limitations, however, conditions could be changed for the better, suffering could be avoided or
lessened by human effort and skill.
Experimentation on Animals
Scientific and pharmaceutical experiments on animals are being done to find cures for diseases,
most of which are self-induced by our own disorderly lifestyle. All human problems — physical,
mental, or spiritual — are of our own creation and our wounds self-inflicted. By no stretch of
imagination can we blame animals for any of our troubles and make them suffer for it. All this
(experiments), and much more, is being done to satisfy human needs, most of which are non-
essential, fanciful, wasteful and for which alternative, humane products are easily available. To
kill animals to satisfy the human thirst for inessentials is a contradiction in terms within the
Islamic tradition. Let us hope a day will dawn when the great religious teachings may at last
begin to bear fruit; when we shall see the start of a new era, when man accords to animals the
respect and status they have long deserved and for so long have been denied.
Vivisection did not exist at the time of the Holy Prophet Muhammad and therefore, was not
specifically cited in the law (Shari'ah). Guidance on such issues comes from analogy and
inference (Ijtihad). One of the main excuses for all kinds of cruelties to animals is selfish interest
or human needs. Let us see how the juristic Rules define "needs" and "interests" and judge
these cases according to those definitions. The basic Juristic Rule (qaidatul-fiqhiyah) that would
apply to pecuniary experiments is: "One's interest or need does not annul other's right" (al-
idtiraru la yabtil haqqal-ghair).
Needs are classified in three categories: necessities (al-Masalih ad-darurfyah) without which life
could not be sustained; needs required for comfort and easement from pain or any kind of
distress or for improving the quality of life (al-Masalih-al-haiya); and luxuries (al-Masalih at
tahsiniyah) desirable for enjoyment or self-indulgence.
Some rules that can be applied to these needs to determine whether experiments on animals
would be allowed:
What allures to the forbidden, is itself forbidden. (Ma'ad'a ela al-harame,
fahuwaharamun.") This rule implies that material gains, including food, obtained by
wrongful acts, such as unnecessary experiments on animals, become unlawful (haram).
No damage can be put right by a similar or a greater damage." (Ad-dararu la yuzalu be
mislehi au be dararin akbaro minho.) When we damage our health and other interests by
our own follies, we have no right to make the animals pay for it by inflicting similar or
greater damage on them, such as by doing unnecessary experiments to find remedies
for our self-induced ailments.
Resort to alternatives, when the original becomes undesirable. (Iza ta'zuro al-aslu,
yusaru ila-l-badle.) This rule places a great moral responsibility on experimenters and
medical students to find alternatives.
The basic point to understand about using animals in science is that the same moral, ethical
and legal codes should apply to the treatment of animals as are being applied to humans.
According to Islam, all life is sacrosanct and has a right of protection and preservation.
The Holy Prophet Muhammad laid so much emphasis on this point that he declared: "There is
no man who kills {even} a sparrow or anything smaller, without its deserving it, but God will
question him about it." (Narrated by Ibn 'Omar and by Abdallah bin Al-As. An-Nasai, 7:206,239,
Beirut. Also recorded by Musnad al-Jami - Ad-Darimi; Delhi, 1337. Also, Mishkat al-Masabih;
English translation by James Robson, in four volumes; Sh. Muhammad Ashraf, Lahore,
Pakistan; 1963 [hereafter referred to as "Robson"].)
He who takes pity {even} on a sparrow and spares its life, Allah will be merciful on him
on the Day of Judgment.
(Narrated by Abu Umama. Transmitted by Al-Tabarani)
Like all other laws of Islam, its laws on the treatment of animals have been left open to
exceptions and are based on the criterion: "Actions shall be judged according to intention." (Al-
A'amalo binniyah.)...If the life of an animal can be saved only by the amputation of a part of its
body, it will be a meritorious act in the eyes of God to do so.
There is no doubt that the Islamic prohibition against the cutting or injuring of live animals,
especially when it results in pain and suffering, does apply to modern vivisection in science. We
are able to support this interpretation of the Islamic teachings by referring not only to the above-
quoted representative Traditions (Ahadith), but also to the Qur'an Majeed. In the verses quoted
below, the principle is expressed that any interference with the body of a live animal which
causes pain or disfigurement is contrary to the Islamic precepts. These verses were revealed in
condemnation of the pagan superstitious custom that she-camels, ewes, or nanny goats which
had brought forth a certain number of young in a certain order should have their ears slit...and
be dedicated to idols. Such customs were declared by the Qur'an Majeed as devilish acts, in
these words:
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