Dua For Animals in Pain – In Islam, compassion towards all living beings is not limited to humans alone. It extends to encompass animals as well. Recognising the inherent worth and value of all creatures, Islam encourages its followers to treat animals with kindness, care, and mercy.
Islam teaches that animals are part of Allah’s creation and deserve respect and protection from harm. When an animal is in pain or distress, Muslims are encouraged to offer supplications, known as dua, to seek relief and comfort for these suffering beings.
Dua, a heartfelt prayer made to Allah, is a powerful tool that Muslims use to connect with the divine and seek guidance, mercy, and blessings. The concept of dua underscores the belief that Allah is compassionate and responsive to the pleas of His servants, including those made on behalf of animals. It is through dua that Muslims seek solace and relief for creatures enduring physical or emotional pain.
Animals experience pain and suffering just as humans do. Whether it be from illness, injury, neglect, or mistreatment, their distress can be palpable. Islam teaches believers to recognize and empathize with this suffering, prompting them to alleviate it in whatever capacity they can.
One way to do this is by offering dua specifically for animals in pain, invoking Allah’s mercy and seeking His intervention to alleviate their suffering.
The dua for animals in pain demonstrates the profound interconnectedness of all creation and the responsibility humans have to protect and care for vulnerable beings.
It reflects the Islamic teachings of mercy, kindness, and stewardship, reminding Muslims of their duty to act as guardians of Allah’s creation and treat animals with compassion and respect.
Throughout Islamic history, many scholars and individuals have composed supplications and prayers specifically tailored for animals in pain or distress. These prayers serve as a means for Muslims to express their concern, seek divine intervention, and invoke divine mercy for the relief and healing of suffering animals.
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Dua For Animals in Pain – Abu Hurairah (رضي الله عنه) narrated that the Prophet (ﷺ) said: “Whoever says 3 instances while he reaches the evening:
A’udhu bikalimaatil-laahit-taammaati min sharri maa khalaq
I seek safe haven in the suitable words of Allah from the evil of that which He has created.
– he will not be harmed by means of any Humatun (sting or bite of a toxic creature) during that night time.”
(One of the narrators) Suhail said: “So our family used to analyze it and they used to mention it each night. A lady among them became stung, and she or he did no longer feel any pain.” [Sunan at-Tirmidhi, no. 3604. Al-Albani declared it to be authentic in Saheeh al-Jami’, no. 6427. Fortress’, no. 97]
Also narrated that Abu Hurayrah (رضي الله عنه) stated: A guy came to the Prophet (ﷺ) and stated: O Messenger of Allah, I changed into stung with the aid of a scorpion closing night time. He (ﷺ) said: “If you had said, whilst nighttime came,
A’udhu bikalimaatil-laahit-taammaati min sharri maa khalaq
I are seeking refuge in the proper phrases of Allah from the evil of that which He has created’,it would no longer have harmed you.”
[Narrated by Muslim, no. 2709; Ahmad, 2/90; Authenticated by Shaykh al-Albani in Saheeh at-Tirmidhee, 3/187; Saheeh Ibn Majah, 2/266. Fortress of the Muslim, no. 97]
Also, Khawlah Bint Hakim (رضى الله عنها) reported that she heard the Prophet (ﷺ) say:
“Whoever stops at an area (for tenting or rest) and says:
أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ
A’udhu bikalimaatil-laahit-taammaati min sharri maa khalaq.
I searching for safe haven in the proper phrases of Allah from the evil of that which He has created. nothing will damage him even as he remains at that place.”
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Explanation of the Hadeeth:
Al-Humah refers to the sting/chunk of every poisonous creature, just like the scorpion and anything is just like it.
At the stop of this Hadeeth at-Tirmidhee mentions that Suhail ibn Abi Salih one of the narrators of this Hadeeth said: ‘Our family contributors had found out this supplication, and they used to recite it each evening. Then, one of the younger women amongst them became stung (by using a toxic creature), yet she did not feel any ache or damage.”
This Hadeeth contains a clear indication of the excellence of this supplication; and that whoever recites it on the onset of the evening might be protected and preserved by way of the permission of Allāh – from being harmed by the edge of a snake or scorpion or any similar creature.
The Prophet’s (ﷺ) announcing, in the Hadeeth: ‘I are trying to find shelter…’ – manner to look for refuge and to maintain rapid to some thing for protection. Its truth is to escape from some thing which you worry, fleeing to person who can protect you from it and shield you from its evil/harm.
Hence, the one who seeks refuge in Allah has fled from that to be able to harm him or spoil him, fleeing to his Lord and his Master, throwing himself in front of Him, clinging to Him, secking safety via Him, and turning to Him for shelter.
The supposed that means of the Prophet’s (ﷺ) pronouncing: ‘…the Words of Allah’ is the Noble Qur’an. It has also been stated that what is meant is His Words that contain the divine decrees which govern the entirety that happens inside the universe.
And what is meant via ‘… Perfect (words)…’ is that His Words are complete and perfect, to the extent that they contain not one of the deficiencies, defects, or shortcomings which can be observed inside the speech of humans.
Dua For Animals in Pain – The Prophet’s (ﷺ) announcing: ‘…from the evil (that comes from) what He has created’ – i.E. From each evil, in any created being that evil might also come from, along with animals or other than them, whether it’s a human or a Jinn, or a crawling creature or people who stroll upon four legs; or even if it be a wind or a bolt of lightning – no matter what sort of calamity or discomfort it might be, on this international or the hereafter. (See: Tayseer al-‘Azeez al-Hameed’, through Shaykh Sulaiman ibn Abdullah, pgs. 213-214) [Excerpt from the Book ‘Explanation of the Morning and Evening Adhkār’ (Words of Remembrance of the Prophet Muhammad ﷺ) Taken from ‘Fiqh al-Ad’iyah wal-Adhkar’ Shaykh Abdur-Razzaq ibn Abdul-Muhsin al-Badr]
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Further Explanation:
Shaykh ul-Islam Ibn al-Qayyim (d.751A.H.)-Rahimullaah- said after quoting this hadeeth [at-Tirmidhi 3604]:
‘Know, that divine natural drug treatments gain towards disorder after having been afflicted with it, and they prevent the disorder from occurring. If it does occur then it does no longer occur in a dangerous manner even though the ailment is disturbing.
Indeed natural drug treatments additionally advantage after having been with a disease. So, At-Ta’aweedhat (supplications for looking for refuge) and Adhkaar (remembrance of Allah) both prevent the incidence of these manner, or they both come between the disease and among the whole effect of it, and that is in keeping with the perfection of the Ta’aweedh (supplication for looking for refuge) and according to the electricity of it and the weak spot of it. So Ruqiya (remedy via recitation of invocations) and ‘Aweedah (a supplication for in search of shelter) is used to maintain one’s health, and the disappearance of illness.’ [Taken from ‘Zaad al-Ma’ad’ by Ibn al-Qayyim 4/182]
Regarding his announcing: ‘I searching for refuge in the suitable words of Allah’
Imam Nawawee (d.676 A.H.) -Rahimullaah- said:
‘As regards his announcing: ‘I are seeking for shelter in the ideal words of Allah’: it has been stated the that means of ‘perfect’ here is, those whole things in which deficiency and defects can not enter.
It has additionally been stated: beneficial and restoration. It has been stated that the that means of ‘words’ here is the Qur’an.
And Allah is aware of satisfactory.’
[Taken from the ‘Sharh Saheeh Muslim’ by Imam Nawawee 17/2708/196]
Allaama’ Muhammad Ali Ulaan al-Bakree as-Siddeeqee (d.1057 A.H.) said:
‘His (ﷺ) saying: ‘in the ideal words of Allah’: way with the Qur’an, and its complete that means so deficiency or discrepancy can not enter it, because it enters into the speech of human beings.
It has been said: the ideal words of Allah gain and its potential to treatment from everything that is sought safe haven from. Which way: upon the situation this is essential to have, namely the appropriate aim and the best belief.
Al-Bayhaqi (d.458 A.H.) said: ‘they’re referred to as ideal/whole as it isn’t allowed to have discrepancy or any deficiency in Allah’s words, as there is in the speech of humans,’ he additionally said: ‘that it reached me that Ahmad used this hadeeth as evidence that the Qur’an is not created.’
His (ﷺ): ‘Nothing will damage him’ this usually includes safety for the soul and desires.’ [Taken from ‘Futuhaat ar-Rabbaneeya ala al-Adhkaar an-Nawaweeyah’ 2/652-653]
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Shaykh Sulayman bin Abdullaah bin Muhammad bin Abdul Wahaab explained:
‘Regarding the announcing: ‘I seek refuge in the perfect phrases of Allah’
This is what Allah has legislated for the people of Islaam, that they are searching for refuge with Allah as opposed to what the people of Jahiliyah do, which is to seek refuge from the Jinn. Therefore, Allah legislated for the Muslims to are looking for refuge with Allah and His Attributes.
Al-Qurtubi (d.671 A.H.) said in ‘al-Mufhim’:
‘It has been said the which means is: ‘the words right here aren’t attached to any deficiency or defect not like the speech of humans.
It has been stated the that means is: complete and enough.
It has been stated: ‘phrases’ here refers back to the Qur’an, as Allah knowledgeable us that it is: <<a guide and a treatment>> [Fussilat: 44] and this component is with reference to steerage, with a view to repel that which harms.
As this supplication is in search of safe haven with the Attributes of Allah Ta’ala and turning returned to Him, then this turning back to Allah is something, which is recommended and requested of the Muslims.
Due to this, the only searching for safe haven with Allah and His names and Attributes have to make certain that he’s honest to Allah in seeking His refuge and relies upon Him at the same time as searching for shelter. Thus, he recalls those components in his coronary heart and in doing that fulfills his request and gains the forgiveness of his sins.
Apart from what changed into said through Qurtubi, others have stated, ‘the scholars all agree that in search of refuge from the advent isn’t permissible’ and they use the hadeeth of Khola to demonstrate this. They say ‘this hadeeth is evidence that the phrases of Allah aren’t created ‘and that they use this to refute the Jahmiyah and Mu’tazilah with reference to their declare that the Qur’an is created.
Scholars have stated ‘if the phrases of Allah have been created the Prophet might now not have ordered us to are searching for refuge with them because to are searching for safe haven with the creation is Shirk’
Shaykh ul- Islam Ibn Taymeeyah (d.728 A.H.) -Rahimullaah- stated:
‘Imams along with Imam Ahmad and others have stated that it isn’t always permissible to are trying to find safe haven with the advent, and they use this as proof that the speech of Allah is not created. They additionally stated this is due to the fact it’s far established that the Prophet (ﷺ) sought safe haven in the phrases of Allah and he commanded us to accomplish that. Due to this the scholars have prohibited the usage of incantations and wearing amulets whose which means is unknown fearing that it may be Shirk.’
Ibn Qayyim -Rahimullaah- said:
‘Whoever slaughters for the Shaytaan and supplicates to him and seeks safe haven with him, as a consequence coming toward Shaytaan with that which he loves, then he has indeed worshipped him, although it isn’t referred to as worship, due to the fact he is trustworthy in it and in his carrier of Shaytaan.
Therefore, he’s from the servants of Shaytaan and from his worshippers, and because of this, Shaytaan serves him. However the provider of the Shaytaan is not considered as worship of this individual, due to the fact Shaytaan does not humble himself for that person nor does he worship him, in contrast to that individual who without a doubt worships Shaytaan.’
Regarding the saying: ‘…..From the evil of what’s created’
i.E. From the evil of every advent which has evil in it, be it animals or apart from animals. Whether it’s far from people or Jinn, vermin or beast, wind or lightning, or any form of trial in the Duniya and the Hereafter.
In relation to this, the evil isn’t intended in a preferred absolute feel, it’s far restricted in its that means and what it refers to, as in ‘from the evil of all advent that has evil in it’ not that one seeks refuge from the evil of the entirety that Allah has created.
Because indeed Paradise, the Angels, and the Prophets do no longer have any evil. This is the meaning of the speech of Ibn Qayyim. Regarding the announcing: ‘…..Not anything harms him’
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Al-Qurtubi stated:
‘This narration is true and it’s miles trustworthy speech. We recognise its truthfulness from proof and experience. Because ever given that I heard this narration I have acted upon it and not anything harmed me until I left it.
One night time in bed a scorpion bit me, and I idea approximately what had came about and realized that I had forgotten to are seeking shelter with those phrases.’
[Taken from ‘Tayseer al-Azeez al-Hamid’ – page 154-155] Abdur-Razzaq al-Badr said:
‘Nothing in anyway harms him, because he has been blanketed by means of Allah’s protection. However, this supplication is conditional just like all different supplications in that it is vital to have the proper intention, to have correct accept as true with in Allah – Azza wa Jal – and that a person must be ordinary in reading this supplication, in every area that he can also stop in. [Taken from ‘Fiqh al-Adeeyah wal Adhkaar’ by Abdur-Razzaq al-Badr vol. 3 p.277]
Abdur-Razzaq al-Badr said:
‘It is suggested for a Muslim that if he stops at a place, then he need to say:
‘I searching for refuge in the ideal words of Allah from the evil of what He has created – A’outhu bikalimatil-lahi ‘at-tammati min sharri ma khalaqa’
Because if he says that, he might be protected and guarded by means of Allah’s permission and not anything will hurt him until he leaves the area that he stopped in.’
He continues:
‘Dua For Animals in Pain – This is a first rate supplication, in it’s far taking safe haven with Allah – Azza wa Jal -, adhering to Him and looking for safe haven with His statements, in assessment to what the people of Jahiliyah were upon, in looking for safe haven with the Jinn, stones and from different things which do no longer boom them besides in sin, transgression, weakness, and humiliation, just as Allah Ta’ala stated:
“And verily, there had been guys among mankind who took shelter with the masculine among the jinns, however they (jinns) increased them (mankind) in sin and disbelief.” [Surah Jinn: 6]
Therefore, Allah – Tabarak wa Ta’ala – criticized them for his or her searching for refuge and Allah clarified their evil consequences and painful results in the Duniya and the Hereafter.
What Allah – Subhanahu – legislated for His slaves, the believers, was looking for safe haven with Him Alone, seeking sanctuary with Him as opposed to with every person else, when you consider that He has the Power and He has the authority even of the forelock of His slaves.
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Questions & Answers about Dua For Animals in Pain
Q: Why is dua for animals in pain important in Islam?
A: Dua for animals in pain is important in Islam because it reflects the teachings of compassion, mercy, and stewardship towards all living beings. Islam recognizes the value and worth of animals as part of Allah’s creation and encourages believers to alleviate their suffering. Offering dua for animals in pain is a way for Muslims to seek divine intervention and mercy, expressing their concern and empathy for these vulnerable creatures.
Q: How does dua for animals in pain demonstrate the interconnectedness of all creation?
A: Dua for animals in pain demonstrates the interconnectedness of all creation by acknowledging that the suffering of animals affects the entire ecosystem and is a shared concern for all beings. Islam teaches that humans have a responsibility to be stewards of the Earth and to treat all creatures with kindness and compassion. By offering dua for animals in pain, Muslims recognize the interconnected nature of the world and their role in alleviating suffering.
Q: Can you provide an example of a dua for animals in pain in Islam?
A: Certainly! An example of a dua for animals in pain is: “O Allah, the Lord of all creation, we seek Your mercy and compassion for the animals that are suffering. Grant them relief from their pain and distress, heal their wounds, and grant them comfort. Guide us to fulfill our duty as caretakers of Your creation and protect them from harm. We implore Your mercy and ask for Your intervention. Amen.”
Q: Are there any specific teachings or guidelines in Islam regarding the treatment of animals in pain?
A: Yes, Islam provides guidelines for the treatment of animals in pain. It is prohibited to cause unnecessary harm or inflict pain on animals. The Prophet Muhammad (peace be upon him) emphasized the importance of treating animals with kindness, forbidding cruelty or neglect. Muslims are encouraged to provide food, water, and shelter for animals and to avoid overburdening them. Furthermore, it is considered virtuous to seek medical treatment for injured or ill animals and to show mercy and compassion towards them.
Q: Can dua for animals in pain be recited in any language?
A: Yes, dua for animals in pain can be recited in any language that a person is comfortable with. Islam does not restrict the use of a specific language for supplication. Muslims are encouraged to make dua in their native language, as it allows for a more heartfelt and sincere connection with Allah. The intention and sincerity of the supplicant are more important than the language in which the dua is recited.
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