Muna's comments

The Star
Sunday December 3, 2006


Dogs can do us so much good

YOUR SAY

YOUR profile on Hishamuddin Rais and his views was quite an interesting read indeed (Forbidden to forbid, People, StarMag, Nov 26).

We at the Malaysian Animal-Assisted Therapy for the Disabled and Elderly Association, or Petpositive, were especially drawn to his comments about his furry friends – three cats and a dog who share his home with him.

Hishamuddin defended his right to keep a canine pet, pointing out to those who say that Muslims can’t keep dogs that the Quran instructs the followers of Islam to love all animals.

Petpositive applauds Hishamuddin and others who share such views.

Petpositive is a national society established in June to provide animal-assisted therapy (AAT) for disabled and elderly Malaysians. It is run by disabled and elderly persons who receive AAT with support from medical, veterinary and other professionals.

In his article, Kindness to animals an Islamic virtue (Sunday Star, Oct 29) adviser to Petpositive Dr Chandra Muzaffar wrote: “It is significant that the Quranic attitude towards the dog is positive, rather than negative”.

He mentioned the story of a prostitute who, on seeing a panting dog by a well that was about to die of thirst, took off her shoe and, tying it with her head-cover, drew out some water for the poor animal.

“Because of that good deed, the Prophet told his followers, ‘God had forgiven the woman’,” Dr Chandra said.

Dogs haven’t been called “Man’s best friend” for nothing.

More and more contemporary scientific studies are being unveiled – almost each week – of the highly therapeutic and beneficial roles that canines, more than other animals, can have in the daily lives of human beings.

The people who stand to benefit the most from their close bond with canines are special and vulnerable groups such as children, the disabled, the elderly and even persons with terminal illnesses.

Here are some of the ways in which canines can, and do, help human beings:

·Exposing children at an early age to dogs helps them to develop immunity to allergies later in life.

·Patting a dog lowers the heart rate.

·Canines can detect certain types of cancer more accurately than the most sophisticated medical equipment.

·It has been medically proven that owning canines can reduce stress-induced symptoms such as aches and pains and even lower blood pressure.

·Service dogs help the physically handicapped to overcome a number of obstacles, such as picking up objects from the floor and helping the paralysed dress and undress; trained dogs can even lift a disabled person from the bed and push a wheelchair.

·Guide dogs, of course, have long been known for alerting their human partners about dangers not obvious to them and leading them away from danger. Hazards include oncoming cars at crossings, manholes or barriers above the ground that white canes cannot detect.

·People who have epilepsy can be warned about an attack before they happen by seizure alert dogs. This provides sufferers with sufficient time to prepare for an attack.

·Hearing dogs can tell deaf couples when their baby is crying for attention or if there is someone at the door.

·Stroking a dog and caring for them can help the elderly overcome feelings of loneliness, especially when they live alone.

·The therapeutic use of pets as companions has gained increasing recognition for a wide variety of patients; the faces of people with AIDS, cancer or those who are severely depressed light up instantly in the presence of a therapy dog.

In Malaysia, we already have dogs that contribute positively to our society whether it is by sniffing out drugs, fighting crime by tracking or safely bringing down fleeing criminals or rescuing people in emergencies.

Today, on International Day of Disabled Persons, Petpositive looks forward to the day when special dogs will be able to accompany disabled Malaysians everywhere – whether it be a guide dog leading a blind person onto a bus or a service dog assisting its handicapped owner in a public restroom.

In conclusion, we are reminded of the great creation story of old where it was recorded in the sacred writings that God decided to create humankind only after He made sure that all the animals had been created first. Perhaps there is a special message – and a lesson – to be learnt from this.

Muna Othman
Ordinary Member
Petpositive, Kuala Lumpur


Copyright © 1995-2005 Star Publications (Malaysia) Bhd (Co No 10894-D)
Managed by I.Star.

Petpositive: Dr Chandra Muzaffar on dogs October 29, 2006

Opinion
Sunday October 29, 2006

Kindness to animals an Islamic virtue

Guest columnist
By CHANDRA MUZAFFAR

IN all religions, kindness to animals is an exalted virtue. Because animals are God’s creations, the human being has a duty to look after them.

Islam regards animals as part of the Divine Plan. They are manifestations of God’s compassion and mercy. Over and over again, the Quran invites the human being to contemplate on cattle, birds and insects to appreciate the power of God.

It says, for instance, “Do they not look at the birds, held poised in the midst of (the air and) the sky? Nothing holds them up but (the power of) God. Verily in this are Signs for those who believe. (16:79).”

It is worth observing that there are a number of chapters in the Quran that are named after animals – the cow, cattle, bees, ants, and the spider. While the Quran reiterates the obvious, that animals have been created for the benefit of the human being, it is significant that it also acknowledges the rights that animals possess. This is illustrated in the story of the Prophet Salih and the people of Thamud (7:73; 11:64; 26:155-156; 54:23-31).

The privileged among the people of Thamud usurped all rights to water and pasture. The Prophet intervened and asked that the rights of the poor and their cattle be respected. As a test, a she-camel was selected to be given access to those resources. But the privileged hamstrung the camel. For denying the rights of the poor and their animals, God destroyed Thamud.

It was partly because of the Quranic perspective on animals that early Muslim jurists formulated rules and regulations designed to protect the welfare of horses and camels, mules and donkeys, and even cats and birds.

The overloading of mules was forbidden. If a cat was starved for a certain period of time, its owner could be punished. The target killing of birds was discouraged as a sport. In fact, animal torture was explicitly prohibited in certain Muslim societies of yesteryear.

Indeed, protecting the rights of animals is integral to the trust placed upon the human being as khalifah or vicegerent.

As khalifah, the human being has a responsibility towards the whole of creation, including the entire ecosystem and all the flora and fauna on this planet. Fulfilling this responsibility (amanah) is the essence of the human being’s mission on earth.

If animal welfare is so central to Islam, why does the religion require animals to be slaughtered in a manner that certain animal rights activists regard as cruel?

Since space does not permit a detailed discussion, it suffices to observe that scientific studies conducted in Germany and other places have shown that the Islamic method of slaughter in fact causes less pain and suffering to the animal.

It is equally important to emphasise that the Quranic stipulation to proclaim the name of God whenever one slaughters an animal is to make the human being aware that taking life is an awesome responsibility and a solemn trust.

Animal rights activists and the public in general are also somewhat mystified by the repugnance that a section of the Muslim community displays towards dogs. So strong is this aversion that one would be justified in describing it as a sort of “dogophobia”.

Has dogophobia any basis in the Quran or the authentic Sunnah (the Way of the Prophet Muhammad)?

It is significant that the Quranic attitude towards the dog is positive, rather than negative. In a chapter devoted to the principle of faith, a dog is mentioned a few of times as the companion to some pious youths who had taken refuge in a cave (18:18; 22). In another chapter, the dog is alluded to as a hunting animal (5: 4).

The Prophet once related the story of a prostitute who, on seeing a panting dog by a well, about to die of thirst, took off her shoe and, tying it with her head-cover, drew out some water for the poor animal. Because of that good deed, the Prophet told his followers, God had forgiven the woman.

The Sunnah also informs us of how the Prophet asked one of his companions to stand guard over a bitch and its litter of puppies because he was afraid that passers-by would accidentally hurt them.

Given these perspectives from the Quran and the authentic Sunnah, one is forced to conclude that dogophobia is perhaps the product of a certain stream of jurisprudence that has evolved through time wrongly inspired by a couple of hadith (sayings of the Prophet), which had rightly cautioned the faithful about the link between dog’s saliva and the spread of disease.

Unfortunately, unthinking adherence to jurisprudential traditions has created a situation today where some Muslim taxi drivers in Melbourne refuse to take blind passengers dependent upon guide dogs for their movements. Their attitude contradicts the kindness and compassion that the Quran expects us to show everyone, especially those with disabilities.

It underscores yet again the urgent need for the Muslim community and the ulama in particular to undertake a serious evaluation of Islamic jurisprudence guided by the universal values and principles of the Quran.


Dr Chandra Muzaffar is president of the International Movement for a Just World (JUST) and an adviser to the newly formed animal welfare group called Petpositive.

Copyright © 1995-2005 Star Publications (Malaysia) Bhd (Co No 10894-D)