Is Eating Meat Unethical?

Is eating meat unethical?

This article argues that if animals are fed, protected, taken good care of and then undergo a humane death, then there is nothing wrong with consuming their meat.

We strongly condemn the animal cruelty behind the modern meat industry. It is true that if slaughter-houses had glass walls, nobody would eat meat again. This vile & immoral industry is driven by capitalistic selfish greed and profit. Animals get stacked up in cages, they get electrocuted, they get beaten up, they are left in the cold/heat, they don’t get fed on time, etc.

This article is not in support of that.

We support animals rights and campaign for kind treatment of all animals. At the same time, we do not humanise animals. Animals are not humans. Animals do have some level of feelings and awareness, but they don’t have the same level of consciousness, intelligence and emotional feelings as us humans. It is absurd to not differentiate between the life of a human and a chicken or a duck! Islam allowed us to utilise the eggs, milk, fur and meat of some animals – if there is a need for it. At the same time, these animals have rights upon us.

This is the balanced approach:

1- 𝗜𝘀𝗹𝗮𝗺 𝗖𝗼𝗻𝗱𝗲𝗺𝗻𝘀 𝗖𝗿𝘂𝗲𝗹𝘁𝘆 & 𝗦𝘂𝗽𝗽𝗼𝗿𝘁𝘀 𝗔𝗻𝗶𝗺𝗮𝗹 𝗥𝗶𝗴𝗵𝘁𝘀

– 𝗞𝗶𝗹𝗹𝗶𝗻𝗴 𝗲𝘃𝗲𝗻 𝗮 𝗹𝗶𝘁𝘁𝗹𝗲 𝘀𝗽𝗮𝗿𝗿𝗼𝘄 𝗶𝗻 𝘃𝗮𝗶𝗻 𝗶𝘀 𝗮 𝗰𝗿𝗶𝗺𝗲

The Prophet said:

مَن قتَل عصفورًا عبَثًا عجَّ إلى اللهِ يومَ القيامةِ يقولُ: يا ربِّ إنَّ فلانًا قتَلني عبَثًا ولم يقتُلْني منفعةً

“Whoever kills even a small sparrow in vain, the little bird will (complain) to God on the Day of Resurrection saying: “O Lord, such and such person killed me in vain, for no useful reason.”

[“Sahih Ibn Hibban”, 5894].

– 𝗜𝘁 𝗶𝘀 𝗳𝗼𝗿𝗯𝗶𝗱𝗱𝗲𝗻 𝘁𝗼 𝗰𝗮𝘂𝘀𝗲 𝗲𝗺𝗼𝘁𝗶𝗼𝗻𝗮𝗹 𝗱𝗶𝘀𝘁𝗿𝗲𝘀𝘀 𝘁𝗼 𝗲𝘃𝗲𝗻 𝗮 𝗯𝗶𝗿𝗱

It is reported:

أَنَّ النَّبِيَّ صلى الله عليه وسلم نَزَلَ مَنْزِلاً فَأَخَذَ رَجُلٌ بَيْضَ حُمَّرَةٍ، فَجَاءَتْ تَرِفُّ عَلَى رَأْسِ رَسُولِ اللهِ صلى الله عليه وسلم فَقَالَ‏:‏ أَيُّكُمْ فَجَعَ هَذِهِ بِبَيْضَتِهَا‏؟‏ فَقَالَ رَجُلٌ‏:‏ يَا رَسُولَ اللهِ، أَنَا أَخَذْتُ بَيْضَتَهَا، فَقَالَ النَّبِيُّ صلى الله عليه وسلم‏:‏ ارْدُدْ، رَحْمَةً لَهَا‏.‏

The Prophet stopped in a place and then someone took a bird’s eggs and the bird began to beat its wings around the head of the Messenger of Allah. He asked, “Which of you has taken its eggs?” A man said, “Messenger of Allah, I have taken its eggs.” The Messenger of Allah said, “Return them out off mercy to the bird.”

[‘Al-Adab Al-Mufrad’, 382 – صـحـيـح ].

– 𝗘𝘃𝗲𝗻 𝗶𝗻𝘀𝗲𝗰𝘁 𝗹𝗶𝗳𝗲’𝘀 𝘀𝗵𝗼𝘂𝗹𝗱 𝗯𝗲 𝗽𝗿𝗲𝘀𝗲𝗿𝘃𝗲𝗱:

The Prophet said:

أَنَّ نَمْلَةً قَرَصَتْ نَبِيًّا مِنَ الأَنْبِيَاءِ فَأَمَرَ بِقَرْيَةِ النَّمْلِ فَأُحْرِقَتْ فَأَوْحَى اللَّهُ عَزَّ وَجَلَّ إِلَيْهِ أَنْ قَدْ قَرَصَتْكَ نَمْلَةٌ أَهْلَكْتَ أُمَّةً مِنَ الأُمَمِ تُسَبِّحُ

An ant bit one of the prophets and he ordered that the ant nest must be burned. So God revealed to him: “One ant bit you, and you destroyed an entire community that glorified God?”

[‘Sunan Nasai’, 4358 – صـحـيـح ].

– 𝗜𝘁 𝗶𝘀 𝗳𝗼𝗿𝗯𝗶𝗱𝗱𝗲𝗻 𝘁𝗼 𝗲𝘃𝗲𝗻 𝘃𝗲𝗿𝗯𝗮𝗹𝗹𝘆 𝗰𝘂𝗿𝘀𝗲 𝗮𝗻𝗶𝗺𝗮𝗹𝘀

‘Imran b. Husain reported:

بَيْنَمَا رَسُولُ اللَّهِ صلى الله عليه وسلم فِي بَعْضِ أَسْفَارِهِ وَامْرَأَةٌ مِنَ الأَنْصَارِ عَلَى نَاقَةٍ فَضَجِرَتْ فَلَعَنَتْهَا فَسَمِعَ ذَلِكَ رَسُولُ اللَّهِ صلى الله عليه وسلم فَقَالَ ‏ “‏ خُذُوا مَا عَلَيْهَا وَدَعُوهَا فَإِنَّهَا مَلْعُونَةٌ ‏”‏

We were with Allah’s Messenger (ﷺ) in some of his journeys and there was a woman from the Ansar riding a she-camel that it shied and she invoked curse upon that. Allah’s Messenger (ﷺ) heard it and said: Unload that camel and set it free for it is accursed.’

[‘Sahih Muslim’, 2595a].

– 𝗙𝗲𝗲𝗹𝗶𝗻𝗴 𝘀𝘆𝗺𝗽𝗮𝘁𝗵𝘆 𝗳𝗼𝗿 𝗮𝗻𝗶𝗺𝗮𝗹𝘀 𝗶𝘀 𝗮 𝗿𝗲𝘄𝗮𝗿𝗱𝗮𝗯𝗹𝗲 𝗮𝗰𝘁

Mu’awiya ibn Qurra reported that his father said:قَالَ رَجُلٌ‏:‏ يَا رَسُولَ اللهِ، إِنِّي لَأَذْبَحُ الشَّاةَ فَأَرْحَمُهَا، أَوْ قَالَ‏:‏ إِنِّي لَأَرْحَمُ الشَّاةَ أَنْ أَذْبَحَهَا، قَالَ‏:‏ وَالشَّاةُ إِنْ رَحِمْتَهَا، رَحِمَكَ اللَّهُ مَرَّتَيْنِ‏.‏

“A man said, ‘Messenger of Allah, I was going to slaughter a sheep and then I felt sorry for it (or ‘sorry for the sheep I was going to slaughter’).’ He said twice, ‘Since you showed mercy to the sheep, Allah will show mercy to you.'”

[‘Adab al-Mufrad’, 373 – صـحـيـح ].

– 𝗔 𝗽𝗿𝗼𝘀𝘁𝗶𝘁𝘂𝘁𝗲 𝘄𝗮𝘀 𝗳𝗼𝗿𝗴𝗶𝘃𝗲𝗻 𝗳𝗼𝗿 𝗴𝗶𝘃𝗶𝗻𝗴 𝘄𝗮𝘁𝗲𝗿 𝘁𝗼 𝗮 𝘁𝗵𝗶𝗿𝘀𝘁𝘆 𝗱𝗼𝗴

The Prophet said:

غُفِرَ لاِمْرَأَةٍ مُومِسَةٍ مَرَّتْ بِكَلْبٍ عَلَى رَأْسِ رَكِيٍّ يَلْهَثُ، قَالَ كَادَ يَقْتُلُهُ الْعَطَشُ، فَنَزَعَتْ خُفَّهَا، فَأَوْثَقَتْهُ بِخِمَارِهَا، فَنَزَعَتْ لَهُ مِنَ الْمَاءِ، فَغُفِرَ لَهَا بِذَلِكَ

A prostitute was forgiven by God, because, passing by a panting dog near a well and seeing that the dog was about to die of thirst, she took off her shoe, and tying it with her head-cover she drew out some water for it. So, Allah forgave her because of that.”

[Sahih Bukhari, 3321].

– 𝗚𝗼𝗱 𝘄𝗶𝗹𝗹 𝘀𝗵𝗼𝘄 𝗺𝗲𝗿𝗰𝘆 𝘁𝗼 𝘁𝗵𝗼𝘀𝗲 𝘄𝗵𝗼 𝘀𝗵𝗼𝘄 𝗺𝗲𝗿𝗰𝘆 𝘁𝗼 𝗮𝗻𝗶𝗺𝗮𝗹𝘀

The Prophet said:

مَنْ رَحِمَ وَلَوْ ذَبِيحَةً، رَحِمَهُ اللَّهُ يَوْمَ الْقِيَامَةِ‏.‏

Anyone who shows mercy, even to an animal meant for slaughtering, will be shown mercy by Allah on the Day of Rising.”

[‘Al-Adab Al-Mufrad’, 381 – حـسـن].

– 𝗧𝗵𝗲 𝗮𝗻𝗶𝗺𝗮𝗹 𝘀𝗵𝗼𝘂𝗹𝗱 𝗯𝗲 𝗯𝗹𝗶𝗻𝗱𝗳𝗼𝗹𝗱𝗲𝗱 𝗮𝗻𝗱 𝗶𝘁 𝘀𝗵𝗼𝘂𝗹𝗱 𝗻𝗼𝘁 𝘀𝗲𝗲 𝘁𝗵𝗲 𝗸𝗻𝗶𝗳𝗲

Ibn ‘Abbas narrated:

مرَّ رسولُ اللهِ صلَّى اللهُ عليْهِ وسلَّمَ على رجُلٍ واضِعٍ رِجْلَه على صَفحةِ شاةٍ وهوَ يُحدُّ شفرتَه وهيَ تلحَظُ إليه ببصَرِها قال : أفلا قَبلَ هذا ؟ . أو تريدُ أن تُمِيتَها مَوتاتٍ ؟

A man threw a goat on its side and then started sharpening his knife while it was staring at it. When the Prophet saw him he said: “Do you want to kill it twice?! Why did you not sharpen the knife before throwing it on the ground?”

[Narrated by ‘Tabarani’ 11/333, ‘Hakim’ 11916, ‘Bayhaqi’ 7563 – authenticated ‘صحيح’ in Sahih al-Targhib’, 1090].

– 𝗔𝗻𝗶𝗺𝗮𝗹𝘀 𝘀𝗵𝗼𝘂𝗹𝗱 𝗻𝗼𝘁 𝘀𝘂𝗳𝗳𝗲𝗿, 𝘁𝗵𝗲𝘆 𝘀𝗵𝗼𝘂𝗹𝗱 𝗱𝗶𝗲 𝗰𝗼𝗺𝗳𝗼𝗿𝘁𝗮𝗯𝗹𝘆

The Prophet said:

إِنَّ اللَّهَ كَتَبَ الإِحْسَانَ عَلَى كُلِّ شَىْءٍ فَإِذَا قَتَلْتُمْ فَأَحْسِنُوا الْقِتْلَةَ وَإِذَا ذَبَحْتُمْ فَأَحْسِنُوا الذَّبْحَ وَلْيُحِدَّ أَحَدُكُمْ شَفْرَتَهُ فَلْيُرِحْ ذَبِيحَتَهُ

“God has enjoined goodness to everything; so when you kill, kill in a good way and when you slaughter, slaughter in a good way. So every one of you should sharpen his knife, and let the slaughtered animal die comfortably.”

[‘Sahih Muslim’, 1955, ‘Sunan an-Nasa’i’, 4414, ‘Ibn Majah’, 3170, ‘Abu Dawud’, 2815, ‘Tirmidhi’, 1409].

– 𝗠𝘂𝘁𝗶𝗹𝗮𝘁𝗶𝗻𝗴 & 𝗰𝘂𝘁𝘁𝗶𝗻𝗴 𝗹𝗶𝗺𝗯𝘀 𝗼𝗳 𝗮𝗻𝗶𝗺𝗮𝗹𝘀 𝗶𝘀 𝗳𝗼𝗿𝗯𝗶𝗱𝗱𝗲𝗻 𝘄𝗵𝗲𝗻 𝘁𝗵𝗲𝘆’𝗿𝗲 𝗮𝗹𝗶𝘃𝗲

Sa`id bin Jubair narrated:كُنْتُ عِنْدَ ابْنِ عُمَرَ فَمَرُّوا بِفِتْيَةٍ أَوْ بِنَفَرٍ نَصَبُوا دَجَاجَةً يَرْمُونَهَا، فَلَمَّا رَأَوُا ابْنَ عُمَرَ تَفَرَّقُوا عَنْهَ

، وَقَالَ ابْنُ عُمَرَ مَنْ فَعَلَ هَذَا إِنَّ النَّبِيَّ صلى الله عليه وسلم لَعَنَ مَنْ فَعَلَ هَذَا‏.‏تَابَعَهُ سُلَيْمَانُ عَنْ شُعْبَةَ، حَدَّثَنَا الْمِنْهَالُ، عَنْ سَعِيدٍ، عَنِ ابْنِ عُمَرَ، لَعَنَ النَّبِيُّ صلى الله عليه وسلم مَنْ مَثَّلَ بِالْحَيَوَانِ‏.‏ وَقَالَ عَدِيٌّ عَنْ سَعِيدٍ عَنِ ابْنِ عَبَّاسٍ عَنِ النَّبِيِّ صلى الله عليه وسلم‏.‏

While I was with Ibn `Umar, we passed by a group of young men who had tied a hen and started shooting at it. When they saw Ibn `Umar, they dispersed, leaving it. On that Ibn `Umar said, “Who has done this? The Prophet (ﷺ) cursed the one who did so.”Narrated Ibn `Umar:The Prophet (ﷺ) cursed the one who did Muthla to an animal (i e., cut its limbs or some other part of its body while it is still alive).

[‘Sahih Bukhari’, 5515].

– 𝗔𝗻𝗶𝗺𝗮𝗹𝘀 𝗮𝗻𝗱 𝗲𝘃𝗲𝗻 𝗶𝗻𝘀𝗲𝗰𝘁𝘀 𝗰𝗮𝗻𝗻𝗼𝘁 𝗯𝗲 𝗯𝘂𝗿𝗻𝗲𝗱 𝘄𝗶𝘁𝗵 𝗳𝗶𝗿𝗲 𝘄𝗵𝗲𝗻 𝘁𝗵𝗲𝘆’𝗿𝗲 𝗮𝗹𝗶𝘃𝗲

It is reported:

.‏ وَرَأَى قَرْيَةَ نَمْلٍ قَدْ حَرَّقْنَاهَا فَقَالَ ‏”‏ مَنْ حَرَّقَ هَذِهِ ‏”‏ ‏.‏ قُلْنَا نَحْنُ ‏.‏ قَالَ ‏”‏ إِنَّهُ لاَ يَنْبَغِي أَنْ يُعَذِّبَ بِالنَّارِ إِلاَّ رَبُّ النَّارِ ‏”‏ ‏.‏

The Prophet saw an ant village that we had burnt. He asked: Who has burnt this? We replied: We. He said: It is not proper to punish with fire except the Lord of fire.

[‘Abu Dawud’, 2675 – صحيح ].

– 𝗧𝗵𝗼𝘀𝗲 𝘄𝗵𝗼 𝗯𝗿𝗮𝗻𝗱 𝗮𝗻𝗶𝗺𝗮𝗹𝘀 𝗼𝗻 𝘁𝗵𝗲𝗶𝗿 𝗳𝗮𝗰𝗲𝘀 𝗮𝗿𝗲 𝗰𝘂𝗿𝘀𝗲𝗱

Jabir said:

‏ مَرَّ النَّبِيُّ صلى الله عليه وسلم بِدَابَّةٍ قَدْ وُسِمَ يُدَخِّنُ مَنْخِرَاهُ، قَالَ النَّبِيُّ صلى الله عليه وسلم‏:‏ لَعَنَ اللَّهُ مَنْ فَعَلَ هَذَا، لاَ يَسِمَنَّ أَحَدٌ الْوَجْهَ وَلاَ يَضْرِبَنَّهُ‏.‏

The Prophet passed by an animal which had been branded and its nostrils were smoking. The Prophet said, ‘Allah curses any person who does this. No one should mark the face nor strike it.’

[‘Al-Adab Al-Mufrad’, 175 – صـحـيـح ].

– 𝗜𝘁 𝗶𝘀 𝗳𝗼𝗿𝗯𝗶𝗱𝗱𝗲𝗻 𝘁𝗼 𝗼𝘃𝗲𝗿𝗯𝘂𝗿𝗱𝗲𝗻 𝗮𝗻𝗶𝗺𝗮𝗹𝘀

Abu Darda had a camel named: Dammun (دمون). Abu Darda told anyone who borrowed it: “Do not burden him with more than what he can bear.”When the time for Abu Darda came close (i.e death) he said to his camel:

يا دمون ! لا تخاصمني غداً عند ربي؛ فإني لم أكن أحمل عليك إلا ما تطيق

“O Dammun, on the Day of Judgement, do not confront me (i.e hold me responsible) in front of my Lord, because I only burdened you with that which you could bear (and treated you fairly).”

[“Silsilah as-Sahihah”, 1/67].

– 𝗜𝘁 𝗶𝘀 𝗳𝗼𝗿𝗯𝗶𝗱𝗱𝗲𝗻 𝘁𝗼 𝗰𝗮𝘂𝘀𝗲 𝘂𝗻𝗻𝗲𝗰𝗲𝘀𝘀𝗮𝗿𝘆 𝗽𝗮𝗶𝗻 𝘁𝗼 𝗮𝗻𝗶𝗺𝗮𝗹𝘀

Ibn Abbas is reported to have said:

أخرجه البيهقي في سننه وضعف إسناده (9/ 280)، عن ابن عباس رضي الله عنهما أن النبي (((نهى عن الذبيحة أن تفرس)).قال الزمخشري : ” هو كسر رقبة الذبيحة قبل أن تبرد ” الفائق (3/ 105).’

The Prophet forbade the breaking the neck of the animal before it has fully died.’

[‘Bayhaqi’, 9/280 – who said: هذا إسناد ضعيف].

– 𝗔 𝗽𝗲𝗿𝘀𝗼𝗻 𝘄𝗲𝗻𝘁 𝘁𝗼 𝗛𝗲𝗹𝗹 𝗳𝗼𝗿 𝘁𝗼𝗿𝘁𝘂𝗿𝗶𝗻𝗴 𝗮 𝗰𝗮𝘁

The Prophet said:

عُذِّبَتِ امْرَأَةٌ فِي هِرَّةٍ سَجَنَتْهَا حَتَّى مَاتَتْ، فَدَخَلَتْ فِيهَا النَّارَ، لاَ هِيَ أَطْعَمَتْهَا وَلاَ سَقَتْهَا إِذْ حَبَسَتْهَا، وَلاَ هِيَ تَرَكَتْهَا تَأْكُلُ مِنْ خَشَاشِ الأَرْضِ

A lady was punished because of a cat which she had imprisoned till it died. She entered the (Hell) Fire because of it, for she neither gave it food nor water as she had imprisoned it, nor set it free to eat from the vermin of the earth.”

[‘Sahih al-Bukhari’, 3482].

– 𝗪𝗲 𝘀𝗵𝗼𝘂𝗹𝗱 𝗳𝗲𝗮𝗿 𝗚𝗼𝗱 𝘄𝗶𝘁𝗵 𝗿𝗲𝗴𝗮𝗿𝗱𝘀 𝘁𝗼 𝗼𝘂𝗿 𝘁𝗿𝗲𝗮𝘁𝗺𝗲𝗻𝘁 𝗼𝗳 𝗮𝗻𝗶𝗺𝗮𝗹𝘀

Sahl ibn al-Hanzaliyyah narrated:

مَرَّ رَسُولُ اللَّهِ صلى الله عليه وسلم بِبَعِيرٍ قَدْ لَحِقَ ظَهْرُهُ بِبَطْنِهِ، فَقَالَ ‏:‏ ‏ “‏ اتَّقُوا اللَّهَ فِي هَذِهِ الْبَهَائِمِ الْمُعْجَمَةِ فَارْكَبُوهَا وَكُلُوهَا صَالِحَةً ‏”‏ ‏.‏

The Messenger of Allah (ﷺ) came upon an emaciated camel and said: Fear Allah regarding these dumb animals. Ride them when they are in good condition and feed them when they are in good condition.

[‘Sunan Abi Dawud’, 2548 – صحيح ].

– 𝗧𝗵𝗲𝗿𝗲 𝗶𝘀 𝗿𝗲𝘄𝗮𝗿𝗱 𝗶𝗻 𝘀𝗲𝗿𝘃𝗶𝗻𝗴 𝗮𝗻𝗶𝗺𝗮𝗹𝘀

It is reported:

قَالُوا يَا رَسُولَ اللَّهِ وَإِنَّ لَنَا فِي الْبَهَائِمِ لأَجْرًا فَقَالَ ‏”‏ فِي كُلِّ ذَاتِ كَبِدٍ رَطْبَةٍ أَجْرٌ ‏”

‏The people said, “O Allah’s Messenger (ﷺ)! Is there a reward for us in serving the animals?” He replied: “Yes, there is a reward for serving any animate (living being).”

[“Sahih Bukhari”, 2466].

– 𝗧𝗵𝗲 𝗿𝗲𝘄𝗮𝗿𝗱 𝗳𝗼𝗿 𝘄𝗮𝘁𝗲𝗿𝗶𝗻𝗴 𝗮𝗻𝗶𝗺𝗮𝗹𝘀

Anas bin Malik said:

كُنَّا مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم فِي السَّفَرِ فَمِنَّا الصَّائِمُ وَمِنَّا الْمُفْطِرُ فَنَزَلْنَا فِي يَوْمٍ حَارٍّ وَاتَّخَذْنَا ظِلاَلاً فَسَقَطَ الصُّوَّامُ وَقَامَ الْمُفْطِرُونَ فَسَقَوُا الرِّكَابَ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ ذَهَبَ الْمُفْطِرُونَ الْيَوْمَ بِالأَجْرِ ‏”‏ ‏.

We were with the Messenger of Allah on a journey, and some of us were fasting and some of us were not. We made a stop on a hot day and looked for shade. Those who were fasting fell to the ground, but those who were not fasting got up and watered the animals. The Messenger of Allah said: ‘Those who were not fasting today have taken the reward.”

[‘Sunan Nasai’, 2283 – صحيح ].

-𝗜𝘁 𝗶𝘀 𝗳𝗼𝗿𝗯𝗶𝗱𝗱𝗲𝗻 𝘁𝗼 𝗸𝗶𝗹𝗹 𝗮 𝘀𝗵𝗲𝗲𝗽 𝗶𝗻 𝗳𝗿𝗼𝗻𝘁 𝗼𝗳 𝗮𝗻𝗼𝘁𝗵𝗲𝗿 𝘀𝗵𝗲𝗲𝗽

It is narrated:

8610 – عبد الرزاق عن الأسلمي عن صفوان بن سليم قال:كان عمر بن الخطاب ينهى أن تذبح الشاه عند الشاة.’

Safwan b. Salim reported that ‘Umar b. Khattab (RA) forbade slaughtering a sheep in front of another sheep.’

[‘Abd al-Razaq, Musannaf, vol. 4, p. 494, hadith 8610].

He forbade this because of the fear and pain it causes to the second sheep.

– 𝗪𝗲 𝗰𝗮𝗻 𝗼𝗻𝗹𝘆 𝘁𝗮𝗸𝗲 𝗳𝗿𝗼𝗺 𝘁𝗵𝗲 𝗺𝗶𝗹𝗸 𝗼𝗳 𝗰𝗮𝘁𝘁𝗹𝗲 𝗮𝗳𝘁𝗲𝗿 𝗶𝘁𝘀 𝗰𝗮𝗹𝗳 𝗵𝗮𝘀 𝗵𝗮𝗱 𝗶𝘁𝘀 𝗳𝘂𝗹𝗹

Khatib al-Shirbini ash-Shaafi’ii said 500 years ago:

لا يحلب المالك من لبن دابته ما يضرُّ ولدها؛ لأنَّه غذاؤه كولد الأمة، وإنَّما يحلب ما فضل عن ريِّ ولدها، ولا يجوز الحلب إذا كان يضرُّ بالبهيمة؛ لقلَّة علفها،ويُسَنُّ أن لا يستقصي الحالب في الحلب، بل يدع في الضرع شيئًا، وأن يقصَّ أظفاره؛ لئلاَّ يُؤذيها، ويحرم جزُّ الصوف من أصل الظهر ونحوه وكذا حلقه؛ لما فيهما من تعذيب الحيوان.

‘It is not permissible for the owner to milk his cattle to an extent that harms her calf, because it is their sustenance. Only the excessive milk, that is left after the calf had its full is to be extracted. It is also not permitted to milk cattle, if it harms the cattle, for example due to lack of fodder.nIt is legislated not to probe the udder (and fully drain it), rather, some milk should be left in the udder. And to clip her nails, because it may annoy her. And it is forbidden to pluck her wool from its root, and to shave it – because it tortures the animal.”

[“Al-Iqnaa”, 2/483].

– 𝗜𝗳 𝘁𝗵𝗲 𝗺𝗶𝗹𝗸 𝗼𝗳 𝘁𝗵𝗲 𝗰𝗮𝗹𝗳’𝘀 𝗺𝗼𝘁𝗵𝗲𝗿 𝗶𝘀 𝗻𝗼𝘁 𝗲𝗻𝗼𝘂𝗴𝗵 𝗳𝗼𝗿 𝗵𝗲𝗿, 𝘁𝗵𝗲 𝗼𝘄𝗻𝗲𝗿 𝘀𝗵𝗼𝘂𝗹𝗱 𝗯𝘂𝘆 𝗺𝗶𝗹𝗸 𝗳𝗼𝗿 𝗵𝗲𝗿

Imam Al-Bujairimi adds to this:

فيحرم شرب لبن البهيمة ، إلا ما فضل عن ابنها أو يستغني عنه حتى لو لم يكف العجل لبن أمه ، وجب عليه أن يشتري له لبنا أيضا لأن نفقته واجبة عليه

“It will be haraam (forbidden) to drink the milk of cattle, except what is left over from her calf or she no longer needs it. In fact, if the milk of her mother was not enough to feed the calf, it will be waajib (compulsory) on him to buy additional milk for the calf, because he is obliged to provide her sustenance.”

[“Hashiyah al-Bujairimi”, 11/369].

– 𝗖𝗹𝗮𝘀𝘀𝗶𝗰𝗮𝗹 𝗠𝘂𝘀𝗹𝗶𝗺 𝗷𝘂𝗿𝗶𝘀𝘁𝘀 𝗳𝗿𝗼𝗺 𝗰𝗲𝗻𝘁𝘂𝗿𝗶𝗲𝘀 𝗮𝗴𝗼, 𝗵𝗮𝘃𝗲 𝗱𝗲𝗱𝗶𝗰𝗮𝘁𝗲𝗱 𝗲𝗻𝘁𝗶𝗿𝗲 𝗰𝗵𝗮𝗽𝘁𝗲𝗿𝘀 𝘁𝗼 𝗮𝗻𝗶𝗺𝗮𝗹 𝗿𝗶𝗴𝗵𝘁𝘀 𝘀𝗮𝘆𝗶𝗻𝗴: 𝘁𝗵𝗲 𝗼𝘄𝗻𝗲𝗿 𝗼𝗳 𝗮𝗻𝗶𝗺𝗮𝗹𝘀 𝗶𝘀 𝗼𝗯𝗹𝗶𝗴𝗲𝗱 𝘁𝗼 𝗽𝗿𝗼𝘃𝗶𝗱𝗲 𝘀𝘂𝘀𝘁𝗲𝗻𝗮𝗻𝗰𝗲 𝘁𝗼 𝘁𝗵𝗲𝗶𝗿 𝗮𝗻𝗶𝗺𝗮𝗹𝘀, 𝗮𝗻𝗱 𝗶𝗳 𝘁𝗵𝗲𝘆 𝗿𝗲𝗳𝘂𝘀𝗲, 𝘁𝗵𝗲 𝗴𝗼𝘃𝗲𝗿𝗻𝗺𝗲𝗻𝘁 𝘀𝗵𝗼𝘂𝗹𝗱 𝗽𝘂𝗻𝗶𝘀𝗵 𝗮𝗻𝗱 𝗳𝗼𝗿𝘃𝗲 𝘁𝗵𝗲𝗺 𝘁𝗼 𝗰𝗼𝗺𝗽𝗹𝘆, 𝘁𝗵𝗲𝘆 𝗰𝗮𝗻𝗻𝗼𝘁 𝗺𝗶𝗹𝗸 𝘁𝗵𝗲 𝗮𝗻𝗶𝗺𝗮𝗹 𝗲𝘅𝗰𝗲𝗽𝘁 𝘄𝗵𝗮𝘁 𝗶𝘀 𝗲𝘅𝗲𝘀𝘀𝗶𝘃𝗲 𝗮𝗳𝘁𝗲𝗿 𝗶𝘁𝘀 𝗰𝗮𝗹𝗳 𝗵𝗮𝘀 𝗱𝗿𝘂𝗻𝗸, 𝘁𝗵𝗲𝘆 𝗰𝗮𝗻𝗻𝗼𝘁 𝗼𝘃𝗲𝗿𝗯𝘂𝗿𝗱𝗲𝗻 𝘁𝗵𝗲𝗺, 𝗲𝘁𝗰. 𝗮𝗻𝗱 𝘁𝗵𝗲𝘆 𝘀𝗮𝘆 𝗶𝗳 𝗮 𝘀𝗵𝗶𝗽 𝘄𝗲𝗿𝗲 𝘁𝗼 𝘀𝗶𝗻𝗸 𝗱𝘂𝗲 𝘁𝗼 𝘁𝗼𝗼 𝗺𝘂𝗰𝗵 𝘄𝗲𝗶𝗴𝗵𝘁, 𝘁𝗵𝗲𝘆 𝗮𝗿𝗲 𝗻𝗼𝘁 𝗮𝗹𝗹𝗼𝘄𝗲𝗱 𝘁𝗼 𝘁𝗵𝗿𝗼𝘄 𝗮𝗻𝗶𝗺𝗮𝗹𝘀 𝗼𝘃𝗲𝗿𝗯𝗼𝗮𝗿𝗱, 𝘂𝗻𝘁𝗶𝗹 𝘁𝗵𝗲𝘆 𝘁𝗵𝗿𝗼𝘄 𝗼𝘂𝘁 𝗮𝗹𝗹 𝘁𝗵𝗲 𝗻𝗼𝗻-𝗹𝗶𝘃𝗶𝗻𝗴 𝗼𝗯𝗷𝗲𝗰𝘁𝘀 𝗳𝗶𝗿𝘀𝘁:

كتاب الروض المربع شرح زاد المستقنع[البهوتي]في نفقة البهائم (و) يجب (عليه علف بهائمه وسقيها وما يصلحها) لقوله – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -: «عذبت امرأة في هرة حبستها حتى ماتت جوعا، فلا هي أطعمتها ولا هي أرسلتها تأكل من خشاش الأرض» متفق عليه. (و) يجب عليه (أن لا يحملها ما تعجز عنه) لئلا يعذبها، ويجوز الانتفاع بها في غير ما خلقت له كبقر لحمل وركوب وإبل وحمر لحرث ونحوه، ويحرم لعنها وضرب وجه ووسم فيه (ولا يحلب من لبنها ما يضر ولدها) لعموم قوله – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -: «لا ضرر ولا ضرار» ، (فإن عجز) مالك البهيمة (عن نفقتها أجبر على بيعها أو إجارتها أو ذبحها إن أكلت) لأن بقاءها في يده مع ترك الإنفاق عليها ظلم، والظلم تجب إزالته، فإن أبى فعل حاكم الأصلح. ويكره جز معرفة وناصية وذنب وتعليق جرس أو وتر ونزو حمار على فرس، وتستحب نفقته على ماله غير الحيوان.قال الإمام النووي رحمه الله: «ويحرم ‌إتلاف ‌الحيوان إلا ما يقاتلون عليه لدفعهم أو ظفر بهم أو غنمناه وخفنا رجوعه إليهم وضررهقال شارحه ابن حجر الهيتمي: «(ويحرم ‌إتلاف ‌الحيوان) المحترم بغير ذبح يجوز أكله رعاية لحرمة روحه، ومن ثم منع مالكه من إجاعته وتعطيشه، بخلاف نحو الشجروقال شارحه الخطيب الشربيني: «(ويحرم ‌إتلاف ‌الحيوان) المحترم للنهي عن ذبح الحيوان إلا لأكله، وخالف الأشجار؛ لأن للحيوان حرمتين: حق مالكه، وحق الله تعالى، فإذا سقطت حرمة المالك لكفره بقيت حرمة الخالق في بقائه، ولذلك يمنع مالك الحيوان من إجاعته وعطشه، بخلاف الأشجارفي الإقناع للحجاوي ممزوجًا بشرحه كشاف القناع للبهوتي: «(ولو أشرفت السفينة على الغرق، فـ)ــالواجب (على الركبان إلقاء بعض الأمتعة، حسب الحاجة) أي: يجب إلقاء ما تظن به النجاة من المتاع -ولو كله- دفعًا لأعظم المفسدتين بأخفِّهما؛ لأن حرمة الحيوان أعظم من حُرمة المتاع (ويحرم إلقاء الدواب) المحترمة (حيث أمكن التخفيف بالأمتعة) لما تقدم (وإن ألجأت الضرورة إلى إلقائها) أي: الدواب (جاز) إلقاؤها (صونًا للآدميين) لأنهم أعظم حرمة([9]) الشرح الكبير (24/ 454):«‌وإن ‌عطبت ‌البهيمة فلم ينتفع بها، فإن كانت مما يؤكل خيّر بين ذبحها والإنفاق عليها، وإن كانت مما لا يؤكل أجبر على الإنفاق عليها»([9]).قال ابن رجب رحمه الله: «والإحسان في قتل ما يجوز قتله من الدواب: إزهاق نفسه على أسرع الوجوه وأسهلها من غير زيادة في التعذيب؛ فإنه إيلام لا حاجة إليه 2-

2- 𝗜𝘀𝗹𝗮𝗺 𝗔𝗹𝗹𝗼𝘄𝘀 𝗘𝗮𝘁𝗶𝗻𝗴 𝗠𝗲𝗮𝘁

While, Islam clearly commands us to respect life and treat animals with kindness, it also allows us to benefit from their milk, fur and meat when there is a need for it.

– The Qur’an clearly states:

‏ٱللَّهُ ٱلَّذِى جَعَلَ لَكُمُ ٱلْأَنْعَمَ لِتَرْكَبُوا۟ مِنْهَا وَمِنْهَا تَأْكُلُونَ ‎

‘𝗜𝘁 𝗶𝘀 𝗚𝗼𝗱 𝘄𝗵𝗼 𝗺𝗮𝗱𝗲 𝘁𝗵𝗲 𝗱𝗼𝗺𝗲𝘀𝘁𝗶𝗰 𝗮𝗻𝗶𝗺𝗮𝗹𝘀, 𝘀𝗼𝗺𝗲 𝗳𝗼𝗿 𝘆𝗼𝘂 𝘁𝗼 𝗿𝗶𝗱𝗲, 𝗮𝗻𝗱 𝘀𝗼𝗺𝗲 𝘁𝗼 𝗲𝗮𝘁.’ [40:79].

– And it states:

‏وَهُوَ ٱلَّذِى سَخَّرَ ٱلْبَحْرَ لِتَأْكُلُوا۟ مِنْهُ لَحْمًۭا طَرِيًّۭا وَتَسْتَخْرِجُوا۟ مِنْهُ حِلْيَةًۭ تَلْبَسُونَهَا وَتَرَى ٱلْفُلْكَ مَوَاخِرَ فِيهِ وَلِتَبْتَغُوا۟ مِن فَضْلِهِۦ وَلَعَلَّكُمْ تَشْكُرُونَ

‘𝗔𝗻𝗱 𝗶𝘁 𝗶𝘀 𝗛𝗲 𝘄𝗵𝗼 𝗺𝗮𝗱𝗲 𝘁𝗵𝗲 𝘀𝗲𝗮 𝗼𝗳 𝗯𝗲𝗻𝗲𝗳𝗶𝘁 𝘁𝗼 𝘆𝗼𝘂, 𝘀𝗼 𝘁𝗵𝗮𝘁 𝘆𝗼𝘂 𝗺𝗮𝘆 𝗲𝗮𝘁 𝗳𝗿𝗼𝗺 𝗶𝘁 𝗳𝗿𝗲𝘀𝗵 𝗮𝗻𝗱 𝘁𝗲𝗻𝗱𝗲𝗿 𝗺𝗲𝗮𝘁 𝗮𝗻𝗱 𝗼𝗯𝘁𝗮𝗶𝗻 𝗼𝗿𝗻𝗮𝗺𝗲𝗻𝘁𝘀 𝘄𝗵𝗶𝗰𝗵 𝘆𝗼𝘂 𝗺𝗮𝘆 𝘄𝗲𝗮𝗿. 𝗬𝗼𝘂 𝘀𝗲𝗲 𝘀𝗵𝗶𝗽𝘀 𝗰𝗹𝗲𝗮𝘃𝗶𝗻𝗴 𝘁𝗵𝗿𝗼𝘂𝗴𝗵 𝗶𝘁, 𝘀𝗼 𝘁𝗵𝗮𝘁 𝘆𝗼𝘂 𝗺𝗮𝘆 𝘀𝗲𝗮𝗿𝗰𝗵 𝗳𝗼𝗿 𝗛𝗶𝘀 𝗮𝗯𝘂𝗻𝗱𝗮𝗻𝘁 𝗽𝗿𝗼𝘃𝗶𝘀𝗶𝗼𝗻 𝗮𝗻𝗱 𝘀𝗼 𝘆𝗼𝘂 𝗺𝗮𝘆 𝗯𝗲 𝗴𝗿𝗮𝘁𝗲𝗳𝘂𝗹.’ [16:14].

And our Prophet and companions used to eat meat.Whether it’s obligatory or a Sunnah to sacrifice an animal on Eid is disagreed upon among scholars. Most scholars are of the opinion that it is a Sunnah, but not an obligation.

– Al-Bayhaqi narrated in Ma‘rifat as-Sunan wa’l-Athar (14/16, 18893) from Abu Sarihah who said:

أَدْرَكْتُ أَبَا بَكْرٍ وَعُمَرَ، وَكَانَا لِي جَارَيْنِ وَكَانَا لَا يُضَحِّيَانِ

‘I lived during the time of Abu Bakr and ‘Umar; they were neighbours of mine, and they did not offer the udhiyah.’

– Imam Al-A’mash said:

سَمِعْتُ إِبْرَاهِيمَ يَقُولُ: الأُضْحِيَةُ لَيْسَتْ بِوَاجِبَةٍ

“I heard Ibrahim Nakha’i saying, al-Udhiyah is not Wajib.”

طاهر السلفي، صفحة ٢٥

– Al-Bayhaqi (9/445) narrated with an authentic isnad from Abu Mas‘ud al-Ansari (that he said):

إني لأدعُ الأضحى وإني لموسر ، مخافةَ أن يرى جيراني أنه حتمٌ عليَّ

‘I refrain from offering the udhiyah even though I can afford it, for fear that my neighbour may think that it is a must for me.’

– Uqbah bin ‘Amr is reported to have said:

«لَقَدْ هَمَمْتُ أَنْ أَدَعَ الْأُضْحِيَةَ، وَإِنِّي لَمِنْ أَيْسَرِكُمْ بِهَا مَخَافَةَ أَنْ يُحْسَبَ أَنَّهَا حَتْمٌ وَاجِبٌ»

“Indeed I wish to leave al-Udhiyah – and Indeed I’m someone among you who makes things easy – (I want to leave it) lest it would be thought that al-Udhiyah is Wajib.”

[Musannaf Abdur Razzaq, 8148].

But nevertheless, it is a good thing, if Shar’ii guidelines are followed.

3- 𝗜𝘀𝗻’𝘁 𝗛𝗮𝗹𝗮𝗹 𝘀𝗹𝗮𝘂𝗴𝗵𝘁𝗲𝗿 𝗰𝗿𝘂𝗲𝗹?

Is there a contradiction between kind treatment of animals and then consuming their meat? Not at all…

The feeling of pain, hunger, thirst etc, which God created in animals are actually survival mechanisms. Without them, the animals would not escape from harm, not look for food etc. It wasn’t to make them suffer. It’s vital for their existence. Islam does not allow us to cause animals unnecessary pain & suffering.

If the guidelines are followed correctly, according to EEG brain studies, with the Islamic and Jewish method [shechita], the animal becomes totally unconscious within seconds of the incision.When the animal starts shaking and moving, that’s when people usually think the animal is suffering. Those are simply the reflexes of the animal. Pain is not transferred because there is a disconnect when the arteries are cut. There is an almost immediate loss of consciousness and instantaneous anaesthesia after the incision.

See these findings below:

– According to one study:

“𝗦𝗰𝗶𝗲𝗻𝘁𝗶𝗳𝗶𝗰 𝗿𝗲𝘀𝗲𝗮𝗿𝗰𝗵𝗲𝗿𝘀 𝗮𝗴𝗿𝗲𝗲 𝘁𝗵𝗮𝘁 𝘀𝗵𝗲𝗲𝗽 𝗹𝗼𝘀𝗲 𝗰𝗼𝗻𝘀𝗰𝗶𝗼𝘂𝘀𝗻𝗲𝘀𝘀 𝘄𝗶𝘁𝗵𝗶𝗻 𝟮 𝘁𝗼 𝟭𝟱 𝘀𝗲𝗰𝗼𝗻𝗱𝘀 𝗮𝗳𝘁𝗲𝗿 𝗯𝗼𝘁𝗵 𝗰𝗮𝗿𝗼𝘁𝗶𝗱 𝗮𝗿𝘁𝗲𝗿𝗶𝗲𝘀 𝗮𝗿𝗲 𝗰𝘂𝘁.” [Nangeroni and Kennett 1963; Blackmore 1984; Gregory and Wotton 1984].

– According to another study:

“𝗜𝗻 𝗯𝗼𝘁𝗵 𝗮𝗱𝘂𝗹𝘁 𝘀𝗵𝗲𝗲𝗽 𝗮𝗻𝗱 𝗹𝗮𝗺𝗯𝘀, 𝗰𝗼𝗻𝘀𝗰𝗶𝗼𝘂𝘀 𝗮𝘁 𝘁𝗵𝗲 𝘁𝗶𝗺𝗲 𝗼𝗳 𝘀𝗹𝗮𝘂𝗴𝗵𝘁𝗲𝗿, 𝗶𝗻𝘀𝗲𝗻𝘀𝗶𝗯𝗶𝗹𝗶𝘁𝘆 𝗼𝗰𝗰𝘂𝗿𝗿𝗲𝗱 𝘄𝗶𝘁𝗵𝗶𝗻 𝟮 𝘁𝗼 𝟳 𝘀𝗲𝗰𝗼𝗻𝗱𝘀.” [Newhook J.C., Blackmore, D.K., Meat Science, Volume 6, April 1982].

– The American scientist and animal behaviorist, Dr. Temple Grandin found something similar, which lead her to conclude:

“𝗦𝗲𝘃𝗲𝗿𝗮𝗹 𝗱𝗶𝗳𝗳𝗲𝗿𝗲𝗻𝘁 𝘀𝗰𝗶𝗲𝗻𝘁𝗶𝗳𝗶𝗰 𝘀𝘁𝘂𝗱𝗶𝗲𝘀 𝗵𝗮𝘃𝗲 𝘀𝗵𝗼𝘄𝗻 𝘁𝗵𝗮𝘁 𝗶𝗻𝘀𝗲𝗻𝘀𝗶𝗯𝗶𝗹𝗶𝘁𝘆 𝗮𝗳𝘁𝗲𝗿 𝘁𝗵𝗲 𝘁𝗵𝗿𝗼𝗮𝘁 𝗰𝘂𝘁 𝗶𝘀 𝗻𝗼𝘁 𝗶𝗻𝘀𝘁𝗮𝗻𝘁𝗮𝗻𝗲𝗼𝘂𝘀. 𝗠𝗼𝘀𝘁 𝗰𝗮𝘁𝘁𝗹𝗲 𝘄𝗶𝗹𝗹 𝗯𝗲𝗰𝗼𝗺𝗲 𝘂𝗻𝗰𝗼𝗻𝘀𝗰𝗶𝗼𝘂𝘀 𝗮𝗻𝗱 𝗶𝗻𝘀𝗲𝗻𝘀𝗶𝗯𝗹𝗲 𝘄𝗶𝘁𝗵𝗶𝗻 𝟱 𝘁𝗼 𝟭𝟬 𝘀𝗲𝗰𝗼𝗻𝗱𝘀 𝗮𝗳𝘁𝗲𝗿 𝗮 𝗯𝗶𝗼𝗹𝗼𝗴𝗶𝗰𝗮𝗹𝗹𝘆 𝗲𝗳𝗳𝗲𝗰𝘁𝗶𝘃𝗲 𝗰𝘂𝘁….𝗖𝗮𝘁𝘁𝗹𝗲 𝗼𝗻 𝘁𝗵𝗲 𝗳𝗹𝗼𝗼𝗿 𝘁𝗵𝗮𝘁 𝘁𝗵𝗿𝗮𝘀𝗵𝗲𝗱 𝗮𝗻𝗱 𝗸𝗶𝗰𝗸𝗲𝗱 𝗯𝘂𝘁 𝗺𝗮𝗱𝗲 𝗻𝗼 𝗮𝘁𝘁𝗲𝗺𝗽𝘁 𝘁𝗼 𝗿𝗮𝗶𝘀𝗲 𝘁𝗵𝗲𝗶𝗿 𝗵𝗲𝗮𝗱 𝘄𝗲𝗿𝗲 𝘂𝗻𝗰𝗼𝗻𝘀𝗰𝗶𝗼𝘂𝘀 𝗮𝗻𝗱 𝗶𝗻𝘀𝗲𝗻𝘀𝗶𝗯𝗹𝗲. 𝗟𝗲𝗴 𝗸𝗶𝗰𝗸𝗶𝗻𝗴 𝗶𝘀 𝗷𝘂𝘀𝘁 𝗿𝗲𝗳𝗹𝗲𝘅𝗲𝘀, 𝗯𝘂𝘁 𝗿𝗮𝗶𝘀𝗶𝗻𝗴 𝗼𝗳 𝘁𝗵𝗲 𝗵𝗲𝗮𝗱 𝘄𝗼𝘂𝗹𝗱 𝗯𝗲 𝗮𝗻 𝗶𝗻𝗱𝗶𝗰𝗮𝘁𝗶𝗼𝗻 𝗼𝗳 𝘀𝗲𝗻𝘀𝗶𝗯𝗶𝗹𝗶𝘁𝘆.𝗜 𝗰𝗼𝗺𝗽𝗹𝗲𝘁𝗲𝗹𝘆 𝗿𝗲𝗹𝗲𝗮𝘀𝗲𝗱 𝘁𝗵𝗲 𝗵𝗲𝗮𝗱𝗵𝗼𝗹𝗱𝗲𝗿 𝗮𝗻𝗱 𝗮𝗹𝗹 𝗿𝗲𝘀𝘁𝗿𝗮𝗶𝗻𝘁𝘀 𝗼𝗻 𝗺𝗮𝗻𝘆 𝗮𝗻𝗶𝗺𝗮𝗹𝘀 𝘀𝗼 𝘁𝗵𝗮𝘁 𝗜 𝗰𝗼𝘂𝗹𝗱 𝗼𝗯𝘀𝗲𝗿𝘃𝗲 𝘁𝗵𝗲𝗶𝗿 𝗿𝗲𝗮𝗰𝘁𝗶𝗼𝗻𝘀 𝗮𝗳𝘁𝗲𝗿 𝘁𝗵𝗲 𝗰𝘂𝘁. 𝗠𝗼𝘀𝘁 𝗰𝗮𝘁𝘁𝗹𝗲 𝗷𝘂𝘀𝘁 𝗹𝗼𝗼𝗸𝗲𝗱 𝗮𝗿𝗼𝘂𝗻𝗱 𝗯𝗲𝗳𝗼𝗿𝗲 𝘁𝗵𝗲𝘆 𝗰𝗼𝗹𝗹𝗮𝗽𝘀𝗲𝗱. 𝗧𝗵𝗲𝘆 𝗮𝗽𝗽𝗿𝗲𝗮𝗿𝗲𝗱 𝘁𝗼 𝗻𝗼𝘁 𝗯𝗲 𝗮𝘄𝗮𝗿𝗲 𝘁𝗵𝗮𝘁 𝘁𝗵𝗲𝗶𝗿 𝘁𝗵𝗿𝗼𝗮𝘁𝘀 𝗵𝗮𝗱 𝗯𝗲𝗲𝗻 𝗰𝘂𝘁.”[Dr. Temple Grandin, Answers to Questions About Cattle Insensibility and Pain During Kosher Slaughter and Analysis of the AgriProcessors Video, at http://www.grandin.com/ritual/qa.cattle.insensibility.html ]

– According to the US Humane Slaughter Act, there are two humane methods of killing animals:

(𝗮) 𝗶𝗻 𝘁𝗵𝗲 𝗰𝗮𝘀𝗲 𝗼𝗳 𝗰𝗮𝘁𝘁𝗹𝗲, 𝗰𝗮𝗹𝘃𝗲𝘀, 𝗵𝗼𝗿𝘀𝗲𝘀, 𝗺𝘂𝗹𝗲𝘀, 𝘀𝗵𝗲𝗲𝗽, 𝘀𝘄𝗶𝗻𝗲, 𝗮𝗻𝗱 𝗼𝘁𝗵𝗲𝗿 𝗹𝗶𝘃𝗲𝘀𝘁𝗼𝗰𝗸, 𝗮𝗹𝗹 𝗮𝗻𝗶𝗺𝗮𝗹𝘀 𝗮𝗿𝗲 𝗿𝗲𝗻𝗱𝗲𝗿𝗲𝗱 𝗶𝗻𝘀𝗲𝗻𝘀𝗶𝗯𝗹𝗲 𝘁𝗼 𝗽𝗮𝗶𝗻 𝗯𝘆 𝗮 𝘀𝗶𝗻𝗴𝗹𝗲 𝗯𝗹𝗼𝘄 𝗼𝗿 𝗴𝘂𝗻𝘀𝗵𝗼𝘁 𝗼𝗿 𝗮𝗻 𝗲𝗹𝗲𝗰𝘁𝗿𝗶𝗰𝗮𝗹, 𝗰𝗵𝗲𝗺𝗶𝗰𝗮𝗹 𝗼𝗿 𝗼𝘁𝗵𝗲𝗿 𝗺𝗲𝗮𝗻𝘀 𝘁𝗵𝗮𝘁 𝗶𝘀 𝗿𝗮𝗽𝗶𝗱 𝗮𝗻𝗱 𝗲𝗳𝗳𝗲𝗰𝘁𝗶𝘃𝗲, 𝗯𝗲𝗳𝗼𝗿𝗲 𝗯𝗲𝗶𝗻𝗴 𝘀𝗵𝗮𝗰𝗸𝗹𝗲𝗱, 𝗵𝗼𝗶𝘀𝘁𝗲𝗱, 𝘁𝗵𝗿𝗼𝘄𝗻, 𝗰𝗮𝘀𝘁, 𝗼𝗿 𝗰𝘂𝘁; 𝗼𝗿

(𝗯) 𝗯𝘆 𝘀𝗹𝗮𝘂𝗴𝗵𝘁𝗲𝗿𝗶𝗻𝗴 𝗶𝗻 𝗮𝗰𝗰𝗼𝗿𝗱𝗮𝗻𝗰𝗲 𝘄𝗶𝘁𝗵 𝘁𝗵𝗲 𝗿𝗶𝘁𝘂𝗮𝗹 𝗿𝗲𝗾𝘂𝗶𝗿𝗲𝗺𝗲𝗻𝘁𝘀 𝗼𝗳 𝘁𝗵𝗲 𝗝𝗲𝘄𝗶𝘀𝗵 𝗳𝗮𝗶𝘁𝗵 𝗼𝗿 𝗮𝗻𝘆 𝗼𝘁𝗵𝗲𝗿 𝗿𝗲𝗹𝗶𝗴𝗶𝗼𝘂𝘀 𝗳𝗮𝗶𝘁𝗵 𝘁𝗵𝗮𝘁 𝗽𝗿𝗲𝘀𝗰𝗿𝗶𝗯𝗲𝘀 𝗮 𝗺𝗲𝘁𝗵𝗼𝗱 𝗼𝗳 𝘀𝗹𝗮𝘂𝗴𝗵𝘁𝗲𝗿 𝘄𝗵𝗲𝗿𝗲𝗯𝘆 𝘁𝗵𝗲 𝗮𝗻𝗶𝗺𝗮𝗹 𝘀𝘂𝗳𝗳𝗲𝗿𝘀 𝗹𝗼𝘀𝘀 𝗼𝗳 𝗰𝗼𝗻𝘀𝗰𝗶𝗼𝘂𝘀𝗻𝗲𝘀𝘀 𝗯𝘆 𝗮𝗻𝗲𝗺𝗶𝗮 𝗼𝗳 𝘁𝗵𝗲 𝗯𝗿𝗮𝗶𝗻 𝗰𝗮𝘂𝘀𝗲𝗱 𝗯𝘆 𝘁𝗵𝗲 𝘀𝗶𝗺𝘂𝗹𝘁𝗮𝗻𝗲𝗼𝘂𝘀 𝗮𝗻𝗱 𝗶𝗻𝘀𝘁𝗮𝗻𝘁𝗮𝗻𝗲𝗼𝘂𝘀 𝘀𝗲𝘃𝗲𝗿𝗮𝗻𝗰𝗲 𝗼𝗳 𝘁𝗵𝗲 𝗰𝗮𝗿𝗼𝘁𝗶𝗱 𝗮𝗿𝘁𝗲𝗿𝗶𝗲𝘀 𝘄𝗶𝘁𝗵 𝗮 𝘀𝗵𝗮𝗿𝗽 𝗶𝗻𝘀𝘁𝗿𝘂𝗺𝗲𝗻𝘁 𝗮𝗻𝗱 𝗵𝗮𝗻𝗱𝗹𝗶𝗻𝗴 𝗶𝗻 𝗰𝗼𝗻𝗻𝗲𝗰𝘁𝗶𝗼𝗻 𝘄𝗶𝘁𝗵 𝘀𝘂𝗰𝗵 𝘀𝗹𝗮𝘂𝗴𝗵𝘁𝗲𝗿𝗶𝗻𝗴.https://www.govinfo.gov/…/USCODE-2015-title7-chap48…

– A series of experiments were carried out by W. Schulze, H. Schultze-Petzold, A.S. Hazem, and R. Gross, which were published in 1978.

These are the findings of their experiments:

‘𝗧𝗵𝗲 𝗮𝗽𝗽𝗿𝗼𝗮𝗰𝗵 𝗼𝗳 𝘁𝗵𝗲𝘀𝗲 𝘀𝘁𝘂𝗱𝗶𝗲𝘀 𝗰𝗮𝗻 𝗯𝗲 𝘀𝘂𝗺𝗺𝗮𝗿𝗶𝘀𝗲𝗱 𝗮𝘀 𝗳𝗼𝗹𝗹𝗼𝘄𝘀:𝗘𝘅𝗽𝗲𝗿𝗶𝗺𝗲𝗻𝘁𝘀 𝗳𝗼𝗿 𝗺𝗲𝗮𝘀𝘂𝗿𝗶𝗻𝗴 𝘁𝗵𝗲 𝗵𝗲𝗮𝗿𝘁 𝗳𝗿𝗲𝗾𝘂𝗲𝗻𝗰𝘆 𝗮𝗻𝗱 𝗯𝗿𝗮𝗶𝗻 𝗮𝗰𝘁𝗶𝘃𝗶𝘁𝘆 𝗱𝘂𝗿𝗶𝗻𝗴 𝘀𝗹𝗮𝘂𝗴𝗵𝘁𝗲𝗿 𝗰𝗼𝗻𝗱𝗶𝘁𝗶𝗼𝗻𝘀 𝘄𝗲𝗿𝗲 𝗰𝗮𝗿𝗿𝗶𝗲𝗱 𝗼𝘂𝘁 𝗼𝗻 𝟮𝟯 𝘀𝗵𝗲𝗲𝗽 𝗮𝗻𝗱 𝟭𝟱 𝗰𝗮𝗹𝘃𝗲𝘀. 𝗔𝗳𝘁𝗲𝗿 𝗶𝗺𝗽𝗹𝗮𝗻𝘁𝗶𝗻𝗴 𝗽𝗲𝗿𝗺𝗮𝗻𝗲𝗻𝘁 𝗲𝗹𝗲𝗰𝘁𝗿𝗼𝗱𝗲𝘀 𝗶𝗻𝘁𝗼 𝘁𝗵𝗲 𝗢𝘀 𝗳𝗿𝗼𝗻𝘁𝗮𝗹𝗲 𝘁𝗵𝗲 𝗰𝗲𝗿𝗲𝗯𝗿𝗮𝗹 𝗰𝗼𝗿𝘁𝗲𝘅 𝗶𝗺𝗽𝘂𝗹𝘀𝗲𝘀 𝘄𝗲𝗿𝗲 𝗺𝗲𝗮𝘀𝘂𝗿𝗲𝗱 𝗳𝗼𝗿 𝟭𝟳 𝘀𝗵𝗲𝗲𝗽 𝗮𝗻𝗱 𝟭𝟬 𝗰𝗮𝗹𝘃𝗲𝘀 𝗱𝘂𝗿𝗶𝗻𝗴 𝗿𝗶𝘁𝘂𝗮𝗹 𝘀𝗹𝗮𝘂𝗴𝗵𝘁𝗲𝗿 𝗮𝗻𝗱 𝗳𝗼𝗿 𝟲 𝘀𝗵𝗲𝗲𝗽 𝗮𝗻𝗱 𝟱 𝗰𝗮𝗹𝘃𝗲𝘀 𝗱𝘂𝗿𝗶𝗻𝗴 𝗰𝗮𝗽𝘁𝗶𝘃𝗲 𝗯𝗼𝗹𝘁 𝗮𝗽𝗽𝗹𝗶𝗰𝗮𝘁𝗶𝗼𝗻 𝘄𝗶𝘁𝗵 𝘀𝘂𝗯𝘀𝗲𝗾𝘂𝗲𝗻𝘁 𝗯𝗹𝗼𝗼𝗱𝗹𝗲𝘁𝘁𝗶𝗻𝗴. 𝗦𝗼𝗺𝗲 𝘀𝗵𝗲𝗲𝗽 𝘄𝗲𝗿𝗲 𝗮𝗱𝗱𝗶𝘁𝗶𝗼𝗻𝗮𝗹𝗹𝘆 𝘀𝘂𝗯𝗷𝗲𝗰𝘁𝗲𝗱 𝘁𝗼 𝘁𝗵𝗲𝗿𝗺𝗮𝗹 𝗽𝗮𝗶𝗻 𝘀𝘁𝗶𝗺𝘂𝗹𝗶 𝗮𝗳𝘁𝗲𝗿 𝘁𝗵𝗲 𝗿𝗶𝘁𝘂𝗮𝗹 𝗰𝘂𝘁.𝗧𝗵𝗲 𝗶𝗻𝘃𝗲𝘀𝘁𝗶𝗴𝗮𝘁𝗶𝗼𝗻𝘀 𝗵𝗮𝗱 𝘁𝗵𝗲 𝗳𝗼𝗹𝗹𝗼𝘄𝗶𝗻𝗴 𝗿𝗲𝘀𝘂𝗹𝘁𝘀: 𝗮) 𝗙𝗼𝗿 𝘀𝗹𝗮𝘂𝗴𝗵𝘁𝗲𝗿 𝗯𝘆 𝗿𝗶𝘁𝘂𝗮𝗹 𝗰𝘂𝘁:𝟭. 𝗔𝗳𝘁𝗲𝗿 𝘁𝗵𝗲 𝗯𝗹𝗼𝗼𝗱𝗹𝗲𝘁𝘁𝗶𝗻𝗴 𝗰𝘂𝘁 𝘁𝗵𝗲 𝗘𝗘𝗚 𝗶𝗻𝗶𝘁𝗶𝗮𝗹𝗹𝘆 𝗶𝘀 𝘁𝗵𝗲 𝘀𝗮𝗺𝗲 𝗮𝘀 𝘁𝗵𝗲 𝗘𝗘𝗚 𝗯𝗲𝗳𝗼𝗿𝗲 𝘁𝗵𝗲 𝗰𝘂𝘁. 𝗧𝗵𝗲𝗿𝗲 𝗶𝘀 𝗮 𝗵𝗶𝗴𝗵 𝗽𝗿𝗼𝗯𝗮𝗯𝗶𝗹𝗶𝘁𝘆 𝘁𝗵𝗮𝘁 𝘁𝗵𝗲 𝗹𝗼𝘀𝘀 𝗼𝗳 𝗿𝗲𝗮𝗰𝘁𝗶𝗼𝗻 𝘁𝗼𝗼𝗸 𝗽𝗹𝗮𝗰𝗲 𝘄𝗶𝘁𝗵𝗶𝗻 𝟰 – 𝟲 𝘀𝗲𝗰𝗼𝗻𝗱𝘀 𝗳𝗼𝗿 𝘀𝗵𝗲𝗲𝗽 𝗮𝗻𝗱 𝘄𝗶𝘁𝗵𝗶𝗻 𝟭𝟬 𝘀𝗲𝗰𝗼𝗻𝗱𝘀 𝗳𝗼𝗿 𝗰𝗮𝗹𝘃𝗲𝘀.𝟮. 𝗧𝗵𝗲 𝘇𝗲𝗿𝗼 𝗹𝗶𝗻𝗲 𝗶𝗻 𝘁𝗵𝗲 𝗘𝗘𝗚 𝘄𝗮𝘀 𝗿𝗲𝗰𝗼𝗿𝗱𝗲𝗱 𝗻𝗼 𝗹𝗮𝘁𝗲𝗿 𝘁𝗵𝗮𝗻 𝗮𝗳𝘁𝗲𝗿 𝟭𝟯 𝘀𝗲𝗰𝗼𝗻𝗱𝘀 𝗳𝗼𝗿 𝟭𝟳 𝘀𝗵𝗲𝗲𝗽 𝗮𝗻𝗱 𝗻𝗼 𝗹𝗮𝘁𝗲𝗿 𝘁𝗵𝗮𝗻 𝟮𝟯 𝘀𝗲𝗰𝗼𝗻𝗱𝘀 𝗳𝗼𝗿 𝟳 𝗰𝗮𝗹𝘃𝗲𝘀.𝟯. 𝗧𝗵𝗲𝗿𝗺𝗮𝗹 𝗽𝗮𝗶𝗻 𝘀𝘁𝗶𝗺𝘂𝗹𝗶 𝗱𝗶𝗱 𝗻𝗼𝘁 𝗰𝗮𝘂𝘀𝗲 𝗮𝗻 𝗶𝗻𝗰𝗿𝗲𝗮𝘀𝗲 𝗶𝗻 𝗮𝗰𝘁𝗶𝘃𝗶𝘁𝘆.𝟰. 𝗔𝗳𝘁𝗲𝗿 𝘁𝗵𝗲 𝗰𝘂𝘁 𝘁𝗵𝗲 𝗵𝗲𝗮𝗿𝘁 𝗳𝗿𝗲𝗾𝘂𝗲𝗻𝗰𝘆 𝗿𝗼𝘀𝗲 𝗳𝗼𝗿 𝗰𝗮𝗹𝘃𝗲𝘀 𝘄𝗶𝘁𝗵𝗶𝗻 𝟰𝟬 𝘀𝗲𝗰𝗼𝗻𝗱𝘀 𝘁𝗼 𝟮𝟰𝟬 𝗵𝗲𝗮𝗿𝘁 𝗮𝗰𝘁𝗶𝗼𝗻𝘀 𝗽𝗲𝗿 𝗺𝗶𝗻𝘂𝘁𝗲 𝗮𝗻𝗱 𝗳𝗼𝗿 𝘀𝗵𝗲𝗲𝗽 𝘄𝗶𝘁𝗵𝗶𝗻 𝟰𝟬 𝘀𝗲𝗰𝗼𝗻𝗱𝘀 𝘁𝗼 𝟮𝟴𝟬 𝗵𝗲𝗮𝗿𝘁 𝗮𝗰𝘁𝗶𝗼𝗻𝘀 𝗽𝗲𝗿 𝗺𝗶𝗻𝘂𝘁𝗲.'[Deutsche Tieraerztliche Wochenschrift (German veterinary weekly) volume 85 (1978), pages 62-66’].

– And they found:

‘𝗔. 𝗖𝗮𝗹𝘃𝗲𝘀𝗔𝗳𝘁𝗲𝗿 𝘁𝗵𝗲 𝗯𝗹𝗼𝗼𝗱𝗹𝗲𝘁𝘁𝗶𝗻𝗴 𝗰𝘂𝘁 𝗹𝗼𝘀𝘀 𝗼𝗳 𝗿𝗲𝗮𝗰𝘁𝗶𝗼𝗻 (𝗹𝗼𝘀𝘀 𝗼𝗳 𝗰𝗼𝗻𝘀𝗰𝗶𝗼𝘂𝘀𝗻𝗲𝘀𝘀) 𝗼𝗰𝗰𝘂𝗿𝗿𝗲𝗱 𝘄𝗶𝘁𝗵 𝗵𝗶𝗴𝗵 𝗽𝗿𝗼𝗯𝗮𝗯𝗶𝗹𝗶𝘁𝘆 𝘄𝗶𝘁𝗵𝗶𝗻 𝟭𝟬 𝘀𝗲𝗰𝗼𝗻𝗱𝘀. 𝗔 𝗰𝗹𝗲𝗮𝗿 𝗿𝗲𝗮𝗰𝘁𝗶𝗼𝗻 𝘁𝗼 𝘁𝗵𝗲 𝗰𝘂𝘁 𝗰𝗼𝘂𝗹𝗱 𝗻𝗼𝘁 𝗯𝗲 𝗱𝗲𝘁𝗲𝗰𝘁𝗲𝗱 𝗶𝗻 𝗮𝗻𝘆 𝗮𝗻𝗶𝗺𝗮𝗹. 𝗙𝗼𝗿 𝟳 𝗮𝗻𝗶𝗺𝗮𝗹𝘀 𝗮 𝘇𝗲𝗿𝗼 𝗘𝗘𝗚 𝘄𝗮𝘀 𝗿𝗲𝗰𝗼𝗿𝗱𝗲𝗱 𝗻𝗼 𝗹𝗮𝘁𝗲𝗿 𝘁𝗵𝗮𝗻 𝗮𝗳𝘁𝗲𝗿 𝟮𝟯 𝘀𝗲𝗰𝗼𝗻𝗱𝘀. 𝗖𝗿𝗮𝗺𝗽𝘀 𝗼𝗰𝗰𝘂𝗿𝗿𝗲𝗱 𝗶𝗻 𝘁𝗵𝗲 𝗮𝗻𝗶𝗺𝗮𝗹𝘀 𝗿𝗲𝗴𝘂𝗹𝗮𝗿𝗹𝘆 𝗼𝗻𝗹𝘆 𝗮𝗳𝘁𝗲𝗿 𝘁𝗵𝗲 𝗯𝗿𝗮𝗶𝗻 𝗰𝘂𝗿𝗿𝗲𝗻𝘁𝘀 𝗵𝗮𝗱 𝘀𝘁𝗼𝗽𝗽𝗲𝗱.𝗕. 𝗦𝗵𝗲𝗲𝗽𝗔𝗳𝘁𝗲𝗿 𝘁𝗵𝗲 𝗯𝗹𝗼𝗼𝗱𝗹𝗲𝘁𝘁𝗶𝗻𝗴 𝗰𝘂𝘁 𝗹𝗼𝘀𝘀 𝗼𝗳 𝗿𝗲𝗮𝗰𝘁𝗶𝗼𝗻 (𝗹𝗼𝘀𝘀 𝗼𝗳 𝗰𝗼𝗻𝘀𝗰𝗶𝗼𝘂𝘀𝗻𝗲𝘀𝘀) 𝗼𝗰𝗰𝘂𝗿𝗿𝗲𝗱 𝗮𝗳𝘁𝗲𝗿 𝟭𝟬 𝘀𝗲𝗰𝗼𝗻𝗱𝘀 𝘁𝗵𝗲 𝗹𝗮𝘁𝗲𝘀𝘁. 𝗔 𝗰𝗹𝗲𝗮𝗿 𝗿𝗲𝗮𝗰𝘁𝗶𝗼𝗻 𝘁𝗼 𝘁𝗵𝗲 𝗰𝘂𝘁 𝗰𝗼𝘂𝗹𝗱 𝗻𝗼𝘁 𝗯𝗲 𝗱𝗲𝘁𝗲𝗰𝘁𝗲𝗱 𝗶𝗻 𝗮𝗻𝘆 𝗮𝗻𝗶𝗺𝗮𝗹. 𝗧𝗵𝗲 𝘇𝗲𝗿𝗼 𝗹𝗶𝗻𝗲 𝘄𝗮𝘀 𝗿𝗲𝗰𝗼𝗿𝗱𝗲𝗱 𝗻𝗼 𝗹𝗮𝘁𝗲𝗿 𝘁𝗵𝗮𝗻 𝟭𝟰 𝘀𝗲𝗰𝗼𝗻𝗱𝘀 𝗮𝗳𝘁𝗲𝗿 𝘁𝗵𝗲 𝗰𝘂𝘁. 𝗖𝗿𝗮𝗺𝗽𝘀 𝗼𝗻𝗹𝘆 𝗼𝗰𝗰𝘂𝗿𝗿𝗲𝗱 𝗮𝗳𝘁𝗲𝗿 𝘁𝗵𝗲 𝘇𝗲𝗿𝗼 𝗹𝗶𝗻𝗲 𝗵𝗮𝗱 𝗯𝗲𝗲𝗻 𝗱𝗲𝘁𝗲𝗰𝘁𝗲𝗱 𝗮𝗻𝗱 𝘄𝗲𝗿𝗲 𝗺𝘂𝗰𝗵 𝘀𝗵𝗼𝗿𝘁𝗲𝗿 𝘁𝗵𝗮𝗻 𝗮𝗳𝘁𝗲𝗿 𝗰𝗮𝗽𝘁𝗶𝘃𝗲 𝗯𝗼𝗹𝘁 𝘀𝘁𝘂𝗻𝗻𝗶𝗻𝗴.𝗧𝗵𝗲 𝘀𝗹𝗮𝘂𝗴𝗵𝘁𝗲𝗿 𝗶𝗻 𝘁𝗵𝗲 𝗳𝗼𝗿𝗺 𝗼𝗳 𝗿𝗶𝘁𝘂𝗮𝗹 𝗰𝘂𝘁 𝗶𝘀, 𝗶𝗳 𝗰𝗮𝗿𝗿𝗶𝗲𝗱 𝗼𝘂𝘁 𝗽𝗿𝗼𝗽𝗲𝗿𝗹𝘆, 𝗽𝗮𝗶𝗻𝗹𝗲𝘀𝘀 𝗶𝗻 𝘀𝗵𝗲𝗲𝗽 𝗮𝗻𝗱 𝗰𝗮𝗹𝘃𝗲𝘀 𝗮𝗰𝗰𝗼𝗿𝗱𝗶𝗻𝗴 𝘁𝗼 𝘁𝗵𝗲 𝗘𝗘𝗚 𝗿𝗲𝗰𝗼𝗿𝗱𝗶𝗻𝗴𝘀 𝗮𝗻𝗱 𝘁𝗵𝗲 𝗺𝗶𝘀𝘀𝗶𝗻𝗴 𝗱𝗲𝗳𝗲𝗻𝘀𝗶𝘃𝗲 𝗮𝗰𝘁𝗶𝗼𝗻𝘀.'[Deutsche Tieraerztliche Wochenschrift (German veterinary weekly) volume 85 (1978), pages 62-66’].

– And the research also mentions:

‘𝗕𝗼𝗻𝗴𝗮𝗿𝘁 (𝟭𝟵𝟮𝟳) 𝗽𝗼𝗶𝗻𝘁𝗲𝗱 𝗼𝘂𝘁 𝗼𝗻 𝘁𝗵𝗲 𝗯𝗮𝘀𝗶𝘀 𝗼𝗳 𝘃𝗲𝗿𝘆 𝗲𝘅𝘁𝗲𝗻𝘀𝗶𝘃𝗲 𝘀𝘁𝘂𝗱𝗶𝗲𝘀 𝗼𝗻 𝘁𝗵𝗲 𝗿𝗶𝘁𝘂𝗮𝗹 𝘀𝗹𝗮𝘂𝗴𝗵𝘁𝗲𝗿 𝗼𝗳 𝗰𝗮𝗹𝘃𝗲𝘀 𝗰𝗮𝗿𝗿𝗶𝗲𝗱 𝗼𝘂𝘁 𝘄𝗶𝘁𝗵 𝗵𝗶𝘀 𝗰𝗼𝗹𝗹𝗲𝗮𝗴𝘂𝗲𝘀 𝗛𝗼𝗰𝗸, 𝗠𝘂𝗰𝗵𝗹𝗶𝗻𝘀𝗸𝘆 𝗮𝗻𝗱 𝗦𝗰𝗵𝗲𝗹𝗹𝗻𝗲𝗿, 𝘁𝗵𝗮𝘁 𝘄𝗵𝗲𝗿𝗲 𝗿𝗶𝘁𝘂𝗮𝗹 𝘀𝗹𝗮𝘂𝗴𝗵𝘁𝗲𝗿 𝗵𝗮𝘀 𝗯𝗲𝗲𝗻 𝗰𝗮𝗿𝗿𝗶𝗲𝗱 𝗼𝘂𝘁 𝗽𝗿𝗼𝗽𝗲𝗿𝗹𝘆 𝗼𝗻 𝗮𝗻𝗶𝗺𝗮𝗹𝘀, 𝘁𝗵𝗲 “𝗿𝗲𝘀𝗶𝘀𝘁𝗮𝗻𝗰𝗲 𝗺𝗼𝘃𝗲𝗺𝗲𝗻𝘁𝘀” 𝗼𝗯𝘀𝗲𝗿𝘃𝗲𝗱 𝗰𝗼𝘂𝗹𝗱 𝗻𝗼 𝗹𝗼𝗻𝗴𝗲𝗿 𝗯𝗲 𝗶𝗻𝘁𝗲𝗿𝗽𝗿𝗲𝘁𝗲𝗱 𝗮𝘀 𝘀𝗶𝗴𝗻𝘀 𝗼𝗳 𝗰𝗼𝗻𝘀𝗰𝗶𝗼𝘂𝘀𝗻𝗲𝘀𝘀 𝗮𝗻𝗱 𝘀𝗲𝗻𝘀𝗮𝘁𝗶𝗼𝗻 𝗼𝗳 𝗽𝗮𝗶𝗻. 𝗛𝗲 𝗿𝗲𝗮𝗰𝗵𝗲𝘀 𝘁𝗵𝗲 𝗰𝗼𝗻𝗰𝗹𝘂𝘀𝗶𝗼𝗻 𝘄𝗶𝘁𝗵 𝗿𝗲𝗴𝗮𝗿𝗱 𝘁𝗼 𝗰𝗮𝗹𝘃𝗲𝘀 𝘁𝗵𝗮𝘁 𝗻𝗼 𝗰𝗿𝘂𝗲𝗹𝘁𝘆 𝘁𝗼 𝗮𝗻𝗶𝗺𝗮𝗹𝘀 𝗼𝗳 𝘄𝗵𝗮𝘁𝗲𝘃𝗲𝗿 𝗸𝗶𝗻𝗱 𝗰𝗮𝗻 𝗯𝗲 𝗳𝗼𝘂𝗻𝗱 𝗶𝗻 𝘁𝗵𝗲 𝗮𝗽𝗽𝗹𝗶𝗰𝗮𝘁𝗶𝗼𝗻 𝗼𝗳 𝘁𝗵𝗲 𝗿𝗶𝘁𝘂𝗮𝗹 𝘀𝗹𝗮𝘂𝗴𝗵𝘁𝗲𝗿 𝗺𝗲𝘁𝗵𝗼𝗱. 𝗔𝘀 𝗮𝗻 𝗲𝘅𝗮𝗺𝗽𝗹𝗲 𝗼𝗳 𝗮 𝘀𝗶𝗺𝗶𝗹𝗮𝗿 𝘃𝗶𝗲𝘄 𝗼𝗳 𝗺𝗼𝗿𝗲 𝗿𝗲𝗰𝗲𝗻𝘁 𝘆𝗲𝗮𝗿𝘀 𝘁𝗵𝗲 𝗿𝗲𝗽𝗿𝗲𝘀𝗲𝗻𝘁𝗮𝘁𝗶𝗼𝗻𝘀 𝗼𝗳 𝗦𝗽𝗼𝗲𝗿𝗿𝗶 (𝟭𝟵𝟲𝟰) 𝗼𝗻 𝘁𝗵𝗲 𝘁𝗼𝗽𝗶𝗰 “𝗔𝗻𝗶𝗺𝗮𝗹 𝘄𝗲𝗹𝗳𝗮𝗿𝗲 𝗮𝗻𝗱 𝗿𝗶𝘁𝘂𝗮𝗹 𝘀𝗹𝗮𝘂𝗴𝗵𝘁𝗲𝗿” 𝗰𝗮𝗻 𝗯𝗲 𝗰𝗶𝘁𝗲𝗱.'[Deutsche Tieraerztliche Wochenschrift (German veterinary weekly) volume 85 (1978), pages 62-66’].

– Research conducted at the Danish Veterinary Laboratory in 1996 by Dr. Flemming Bager on twenty bulls indicated that the bulls did not react to the Shechita incision – which is similar to the Islamic method:

“𝗧𝗵𝗲 𝗯𝘂𝗹𝗹𝘀 𝘄𝗲𝗿𝗲 𝗵𝗲𝗹𝗱 𝗶𝗻 𝗮 𝗰𝗼𝗺𝗳𝗼𝗿𝘁𝗮𝗯𝗹𝗲 𝗵𝗲𝗮𝗱 𝗿𝗲𝘀𝘁𝗿𝗮𝗶𝗻𝘁 𝘄𝗶𝘁𝗵 𝗮𝗹𝗹 𝗯𝗼𝗱𝘆 𝗿𝗲𝘀𝘁𝗿𝗮𝗶𝗻𝘁𝘀 𝗿𝗲𝗹𝗲𝗮𝘀𝗲𝗱. 𝗧𝗵𝗲𝘆 𝘀𝘁𝗼𝗼𝗱 𝘀𝘁𝗶𝗹𝗹 𝗱𝘂𝗿𝗶𝗻𝗴 𝘁𝗵𝗲 𝗰𝘂𝘁 𝗮𝗻𝗱 𝗱𝗶𝗱 𝗻𝗼𝘁 𝗿𝗲𝘀𝗶𝘀𝘁 𝘁𝗵𝗲 𝗵𝗲𝗮𝗱 𝗿𝗲𝘀𝘁𝗿𝗮𝗶𝗻𝘁”– Professor Harold Burrow of the Royal Veterinary College, London, stated in 1960:“𝗧𝗵𝗲 𝘀𝗲𝘃𝗲𝗿𝗮𝗻𝗰𝗲 𝗼𝗳 𝘁𝗵𝗲 𝗹𝗮𝗿𝗴𝗲 𝘃𝗲𝘀𝘀𝗲𝗹𝘀 𝘄𝗵𝗶𝗰𝗵 𝘀𝘂𝗽𝗽𝗹𝘆 𝗽𝗿𝗮𝗰𝘁𝗶𝗰𝗮𝗹𝗹𝘆 𝘁𝗵𝗲 𝘄𝗵𝗼𝗹𝗲 𝗼𝗳 𝘁𝗵𝗲 𝗯𝗹𝗼𝗼𝗱 𝘁𝗼 𝘁𝗵𝗲 𝗯𝗿𝗮𝗶𝗻 𝗼𝗯𝘃𝗶𝗼𝘂𝘀𝗹𝘆 𝗹𝗲𝗮𝗱𝘀 𝘁𝗼 𝘁𝗵𝗲 𝗶𝗺𝗺𝗲𝗱𝗶𝗮𝘁𝗲 𝗹𝗼𝘀𝘀 𝗼𝗳 𝗮𝘄𝗮𝗿𝗲𝗻𝗲𝘀𝘀 𝗼𝗻 𝘁𝗵𝗲 𝗽𝗮𝗿𝘁 𝗼𝗳 𝘁𝗵𝗲 𝗮𝗻𝗶𝗺𝗮𝗹 𝗯𝗼𝘁𝗵 𝗼𝗳 𝗶𝘁𝘀 𝘀𝘂𝗿𝗿𝗼𝘂𝗻𝗱𝗶𝗻𝗴𝘀 𝗮𝗻𝗱 𝗼𝗳 𝗮𝗻𝘆 𝗽𝗮𝗶𝗻𝗳𝘂𝗹 𝘀𝘁𝗶𝗺𝘂𝗹𝗶…𝗧𝗵𝗲 𝗮𝗰𝘁𝘂𝗮𝗹 𝗽𝗿𝗼𝗰𝗲𝘀𝘀 𝗼𝗳 𝘀𝗲𝘃𝗲𝗿𝗶𝗻𝗴 𝘁𝗵𝗲𝘀𝗲 𝗯𝗹𝗼𝗼𝗱 𝘃𝗲𝘀𝘀𝗲𝗹𝘀 𝗼𝗰𝗰𝘂𝗽𝗶𝗲𝘀 𝗼𝗻𝗹𝘆 𝗮 𝗳𝗿𝗮𝗰𝘁𝗶𝗼𝗻 𝗼𝗳 𝗮 𝘀𝗲𝗰𝗼𝗻𝗱 𝗮𝗻𝗱 𝗶𝘀 𝗺𝘂𝗰𝗵 𝘁𝗼𝗼 𝗿𝗮𝗽𝗶𝗱 𝘁𝗼 𝗶𝗻𝘃𝗼𝗹𝘃𝗲 𝗮𝗻𝘆 𝗺𝗲𝗮𝘀𝘂𝗿𝗮𝗯𝗹𝗲 𝗱𝗲𝗴𝗿𝗲𝗲 𝗼𝗳 𝗽𝗮𝗶𝗻…𝗔𝘀 𝗮 𝗹𝗼𝘃𝗲𝗿 𝗼𝗳 𝗮𝗻𝗶𝗺𝗮𝗹𝘀, 𝗮𝗻 𝗼𝘄𝗻𝗲𝗿 𝗼𝗳 𝗰𝗮𝘁𝘁𝗹𝗲 𝗮𝗻𝗱 𝗮 𝘃𝗲𝘁𝗲𝗿𝗶𝗻𝗮𝗿𝘆 𝘀𝘂𝗿𝗴𝗲𝗼𝗻, 𝗜 𝘄𝗼𝘂𝗹𝗱 𝗿𝗮𝗶𝘀𝗲 𝗻𝗼 𝗼𝗯𝗷𝗲𝗰𝘁𝗶𝗼𝗻 𝘁𝗼 𝗮𝗻𝘆 𝗮𝗻𝗶𝗺𝗮𝗹 𝗯𝗿𝗲𝗱, 𝗿𝗲𝗮𝗿𝗲𝗱 𝗼𝗿 𝗼𝘄𝗻𝗲𝗱 𝗯𝘆 𝗺𝗲 𝗯𝗲𝗶𝗻𝗴 𝘀𝘂𝗯𝗷𝗲𝗰𝘁𝗲𝗱 𝘁𝗼 𝘁𝗵𝗶𝘀 𝗺𝗲𝘁𝗵𝗼𝗱 𝗼𝗳 𝘀𝗹𝗮𝘂𝗴𝗵𝘁𝗲𝗿.”

– Sir Ian Clunies Ross, chairman of CSIRO, stated in 1956:

“𝗜 𝗮𝗴𝗿𝗲𝗲 𝗲𝗻𝘁𝗶𝗿𝗲𝗹𝘆 𝘄𝗶𝘁𝗵 𝘁𝗵𝗲 𝘃𝗶𝗲𝘄𝘀 𝗲𝘅𝗽𝗿𝗲𝘀𝘀𝗲𝗱 𝗯𝘆 𝘀𝘂𝗰𝗵 𝗱𝗶𝘀𝘁𝗶𝗻𝗴𝘂𝗶𝘀𝗵𝗲𝗱 𝗽𝗵𝘆𝘀𝗶𝗼𝗹𝗼𝗴𝗶𝘀𝘁𝘀, 𝗺𝗲𝗱𝗶𝗰𝗮𝗹 𝗺𝗲𝗻 𝗮𝗻𝗱 𝘃𝗲𝘁𝗲𝗿𝗶𝗻𝗮𝗿𝗶𝗮𝗻𝘀 𝗮𝘀 𝗟𝗼𝗿𝗱 𝗛𝗼𝗿𝗱𝗲𝗿, 𝗣𝗿𝗼𝗳𝗲𝘀𝘀𝗼𝗿 𝗟𝗲𝗼𝗻𝗮𝗿𝗱 𝗛𝗶𝗹𝗹, 𝗦𝗶𝗿 𝗖𝗵𝗮𝗿𝗹𝗲𝘀 𝗟𝗼𝘃𝗮𝘁𝘁 𝗘𝘃𝗮𝗻𝘀 𝗮𝗻𝗱 𝗺𝗮𝗻𝘆 𝗼𝘁𝗵𝗲𝗿𝘀 𝘁𝗵𝗮𝘁 𝘀𝗵𝗲𝗰𝗵𝗶𝘁𝗮𝗵, 𝗼𝗿 𝘁𝗵𝗲 𝗝𝗲𝘄𝗶𝘀𝗵 𝗺𝗲𝘁𝗵𝗼𝗱 𝗼𝗳 𝘀𝗹𝗮𝘂𝗴𝗵𝘁𝗲𝗿 𝗼𝗳 𝗰𝗮𝘁𝘁𝗹𝗲, 𝗶𝘀, 𝘄𝗵𝗲𝗻 𝘁𝗵𝗲 𝗪𝗲𝗶𝗻𝗯𝗲𝗿𝗴 𝗰𝗮𝘀𝘁𝗶𝗻𝗴 𝗽𝗲𝗻 𝗶𝘀 𝗲𝗺𝗽𝗹𝗼𝘆𝗲𝗱, 𝗮𝘀 𝗵𝘂𝗺𝗮𝗻𝗲 𝗮 𝗺𝗲𝘁𝗵𝗼𝗱 𝗼𝗳 𝘀𝗹𝗮𝘂𝗴𝗵𝘁𝗲𝗿 𝗮𝘀 𝗮𝗻𝘆 𝗼𝘁𝗵𝗲𝗿, 𝗮𝗻𝗱 𝗼𝗻𝗲 𝘄𝗵𝗶𝗰𝗵 𝗶𝗻𝗱𝘂𝗰𝗲𝘀 𝗮𝗹𝗺𝗼𝘀𝘁 𝗶𝗻𝘀𝘁𝗮𝗻𝘁𝗮𝗻𝗲𝗼𝘂𝘀 𝗶𝗻𝘀𝗲𝗻𝘀𝗶𝗯𝗶𝗹𝗶𝘁𝘆.𝗧𝗵𝗼𝘀𝗲 𝘄𝗵𝗼 𝗼𝗽𝗽𝗼𝘀𝗲 𝘁𝗵𝗶𝘀 𝗺𝗲𝘁𝗵𝗼𝗱 𝗼𝗳 𝘀𝗹𝗮𝘂𝗴𝗵𝘁𝗲𝗿 𝗮𝗿𝗲 𝗮𝗰𝘁𝘂𝗮𝘁𝗲𝗱, 𝗻𝗼 𝗱𝗼𝘂𝗯𝘁, 𝗯𝘆 𝗵𝘂𝗺𝗮𝗻𝗲 𝗺𝗼𝘁𝗶𝘃𝗲𝘀; 𝘁𝗵𝗲𝘆 𝗮𝗿𝗲, 𝗵𝗼𝘄𝗲𝘃𝗲𝗿, 𝗶𝗹𝗹-𝗶𝗻𝗳𝗼𝗿𝗺𝗲𝗱 𝗼𝗳 𝘁𝗵𝗲 𝗽𝗵𝘆𝘀𝗶𝗼𝗹𝗼𝗴𝗶𝗰𝗮𝗹 𝗳𝗮𝗰𝘁𝘀.”

4- 𝗖𝗼𝗻𝗰𝗹𝘂𝘀𝗶𝗼𝗻

If the Islamic guidelines are followed correctly, there is nothing unethical about eating meat.

This is a mutually beneficial system for both humans and animals.

Chickens, cows, sheep, goats, ducks, etc live anywhere between 5-20 years with humans, depending on their species and circumstances. We provide them free food, drinks, shelter, medicines and protection against the heat, cold, diseases, wolves, foxes and other wild predators. In return, they provide us with eggs, meat and wool.

They undergo a humane death, they lose consciousness within seconds. Isn’t this a fair deal?

These domestic animals have no defence mechanisms. They will be wiped out in the wild, if we let them go. The 25,000,000,000 Chickens in the world today owe their numbers & future survival to humans.The domesticated animals actually live a better life with humans than if they were out in the wild. In the wild, they face danger from predators on a daily basis and they don’t have guaranteed food security. If they get ill, they get no medicines. If they cannot find food or water, they will starve or die of thirst. With humans, at least their basic needs are guaranteed. We benefit them, they benefit us.

If someone asks: ‘would you accept it if someone did this to you?’ Again, this question only arises if one cannot differentiate between a human and a chicken.

As Muslims, we should speak out against animal cruelty, even in some Halal slaughterhouses these Shar’ii guidelines are not followed! They should be reported and animal abuse should stop. Muslims should raise awareness about the Islamic Dhabiha method, because there is a lot of propaganda against it.

What Islam proposes is also the natural way, because humans have canine teeth and our digestive systems are built to process both meat and vegetables.

This is how God wanted it to be.