Islam dan hewan: Perbedaan antara revisi
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Artikel ini berkaitan dengan '''[[hewan]]''' dalam pandangan '''[[Islam]]'''
al-Qur'an meletakkan hewan pada kedudukan yang lebih rendah dibandingkan dengan manusia dan mempunyai kecenderungan terhadap [[antroposentrisme]].<ref>
al-Qur'an secara khusus mengizinkan daging hewan untuk dimakan (lihat {{cite quran|5|1|style=ref}}).<ref name="EoR&N"/> Walaupun sebagian para [[Sufi]] mengamalkan vegetarianisme, hingga kini, tidak ada pembicaraan serius mengenai kemungkinan tafsiran vegetarianisme.<ref name="EoR&N"/> Hewan boleh dimakan dengan syarat ia disembelih sesuai syariat yang telah ditetapkan.<ref name="die">Ghamidi (2001): [http://www.renaissance.com.pk/febislaw2y2.html The Dietary Laws]</ref> Pengecualiannya adalah [[babi]], [[bangkai]],<ref>Esposito (2002b), p.111</ref> dan hewan yang tidak [[dhabihah|disembelih]] atas nama [[Allah]].<ref name="die"
== Etika terhadap hewan ==
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* Memberinya makan-minum, jika hewan-hewan tersebut lapar dan haus, karena dalil-dalil berikut: Sabda [[Rasulullah]]: ''Terhadap yang mempunyai hati yang basah terdapat [[pahala]]'', (Diriwayatkan Ahmad dan Ibnu Majah). ''Siapa tidak menyayangi, ia tidak akan disayangi'', (Muttafaq Alaih). ''Sayangilah siapa saja yang ada di [[bumi]], niscaya kalian disayangi siapa saja yang ada di [[langit]]'' (Diriwayatkan Ath-Thabrani dan Al Hakim).
* Menyayanginya, dan berbelas kasih kepadanya, karena dalil-dalil berikut: Ketika Rasulullah melihat orang-orang menjadikan [[burung]] sebagai sasaran [[anak panah]],
* Jika ia ingin menyembelihnya, atau membunuhnya, maka ia melakukannya dengan baik, karena Rasulullah bersabda: ''Sesungguhnya Allah mewajibkan berbuat baik kepada segala hal. Oleh karena itu, jika kalian membunuh, maka bunuhlah dengan baik. Jika kalian menyembelih, maka sembelihlah dengan baik. Hendaklah salah seorang dan kalian menenangkan hewan yang akan disembelihnya, dan menajamkan pisaunya'', (Diriwayatkan Muslim, At Tirmidzi, An-Nasai, Abu Daud, dan Ahmad).
* Tidak menyiksanya dengan cara-cara penyiksaan apapun baik dengan melaparkannya, atau meletakkan padanya muatan yang tidak mampu ia angkut, atau membakarnya dengan [[api]], karena dalil-dalil berikut: Rasulullah saw. bersabda, ''Seorang [[wanita]] masuk neraka karena [[kucing]]. Ia menahannya hingga mati. Ia masuk neraka karenanya, karena ia tidak memberinya makan sebab ia menahannya, dan tidak membiarkannya makan serangga-serangga tanah'', (Diriwayatkan Al-Bukhari). Rasulullah berjalan melewati rumah [[semut]] yang terbakar, kemudian
* Diperbolehkan membunuh hewan-hewan yang membahayakan, seperti [[anjing]] penggigit, [[serigala]], [[ular]], [[kalajengking]], [[tikus]], dan lain sebagainya, karena dalil-dalil berikut: Sabda Rasulullah, ''Ada lima hewan membahayakan yang boleh dibunuh di tempat halal dan haram, yaitu ular, burung gagak yang berwarna belang-belang, tikus, anjing yang suka menggigit dan burung hudaya (rajawali).'' (Diriwayatkan Muslim). Diriwayatkan pula bahwa diperbolehkan membunuh [[gagak]] dan melaknatnya. Diperintahkan pula untuk membunuh [[cicak]] dimanapun kita jumpai.<ref>Tafsir Imam ibn Katsir juz 3 hal.185, Tafsir Imam Attabari Juz 17 hal 45.</ref><ref>Hadits shahih [[Imam Muslim]] no.2238.</ref> Muhammad bersabda ''Barangsiapa yg membunuh cecak dg satu pukulan maka baginya 100 pahala, dan bila dg dua pukulan maka terus berkurang dan berkurang.''<ref>Hadits shahih muslim no.2240.</ref> Ummu Syarik berkata: ''Nabi telah menyuruh membunuh cecak''.<ref>Hadits riwayat [[Imam Bukhari]]-[[Imam Muslim]] no.1443 (hal.792).</ref> Muhammad memberinya julukan ''Fuwaisiqa'' yang berarti si kecil yang [[fasiq]].<ref>[http://kebuli.blogspot.com/2008/05/hukum-membunuh-cecak.html Hukum membunuh cecak.]</ref>
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==Animals in the pre-Islamic Arabia ==
Arab bedouin, like other people, attributed the qualities and the faults of humans to animals (e.g. generosity was attributed to the cock, perfidy to the lizard, stupidity to the bustard and boldness to the lion). <ref name="Hayawan"/>
Based on the facts that the name of certain tribes bear the names of animals, survivals of animal cults, prohibitions of certain foods and other indications, W. R. Smith argued for practice of [[totemism]] by certain tribes of Arabia. Others have argued that these evidences may only imply practice of a form of [[animalism]]. In support of this, for example, it was believed that upon one's death, the soul departs from the body in the form of a bird (usually a sort of owl). The soul flys for some time around the tomb and on occasion crys out for vengeance. Although Muhammad rejected this belief it lived under Islam in various forms. <ref name="Hayawan"/>
==Qur'an==
Although over two hundred verses in the Qur'an deal with animals and six [[sura]]s (chapters) of the Qur'an are named after the animals, animal life is not a predominant theme in the Qur'an. <ref name="AnimalLife"> Animal life, Encyclopedia of the Qur'an </ref> The Arabic term for the "animal" (i.e. ''haywan'') in its only one appearance in the Qur'an means "the true life" and refers to the life in the next world rather than to "animal".<ref name="Hayawan">Hayawān, Encyclopedia of Islam </ref><ref name="AnimalLife"/> On the other hand, the Qur'an uses the term ''dābba'' which is not typically used in medieval Arabic works on zoology. However, animals are not a major theme of the Qur'an, nor are they described in detail. Animals are usually seen in relation to humans. This has created a tendency towards anthropocentrism.<ref name="AnimalLife"/>
The Qur'an explicitly allows the eating of the meat of the animals (see {{cite quran|5|1|style=ref}}).<ref name="EoR&N"/> Although some [[Sufi]]s have practiced vegetarianism, but to date, there has been no serious discourse on the possibility of vegetarianism interpretations.<ref name="EoR&N"/>
The Qur'an applies the word "Muslim" not only to humans but also to animals and the inanimate world. "The divine will manifests itself in the form of laws both in human society and in the world of nature. In Islamic terminology, for example, a bee is a Muslim precisely because it lives and dies obeying the "shariah" that God has prescribed for the community of bees, just as a person is a Muslim by virtue of the fact that he or she submits to the revealed [[shariah]] ordained for humans in the Quran and Sunna.<ref> Encyclopedia of Science and Religion, ''Islam'',p.464 </ref>
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According to a generally unaccepted Sunni tradition attributed to Muhammad, black dogs are evil, or even devils, in animal form. This report reflects the pre-Islamic Arab mythology and the vast majority of Muslim jurists viewed it to be falsely attributed to Muhammad.<ref name="Fadl">http://www.scholarofthehouse.org/dinistrandna.html Encyclopedia of Religion and Nature, s.v. "Dogs in the Islamic Tradition and Nature." New York: Continuum International, forthcoming 2004. By: Dr. Khaled Abou El Fadl</ref>
Another Sunni tradition attributed to Muhammad commands Muslims not trade or deal in dogs.<ref>Ahmad Ibn Shu‘ayb al-Nisa’i, Sunan al-Nisa’i (Beirut: Dar al-Kitab al-‘Arabi, n.d.), 7: 309 (The commentaries by al-Suyuti and al-Sanadi are in the margins). Ibn Hajar al-‘Asqalani, Fath al-Bari, 4:426. All reported in El Fadl.</ref> According to El Fadl, this shows the cultural biases against dogs as a source of moral danger.<ref name="Fadl"/> However, the Hanafi scholars, the largest school of ritual law in Sunni Islam, allow all trading in dogs.
According to one story, Muhammad is said to have informed a [[prostitute]] who had seen a thirsty dog hanging about a well and given it water to drink. Allah forgave her because of that good deed. [http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/bukhari/056.sbt.html#004.056.673 Sahih Bukhari 4.56.673] <ref name="Forw">Susan J. Armstrong, Richard G. Botzler, ''The Animal Ethics Reader'', p.237, Routledge (UK) Press </ref>
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* [http://blog.agul.net/?p=185 Hikmah Penyembelihan Hewan Dalam Islam]
{{Hewan dan tumbuhan dalam Alkitab dan Sunnah}}
[[Kategori:Hewan dalam agama]]
[[Kategori:Islam]]
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