MEAT

Humans had pre-existing relationships with domesticated animals thousands of years before Islam or any other religion appeared on earth. These relationships occurred heavily out of necessity for food, transport, shelter, clothing and warfare. This human dependence on animals continued right up to the time of the Prophet Muhammad (pbuh). So when the Quran speaks of consuming animals, it does so only because it was speaking the language in which they were living daily and dealt with the reality happening on the ground. It did not originate nor introduce animal consumption. It only regulated it.

And they carry your loads to a land you could not have reached except with difficulty to yourselves. Indeed, your Lord is Kind and Merciful. 16:7

And the grazing livestock He has created for you; in them is warmth and [numerous] benefits, and from them you eat. 16:5

It is Allah who made for you the grazing animals upon which you ride, and some of them you eat. 40:79

It has always been a two sided relation where humans and animals both benefited from each other. Animals gained protection, constant sources of food, water, breeding, and in return, humans sustained themselves with them and used them for work and transport. Unlike today, where humans just have one-way domination. Which brings us to the first aspect of what’s wrong with meat:

ANIMAL ABUSE

Cruelty to animals occurs during production, handling, transport, and slaughter in most countries where Islam is a major religion. Most of the people involved in this, such as those involved in the transport of animals, animal handlers, and butchers, are Muslims. However, many Muslims and Islamic religious leaders are not aware of this cruelty.

God sent the prophet Muhammad (pbuh) as a mercy not only to mankind but to all creatures:

“And We have not sent you, [O Muḥammad], except as a mercy to the worlds”. (Surat Al-Anbiya-107)

One of these worlds include the animal world, as the Quran describes that animals form communities, just as humans do:

“There is not an animal that lives on the earth, nor a being that flies on its wings, but they form communities like you. Nothing have we omitted from the Book, and they all shall be gathered to their Lord in the end” (Quran 6:38)

The Quran further describes animals, and all living things, as Muslim – in the sense that they live in the way that Allah created them to live, and obey Allah’s laws in the natural world.

“Do you not see that Allah is glorified by all those in the heavens and the earth, even the birds as they soar? Each ˹instinctively˺ knows their manner of prayer and glorification. And Allah has ˹perfect˺ knowledge of all they do” (Surat An-Nur-41)

“And the earth, He has assigned it to all living creatures” (Quran 55:10).

These verses serve as a reminder to us that wildlife, like humans, are created with purpose. They have feelings and are part of the spiritual world. They too have a right to life, and protection from pain and suffering. It is clear from the tradition of the Prophet Muhammad (pbuh) that if an animal was to be killed, his priority was to spare that animal any suffering:

“Verily Allah has prescribed ihsan (excellence) in all things. So if you kill, kill well; and when you slaughter, slaughter well. Let each one of you sharpen his blade and let him spare suffering to the animal he slaughters.” (40 Hadith, Nawawi #17)

Credit: Rafael Bastante / We Animals Media

Now bear in mind that this statement was made more than 1400 years ago when even the concept that animals were sentient beings was non-existent. Until the Prophet’s arrival, animals had zero rights and were treated in horrific ways. Yet from this narration, we see that the Prophet’s only concern here was to spare the animal any suffering. The quickest way to spare an animal suffering known at the time was to cut the throat region with a very sharp blade quickly.

The Prophet’s society was a desert-dwelling, semi-nomadic tribal society that had relied on animals for sustenance for thousands of years. Given the fact that the Prophet’s only goal was to spare any animal suffering, it’s only fair and reasonable to state had he known of a better way to eliminate animal suffering; he would have used it.

The Prophet showed compassion not only to animals but gave hope to those who showed the same compassion:

Qurra ibn Iyas reported: A man said, “O Messenger of Allah, I was going to slaughter a sheep but I had mercy on it (or felt sorry for it).” The Messenger of Allah said, “If you had mercy on the sheep, then Allah will have mercy on you twice.” (al-Adab al-Mufrad 373 Book 20, Hadith 373), Graded as Sahih (authentic) by Sh. Al-Albani.

Nowadays, some muslims think it’s haram if other muslims quit eating meat out of mercy for the animals, where in fact those who have mercy on the animals, Allah will have mercy on them twice as much.

The messenger of Allah (pbuh) said: “A good deed done to an animal is like a good deed done to a human being, while an act of cruelty to an animal is as bad as cruelty to a human being.” (Hadith)

It’s true that we differ from animals in many aspects, but that is no reason to treat them badly or think of them as something of low matter. As stated in the previous hadith, the deeds we get based on our treatment towards animals is the same in how we treat other human beings. We both have souls and they (animals) also worship God.

Other examples:

The messenger of Allah (pbuh) said: “Whoever is merciful even to a sparrow, Allah will be merciful to them on the Day of Judgment.” (Abu Umamah)

Abu Hurayra narrates: The Messenger of Allah (pbuh) said, "A man felt very thirsty while he was on the way; he came across a well. He went down the well, quenched his thirst and came out. Meanwhile he saw a dog panting and licking mud because of excessive thirst. He said to himself, "This dog is suffering from thirst as I did." So, he went down the well again and filled his shoe with water and watered it. Allah was pleased with him for that deed and forgave him." The Companions said,”O Allah’s Messenger! Is there a reward for us in serving the animals?” He replied: “There is a reward for serving any living being.”

The Prophet Muhammad often chastised his Companions who mistreated animals, and spoke to them about the need for mercy and kindness: The Messenger of Allah (pbuh) once passed by a camel that was so emaciated that its back had almost reached its stomach. He said, “Fear Allah in your treatment of these animals who cannot speak.” (Abu Dawud)

Ibn Umar narrates, The Messenger of Allah (pbuh) said, "A woman went to Hell due to imprisoning a cat in the house. She did not give it any food and did not let it go out and eat the insects on earth." (Hadith)

It is narrated that the Prophet (pbuh) walked into a garden, and he heard howling, only then to find a camel crying, tied to a post on a very hot day. The camel was thirsty and hungry. The Prophet wiped the camel’s temple and the camel felt calmer. He then asked: ”Whose camel is this?” A young man approached the Prophet and said, “O Allah’s messenger! It is my camel”. The Prophet replied: “Will you not fear Allah? Allah has given you this animal. It has worked for you but you have not taken care of it. This animal is one of Allah’s creatures and you have a duty to care for this animal.” (Reference: Sunan Abi Dawud 2549)

‘Abdullah reported that the Prophet was on a journey with his companions and they stopped for rest at a place. In a tree nearby, a bird had laid an egg. A man took the egg and the bird began beating her wings in a state of great distress. The Prophet enquired who had tormented the bird by taking her egg. The man said, "O God's Messenger, I have done this." The Prophet told him to put it back immediately out of mercy to the bird. (Sahih-Al-Adab Al-Mufrad 382)

Fast-forwarding to today’s slaughterhouses and how they treat animals, due to our increasing population reaching 8 billion people on earth, it has become nearly impossible to follow the islamic rules of slaughter with such a huge demand on animal products.

Many current practices are not in accordance with the islamic teachings. Handling of animals before and during transport is often cruel. Some animals are marched on foot for several days. During such transport, animals may lose weight and may be beaten unnecessarily. Many animals are not fed and watered en route. Animals—young and old, big or small—may be tied in twos and fours in order to reduce the number of animal minders or personnel on the trail. Such tying results in injury and fatigue to the animals. Also, the horrible practices of cramming so many animals in small areas raises the risk of zoonotic diseases, like Covid19 for example.

The worst of shepherds is the ungentle, who causes the beasts to crush or bruise one another. (Sahih Muslim)

Those that fall down may be whipped to force them to rise. Similarly, needless suffering is inflicted on animals that are transported three or four days together in overcrowded, ill-ventilated trucks, especially in hot, humid weather. Harsh conditions also occur at slaughter plants. Animals may be held in primitive facilities without shade, and animals may be restrained by short tethers. Some are even sick and left without treatment to die. Animals are often struck and beaten to make them enter the slaughter facilities. And then finally, at the point of slaughter, they are slaughtered in front of each other, each of them witnessing their upcoming death. And then their meat package has a Halal label on it.

The Prophet once saw a man sharpening his knife in front of the animal he’s about to slaughter, and so the Prophet said: ” Do you intend (on) inflicting death on the animal twice—once by sharpening the knife within its sight, and once by cutting its throat?” (Sahih Muslim).

What do you think after acknowledging how the Prophet felt towards animal rights would he feel about how we deal with animals today? We trust the Halal label blindly and let our taste buds win over any care towards another sentient being suffering behind closed doors.

Credit: Seb Alex / We Animals Media

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 me for any beneficial purpose. (Source: Sunan al-Nasā’ī 4446, Grade: Hasan)

We have to ask ourselves, with all the available nutritious plant-based options that we have today, are we torturing and killing all these animals for any beneficial purpose? Even if the animal was slaughtered as per the Islamic teachings, do we really need them? Is killing these animals for no necessary beneficial purpose still considered Halal?

Genetic modifications and artificial insemination are other serious issues barely overlooked in our modern Islamic world. Animals are artificially bred into existence since the natural breeding of animals does not keep up with our demand on animal products. Though it is clearly a crime against God’s creation. As it is mentioned in the Quran as one of Satan’s promises:

“I will certainly mislead them and delude them with empty hopes. Also, I will order them and they will slit the ears of cattle and alter Allah’s creation.” And whoever takes Satan as a guardian instead of Allah has certainly suffered a tremendous loss”. (Surat An-Nisa-119)

Altering in God’s creation is the work of the devil. We do not let the animals breed or grow naturally. We have edited their bodies to benefit our pleasures with no consideration to how this affects the animal, or how it affects us!

HEALTH ABUSE

Yahya ibn Sa’id reported: Umar ibn al-Khattab, may Allah be pleased with him, said,

“Beware of eating too much meat, for it can be as addictive as wine.” (Source: al-Muwatṭa’ ̣ 3450)

Imam Ali (AS) said,

”Do not make your stomachs a graveyard of animals”. (Bihar Al-anwar,volume 41,page 148)

Today, the leading causes of death globally are diseases linked to animal products, especially meat.

God ordered us to protect our body and preserve it in the perfect form he has fashioned. This is illustrated by the following Quranic verses:

“O humanity! What has enticed you from your gracious Lord who has created and well-proportioned you, and given you a perfect moulding?” (82:5-7).

“Anyone who tampers with God’s grace after it has been bestowed on him will find God to be stern in punishment.” (2:211)

The Prophet (pbuh) has placed emphasis on the value of good health:

“No blessing other than faith is better than well being” (Related by Ibn Majah following Abu Bakr)

Even if we take a look at the Prophet’s diet we can see he was semi-vegetarian as it mainly consisted of plant-based foods like dates, barley, figs, grapes, pumpkin and much more. He very rarely ate meat. For several months they would not see smoke coming out of the Prophet’s chimney and they would ask him: ”What were you eating?”. He answered: ”Al Aswadayn”, meaning water and dates. (Sahih Bukhari,Kitab Al-Riqaq,Hadith#6094). Historically, Muslims used to eat meat – if they were wealthy, like middle class – once a week on Friday. If they were poor – on the Eids. Unlike today, most muslims consume meat around three times a day and then wonder why we have so many diseases.

Would a Muslim be doing something wrong and against their religion if they choose to only eat a plant-based diet? The answer is simply, not at all. In fact, a companion of the Prophet (pbuh) by the name of Aabi Al-Lahm was vegetarian and he accepted that from him. The requirement in Islam is that what you eat must be Halal and Tayyib (Arabic for wholesome and pure) both in the physical and moral sense. A vegan diet is both of those things.

“Oh, ye messengers! Eat of the good things (tayyibat) and do righteous deeds. Surely, I know what you do” (Quran 23:51).

“Oh believers! Eat what We have provided for you of lawful and good things, and give thanks for Allah's favour, if it is He whom you serve” (Quran 2:172; 16:114).

There is a difference between adopting Veganism as a kind of religion, and choosing to be a vegan for the sake of highlighting the sound Islamic teaching of compassion to animals and preventing cruelty to animals as well as for health reasons. While the former is not approved in Islam, the latter is. God did not say that consuming animal products or eating meat is one of the essential tenets or requisites of sound faith. So one can choose to avoid consuming animal products if they want to! Especially if there were good reasons to.

We surely do not need animals for shelter, transportation, clothing or warfare anymore, so why do we still depend on animals for food? Especially when we have all the plant-based nutrition needed that will make us not only survive but also thrive on.

Animal products today are causing a lot more harm than good in our world. And the Messenger of Allah (pbuh) said:

"There should be neither harming nor reciprocating harm." (Ibn Majah: 2341)

environmental destruction

God, in His infinite wisdom, has created all things with precise measurements and proportions. These divine measures ensure the survival and sustainability of natural resources. Islam recognizes the importance of environmental protection as a means of maintaining the delicate balance of life. The Quran advises individuals to uphold this balance, as the world was created in a state of equilibrium. God says, "That you may not transgress in the balance, but weigh things equitably and skimp not in the balance. That is as you are living in a balanced universe whose entire system has been established on justice. You should also adhere to justice" (Surah Ar-Rahman 55:8).

Furthermore, God instructs believers to do good and show gratitude for His blessings. Islam encourages humans to emulate God's benevolence and avoid causing corruption on the Earth. God says, "Do good as God has been good to you. Moreover, do not seek to cause corruption in the Earth. God does not love the corrupters" (Surah Al-Qasas 28:77).

Supporting animal agriculture is harmful to the environment and goes against these Islamic principles. Intensive animal farming practices lead to deforestation, excessive water usage, pollution, and greenhouse gas emissions. These practices often involve overconsumption of resources, waste generation, not to mention the mistreatment of animals. As responsible stewards, Muslims should strive to adopt plant exclusive diets, which have proven to be one of the best things you can do to minimize your environmental impact.

In conclusion, preserving nature and practicing sustainability are integral to Islamic teachings. Muslims are encouraged to protect the environment, promote balance and moderation in resource consumption, and show compassion towards animals. Supporting animal agriculture that disregards sustainability can be seen as contrary to these principles. It is important for Muslims to be mindful of their actions and strive to live in harmony with the natural world, adopting sustainable practices that align with their faith.

According to the World Health Organization, which is a specialized agency of the United Nations responsible for international public health, the analysis of every 50 grams portion of processed meat eaten daily increases the risk of colorectal cancer by 18%. Many other national health recommendations advise people to limit their intake of red or processed meat, as they are linked to increased risks of death from heart disease, diabetes, and other illnesses. The largest increase in the percentage of deaths attributed to cardiovascular disease is expected to occur in the eastern Mediterranean region and the largest increase in an absolute number of deaths in South East Asia (World Health Organisation, (CVDs) Factsheet No 317). These are populations that consist of a significant number of Muslims. It is thus critical that factors influencing the development of cardiovascular disease to be addressed within these communities, namely diabetes, high cholesterol, poor diet and lack of exercise.

As of 2019, other than Turkey and Kuwait, the death rate from cardiovascular disease in the Arab and Muslim world is higher than the world average, as seen in the following chart.