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The Routledge Handbook of Religion and Animal Ethics

Andrew Linzey, Clair Linzey

Animals in Christian and Muslim Thought

Publication details https://www.routledgehandbooks.com/doi/10.4324/9780429489846-21 Carl Tobias Frayne Published online on: 04 Oct 2018

How to cite :- Carl Tobias Frayne. 04 Oct 2018, Animals in Christian and Muslim Thought from: The Routledge Handbook of Religion and Animal Ethics Routledge Accessed on: 23 Oct 2018 https://www.routledgehandbooks.com/doi/10.4324/9780429489846-21

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Downloaded By: 10.3.98.93 At: 20:52 23 Oct 2018; For: 9780429489846, chapter20, 10.4324/9780429489846-21 of religious scholars are scholars nowof religious speakingoutagainstanimalabuse. number Arising grounds? ontheological foranimalsalsobewarranted Could concern justified. have is rationally animalsinour circle ofmoralconcern arguedthattheinclusionofcertain years. suchasPeter Philosophers Singer, Tom Regan, ethicists andmany othercontemporary orusedinfightsforentertainment. ill-treatment suchabeinghuntedforsport fifty-eight billionofthemare killedeachyear, of forms suffervarious andcountlessothers used forhumanends.Thenumber ofanimalsexploitedisstaggering; intheUnitedStatesalone, animals) are oftenseenaslittlemore thanmere objects, commodities, orfoodmachinestobe exploitation ismore widespread thanever before. Animals(withtheexceptionofcompanion ofkillinghave societieswhere mechanisticforms Inindustrialized becomethenorm, animal with ourfellow creatures. it isoftenpresumed andthatthesetraditionscanprovide valuable insightsintoour relations andIslamare much moreChristianity sympathetic tothecauseofanimalsthan to show that address theissueofdietandbroaderethicalimplications of killingforfood.Myhopeis Second, Ishalllookatthetwo moralexemplars greatest ofthetwo traditions.Third, Ishall andMuslimviews ontheplaceofanimalsincreation.Christian between the the similarities and Muslimviews ofanimals.This chapterisdivided First, intothree parts. Ishallexamine remain well mainstream. outsidethereligious fromthesecularWestern movement,to draw animalrights influence primarily andtheirviews Yet atthesametime, moralsensitivity toanimalshasgrown significantlyinthepastforty Inthischapter, Christian Ishallofferacomparative assessmentofthe exegesis andcritical Untilonehasloved ananimal, ofone’s apart soulremains unawakened Creatures, Creation, andKilling forFood AND MUSLIMTHOUGHT ANIMALS INCHRISTIAN al ois Frayne Tobias Carl Introduction Introduction 20 201 1 However, these individuals tend . –AnatoleFrance Downloaded By: 10.3.98.93 At: 20:52 23 Oct 2018; For: 9780429489846, chapter20, 10.4324/9780429489846-21 naturally subjecttoman.” humans have over authority “all animalsare allothercreatures. AsSt.ThomasAquinaswrites, unmitigated subjugation.” moral limitationswhatsoever.. does not perforce argues,“hierarchy leadto . AsBakhosrightly . humans are given dominionover theanimalsthatthey canusethemasthey wish, withno either by killingthem, orinany otherway whatever.” man’s use according totheorder ofnature. Henceitisnot wrongformantomake useofthem, animals,“that itis sinfulformantokillbrute say forby divine providence they are intended for a reckless manner. Proverbs tells us that “a righteous mancaresa reckless fortheneedsofhisanimal.” manner.“a righteous Proverbs tellsusthat carelessly. Byanalogy, humans, aschildren oftheAlmightyFather, oughtnottotreat animalsin rose bushes inhisgarden, thisdoesnotmeanthathischildren are allowed totrampleuponthem and slave; itismore akintotherelationship between plants andhischildren. Ifafather afather cal positionofhumansover othercreatures isnotanalogous totherelationship between master ride.” “[it ishe whocreates]andmulesgest thatanimalsbenefithumans: andasses foryou horses to power tosubdue[animals]andmake themserve hisobjectives.” for[man].Hehasbeen endowedMaududi claims,“everything hasbeenharnessed withthe animals dohave moralworth, they were created forthebenefitofhumans alone. AsAbu A’la Onemay maintain thathumansare entitledtouseanimalsfortheirown endsandthateven if step fromthisposition toconcludethatanimals have value; onlyinstrumental they beencreated sky, andalltheliving thingsthatcreep onearth.” andincrease,“Be fertile andmasterit; filltheearth and glance,At first thisthesis.Genesis1tellsus, evidence supporting theretobescriptural appears Itissometimesclaimedthatanimalscanbeexploitedbecausehumanshave dominionover them. the heavens andonearth.” translated here as “rule” is translated here as This thenisGod’s onlywish: man’s well-being.” humankind:“God wills as tohow humansoughttotreat animals. do not ishment.” inGod’sgraze earth, andlether cometonoharm, oryou pun- shallbeseized with agrievous In thesameway, theQur’anspecifies,“Thisshe-camelofGodisasigntoyou; soleave herto hadith recounts the story of a woman who was harshly reprimanded for imprisoning hercat. ofawomanhadith recounts forimprisoning thestory whowas reprimanded harshly the pinnacleofcreation but alsoitssolepurpose. of creation issuchthatanimalsare madetobedominatedasslaves by humans, who are notonly human beings, humansuffering, andhumanwell-being matter. For some, itseemsthattheorder thatanimalexploitationisjustifiedbecauseitGod’sassert willforcreation. Inthisview, only group overgroup another.” Intruth, subordination neednotentailexploitation. Itdoesnotfollow that fromthefact 14 Stressing themoralimplicationsofthisaccount, to thatitisanerror St.Thomaswrites automatically 12 Therefore, andIslam Christianity itisclearthatthere are moralconstraintsinboth andIslam onthePlaceAnimals and of Christianity imply the propriety ofdominance, implythepropriety letalonetyranny.” 3 Similarly, theQur’anstates,“[Allah]hassubjectedto[humans] nothing 5 8 HansKünggoeseven andclaimsthatthewholecreation isfor further 4 Likewise, Paul“differences Waldauin. . . hierarchy that . writes . . radâ Thus, itseemsthatGodcreated aclearhierarchical systeminwhich Subordination andExploitation but man’s advantage, man’s andhisultimatedignity. greatness true ,“power, whichmeans andcontrolof anindividual or authority Humans inCreation Carl TobiasCarl Frayne Theocentrism Theocentrism 202 6 7 Itiseasytoseehow suchclaimsleadsometo

2 Carol BakhosnotesthattheHebrew word 15 Itmay bearguedthatitisonlyasmall rule thefishofsea, thebirds ofthe 13 Various Qur’anicverses sug- 9 Thehigherhierarchi- all thatisin 10 A 11

Downloaded By: 10.3.98.93 At: 20:52 23 Oct 2018; For: 9780429489846, chapter20, 10.4324/9780429489846-21 function fate: “all thingshavefate: beencreated throughHim,” ation. Indeed, fromthesamedivine source allcreatures andshare thesameinexorable originate animals, letalonetherest ofnature; they are, alongsideotherliving beings, andparcel ofcre- part but shouldalways treat themwiththerespect they deserve asGod’s creatures. alone. Wepurposes shouldnotjudgethemfromourseverely perspective limitedanthropocentric is theLord’s, andeverything init, theworld, andallwholive init.” among the others inaccordanceamong theothers with[God’s] commands.” whoshalljudge “[humans] shallberulers arguesthat paraphrasing theQur’an,Jaafar SheikhIdris creatures living init. expressed inGenesis, where humansare placedintheGarden ofEden to keep itandserve the animals asGodlooksafterhiscreation –namely, withcare, compassion, andlove. Thisisclearly both lambandshepherd; we lead, but ultimately, we are alsoled.Assuch, we must look after for creation. status ofhumansisthat even inbarns. store grain Yet exclusive concern of God the Creator.”exclusive ofGodthe concern “the interests ofhumanbeings[are] thesole, rests ontheassumptionthat idolatry main, oreven on agoldenpedestal, we have ourselves intotheidolswe turned soughttoabolish.Thiskindof as biblicallyandQur’anicallyinaccurate; itdeifiesthehumanspecies.Byputtinghumankind is to serve humans. It is crucial to stress that the Christian andMuslimworldviewsChristian are tostressis toserve thatthe humans.Itiscrucial to humankind. to serve humaninterests. Inotherwords, thesole raisond’être ofanimals, inthisview, isservice humans have aspecialplaceincreation:“certainly, we have created Maninthebestmake.” Inwhatsenseare animalsthen subordinated tohumans?Afterall, theQur’anclearlystatesthat point. mental theological have ofanthropocentrism obscured greatly this funda- Centuries God isthelocusofallvalue. He hasassignedto first and foremost for the glory ofGod. andforemostfirst fortheglory of humans’ placeincreation. And the Bible declares that God has made humans in his “image andlikeness.”And theBibledeclares thatGod hasmadehumansinhis “to Himbelongallthatis,Creator: intheheavensbelongs tothe andintheearth” that Hehasmade.” ofthemore-than-human world:importance “The Lord isgoodtoall, andHismercy isover all selves andforGod.” “animals live notforusalone, that century asearlythefourth Caesarea asserted but forthem- from thedust, andtodustallreturn.” breath, andmanhasnoadvantage over thebeasts, forallisvanity. Allgotooneplace. Allare and whathappenstothebeastsissame; asonedies, sodiestheother. They allhave thesame as existentially: itcomestoexpression notinthenature ofmansomuch asinhis world. not somuch AsAndrew ontologically “this image istobeunderstood Linzey writes, It should be borne inmind that allhumanpower Itshouldbeborne isderived anddependent power. We are Itdoesnotfollow thatcreation benefitshumankindthatcreation’s fromthefact solepurpose The Creator’s The interests gobeyond thehumanspecies.AsitisstatedinQur’an,“theearth Inreality, andMuslims,Christians humansare notthemeasure ofallthings; for creation is .Thisfunctionistorepresent God’s lordship tothelower ordersofcreation.” 30 Asbeingsmadeinthe all livingcreatures 24 26 33 “Look atthebirds inthesky!They donotplantorharvest. They donot Insummation, animalshave value andwere intrinsic notcreated forhuman We are totendrather thanexploit, toserve ratherthandominate, andto 16 The anthropocentric view ofcreationandpetty, isarrogant Theanthropocentric aswell caretakers Animals andMuslim inChristian Thought your Father inheaven takescareofthem .” .” ofcreation; humanswiththetaskofcaring Godentrusted 23 22 There are alsonumerous biblicalpassagesthatpointtothe imago Dei 17

Responsibility This assumption belies the Christian andMuslimviews Christian Thisassumptionbeliesthe 18 BoththeQur’anandBiblespecifythatcreation 203 , we are commissionedby Godtolookafterthe 21 and “what happenstothechildren ofman and 32

.” .” 20 25 Thus, humansdonotown The church father Basilof Thechurch father 27

29 19 Thespecial 31 ; “the earth activity theocentric Similarly, and 28 ;

Downloaded By: 10.3.98.93 At: 20:52 23 Oct 2018; For: 9780429489846, chapter20, 10.4324/9780429489846-21 and nature asawholepraiseGodwithonevoice.” “all creation isasinglehymn ofpraiseinwhichhumans,Charles Birch claimthat animals and Mark compares Jesus tothe PassoverMark compares lamb. lose sight due to their “intellect and false imaginings.”“intellect andfalse lose sightduetotheir instance,“natural, thatanimalshave Rumiasserts aGod-given instinct” ofwhichhumansoften believesome Sufipractitioners thatanimalshave lifethatisunknown tous.For adeepspiritual His praise; but ye nottheirpraise.” understand passages indicatethatanimalsworship Godintheirown way:“there isnotathingbut hymneth theyDivine couldlifttheveil mysteries.” fromthe connection toGodthanmany humans.InRumi’s own words,“if onlycreatures hadtongues; the bee, saying: ‘make hives. ’” . inthemountains. being. TheWord becamefleshsothatwe may honor would creature: bemore ofaparticular accuratetosay thatGodtooktheform man, orahuman taking humanform, Godalsotookanimalform, fortobehumanisanimalalso. Hence, it Jesus’of humanity, few“animality.” have realized thatthishumanityisalso Inotherwords, by and Islam:Jesus and Muhammad. Christianity scope ofthischapter. Letusinsteadfocusourattentiononthetwo centralfigures of form ofprayer.”form Islam and Christianity suggestthatanimalshaveChristianity adirect relationship withGod. Islamand animals isthepower tocare forandlookaftertheminaccord with God’s will. responsibility.” to killanimals, thissignifiesinany casetheadoptionofaqualifiedand insomesenseenhanced way inwhichthey explicitlycontends,“ifthere treat isafreedom animals.AsKarlBarth ofman ratherthanabuse.cherish Moreover, asthecaretakers ofcreation, humansare responsible forthe this fact. this fact. of AssisiandSt.Kevin ofIreland are amongthemany namesthatcouldbementionedtoillustrate Catholic saintsSt.Francis andEbrahimal-Khauwasanimals. TheSufisSofyan andthe al-Thauri andIslamictraditionshaveChristian oftenshown care great for Piousindividuals inboththe authority.” worth of allembodiedcreatures. on earth.” of God” or and hears thevoiceand hears ofGodasking,“Why are you me?” pursuing bypursued ahunter. Asthehunterisabouttokillhisprey, heseesacrossinthedeer’s antlers the humanspecies. Creator hasinterests above valuablethat animalsare beingsandthatthe and beyond intrinsically morphic, thatrecount theconnectionbetween stories Godandhisnonhumancreatures reiterate “the animal world should be treated as a silent partner . . . ofhumankind.”“the animalworld. . shouldbetreated asasilentpartner bodies matterbecauseGodbecame embodied.” Some Christian scholars alsohave scholars Christian arguedthatanimalspraiseGod.For instance, Some LukasVischer Jesus isoftenassociatedwiththeanimalrealm. For example, theauthorofGospel For Christians, Jesus Although manyacknowledge isGodincarnate. scholars Christians, thesignificance For 49 35 Describing thelivesDescribing saints, anddeedsofthesegreat seers, andmystics goesbeyond the 36 Thus, as thenotionofdominionisbetterunderstood imitatio Christi We are thecustodiansorvicegerents ( 34 41 This responsibility is the duty to “care forcreation asGod’s Thisresponsibility isthedutyto own representatives They alsomay receive somekindofdivine revelation:“your Lord revealed to , imitators of Christ. Christ. , of imitators 52 Animals’ Relation toGod

Mrl Exemplars Moral Carl TobiasCarl Frayne 53 204 40 Jesus himselflikens thelives ofanimalstohis 51 47 AsAbdulSaidputsit,“have theirown animals Thus, throughtheincarnation, the Godaffirms For example, adeerbeing describes onestory 46 42 45 Animals are sometimes portrayed as “bearers Animalsare sometimesportrayed as khalifa Thisiswhy MuhammadSiddiqclaimsthat

all 44 For Rumi, animalsmay share acloser flesh. ) 37 ofcreation. Ouronlypower over 50 AsStephenWebb putsit,“ 48 Albeitsometimesanthropo- stewardship 43 In a similar fashion, Inasimilarfashion, 39 and “accountable and Various Qur’anic 38

all

Downloaded By: 10.3.98.93 At: 20:52 23 Oct 2018; For: 9780429489846, chapter20, 10.4324/9780429489846-21 said that “for [charity shown to]eachcreature“for [charity [thatisalive],said that there isareward” ment, brandinganimals, orhittingananimalontheface. that theProphetcondemnedincludedhuntingforsport, usinganimals in fightsforentertain- there have been (and still are) many individuals from various branches of Christianity there haveChristianity been(andstillare) many individuals branchesof fromvarious ever iskindtothecreatures ofGodiskindtohimself.” exemplar. Indeed,“beautifulmodel” theQur’anstatesthatheisa( forIslam.For Muslims,hold true Muhammad, thelastprophet, isalsoregarded moral asagreat significant.is theologically some ofwhichevolved inparalleltotheearlychurch,Jesus’ foranimals thatdepict concern itinerant life. world hunger. Hence, asWebb tellsus,“theunexaminedmealisnotworth eating.” momentous moralimplicationsformany areas oflife, suchasone’s health, theenvironment, and Themainway thathumansuseanimalsisby eatingthem.One’s matter; dietisnotrivial ithas treated animalskindlyandcompassionatelyencouragedMuslimstodolikewise. mouth.” like alambtotheslaughter, andasasheepbefore hershearersissilent, sohedidnotopenhis inoffensive animal:“hewas oppressed andafflicted, yet hedidnotopenhismouth; hewas led Sufi orders hadith recount Muhammad’s compassionatebehavior toward animals. less, and reliability oftheseaccountsare doubtful, tosay theleast, but they are valuable nonethe- called theEssenes, werevalidity andtheological whosemembers Thehistorical vegetarians. forgiven ofallhissinsafterhaving given water toadog dyingofthirst. with you.” Jesus rejects thePassover mealandsays,“I have nodesire toeatthefleshofthisPaschal lamb John theBaptistare portrayedthe Ebonies,Jesus According asvegetarians. and tothisgospel, Jesus’non-canonical textsthatillustrate relations withanimals.For example, intheGospelof the animalworld. identifies withthem. people totreat animalswithbenevolence andmercy. relations withanimals.” totheeighthcenturies,Jesus’the first oftendeveloped andembellishedcanonicalaccountsof New Testament. literature,Christian canon ofthe AsLinzey from remarks,“early apocryphal Jesus’tations of messageandreveal aspectsofhislifethatmay have passedunnoticedinthe Church largelyignored.” whichtheEarly charity Christian of will face God’swill face interrogation.” that they are accountableforany lifethey take:“if anyone. he wrongfullykillseven. asparrow . creation? andIslamregarding theplaceofanimalsin Christianity with theaforementioned teachingsof is perfectlyacceptable. oftheirsacred texts?Isitcongruent Isthistheaccurateinterpretation andMuslimsconsumemeat,Christians (wealthy) andthepredominant view isthatdoingso rather thananextensionofmoral considerationtoanimalsassuch.Today, of thevast majority the abstentionfromeatinganimal fleshseems, more oftenthan not, tobeanasceticpractice It is important to stress that Muslims accept Jesus asaprophet.Hismoralteachingsthusalso tostress thatMuslimsaccept Itisimportant It is also worth noting that many of the early Christians emphasized Jesus’ for emphasized concern Christians Itisalsoworth notingthatmany oftheearly 59 for although the stories may beexaggerated, foralthoughthestories they shedlightonthedifferent interpre- 55 Insum,Jesus, asbothdivine Fatherandembodiedson, dwells amonganimalsand 71 58 whohave advocated diet, avegetarian they remain between. few andfar Besides, It has also been suggested that Jesus mayJewish have sect Ithasalsobeensuggestedthat beenamemberof 54 Furthermore, intheOldTestament, theMessiahiscompared toadefenselessand 56 As Roderic Dunkerley pointsout,“kindnesstoanimalswas anaspect AsRoderic 60 Therefore,Christianity, thatthere are thefact strandsof various Animals andMuslim inChristian Thought 68 Inshort, Muhammad severely rebuked animalabuse andurged Diet andKilling forFood 205 65 67 According toahadith, asinnerwas Muhammadalsoreminds Muslims 57 uswa hasana There are actuallyseveral 66 63 Themany ill-treatments He is reported tohave Heisreported 64 and that “who- andthat ). 61 Muhammad 69 Although 62 Many 70 and Downloaded By: 10.3.98.93 At: 20:52 23 Oct 2018; For: 9780429489846, chapter20, 10.4324/9780429489846-21 peace is at the heart of the kingdom of God. There will be “reconciliation inthe world ofnature, of thekingdomofGod.There will be peace isattheheart “Thydom onearth: kingdom come. Thy willbedone, asitisinHeaven.” onearth Universal passage appears tobecontradictory;passage appears how canonekillananimalwithoutthesheddingofblood? hardness ofhumanhearts.” of thechurch,“the toconsumeanimalfleshafterthe floodwas dueto claimsthatthepermission evil” forhumansurvival. lead alifeakintothatofEdenandparadise. part ofthisnew covenant.part peace and harmony in the prelapsarian world. intheprelapsarian peace andharmony golden age” coexistence. ofharmonious “a primitive esis 1.TheGarden ofEdenshould beseenasthequintessentialvisionofpeace– originally given a strictly vegetarian diet: vegetarian given astrictly originally IntheBible, humansandotheranimals–whowere allmadeonthefinalday ofcreation –were eating practices.” “it isnotatallclearthat [theeatingofflesh]shouldbeseenasa that world, ofeatingpracticesinapostlapsarian tion ofanimalfleshisadescription haspointedout I willdemandanaccountingfromevery animalandfromeachhumanbeing.” eat meatthathasitslifebloodstillinit.Andforyour lifebloodIwill surely demandanaccounting. everything lives andmovesJust asIgave aboutwillbefoodforyou. you plants thegreen as the state of “original justice.”“original as thestateof the exception of the post-flood era can be turned into a permanent rule. intoapermanent the exceptionofpost-flooderacanbeturned Nevertheless,in thepost-flooderawhenfoodwas scarce. itwould beamistake tosupposethat necessity –thatis, whennotdoingso would poseathreat tohuman survival. Thiswas thecase rupted, towash andGodhaddecidedtofloodtheearth context: toconsidertheseverses inlightoftheiroriginal It isimportant theworld hadbeencor- Itisonly becomes the land of Nod,becomes thelandofaplacescarcity, lonelinessandseparationfromGod.” a placeofplenty, with God, relationships andfriendship interpersonal theearth ofharmonious “murderous violenceprofoundlychangesman’s environment. FrombeingintheGarden ofEden, between humansandanimals,John ofallcreation. Paul AsPope whichisduetothefall IIwrites, will berestored inthe visionoftheworld,to embodyaparticular totheFallandaworld aworld that thatexistedprior life,Christian abstinenceisanelementofabroader perceptive“eschatological which seeks onthe to killsincethegarden’s provided fruits themwithsufficientsustenance. AsBerkmanexplains, flesh, forinEden, humansandanimalslived in astateofnonviolence; there was nonecessity God entered intoanew covenant withhumanity, Whenever Christians recite theLord’sChristians Whenever Prayer, they pray fortheestablishment ofGod’s king- This argument is far fromnovel; Thisargumentisfar several notedthatanimalsandhumanslived church fathers in Several have theologians contendedthatthedivinely ordained dietfor humans isthatofGen- everything thatHehadmade, andindeeditwas very good. there islife, Ihave given every herbforfood”; green anditwas so. ThenGodsaw the earth, toevery bird oftheair, andtoeverything thatcreeps ontheearth, inwhich earth, andeverytreewhosefruityieldsseed; toyou itshallbeforfood AndGodsaid,“See, .” .” after 74 Nonetheless, tokillforfoodisnotunconditional:“But you must thepermission not theFall 83 Rather, itseemsthatGodallows humans tokillforfoodunderconditionsof eschaton 73 that these dietary restrictions appeartoberevised: restrictions “Everything that thatthesedietary 79 78 I have given isontheface you everyherbthatyieldsseedwhich ofallthe Theeatingoffleshistherefore, interalia, theresult ofthealienation The permission to kill seems to be a consequence of sin – a “necessary “necessary tokillseemsbeaconsequenceofsin– Thepermission 82 More recently,John Berkman, whoalsoarguesthattheconsump- .” .” 88 86

Early on, St. Basil of Caesaria invited Christians tostrive to Christians invited Caesaria Earlyon, St.Basilof Diet Christian The Carl TobiasCarl Frayne 85 The Catholic traditionhasreferredtotheEdenicstate The 87 81 206 Thisincludesrefraining fromconsuming animal For example,Jerome, St. doctor afourth-century 77 andheallowed humanbeingstokillforfoodas away away the sinsofhumanity. Subsequently, 72

.Also, toevery beastof prescription 84

75 Prima facie, Prima this for[all]human , Inowgive you 80

76

Downloaded By: 10.3.98.93 At: 20:52 23 Oct 2018; For: 9780429489846, chapter20, 10.4324/9780429489846-21 thing whichGodhasmadepermissible.” convictions. of theanimaltotheirplate, becauseoftheirreligious somemightchoosetobecomevegetarians provenance oftheirfood.Were they tofindoutmoreofmeatfromthekilling aboutthejourney products sourced frommistreated animalsare clearlynothalal.People are oftenunaware ofthe restrictions: “lawfulrestrictions: toyou is[thefleshof]every beastthatfeedsonplants,” than God’s hasbeeninvoked, and theanimalhasbeenstrangled, orbeatentodeath.” to you iscarrion, andblood, andtheflesh, oftheswine, andthatover whichany nameother “trying tobe more compassionatethanGod.”“trying ibn AbiImran, aneleventh-century for theologian, thepoetAbu’l-‘Ala al-ma’arri reprimanded abstain fromeatingmeathave by For beenheavily theirpeers. example, criticized Nasr Abu for herrefusal toeatmeat. and theancientenmitybetween manandbeastshallbedone ducers regularly buy animals from farms that do not tend animals in accordance with Sharia. thatdonottendanimalsinaccordance withSharia. regularlyducers buy animalsfromfarms diet, accord AlthoughsomeQur’anic verses withIslamiclaw seemtopromoteaplant-based (Sharia). Islamallows theconsumptionoffleshsomeanimalswho are tendedandslaughtered in lishment of the kingdom of God on earth. lishment ofthekingdomGodonearth. ofcreationtake and the Fallaswell intoconsiderationthedoctrines asthevisionofestab- important factors andshouldbegiven dueconsideration. factors important is slaughtered, hisorherlife. notonhow Intruth, theanimalistendedduring bothare equally according toSharia, Islamiclaw. However, mostpeople tendtofocusonlyonhow theanimal permissible, meatisfleshtaken fromthebodyofananimalwhohasbeenkept andslaughtered Thus, itseemsthatin thisaccount, Muslims are required toeatthefleshofanimals. thatany givenimpossible tobecertain animalproductishalal. Given thatinmany societiesalotofmeatcomesfromintensive systemsoffarming, itisalmost decisions are God’s prerogative.” anism isnotallowedto the interest ofanimalsbecausesuch underthepretext priority ofgiving be restored inaccordance withGod’s planforcreation: original alludetothevisionofthispeaceablekingdom,biblical writers whichthey believe willultimately ianism is not permitted ( ianism isnotpermitted Some Muslim scholars oppose vegetarianism on the grounds that “one may notforbidsome- that onthegrounds opposevegetarianism SomeMuslimscholars To must accountofkillinganimalsforhumannourishment sumup, theological Christian a 91 soshallthelandbefilledwithknowledge oftheLord. forasthewaters fillthesea, ordestroy Theyshallnothurt . andtheiryoung shallliedown together. thecow andthebearshallbefriends, andalittlechildshallleadthem; thecalfandyoung lionshallgrow uptogether, andtheleopard liedown withthekid; Thentheworld shalllive withthesheep, several sanctionedwithcertain passagesexplicitlystate that eatingmeatisreligiously haram 100 Animals andMuslim inChristian Thought More recently,“vegetar- Naik claimedthat popular preacher Zakir ) unless on grounds suchasunavailability )unlessongrounds ormedical necessity.” allinmy holymountain; 98 Asaresult, Muslimindividuals various whohave decidedto MuslimThe Diet 97 For“vegetari- example, that Dien asserts Mawil Izzi 99 207 Similarly, Zaynad, afemaleSufi, was persecuted 94 Theproblemisthathalalmeatpro- away.” 90 96

For example, eggsanddairy 89 InthebookofIsaiah, the 92 but “forbidden but 93 Halal, or 101 95

Downloaded By: 10.3.98.93 At: 20:52 23 Oct 2018; For: 9780429489846, chapter20, 10.4324/9780429489846-21 matter.” carelessly. AsLinzey argues,“properlyspeaking, there isno is killed; tokillanimals, althoughitmay sometimesbepermissible todoso itisnotpermitted value inGod’s eyes. Second, oneshouldbemindfulofthedifferent – alifethathasintrinsic thatmeatisthefleshofananimalwhoselifehasbeencutshort the fact forbidden.First,that meatshouldbecategorically pointhere isthatoneshouldface thecrucial morally warranted. Itis,morally warranted. Clark,“empty gluttony.” inthewords ofStephen for peopleliving insuchsocieties, productforwhichkillingdoesnotseem meatisbut aluxury forbidden. inessentials is a contradiction in terms withintheIslamictradition.”inessentials isacontradictioninterms well-balanced dietwithoutconsumingany meat(orany animalproductswhatever). societies,in many affluentindustrialized itisperfectlypossibleforpeople tosustainahealthy and of theirdiet.Undersuchcircumstances, itmay bejustifiedtokillforfood.Ontheotherhand, without theprotein, fat, oftheanimalfleshthatconstitutesmost properties andothernutritional example, North theInnu peoplecouldnotsurvive environment intheharsh ofthe Great White human history. There are stillmany societieswhereintobeavitalneed.For meatappears Food scarcity was theprevalent ofpeopleover conditionforthevast majority of thecourse of animals in Christianity and Islam. It is important toacknowledge and Islam.Itisimportant thatthere are waysChristianity various of animalsin cause. However, thischapterisby nomeanssupposedtobeanexhaustive survey oftheplace traditions andhave laidtheemphasisonmoral teachingsthatare sympathetic to theanimal and Islamregarding theirviews ofanimals.Ihave between thetwo focusedonthesimilarities Inthischapter, Ihave Christianity endeavored todebunk someofthe misconceptions about eyes? ShouldItake thelifeofthatwhichGodloves andhencethatwhichItoooughttolove? ( In addition, distinguishesbetween three levels Islamicjurisprudence ofnecessities: vitalneeds stances in which one finds oneself. stances inwhichonefindsoneself. towhichmeatandotheranimalproductsbelongwillvarydependingonthecircum- category “Avoid. thekillingofbreathing. beingswhichGodhasforbidden . of Islam, itisnow tohave thatonecaneasilydowithout.Muhammadisreported aluxury said, may bearguedthatwhereas meatwas inthetimeofProphet avitalsource ofnourishment that were morallysanctionedintheProphet’s day but thatnolongerapplytoday. Likewise, it on them.” it isimpossibletobeconsistentinone’s fornonhumananimals whilecontinuing todine concern AsPeter Singerargues,“practically and psychologically farming). masskillingoffactory abhorrent animalsinwealthy reason societies(nottomentionthe forslaughtering any rightful industrialized ity aboutlove andcompassioninadditiontoanimals’ worth, intrinsic there doesnotappeartobe andthevaluesscriptures theyChristian- promote. Given thebroadermoralteachingsof Islamand to reflect andmoralsignificanceoftheact ofkillinginrelation deeplyonthetheological totheir but andMuslimsought outsideofsuchcircumstances,Christians oneshouldrefrain fromkilling. to take thelifeofananimalforsuchreasons asdrasticfoodscarcity, self-defense, ormercy killing, masala zaruriyya To reiterate, andMuslimdoctrines Christian Iamnotclaimingthatitdirectly follows from But it does not follow from the fact that meat is permissible thatrefraining fromeatingitis Butitdoesnotfollow thatmeatispermissible fromthefact 107 109 Similarly,“To writes, al-HafizB. A.Masri for killanimalstosatisfythehumanthirst 102 Thequestiononeshouldaskoneselfissimple: ShouldIinjure whathasvalue inGod’s More importantly, there are somepractices, suchasslavery (orperhapspolygyny), ), needs( comfort Concluding Remarks andSummary Convergence andTemperance masala hajuyya Carl TobiasCarl Frayne 208 ), products( andluxury right tokill”;“killing isalways agrave 108 Itmay bemorallyjustifiable contexts except for rightful reasons except forrightful masala tahsiniyya 106 inwhichananimal

105 ). Hence, 104 The .” .” 103

Downloaded By: 10.3.98.93 At: 20:52 23 Oct 2018; For: 9780429489846, chapter20, 10.4324/9780429489846-21 way, thepathofrighteousness, isthat ofloving kindness. ( Onemust bereminded thatGodislove ofanimalsuffering. often replaced compassioninthe face by Muslims and Christians throughout history.Christians by Muslimsand foranimalwelfare in1824areRSPCA displayed by illustrationsoftheconcern anAnglicanpriest “alms andhospitalsforanimals”of intheIslamicworld andthecreation ofthe inthesixthcentury fornonhuman animals. MicheldeMontaigne’s atthesight cally beeninimicaltoconcern surprise all strive toemulate. testifiestotheinspirationthatmany have History drawn fromtheirteachings. that they are moralexemplars, bothgreat socialreformers, sageswhoselives andspiritual we should compassion, ofrespect andprotection.Regardless ofone’s convictions, religious onecannotdeny neighbors,Jesus andMuhammadbothpromotedanethicsoflove bethey humanoranimal. and embodiments ofdivine virtue. Assuch, they demonstratetheway inwhichwe shouldrelate toour orMuslimgrounds. Christian justified on as well asotherabusive – cannot be practicesthatreduce themtoexploitablehumanproperty new voices defendinganimalshave spheres, fromreligious beenemerging lost sightofandstrayed Thoughinrecent fromthemoralteachingsoftheir sacred years, scriptures. low creatures andMuslim communities hasnotbeenpracticedconsistently. haveChristian Many authority overauthority animals, whoare excludedfromthemoralcommunity. asthey haveof Godonlyinsofar arationalsoulandthatthissupreme statusgives themabsolute humans’ placeincreation.view Itoftenreststhat humans are ontheerroneous madeinimage ofothercreaturesimportance islargelyduetoamisconceptionofthenotiondominionand the Qur’antellsus,“itisnoteyes thatare blind, oftentimes but thehearts.” more Cartesian, more Cartesian, sources ofinspirationforourrelationships withnonhumananimals. Nevertheless, allinall, canbe andtheIslamicreligions IhopetohaveChristian shown thatthe in whichthesetwo traditionsdifferonissuesthatIhave notaddressed, suchasanimalsacrifice.

world ofheresies.” isatheism. “butHumphrey. cruelty . We Primatt, may ourorthodoxy, trust isthe but cruelty “Wetient being–isnever morallywarranted. may pretend we towhatreligion please,” writes such asdrasticfoodscarcity. –thatis,Cruelty uponanothersen- suffering inflictingunnecessary humans –namely, withlove, compassion, andmercy. of creation, andassuch, we must assumetheresponsibility tocare foranimalsasGodcares for power over every creature Rather, oftheearth. whocreeps ontheface we are placedasstewards creation isforallliving beings.Humansdohave auniquestatus, but itisnotoneoflimitless Creatorof allthings, hasinterests over nothumankind.The andbeyond thehumanspecies; to thecentraltenetsofAbrahamicworldview. andIslam,Christianity Godisthemeasure In have novalue inandofthemselves; they were created toserve humankind. agape 1 Byallaccounts, Andrew have Linzey advocates andal-HafizMasri ofareappraisal beentheprincipal of Contrary to what some animal rights advocates assert, Christianity andIslamhave advocatesChristianity nothistori- assert, towhatsomeanimalrights Contrary Christianity, For followersJesus are ofIslamand seenasparadigmcasesand Muhammadand The anthropocentric biases that have invaded Christian andMuslimthoughtare biasesthathave alltoooften Christian Theanthropocentric invaded Thetakingofalifeisalways situations matterandcanbejustifiedonlyincertain aserious todojustice Ihaveandfails accountofcreation isprideful arguedthatthisanthropocentric Linzey, Primatt’s 1776essay andIslaminrecent decades.Linzey wasChristianity influencedby Humphrey the placeofanimalsin / caritas Animal Theology ), 117 themostcompassionate( 110 114 Aristotelian, Aristotelian, This is why the current treatment of animals in intensive factory farms – Thisiswhy treatment thecurrent ofanimalsinintensive farms factory A Dissertation ontheDutyofMercyandSinCruelty toBruteAnimals A Dissertation (Chicago: University of IllinoisPress, 1994), 15–16.For adetaileddiscussion Animals andMuslim inChristian Thought 111 orStoicthanbiblicalQur’anic. Ar-Rahman Notes 209 115 Unfortunately, behavior toward caring ourfel- ), andthemostmerciful ( 112 113 116 Thedismissalofthe Inthisview, animals indifference hastoo 119 Ar-Rahim Theenlightened .SeeAndrew ), 118 foras Downloaded By: 10.3.98.93 At: 20:52 23 Oct 2018; For: 9780429489846, chapter20, 10.4324/9780429489846-21 27 26 25 24 23 22 21 20 19

32 31 30 29 28

18 17 16 13 12 11 10 15 14 2 3 4 5 6 8 7 9 Linzey talks about “theo-rights.” Linzey talksabout Thatis, animals, Richard Sorabji, Matt.6:25–26, emphasis added.SeealsoGen.1:21andLuke 12:24. Ps. 145:9. Qur’an55:10, emphasis added. Eccles. 3:18–21. Col. 1:16–20. Ps.24:1, 104,Job 12:9–10; 115:16. Seealso Eph.1:10. Creator; seeQur’an 3:105–10, Qur’an30:26–27.Seealso7:128.Allcreation tothe willreturn Gen.1:28, emphasisadded. CarolBakhos,“Jewish,Christian, andMuslimAttitudestoward Animals,” Jaafar Sheikh Idris, “Is Man the Vicegerent ofGod?,” Jaafar SheikhIdris, Andrew Linzey, Qur’an 2:30. Gen. 1:26. Qur’an 95:4. Qur’an45:13, emphasisadded.SeealsoQur’an7:10, 16:10–16, 22:65. ThomasAquinas, HansKüng, Bakhos,“Jewish,Christian, andMuslimAttitudes,” 185. Thiscommonly heldview iswhatledLynn WhitetoclaimthattheAbrahamicworldview to ispartially Richard Alan Young, Cohn-Sherbok, Andrew Dan Linzey and Andrew Linzey,“Reverence, ResponsibilityandRights,” in Abu A’laMaududi, Qur’an 7:73. Prov. 12:10. Paul Waldau, ThomasAquinas, Qur’an16:8.Seealso16:5–6, 23:22. 1993), 199. 24:36–43, 19:88–98. and MuslimCultures C. Muslimviews Foltz, onanimalrights,about contemporary seeRichard as thoughAnimalsMattered University Press, 2009), 163, emphasisadded.SeealsoAndrew Linzey, 98; Linzey, be wronged.Andrew Linzey, no. 2(2009): 184. advent.org/summa/ of Our Ecological Crisis,” of OurEcological inhisinfluential1967 essay.blame fortheenvironmental crisis SeeLynn Roots White,“The Historical Courts, 1999), 37. Mowbray, 1997), 118. Blackwell, 2010), 299. sake ofman.”John Warrington, Quotedin nature orinvain, makes nothingpurposeless thathehasmadeallanimalsforthe itisundeniablytrue use andfood, oflife, wildonesforfoodandotheraccessories tools.Since suchasclothingandvarious “plants existforthesake ofanimals,that beastsforthesake and brute ofman, domesticanimals, forhis they are naturallyenslaved and accommodatedtotheusesofothers.” Hefollows Aristotle, whoclaims themselves inmotion; they are moved, atiswere by akindofnaturalimpulse, asignofwhichisthat logiae don: RandomHouse, 1945), 222, emphasisadded.Aquinasmakes asimilarpointinhis Al-Hafiz BasheerAhmadMasri, Sahih Muslim Press, 2002), 39. Center, 1988), 114. (vol. 1, Q. 65, 1):“Dumbanimalsandplantsare devoid Art. ofthelifereason whereby toset Animal Theology On BeingaChristian 4:1215, isrecorded notesthatthisstory by almostallthebooksofhadith. 1381.Masri The SpecterofSpeciesism: Buddhist andChristian Views ofAnimals Animal Minds and Human Morals: The Origins of the WesternAnimal MindsandHumanMorals: Debate ofthe The Origins Why Matters: AnimalSuffering Philosophy,Theology, andPractical Ethics Summa Contra Gentiles Summa Theologiae (Oxford: Oneworld, 2006), 86–103. , vol. 1, Q. 26, 1. Art. Towards UnderstandingIslam Is Goda Vegetarian? Christianity, Vegetarianism, andAnimalRights (London: HodderandStoughton, 1998), 14. Science (155) , 27. Christianity andtheRightsofAnimals Christianity (New York:Collins, 1978), Harper 251. Animal WelfareAnimal inIslam , ed.Kevin Knight(New Advent, onlineedition, 2008) 3767(March 1967): 1203–07. Carl TobiasCarl Frayne , in After Noah:Theology AnimalsandtheLiberation of Metaphysics Basic Writings ofSt.Writings Thomas Aquinas Basic , Ahmad(Indianapolis: trans.Khurshid IslamicTeaching 210 qua God’s creatures, canbewrongedbecause Godcan Journal ofIslamicStudies Journal (New York:Dutton, 1959), 16. (Leicestershire: IslamicFoundation, 2007), 46. Christian Ethics Christian (New York:Crossroad, 1987), 87, 96, Animal Gospel: Faith AChristian Comparative IslamicStudies (Oxford: Oxford University , ed.Samuel Wells (Oxford: Animals in Islamic TraditionAnimals inIslamic 1(1990): 103. , ed.AntonPegis (Lon- (London:Duckworth, (Oxford: Oxford (Chicago: Open (London, UK: Summa Theo- www.new 5, Downloaded By: 10.3.98.93 At: 20:52 23 Oct 2018; For: 9780429489846, chapter20, 10.4324/9780429489846-21 51 50 49 52 57 56 55 54 53 48 47 46 45 44 43 42 41 40 39 34 33 58 59 38 37 36 35 63 62 61 67 66 65 64 60 StephenH.Webb, Cohn-Sherbok, AndrewDan Linzey and Linzey claimsthattwo-thirds andWestern ofallsaintsfromboththe Eastern traditionshave championed Thisargumentisnotnew; itwas already madeby someofthechurch fathers, suchasSt.Athanasiusof Roderic Roderic Dunkerley, Andrew Literature,” Linzey, Apocryphal Christian “Jesus andAnimalsin Isa. 53:7. Luke 9:58. New Testament.Jesus iscompared toalambmany timesinthe Mark14:12. Jacobus deVoragine, Hobgood-Oster, citedinLisaKemmerer, Charles Birch, LukasVischerand Nasr,IslamicWorld,”Contemporary “Islam, the 96. Clarke,“The Universe Lynda Alive: Jalal al-DinRumi,” Nature intheMasnavi of inFoltz,Denny, and Siddiq, “An Journey,”Ecological 454–55. Qur’an 16:68. Qur’an61:1, 16:48–56, 22:18, 24:36–43.SeealsoMohammad YusufJourney in Siddiq,“AnEcological Qur’an17:44.Seealso24:41, 13:15. This is more strongly emphasized in the Islamic tradition. Seyyed Hossein Nasr, ThisismoreContempo- stronglyemphasizedintheIslamictradition.Seyyed“Islam, Hossein the KarlBarth, Gen. 2:15. For further examples of Jesus’ examplesof For further relationship withanimals, seeAndrew Linzey, For further discussion, For further seeforexample,John Todd Ferrier, This “creation-friendly” interpretation has gained an “ever“creation-friendly” increasing acceptanceamongbiblical hasgainedan interpretation This “successor.” Literally Qur’an5:65, 2:61, 2:30, 6:165. Linzey, Barth, For example, see Nasr, IslamicWorld,”Contemporary “Islam, the 97. Qur’an 33:21. Masri, Masri, Cited inal-HafizBasheerAhmadMasri, Linzey, Mowbray, 1997), 103. the animalcause. Linzey, Alexandria in Alexandria 2007): 48–59. 1971), 115. Religions ity, seeHelenWaddell, 1993), vol. 2,Christian- examplesoftherelationship 266–67.For between further Godandanimalsin 2012), 227. Baharuddin, Ecology C. Func,“PeaceNathan inIslam: oftheSpirit,” AnEcology inFoltz,Denny, andBaharuddin, Muslim Bengal,” inFoltz,Denny, andBaharuddin, 96; Foltz, Foltz,Denny, M. Frederick (Cambridge, andAzizanBaharuddin MA: Harvard University Press, 2003), IslamicWorld,rary Crisis,” andtheEnvironmental in (Winchester: Winchester University Press, 2007). Research,” scholars.” ofOldTestamentCentury Jónsson,“The ImageofGod: GunnlaugurGenesis1:26–28ina 4:2593; 1987), 4. Sahih Muslim Christ:Teachings HisLifeand Church Dogmatics Church Animal WelfareAnimal inIslam Islamic Concern , 163. Why Matters AnimalSuffering Creatures oftheSameGod Tirmidhi . Animals in Islamic TraditionAnimals inIslamic Conietanea Biblica Old TestamentConietanea Biblica Old Series Church Dogmatics Church Islam andEcology , 2:106. Bukhari Contra GentesandDeIncarnatione 1480. Sahih Muslim Good Eating Beyond theGospels , 4:1216. The GoldenLegendReadingsontheSaints Beasts andSaints , vol. 3, 4, part 29. Animal Gospel Animals andMuslim inChristian Thought (Charleston, SC: BiblioLife, 1923). (London: T&T Clark, (London: 1961), T&T vol. 3, 4, part 354. , 46.Seealso , 47. 4:2593; (GrandRapids, MI: Brazos, 2001), 162, emphasisadded. , 97–98. Living withtheAnimals , 5. , 163. (London: Penguin Books, 1957), 143. Muwatta Malik , 27. (London: Constable, (London: 1934); andKemmerer, Animals and WorldAnimals and Religions Muwatta Malik After Noah:Theology AnimalsandtheLiberation of Islamic Concern forAnimals Islamic Concern , ed.andtrans.R.W. Thomson(Oxford:Clarendon Press, 211 26(1988): 219. Islam andEcology 54:15:38. Islam andEcology:Trust ABestowed (Geneva: WWC, 1997), 5. 54:15:38; h atr nw noteWrda Jesusthe The Master,World KnownUntothe as (Princeton: University Press, Princeton Sahih Bukhari , 454–55; andAbdulAzizSaid (Oxford: Oxford University Press, (Petersfield, UK: AtheneTrust, Modern Believing(48) Modern Creatures oftheSameGod 67:449; Animals and World Animals and ,C. ed.Richard Sahih Muslim 1(January (London: Islam and

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Qur’an 5:1. Marine animalsalsocanbekilledforfood:“It isHewhohasmadetheseasubject, Qur’an5:1.Marine thatyou may Social activist Nadia Montassergives alistofeightquestionsthatare supposed to ensure thatagiven Socialactivist animal For example, William Cowherd, founder of the Bible Christian Church, For example,Cowherd, mandatory. madevegetarianism Christian William founderoftheBible Webb, Nomanul S. Haq,“IslamandEcology: Citedin Toward Retrieval andReconstruction,” inFoltz,Denny, Berkman,“ConsumptionofAnimals,” 202.See, forinstance, Anthony Phillips, Gen. 8:1–9:17. Thisnew covenantNoahic covenant. isknown asthe For the earlyHebrews, bloodwas asymbolforlife. SeeLinzey 1994, 128. Gen. 9:4–5. Gen.9:1–4, emphasisadded. Gen. 3:1–24. Gen.1:26–30, emphasisadded. For example,Chishti order advocates examples, For vegetarianism. further Schimmel, the seeAnnemarie CitedinShaw, John Paul II, John Berkman, “The Consumption of Animals and the Catholic Tradition,”Consumption ofAnimalsandthe John Berkman,“The in Buttrick, Berkman,“ConsumptionofAnimals,” 201.Thequestionofeschatology, andtheextenttowhichitcan For examplesofpassagespromotingavegan diet, seeQur’an15:9–32, 55:1–17. Isa.11:6–9, emphasis added. CitedinTeresa Shaw, Food shouldalsobe Qur’an5:3.Seealso Qur’an2:173, 6:145. Andrew Linzey,Debate aboutMeatEating,” “The Theological in Berkman,“ConsumptionofAnimals,” 203. Richard C. Foltz,“Is Vegetarianism Richard Un-Islamic?,” in GeorgeA.Buttrick, Sorabji, foranimals,ticular concern suchasSt.FrancisofAssisi,Chichester, St.Richard of andSt.Benedict.See The Seventh-dayChurch Various promotesvegetarianism. Adventist saintshave alsoexpressed apar- and Baharuddin, Kaufman and Nathan Braun,Kaufman and SeeStephenR. Chrysostom. Clement ofAlexandria,Johnpracticed vegetarianism, Origen, suchas and MysticalDimensionsofIslam examples,further seeLinzey, Vegetarian Advocates Press, 2004),Catholic monasticorders abstainfromanimalflesh.For 8.Many ofthe lowship, 1983), 48. Paul II, of . Thisisthebeginning . . ‘a new heavenChrist andanew earth’coming of (Revelations 21:1).”John isnotwhatwilltake“eschatology placeinthefuture . hasalready. . Eschatology begun withthe that be realized onearth, isamootpoint.Incontrastwiththetraditionalview,John Paul Pope IIcontends content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_25031995_evangelium-vitae.html Steve F. Sapontzis(New York: PrometheusBooks, 2004), 202. eat thefleshthereof thatisfresh andtender.” Qur’an16:4.Seealso52:22, 56:21, 6:145, 16:5, 66, 40:79. Fortress Press, 1998), 177. God IsaSignto You,” in September 2006.SeealsoFoltz, Kimberley Patton (New York:Columbia University Press, 2006), 396; andMasri, Nadia Montasser,“So at leastoneofthesequestions. You Think Your MeatIs ‘Halal’? ThinkAgain!,” ofcases,product ishalalandarguesthatinthe vast majority we would beforced toanswer inthenegative to (in whichanimalremains are typicallyfedtootheranimals).” Foltz,“Is Vegetarianism Un-Islamic?,” 216. New Zealand much oftheirmeatfromplaceslike“import countries notes thatsomeMiddleEastern Steve F. Sapontzis(New York: Prometheus Books, 2004); Foltz, gions, (New York: PrometheusBooks, 2004), 192. Allen, 260. Broadman Bible Commentary Good Eating Crossing the Threshold ofHope Crossing the Animal MindsandHumanMorals The Interpreter’s Bible Evangelium vitae The Burden oftheFlesh Islam andEcology Lower thantheAngels: QuestionsRaisedby Genesis1–11 , 144. The Interpreter’s Bible tayyib The Burden oftheFlesh: Fasting andSexualityinEarly Christianity A Communion ofSubjects, AnimalsinReligion, Science, andEthics ,“wholesome, pure, andsage.” nutritious Kemmerer, (Chapel Hill: University of North Carolina Press, (ChapelHill: 1975),North University 348–58. of Christianity andtheRightsofAnimals Christianity Good NewsforAllCreation: Vegetarianism Stewardship asChristian , 249–50. .EncyclicalLetter. (Vatican, HolySee, 1995)§9. Animals in Islamic TraditionAnimals inIslamic (Nashville: BroadmanPress, 1971), 32; orLinzey, , 149. (New York: Knopf, 1994), 184–85. , 197. , 203; andLinzey, Carl TobiasCarl Frayne (New York: Abingdon, 1956), 486.See,J. forinstance,Clifton 212 Food for Thought:Food for The Debateover EatingMeat , 116–17;C. Foltz, “This She-Camelof Richard Animal Gospel The Catechism oftheCatholicChurch The Catechism , 150–59; andLinzey, Animals in Islamic TraditionAnimals inIslamic Food for Thought Food for , 27.Someofthechurch fathers (London: BibleReadingFel- Islamic Concern Animals and World Reli- Animals and http://w2.vatican.va/ , ed.Steve F. Sapontzis , ed.Paul Waldau and Food for Thought Food for Animal Gospel Animal Theology (Minneapolis: (Cleveland: , 118.Foltz , 158. Petpost , §376. . , 126. , ed. , ed. . , Downloaded By: 10.3.98.93 At: 20:52 23 Oct 2018; For: 9780429489846, chapter20, 10.4324/9780429489846-21 119 118 117

Aquinas, Thomas. Camosy, CharlesC. Buttrick, GeorgeA. Aristotle. Allen, Clifton J. Aquinas, Thomas. Bonaventure. Barth, Karl. “Jewish,Christian, andMuslimAttitudestowardCarol. Bakhos, Animals.” Athanasius. 115 114 113 112 Berkman, John. “The Consumption of Animals and the Catholic Tradition.”Consumption ofAnimalsandthe “The Berkman,John. In 116 100 104 103 102 101 Camosy, Charles C. “Non-Human Animals.” Camosy,C. Charles In 108 107 106 105 111 110 109 97 99 98 newadvent.org/summa/ London: RandomHouse, 1945. Steve F.New Sapontzis. York: PrometheusBooks, 2004. no. 2(2009): 117–209. Press, 1971. Press, 1995. Media, 2013. University Press, 2012. Qur’an 22:46. ofallsurahsbut one. atthebeginning UbiquitousintheQur’an.Thisiswritten 1 John 4:8. Foltz, CitedinFoltz, QuotedinLinzey,“Reverence, ResponsibilityandRights,” 182. SeeSteiner,Christianity,“Descartes, Speciesism,”Contemporary and discussionwithrespect forfurther Iam notclaimingthatthephilosophiesofAristotle,Descartes, andtheStoicsare inherently ornecessar- For examples, seeMarkOppenheimer, Perspective Explore“Scholars Religious onAnimalRights,” Margaret Smith, Masri, Quitethereverse,“what isnotdeclared asforbidden according isthat toMasri: rule theIslamicjuristic Naik,Dien, citedinIzzi Yaqut, Jan van Gelder, citedinGeert Mawil Y. Dien, Izzi Masri, Linzey 1994, 131. Stephen Clark, Itisinteresting tonotethatintheancientworld, meatwas widelyconsidered tohave medicinalprop- Aristotle believed“for thesakeAristotle of man.” thatallanimalswere made regarded ofnature.” Descartes andpossessors physics“the masters as away ofrending men Cited in Peter Singer, New YorkTimes to the influence of different schools of thought upon Christianity. to theinfluenceofdifferent schools ofthoughtupon in thischapter. ily anthropocentric, fortheirrespective positionsare very complexandcannotbeassessedthoroughly 1995). 1256b12–22, in

(Richmond: Curzon,(Richmond: 2000), 88. Sahih Muslim is permissible.” Masri, erties. Berkman,“ConsumptionofAnimals,”erties. 200. P. Waldau andK.Patton (New York:Columbia University Press, 2006). Steiner,Christianity,Gary “Descartes, Speciesism,”Contemporary and in 1975), 172. Politics Animals in Islamic TraditionAnimals inIslamic Animal WelfareAnimal inIslam Animal WelfareAnimal inIslam Contra GentesandDeIncarnatione Church Dogmatics Church The Soul’s Journey intoGod Journey The Soul’s .In Broadman Bible Commentary Animal Liberation:Treatment ANewEthicsforOur ofAnimals 1606, 271, emphasisadded. Summa Theologiae Summa Contra Gentiles Animals in Islamic TraditionAnimals inIslamic ,December 6, 2013. The Moral StatusofAnimals The Interpreter’s Bible For theLove ofAnimals: Ethics, Christian ConsistentAction The Complete WorksThe Complete ofAristotle The Complete WorksThe Complete ofAristotle The WayThe oftheMystics The EnvironmentalDimensionsofIslam Animal WelfareAnimal inIslam . .Vol. 3,Clark, 4.London: part 1961. T&T Environmental Dimensions Animals andMuslim inChristian Thought , 30–31. , 27. . Edited by Kevin Knight. New Advent. .Editedby Kevin Onlineedition, Knight. 2008. , 99; Qur’an5:87. . New . York: Abingdon, 1956. .London: Paulist Press, 1978. .In (New York: Oxford University Press, 1978), 154–62. .Editedandtranslatedby R.W. Thomson.Oxford:Clarendon . 12 vols. Nashville: .12vols. BroadmanPress, 1971. Of DishesandDiscourse: ofFood ClassicalArabic Interpretations , 5. Basic Writings ofSt.Writings Thomas Aquinas Basic References (Oxford:Clarendon Press, 1977), 183. , 136. Peter Singer and Christian Ethics Peter SingerandChristian 213 ,J. Princeton: University Barnes. Princeton editedby ,J.(Princeton: University Barnes Press, Princeton ed. , 146. (Cambridge: Lutterworth, 2000), 146. (New York: New YorkReview, Politics . Cincinnati, OH: . Franciscan Comparative IslamicStudies A Communion ofSubjects Food for Thought Food for .Cambridge: Cambridge , editedby AntonPegis. , BookI, chap. 8, para. , editedby www. , ed. 5,

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