Looking beyond the surface, devoid of emotional bulk

Pervasive is the belief that animal slaughter finds favour with Islam. Every undeveloped mind - the very mediocre ones share commonality of expression when they pronounce 'Ah! Egollangay Aagame Kiyala Thiyanava Nayda' - (its their religious prescription) needless to say the very same emanates ironically from among the Muslim fraternity itself.

In the dreary, desert sand of dead habit (to quote Tagore's words of course in different context), of the Arabian peninsula, most hostile to vegetation, man had no choice in the matter of meat eating. The Prophet's arrival amid such ecological conditions put an end to the stoning and other torturous methods of exterminating animal life. The kindness with which he treated animals is evident in the Quran's more than one Sura.

As Dr. Subangi Herath of the Colombo University once said in an interview with this staffer, the Buddha had no problem in initiating people into refraining from killing animals because he was born into an agrarian society where varied fruits, vegetables and nuts were in abundance for sustenance unlike Prophet Muhammed (OWBP) that confronted harsh, hostile ecological outfit.

Sacredness of life

Quranic Sura Hajj specifically states how meat eating is allowed only if Allah's name is pronounced at the solemn act of taking life, for, devoid of such, man will miss out on the sacredness of life. The Holy Quran's translator Imam Yusuf Ali says wanton killing is not approved of in the Quran but only when the need for food arises; reminding us of the fact that when there are other things to eat such as fruits, cereals nuts and vegetables, flesh eating becomes an act of transgression.

Further emphasising Arabia's adverse climatic conditions, he explains how in the sprawling dry desert nothing could be grown and it had only animals to offer for food. In all his kindness and mercy towards all living beings, the Prophet (OWBP) never ever endorsed wanton killing except for food. Here too he constantly reminds followers to guard against acts of transgression. Besides this reminder, one constantly finds in the Quran reference to a conditional consumption of flesh - 'as for food' are the chosen words - a clear indication of the need to keep off flesh eating except to appease one's hunger which need as mentioned earlier on, does not arise in the abundance of fruits and vegetables.

The sanctity in which the Prophet of Islam held animals and his gratitude towards them is evident throughout this Holy Book. For instance, Sura Nahl (The Bee) runs thus:

"And cattle he has created for you. From them ye derive warmth and numerous benefits and their meat ye eat and ye have a sense of pride and beauty in them as ye drive them home in the evening and as ye lead them forth to pasture in the morning and they carry your heavy loads to lands that ye could not otherwise reach except with souls distressed for your lord is indeed most kind and most merciful. And he hath created horses, donkeys and mules for you to ride and use for show and he has created other things of which ye have no knowledge of."

Again Sura Zukhruf says:

"Allah has made for you cattle on which ye ride in order that we may sit firm and square on their backs and when so seated, ye may celebrate the (kind) favour of your lord and say, "Glory to him who has subjected these for our use for we could never have accomplished this by ourselves."

In Sura Muminun is also the call for gratitude in return for whatever services these animals render:

'And in cattle ye have an instructive example. From within their bodies we produce milk for you to drink; there are in them numerous benefits for you and of their meat ye eat. And on them ye ride.'

That birds, animals and all creatures are sensitive and receptive to their surroundings; that they are aware when about to be killed and the need therefore to ask for God's invocation during the time of killing as the act perse does revolve round the need for food devoid of wanton killing should stir the moral conscience of those that transgress. Delving in depth the animals', conscience the Quran also says, 'And Solomon was David's heir, He said Oh! ye people we have been taught the speech of birds and on us has been bestowed a little of all things. This is indeed grace manifest from God. Yusuf Ali in his translation says, 'No man can doubt that birds and animals have their common means of communication. If we only observe birds' migratory flight or the regulated behaviour of birds, bees and other creatures who live in communities - this is evident. The wisdom of Solomon and others like him help in understanding these things in the animal world and the lower fringes of human intelligence.

Powers of comprehension

Given the communicative powers of animals, birds and other creatures, one could deduce their powers of comprehension in times of danger among other things. For instance a cow would certainly be aware of what is in store for her as she is led into the slaughter house - not to forget the fish when hauled up in the net.

Their struggle for survival when the net is brought ashore needs only to be seen-certainly one which will move the hardest of hearts into avoiding his/her taste buds delight on their remains. Heartening indeed are the Buddha words 'Siyalu Sathwayo Niduk Waywa' - certainly not an expression that is into choice preference in taking life for consumption. For all beings to be well and happy includes fish and the smallest of creation.

Sabbe Tasanthi Dandassa

Sabbesam Jeevitham Piyam

Atthanam Upamam Katva

Na haneyya Na ghathane

All tremble at punishment

To all life is dear

Comparing others with oneself

One should neither kill nor cause to kill.

The incompatibility of thought and action as people relish dead carrion - fish and otherwise while praying for their well being is star class duplicity.Be that as it may, the numerous superstitious beliefs in the Muslim world negates the spirit of Islam - a direct outcome of what the pagan Arab held closest to his heart. To him was shut out nature's hidden secrets. It even attributed certain phenomena to divine anger.

Assailed by superstitious fears their lives were haunted. For instance Sura Maida states how a she camel or some domesticated animal that produced many kids had her ear slit and dedicated to a God which was called Bahira. A journey's safe return or recovery from illness led a pagan Arab into Saiba - the sacrifice of a camel. A twin bearing animal was sacrificed to the idol - Waqila.

To this day the practice of animal sacrifice among Muslims when taking up residence in a newly built house or on the birth of a baby is widely prevalent - far from the sublime ideals Islam has to offer. Sura Maida clearly states: 'It was not Allah who instituted such superstition. Therefore, guard your souls.'

'If ye follow right guidance, no hurt can come to you from those who stray.'

Significantly, the need to study these Holy texts in depth, devoid of the accumulated emotional bulk the mind finds favour in, would prove beneficial in bringing about an emotionally stable and refined social whole.