Are animals simply created for us? Here’s what Islam really says.
Key Takeaways
Islamic teachings do not reduce animals to mere resources for human use. The Qur’an and Hadith emphasize that animals are sentient, spiritual beings with their own communities, purpose, and worship.
Even when human use of animals is allowed by Islam, it is bound by strict ethical principles of rahmah (mercy), ihsan (excellence), and adl (justice). Prophet Muhammad (SAW) consistently taught compassion toward animals and condemned cruelty and excess.
True stewardship in Islam calls for humility and care toward all of creation. This means questioning modern practices like factory` farming and rethinking our relationship with animals in light of Islamic values.
“But animals have been created for us by Allah (SWT).”
This is a sentence that Muslim animal advocates often hear when highlighting concerns about factory farming or the ethics of consuming modern animal products. For many, this is an open-and-shut case: Allah (SWT) created animals for humans, and that’s that. End of.
This is a gross oversimplification of Islam’s view on animals, devoid of all nuance. In Islam, animals are not mere tools or resources, but conscious beings, with their own feelings, fears, hopes, as well as beings that worship the Almighty (SWT).
In Islam, animals are not simply created for us, but with us.
What “created for you” really means
People often cite verses like “He is the One Who created everything in the Earth for you.” (Qur’an 2:29) to justify the human use of animals. While the Holy Qur’an does acknowledge that humans may benefit from animals, such as for transport or food, it is not the same as saying their only purpose is to serve us. And it does not mean that this service comes without any ethical guidelines.
Islam emphasizes rahmah (mercy), ihsan (excellence), and adl (justice) in all our interactions, whether it be with a human being or an animal. Therefore, just because something is permissible for us does not mean it is encouraged or without moral consequence.
The Prophet (SAW) himself discouraged excess and urged compassion when dealing with all living beings (this will be expanded on below). So, if that’s the case, then the question isn’t, “are we allowed to use animals?” it’s “how does God want us to relate to His other creatures?”
Animals are communities just like us
One of the most crucial verses about animals in the Holy Qur’an says:
“There is not an animal on the Earth, nor a bird flying with its wings, but they are communities like you.” – The Holy Qur’an (6:38)
This verse reminds us that animals are not soulless beings. It informs us that they live in social groups. That they communicate, cooperate, nurture, grieve, and make decisions. That animals are diverse Ummahs just like us.
Another powerful verse reads:
“Do you not see that to Allah bow down ˹in submission˺ all those in the heavens and all those on the Earth, as well as the sun, the moon, the stars, the mountains, the trees, and ˹all˺ living beings, as well as many humans…” – The Holy Qur’an (22:18)
Here, a crucial point is raised – animals are not passive parts of the ecosystem of the Earth. They are worshippers, beings with taqwa, praising Allah (SWT) in their own ways. The Qur’an tells us:
“Each ˹instinctively˺ knows their manner of prayer and glorification.” – The Holy Qur’an (24:41)
And then we have instances in the Qur’an that discuss the striking autonomy displayed by animals:
In the story of Prophet Sulayman (AS), the Qur’an talks about an ant that warns her community out of care to avoid being crushed by Prophet Sulayman’s (AS) army (Qur’an, 27:18). Or a hoopoe bird that brings news to Prophet Sulayman (AS) of a distant kingdom (Qur’an, 27:22).
In another place, the Qur’an honors a dog for his faithfulness to his human companions in the story of the People of the Cave (Qur’an, 18:18-22).
These aren’t incidental details. Nothing in the Holy Qur’an is ever without purpose. These details show Islam’s view of the world. A world in which animals have awareness, a voice, and a role far beyond mere human use.
A world in which animals are not soulless commodities, but spiritual beings sharing the Earth with us.
The Prophet (SAW) saw animals as sentient beings, not mere resources
The Prophet Muhammad (SAW) displayed extraordinary compassion toward animals. There are countless hadith where he emphasized the moral worth of animals:
A woman was punished for imprisoning a cat, depriving it of food and water (Sahih Bukhari, 2365).
A man was forgiven by God for giving water to a thirsty dog (Riyad as-Salihin, 126).
The Prophet (SAW) became sad and angry upon seeing a camel overburdened and neglected by his caretaker (Abi Dawud, 2549).
He spoke with tenderness about birds grieving for their young, and animals crying out in pain (Al-Adab Al-Mufrad 382).
He instructed Aisha (RA) about always treating animals with gentleness, as gentleness beautifies everything (Sunan Abi Dawud 4808).
Our beloved Prophet (SAW), the Mercy for the Worlds, didn't view animals as tools, but as sentient beings worthy of dignity, kindness, and mercy.
Rethinking what it means to be Khalifah of the Earth
The Qur’an consistently warns against arrogance and excess. And so the responsibility of stewardship (khilafah) in Islam means accountability, not unchecked control.
In today’s world, where factory farms imprison billions of animals in inhumane conditions, where the fishing industry inflicts unnecessary suffering and cruelty on trillions of marine animals, we must stop and ask: Are we living up to our role as stewards? Or are we abusing it?
Rethinking our relationship with animals
When we let go of the notion that animals exist only for us, we make space for a deeper truth: that every creature is a sign (ayah) of Allah (SWT) on this Earth (Qur’an, 45:4). Every bird, ant, and camel carries their own story and their own relationship with Allah (SWT).
Islam invites us to reflect on the world with awe and mercy. Let’s extend that reflection to the animals we share this world with, as companions in Allah’s (SWT) grand scheme of creation.
