rights, there is also a reference to the rights of animals.

This article is part of the “Fundamentals of Environmental and Natural Resources Jurisprudence” file and will be prepared and published in collaboration with Ijtihad Network.