Dhu al-Hijjah 29, 1430 A.H, December 16, 2009
Foie
Gras means "Fatty Liver"
It's A very luxurious delicacy that originates from France
But this dish comes from FORCE FEEDING a goose or duck to make them
develop FATTY LIVER DISEASE.
Let's see the source of
this wonderful dish
THE GEESE ARE FORCED TO EAT.. EVEN IF IT DOES NOT DESIRE TO
THE METAL PIPE PASSES THROUGH THE THROAT TO THE STOMACH... EVEN IF IT
DOES NOT WANT TO EAT ANYTHING
TO MAKE THE LIVER BIGGER AND FATTER
THE CAGES ARE VERY SMALL AND THEY FORCE THE GEESE TO STAY IN ONE
POSITION TO PREVENT THEM FROM USING ENERGY, THUS CONVERTING ALL FOOD
INTO FAT.
HOW SAD THEIR EYES LOOK
THEIR LEGS BECOME SWOLLEN FROM THE LONG STANDING EVERYDAY. NO NEED TO
SLEEP BECAUSE THEY WILL BE CAUGHT TO FEED AGAIN.
ALTHOUGH THEY TRY TO DEFEND THEMSELVES, IT IS USELESS
HOW SAD THIS LIFE IS…
THEY ARE FORCED TO EAT UNTIL THEY ARE DEAD OR THEIR BODIES CANT
STAND IT ANYMORE
YOU SEE... THE FOOD IS OVER ITS MOUTH
THE REMAININGS THAT SURVIVED HAVE INFLAMED ANUSSES... BLOOD EASILY
COME OUT WITH THE STOOL
NOT ONLY THE MOUTH AND THROAT HURT, STOMACH ACHING FROM THE FOOD
ALL THE TIME, SWOLLEN AND BLOATED LEGS, NO SLEEP AND NO EXCERCISE
BUT ALSO NO FREE MOVEMENT ALL THEIR LIVES TO SEE THE SKY OR RIVER
TO GET THE BEAUTIFUL AND WHITE LIVER THAT BECOMES UNUSUALLY BIG
LIKE THIS
AS LIVER-CANNED FROM ABROAD
THIS IS CERTAINLY CRUELTY
TO ANIMALS!
STOP THE DAILY TORTURE ON THE POOR ANIMALS.
NOW, WHAT DOES ISLAM SAY ABOUT CRUELTY TO ANIMALS?
Treatment of Animals: An Islamic
Perspective
Cruelty to Animals: Excerpt from the book Animals in Islam, written by Al-Hafiz B.A. Masri
According to the
teachings of Islam, causing unavoidable pain and suffering to
the defenseless and innocent creatures of Almighty Allah is
not justifiable under any circumstances. Islam wants us to
think and act in the positive terms of accepting all species
as communities like us in their own right and not to sit in
judgement on them according to our human norms and values.
Prevention of physical cruelty is not enough; mental cruelty
is equally important. In the following incident, a bird's
emotional distress has been treated as seriously as a physical
injury:
"We were on a
journey with the Prophet (SAW) and he left us for a while.
During his absence, we saw a bird called hummara with its two
young and took the young ones. The mother bird was circling
above us in the air, beating its wings in grief, when the
Prophet (SAW), came back and said: 'Who has hurt the FEELINGS
of this bird by taking its young? Return them to her.'"
(Narrated by Abdul Rahman bin Abdullah bin Mas'ud- Muslim)
It is reported by the same authority that "A man once
robbed some eggs from the nest of a bird. The Prophet (SAW),
had them restored to the nest" (id.)
The Islamic concern about cruelty to animals is so great that
it has declared the infliction of any unnecessary and
avoidable pain "even to a sparrow or any creature smaller
than that" as a sin for which the culprit would be
answerable to the Almighty on the Day of Judgement.
The Prophet (SAW) told his companions of a woman who would be
sent to Jahannam (Hell) for having locked up a cat;
not feeding it, nor even releasing it, so that it could feed
itself. (Narrated by Abdullah bin 'Umar. Bukhari)
Islam's concern for animals goes beyond the prevention of
physical cruelty or even condescending kindness to them, which
is a negative proposition. It enjoins on the human species, to
take over the responsibility of all creatures in the spirit of
a positive philosophy of life and to be their active
protectors.
The Prophet (SAW) asked if acts of charity even to the animals
were rewarded by the Almighty. He replied: "Yes, there is
a reward for acts of charity to every beast alive."
(Narrated by Abu Huraira, Bukhari)
Mishkat Al-Masabih concluded from "Bukhari" and "Muslim" to
the effect that: "A good deed done to a beast is as good
as doing good to a human being; while an act of cruelty to a
beast is as bad as an act of cruelty to human beings,"
and that: "Kindness to animals was promised by rewards in
Life Hereafter" (Mishkat al-Masabih; Book 6; Chapter 7,
8:178).
During the pre-Islamic period, certain pagan superstitions and
polytheistic practices involving acts of torture and general
cruelties to animals used to be common in Arabia. All such
practices were condemned and stopped by Islam. The following
few sayings of the Holy Prophet (SAW) will serve as an
example:
Hazrat Jabir (RA) has reported that Allah's Messenger (SAW)
forbade striking the face or branding on the face of
animals.…The same companion of the Holy Prophet (SAW) reported
him as saying, when an ass which had been branded in its face
passed him by, he (SAW) said : "Allah curse the one who
branded it." (Narrated by Jabir bin Abdullah- Muslim).
This Hadith is concerned with causing pain to the animal on
the sensitive parts of its body, as well as with the
disfigurement of its appearance.
When the Holy Prophet (SAW) migrated to Madinah from Makkah,
people there used to cut off camels' humps and the fat tails
of sheep. The Prophet (SAW) ordered this barbaric practice to
be stopped. The temptation for the people to perform this sort
of vivisection on the animals was that the juicy humps and
fatty tails could be eaten while the animal remained alive for
future use. To remove this avidity, he declared: "Whatever
is cut off an animal while it is still alive, is carrion and
is unlawful (Haram) to eat." (Narrated by Abu Waqid al-Laithi.
Tirmidhi; Hadith No. 1480, Chapt. On Al-At'imah)
To make sure that no injury was inflicted on the animal while
there was even a flicker of life in it, it was forbidden by
the Holy Prophet (SAW) to molest the carcass in any way, such
as: by breaking its neck, skinning, or slicing off any of its
parts, until the body is dead cold.
Many Muslim authorities have also given juristic opinions
(fatwa) to the effect that, after slaughter, time should
be given for the rigor mortis to set in before cutting up the
carcass.
Not only physical but also emotional care of animals was so
much emphasized by the Holy Prophet (SAW) that he once
reprimanded his wife, Hazrat A'ishah (RA), for treating a
camel a bit offhandedly. Hazrat A'ishah (RA) herself narrates:
"I was riding a restive camel and turned it rather
roughly. The Prophet SAW said to me: 'It behooves you to treat
the animals gently.'" (Narrated by A'ishah (RA). Muslim,
Vol. 4, Hadith No. 2593).
The following Hadith forbids the disfiguration of the body of
an animal: The Prophet (SAW) said: "Do not clip the
forelock of a horse, for a decency is attached to its
forelock; nor its mane, for it protects it; nor its tail, for
it is, its fly-flap." (Narrated by 'Utbah ibn Farqad Abu
Abdillah al-Sulami. Abu Dawud)
The incidents of the Holy Prophet Muhammad (SAW)'s personal
grooming of his horse; his wife A'ishah (RA)'s rough handling
of her camel; the Holy Prophet (SAW)'s, prohibition of cutting
forelocks, the mane or tail; the condemnation of striking and
branding on the face or ears — all these and many other such
hadiths show that this Prophet of Allah, Muhammad
(SAW) had realized even fourteen centuries ago that animals
have a sense of adornment and sensitivity and should be
treated well.
Allah Ta'ala gave us the free use of the plants and animals of
this Earth. He said, "Eat and drink of the good things of
the Earth." He also said, "It is Allah Who has
provided you livestock of every kind. You can ride some kinds
and others you eat..." (Qur'an 40:79) But we must balance
our use of animals and plants with our primary role as a
caretaker on the Earth.
For example, we are not allowed to harm animals or plants for
no reason. The Prophet (SAW) forbade people from capturing
baby birds, burning ant hills and whipping animals cruelly.
All the people he stopped from doing these things were doing
them "for fun." Well, as the Prophet SAW pointed out, it
wasn't fun for the animals.
If we use animals for our work, we must feed them and not over
work them. If we eat animals we are supposed to slaughter the
animals according to Dhabiha rules which prevent all
cruelty to animals and if we have them as pets we are to feed
them and care for them.
SOME HADITHS ON TREATMENT OF ANIMALS:
-
The Prophet (SAW) not only preached to the people to show kindness to one another but also to all living creatures. He forbade the practice of cutting tails and manes of horses, of branding animals at any soft spot, and of keeping horses saddled unnecessarily. (Sahih Muslim)
-
If the Prophet (SAW) saw any animal over-burdened or ill-fed he would pull up alongside the owner and say, "Fear Allah in your treatment of animals." (Abu Dawud, Kitab Jihad)
-
A companion to the Prophet (SAW) came to him carrying baby chicks in his clothing and mentioned that the mother bird had hovered over them all along. He was directed to return the chicks back to the same bush. (Mishkat, Abu Dawud)
-
During a journey, someone travelling with the Prophet (SAW) gathered some birds eggs from a nest. The mother bird's painful cries and commotion attracted the attention of the Prophet (SAW) who asked the man to return the eggs to the nest. (Bukhari)
-
"Allah has ordained kindness (and excellence) in everything. If the killing (of animals) is to be done, do it in the best manner, and when you slaughter, do it in the best manner by first sharpening the knife, and putting the animal at ease." (Muslim)
-
"If someone kills a sparrow for sport, the sparrow will cry out on the Day of Judgment, 'O Lord! That person killed me in vain! He did not kill me for any useful purpose.'" (Nisai)
-
"Any part cut off a living animal is dead flesh." (ie. Unlawful to eat. The implication is that it is not allowed to mutilate a living animal.) (Ahmad, Abu Dawud, Tirmidhi, Hakim)
-
The Prophet (SAW) said, "Whoever kills a sparrow or anything bigger than that without a just cause, Allah will hold him accountable on the Day of Judgment." The listeners asked, "O Messenger of Allah, what is a just cause?" He replied, "That he will kill it to eat, not simply to chop off its head and then throw it away." (Nisai, Hakim)
-
"When you set your dog (forthe chase), mention the name of Allah, if he catches the game, and you reach it while it is still alive, cut, its throat quickly (so it won't suffer)." (Bukhari, Muslim)
-
Narrated Sa'd bin Jubair (RA): "While I was with Ibn Umar (RA), We passed by a group of young men who had tied a hen and started shooting at it. When they saw Ibn Umar (RA), they dispersed, leaving it. On that Ibn Umar (RA) said, 'Who has done this?' The Prophet (SAW) cursed the one who did so." (Sahih Bukhari, Hadith No.423, Vol. 7)
If thus is the stance of Islam on the treatments of animals, it goes without saying that good treatments on fellow human beings (who are not hostile to Islam) is more emphasized.
Submitted by a Mujahid