People are People!

The wind blew stormy and cold, the clouds flew hurriedly passed, only for a moment, now and then did the Moon become visible. She said, "The unusual things that happen in this world, are the work of the Omnipotent, Who tells us that everything is an example of His creative powers. He gives the power of hearing to whom He chooses, and the power of speech to whom He likes. He may, if He wishes, withdraw the ability to speak from a healthy person and grant that ability to a mute animal.

The incident you are about to listen, is an example of His powers which we have just spoken of. The Creator and Bestower of speech, enabled a Cow and a Wolf to converse with man. Imam Al-Bukhari, rahimahullah, reported the following authentic hadeeth,

عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ قَالَ صَلَّى رَسُولُ اللَّهِ صلى الله عليه وسلم صَلاَةَ الصُّبْحِ، ثُمَّ أَقْبَلَ عَلَى النَّاسِ، فَقَالَ ‏”‏ بَيْنَا رَجُلٌ يَسُوقُ بَقَرَةً إِذْ رَكِبَهَا فَضَرَبَهَا فَقَالَتْ إِنَّا لَمْ نُخْلَقْ لِهَذَا، إِنَّمَا خُلِقْنَا لِلْحَرْثِ ‏”‏‏.‏ فَقَالَ النَّاسُ سُبْحَانَ اللَّهِ بَقَرَةٌ تَكَلَّمُ‏.‏ فَقَالَ ‏”‏ فَإِنِّي أُومِنُ بِهَذَا أَنَا وَأَبُو بَكْرٍ وَعُمَرُ ـ وَمَا هُمَا ثَمَّ ـ وَبَيْنَمَا رَجُلٌ فِي غَنَمِهِ إِذْ عَدَا الذِّئْبُ فَذَهَبَ مِنْهَا بِشَاةٍ، فَطَلَبَ حَتَّى كَأَنَّهُ اسْتَنْقَذَهَا مِنْهُ، فَقَالَ لَهُ الذِّئْبُ هَذَا اسْتَنْقَذْتَهَا مِنِّي فَمَنْ لَهَا يَوْمَ السَّبُعِ، يَوْمَ لاَ رَاعِيَ لَهَا غَيْرِي ‏”‏‏.‏ فَقَالَ النَّاسُ سُبْحَانَ اللَّهِ ذِئْبٌ يَتَكَلَّمُ‏.‏ قَالَ ‏”‏ فَإِنِّي أُومِنُ بِهَذَا أَنَا وَأَبُو بَكْرٍ وَعُمَرُ ‏”‏‏.‏ وَمَا هُمَا ثَمَّ‏.‏ وَحَدَّثَنَا عَلِيٌّ، حَدَّثَنَا سُفْيَانُ، عَنْ مِسْعَرٍ، عَنْ سَعْدِ بْنِ إِبْرَاهِيمَ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم بِمِثْلِهِ‏.‏

Abu Hurairah, radhiyallahu 'anhu, narrated, Allah’s Rasool (ﷺ) offered the Fajr prayer, then faced the people and said, ''A man was driving forward a cow but soon he mounted on its back, and began to beat it—to hasten it. The cow said, 'We were not created for this, but only for tilling the ground.'

The people said, 'Subhanallah! A cow speaks!' Allah's Rasool (ﷺ) said, 'I believe it, as also do Abu Bakr and Umar.' While they were not there when it happened.

Allah's Rasool (ﷺ) then said, 'A man was shepherding some sheep when a wolf attacked and seized one of them. The shephered caught up on it and rescued it and the wolf said to him, 'You have solved it today, but who will look after it, when the beast of prey's day comes and it has no shepherd but me?'

The people said, 'Subhanallah! A wolf speaks, indeed!' Allah's Rasool (ﷺ) said, 'I believe it, as also Abu Bakr and Umar—although they were not thereat the time.' [Sahih Al-Bukhari nos. 3471, 2663, 2324, 3690; similar hadith also found in Sahih Muslim no. 2388]

In this hadeeth, Allah's Rasool (ﷺ) told about some of the miracles and uniqueness, happened to some people, during the time of the previous Ummah. He told of a man riding on the back of a Cow, just as people ride on the back of a horse, a donkey and a mule. The Cow, was rather slow, so the rider, beat him to hasten it. Unexpectedly, the Cow turned to him, then said with the words of men, denied what he had done, because it violated Allah's decree on His creatures, "We were not created for this, but only for tilling the ground." It is as if the Cow was saying to the rider, "You have committed Injustice on me, by riding me, because you have used me for something that Allah created me, not for this.' The cow as if to say, that the rider had done Injustice, not only by riding it, but also torturing it. The cow said to its rider, that they were not created to transport people from place to place, or to work as beasts of burden. They were created to till the ground, and the rider, did not perform accordingly. Injustice is putting something, not in its suitable place.

Allah has created different animals for different purposes and they have different characteristics. Every animal has its own peculiarity, and it seems that, it has been created for a particular work. Thus, cows and oxen, are not used generally as beasts of burden and for riding. They are not comfortable to the riders, too. Horses, mules, etc. are beasts of burden and riders find them comfortable as riding animals. Cows and oxen and their kind, are used to cultivate fields where horses and mules would be out of place. Allah has given the animals, different abilities and characteristics, and they must be used accordingly. The cow that we have spoken of, said the same thing to its owner.

The Sahaba were amazed, indeed, the news was inviting amazement. And they said, 'Subhanallah! A cow speaks!' It was an unbelievable fact and they expressed surprise. Their words were not an attitude of denying the Prophet (ﷺ). There's no way they could deny him (ﷺ). However, the Sahaba had heard something out of ordinary.

So, Allah's Rasool (ﷺ) reaffirmed this news and confirmed it, with saying, 'Surely Abu Bakr and Umar too, believe it.' Although, at that time, they were not there.' He (ﷺ) said it very confidently, because he (ﷺ) was sure that they had full faith in him (ﷺ) and they knew that whatever he (ﷺ) said, was not a false, even if it was very unusual and seemingly impossible. This, indeed, is the level of belief in the unseen that is demanded from the Faithful Muslims. They are expected to believe in the unseen, even though it may be difficult for the intellect to grasp, but which' the Qur'an and Hadith confirm. These people are described in the Quran,

الَّذِيْنَ يُؤْمِنُوْنَ بِالْغَيْبِ

'Who believe in the unseen ....' [QS. Al-Baqarah (2):3]

What is meant by the unseen, are unseen matters, conveyed by authentic evidence by Allah and His Rasool (ﷺ).

Allah's Rasool (ﷺ) also told another story, where the speaker was a Wolf. This Wolf, attacked a Shepherd's sheep. It took a sheep. The shepherd was a strong and courageous man. He chased after the Wolf and saved the sheep from it. So the Wolf looked at the Shepherd and denied what he had done to take the sheep from it. The wolf said remarked, 'Today, you have taken it away from me, but, who will look after it, on the day when the beasts of prey, will have a field day and only I will be its shepherd. You will then not be able to take it from me.'

The Wolf hints at the coming day of the Beast in the future. On that day, the cattle are left free, so the wild beasts attack and destroy them, because there is no one to guard and protect them. Apparently, this happened before the arrival of the Hereafter at the peak of Fitna.

Just as the Sahaba amazed at a talking Cow, they were amazed at a talking Wolf as well. They said what they said, and the Prophet (ﷺ) answered them with the same answer. Something strange for the companions was, the speaking of animals to humans, in human language. As for humans talking to animals in their language, this was another matter. Prophet Sulaiman, alayhissalam, understands the language of birds and animals. Some of the animals, once spoke to Allah's Rasoll (ﷺ), and he (ﷺ) understood what they were saying. A camel once complained to him (ﷺ), about the bad treatment of his master, who always beat it.

As for animals speaking to humans in human language, it has happened. Abu Nu'aim narrated that this incident happened to Sahabi, Uhban Ibn Aws. He was a shepherd and used to take his flock of sheep to eat and graze. One day, he was sitting on a rock watching and guarding his animals near the beautiful and blessed land of Madinah. The flock spread out eating and grazing.

Soon, a big wolf attacked one of the sheep. The sheep's sound caught Uhban’s attention. He quickly went after the wolf waving his stick. The wolf ran away letting go of the sheep, which returned to its flock. By the will of Allah, the wolf spoke, 'O servant of Allah, you try to come between me and the sustenance, Allah has provided for me.'

The Shepherd could not believe his ears. He said loudly, 'Wonder of wonders, a speaking wolf!?"

Then the wolf spoke again, 'What is so astonishing about you is that, you sit there, pasturing your flocks and neglect a prophet in the city between these palms.' And the wolf pointed to Madinah, said, 'The Prophet (ﷺ) tells the people about some of the things that had been and things will happen in the future. He calls them to worship Allah alone, but some of them do not follow him.'

Uhban became curious and began to wonder about the matter that the wolf spoke of regarding the Prophet (ﷺ). He quickly gathered up his flock and went to Madinah where he put the animals in a stable. Then he planned to see the Prophet of Allah (ﷺ) and would expexted to hear what the Prophet (ﷺ) would say about what occurred.

When Uhban ibnu Aws reached Madinah, he asked about the Honorable Prophet, and he was led to him. He entered the house of the Prophet (ﷺ) and told him what happened with him and the wolf. The Prophet (ﷺ) was very happy to hear this event. He (ﷺ) taught Uhban about Islam. Uhban, the Sheppard, embraced Islam. He was very delighted. Then, the Prophet (ﷺ) asked Uhban to tell the people what happened with him. So Uhban started telling people about the story.

Although it's seemingiy improbable that animals speak to men, yet it is not against intellect or impossible. Allah is able to give speech to animals. On the day of the Gathering, Allah will seal the tongue and give to the other limbs of man, to bear witness against him. And if Allah can make the limbs of man, talk, then He, Subhanahu wa Ta'ala, can also bestow the animals, eloquence.

Another lesson to be taken from this miraculous incident is the respect shown to the rights of a living being. The Islamic concept of Excellence, or Ihsaan, is mercy and compassion towards other creatures, even small animals that do not serve humans in any way. Animals are living creatures with feelings and connections to the larger spiritual and physical world. We must consider their lives as worthwhile and cherished. However, it should be noted, in some cases, such as the problem of keeping dogs, lion, wolves, and some other wild animals as pets, it's better to consult with a competent Ulama about how to treat them, because it is necessary to consider the pros and cons. There are rules in the Shari'a that must be obeyed in caring for or treating animals. It is understood that every one of us, wants to take all that is good, but, at some point, it is not always someone has to take it all, yet sometimes, he has to choose the best between two good choices. At one time, he could also be faced with two bad choices, so that he had to take the lesser one.

But generally, our beloved Prophet (ﷺ), exhorted Muslims to show kindness and compassion towards animals and birds, and repeatedly forbade cruelty towards animals. Muslims are instructed to avoid, among others, over-working or over-loading animals, neglecting animals, hunting animals for sport (hunting for food is permitted if the animals are killed humanely i.e. following the guidance of Sharia), cutting the mane or tail of a horse, animal fighting as a sport, factory farming, etc.

Once, the Companoins asked the Prophet (ﷺ), "O Allah's Messenger! Is there a reward for us in serving the animals?" He replied, 'Yes, there is a reward for serving any animate (living being).' [Sahih al-Bukhari]

Abdullah ibn Mas’ud reported,

'We were on a journey with the Messenger of Allah (ﷺ) and he went out to relieve himself. We saw a red sparrow that had two chicks with her and we took her chicks, so the sparrow started to flap her wings. The Prophet (ﷺ) came to us and he said, 'Who has upset her by taking her children? Give her children back to her.' The Prophet (ﷺ) also saw an ant colony which we had burned and he said, 'Who burned this?' We said that we did it. The Prophet (ﷺ) said, 'No one should punish with fire except the Rabb of the fire.' [Sunan Abi Dawud; Sahih (authentic) according to Al-Nawawi]

Being just, not only to animals, Allah and His Messenger (ﷺ), commanded Muslims to treat every human being, justly, because humans, are humans. This is a very important and valuable right which Islam has given to man as a human being. The Quran has laid down,

يٰٓاَيُّهَا الَّذِيْنَ اٰمَنُوْا كُوْنُوْا قَوَّامِيْنَ لِلّٰهِ شُهَدَاۤءَ بِالْقِسْطِۖ وَلَا يَجْرِمَنَّكُمْ شَنَاٰنُ قَوْمٍ عَلٰٓى اَلَّا تَعْدِلُوْا ۗاِعْدِلُوْاۗ هُوَ اَقْرَبُ لِلتَّقْوٰىۖ وَاتَّقُوا اللّٰهَ ۗاِنَّ اللّٰهَ خَبِيْرٌۢ بِمَا تَعْمَلُوْنَ

'O you who have believed, be persistently standing firm for Allah, witnesses in justice, and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness. And fear Allah; indeed, Allah is [fully] Aware of what you do.' [QS Al-Ma'idah (5):8]

So, Muslims have to be just not only with ordinary human beings, but even with their enemies. In other words, the justice to which Islam invites her followers is not limited only to the citizens of their own country, or the people of their own tribe, nation or race, or the Muslim community as a whole, but it is meant for all the human beings of the world. Muslims therefore, cannot be unjust to anyone. Their permanent habit and character should be such that no man should ever fear injustice at their hands, and they should treat every human being everywhere with justice and fairness.

Similarly for the Leaders, they should be just to their people, because people, are people, they have their own characteristics. Leaders should realize that power is not everything. Power can be humiliating. When the Leaders and their colleagues have gone too far, just like animals, Allah allows them to protest, even less, the people. Leadership in Islam is a trust. Often, it takes the form of an explicit contract or pledge between a leader and his followers, that he will try his best to guide them, to protect them and to treat them fairly, and with justice. Hence, in Islam, the focus of leadership, is on integrity and justice—including competency required to execute the assigned task.

A just person, good at the Concept of Seeing and Hearing. The substance of the tongue in man’s mouth and in the mouth of an ox and other living beings is the same: a piece of flesh. And it is a known fact that, animals have ears—made of the same substance as the ears of human—that can hear like humans, and that some of them, can hear even better than humans.

Consider the case of a human who is deprived of the sense of hearing. A person who is deprived of hearing, misses the skill of communication and talking, and misses consequently the exchange of ideas and the pleasant experience of melodious sounds. People will be reluctant to communicate with him and will express annoyance at his presence. He will be cut off from people’s news and conversation; he is present, but not really present, alive, but it is like death-in-life, close by, but really far.

Similarly, consider the case of a human who is deprived of the sense of sight. He does not see where to put his step, does not see what is in front of him, does not distinguish colours and agreeable and disagreeable sights; he does not benefit from the scholarship of books; he is unable to reflect and contemplate the wonders of Allah’s creation. He cannot take note of much of what is advantageous or harmful to him; he may not be able to avoid falling in a hole in his way, nor protect himself from a wild animal, or an enemy intent on assailing and killing him. He cannot flee if attacked, but will have to beat the mercy of his adversary. Had it not been for special care from Allah, in some was similar to that given to the newborn, he would be much more likely to perish than to survive. He is like a mass of flesh and bones, and that is why Allah promises him, if he is resigned and patient, that he will be rewarded with Paradise. It is an illustration of the immensity of the Rabb’s kindness that He compensated a blind person’s vision with a mental vision, and so, he has the sharpest intuition and insight.

Another grace is that, he enjoys clarity of objective, so that he is not distracted or scatter-brained. In this way, he can enjoy his life, and take care of what is good for him, and is not depressed, indignant or frustrated. This is true of those born blind. As for the one who lost his sight after he had been sighted, he is like all those who have had catastrophes, who have transferred from a state of well being to one of suffering. He takes it very hard, because he is barred from what he had always enjoyed of sights, scenes, and ways of using his vision; his case is different."

Take a look at the following sketch,

Moles aren't blind, but they are colorblind and see very poorly. They can only see light and movement. They use little movement and scent sensors on the tip of their nose to find prey and other moles.

So, a little Mole once said to his Mother, 'Why, Mother, you said I was blind! But I am sure I can see!' Mother Mole saw she would have to get such conceit out of his head. So she put a bit of frankincense before him and asked him to tell what it was. The little Mole peered at it. 'Why, that’s a pebble!'

'Well, my son, said the Mother, 'that proves you’ve lost your sense of smell as well as being blind.'"

The Moon concluded by saying, "Glorified be Allah, who bestowed on man all aspects of honour: mind, knowledge, expression, speech, appearance, good looking, impressive aspect, fair stature, the acquisition of sciences through inference, reflection, and the upholding of righteous, decent ethics, such as loyalty, obedience and responsiveness. And Allah knows best."

Citations & References:
- Mohammad Zakariya Iqbal, Stories from the Hadith, Darul Uloom
- Capt. Anas Abdul-Hameed Al-Qoz, Men and The Universe - Reflections of Ibn Al-Qayyem, Darussalam

- Rev. Geo. Fyler Townsend, M.A., Aesop Fables, George Routledge and Sons

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