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In the Name of God بسم الله

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but the question is for what reason will animals be gathered on judgement day? for judgement? will a tiger be punished for eating an antelope? or will an animals be punished for homosexual acts? they are pure nafs how can they be judged for doing only what they know and can do? they didnt have reason

i think that the verse "when the wild animals are gathered" actually refers to humans who sunk to the level of an animal and were brought back of the manifestation of their soul, which is that of an animal

such as an ISIS member who raped and slaughtered will not be brought back as a human but rather as an animal 

animals are just animals acting naturally, they cant be judged for their action

what is an ant going to be judged for? 

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1 hour ago, .InshAllah. said:

I believe that the Afterlife is not just for Humans and Jinn, but also for animals.  Yes, your favourite pet cat that died will be brought back to life, and who knows, you may be reunited!  

I believe this for 2 reasons.  

Firstly, justice and mercy seem to require that animals be compensated for the suffering they endured on Earth.  After all, many animals lived very difficult lives, full of pain and suffering.

Secondly, a number of verses in the Qur'an seem to point to an Afterlife for animals.  In the context of the end of the world, and the Day of Judgement, verse 81:5 says:

و إذا الوحوش حشرت

And when the wild animals are gathered together (hushirat) - Al-Takwir, 81:5

Allamah Tabataba'i in Al-Mizan says:

و ظاهر الآية من حيث وقوعها في سياق الآيات الواصفة ليوم القيامة أن الوحوش محشورة كالإنسان، و يؤيده قوله تعالى: «و ما من دابة في الأرض و لا طائر يطير بجناحيه إلا أمم أمثالكم ما فرطنا في الكتاب من شيء ثم إلى ربهم يحشرون»: الأنعام: 38.

The apparent meaning of this verse based on the place of its occurrence, and the context of verses describing the events of The Day of Judgement, is that the wild animals are also (brought back to life and) gathered (mah-shoora) just like human beings.  This is supported by the verse: There is not an animal that walks upon the Earth, nor a bird that flies with its two wings, except that they form communities like your own;  We have neglected nothing in the Book.  Then to their Lord shall they be gathered (yuh-sharoon) - Al-An'am, 6:38.

(Tafsir Al-Mizan, chapter on Surah Al-Takwir)

:salam:

What you believe is correct. But as the Quran says it is for وحوش ، so it is not for insects, fishes etc.

Their judgement will be separate.

Even in the animal kingdom there is injustice and oppression but a lot less then humans.

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:salam:

There are a few problems with the first premise. For one, like someone pointed out above, our other narrations clearly state that animals have no intellect. Thus, 'suffering' seems to be an irrelevant concept. If it's physical pain we're talking about, then, will plants, too, be resurrected? What of the crops that we so mercilessly 'kill' by ripping them out of the ground.

Secondly, ressuection does not necessarily precede judgement. They could be resurrected, for some reason, but not go through the same procedures that humans will have to go through. We have numerous Hadith that talk about our hands, the Qur'an and a whole host of inanimate entities that God will make animate (whether literally or metaphorically I don't know but, let's assume literally for now) to bear witness. Will they, too, go under some kind of trial? Of course not. Thus, even if the verse is taken literally, we don't necessarily have any evidence that they will be punished or rewarded for their time on Earth.

Edited by Khadim uz Zahra

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1 hour ago, zainabamy said:

@apofomysback, we could be crazy cat ladies in Jannah too inshallah. :party:

oh my God my itty bitty little babies will follow me to heaven!!!

believe it or not, I just hugged all my cats in joy :cryhappy:

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I believe that there are ahadith mentioning a certain number of animals which will be entered into Jannah, including Prophet Salih's she-camel and the dog that accompanied Ashab al-Kahf. Can anyone elaborate on this?

 

Also, this verse about the people of paradise is interesting:

"..and the flesh of fowls any that they may desire" [56:21]
 

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Also, I found this on Islamquest:

There are narrations which mention that animals have positions in the Hereafter. For example, it is said that a camel who goes to Mecca thrice will be one of the dwellers of Paradise. It has also been reported from Imam Sajjad (a.s) that he said: "A camel who lives on Arafat desert for seven years will be one of the Paradise-dwelling animals." It has been reported from the Abuzar that he said: "We were in the company of the Holy Prophet (s) and we saw two goats goring each other up with their horns. The Holy Prophet (s) said: "Do you know why they hit each other with their horns?""No," said his companions. The Prophet (s) said, "But God knows why. He will judge between them soon." It has also been narrated through Ahl-e Sunnah narrators from the Holy Prophet (s) that he said in the interpretation of the foregoing verse: "God resurrects all these animals on the Day of Judgment. All scores will be settled on the Day of Resurrection; even the hornless sheep will settle its scores with the horned sheep."

                                                                                                                                                                                                                                                                            

Full Answer:

What does resurrection of animals mean in the Quranic verse which says "When the wild beasts are herded together "? Does it mean that the animals are also resurrected and held answerable for their deeds?

The Literal and Technical Meaning:

 

The word hashr literally means "to collect something"[1]. The Quran says, "«ذلک حشرٌ علینا یسیرٌ»(That will be a gathering together,- quite easy for Us)[2]. The word "hashr" in this verse has been used in the same meaning. However, the said word in its technical meaning refers to God's herding and gathering together the creatures on the Day of Judgment to hold them answerable for their deeds. "Then fear Allah, and know that ye will surely be gathered unto Him."[3] The word "wohush" is the plural form of "wahsh" which means 'beast' as opposed to domestic animals.[4] The animals which are not tame and affectionate with humans are called "beasts".[5]

 

Resurrection of Animals:

 

The resurrection of animals is a subject contended by theologians and commentators of the Holy Quran. Some maintain that only those who are duty-bound are held responsible for their deeds.  Since the animals cannot be obligated, therefore they are not resurrected either. In fact, the resurrection of every animal is tantamount to its death.

 

Contrary to the above, there are some scholars who believe that the animals are also resurrected on the Day of Judgment because every animal owes the power of perception. That is to say, they have senses for which they are held answerable.

 

Perception and Knowledge of Animals:

 

There are verses and profuse traditions which indicate that animals' have perception and knowledge. Man's daily experiences and knowledge also affirm this. The Quranic verses about the ants' running from Solomon's army,[6] the hoopoe's going to a place in Yemen called "Saba" bringing exciting news[7] for Solomon, the birds' taking part in Solomon's maneuver,[8] their speaking with each other and Solomon's being proud of having been granted the power to learn and speak the language of birds[9] indicate the fact that animals have senses higher than their instinct. The Quran says, "And there is not a single thing but glorifies Him with His praise, but you do not understand their glorification."[10]

 

According to late Allamah Tabatabai, this verse is the best reason to prove that glorification by the creatures refers to a glorification which originates in knowledge and done in the form of words. Had it not been in the form of words, it was meaningless to say that "you do not understand their glorification".[11]  There are narrations which mention that animals have positions in the Hereafter. For example, it is said that a camel who goes to Mecca thrice will be one of the dwellers of Paradise.[12] It has also been reported from Imam Sajjad (a.s) that he said: "A camel who lives on Arafat desert for seven years will be one of the Paradise-dwelling animals."[13] Scientifically and experimentally speaking, we also see that the animals in general are aware of their advantages and disadvantages. They know their friends and enemies and they run away from dangers and tend to go to what benefits them. They are also trainable and have the potentials to carry out various missions.

 

The Resemblance between Resurrection of Animals and Man:

 

It is inferred clearly from the verses and traditions that animals have senses as human beings do, although at a lower level proportionate to their own existence. It is for the same reason, which serves as an evidence for resurrection and return of animals, that they also return to God and are resurrected. One of the verses which indicate that the animals are resurrected is the verse which says, "And when the animals are herded together"[14]. They have said that the word "herded" in the verse signifies that they are gathered together and resurrected on the Day of Judgment. There are some commentators who say that this verse refers to the preliminaries of Resurrection and the beginning of destruction of the world.[15] However, there are some commentators who are of the view that the Quranic verse which says "There is not an animal (that lives) on the earth, nor a being that flies on its wings, but (forms part of) communities like you. Nothing have we omitted from the Book, and they (all) shall be gathered to their Lord in the end"[16] confirms that animals are resurrected in the Hereafter." Although this verse likens the animals to humans by saying "communities like you", some scholars maintain that the verse means that they (animals) are God's creatures like us and that every one of them is a sign of God's power, greatness, knowledge and wisdom.[17]

 

Some others believe that the verse means to say that they are also like human beings in terms of eating, sleeping, wakefulness and the way they have to struggle to live and protect themselves. Thus, they are in need of a wise contrivance to let them lead the path which is befitting them.[18]

 

A great many other theologians and commentators have stressed that in view of the last part of the verse which says "They (all) shall be gathered to their Lord in the end" the animals die like human beings and they are resurrected and gathered to their Lord after their deaths.[19] This meaning of 'resurrection' has also been endorsed by Islamic traditions. For example, it has been reported from the Abuzar that he said: "We were in the company of the Holy Prophet (s) and we saw two goats goring each other up with their horns. The Holy Prophet (s) said: "Do you know why they hit each other with their horns?"

 

"No," said his companions.

 

The Prophet (s) said, "But God knows why. He will judge between them soon."[20]  It has also been narrated through Ahl-e Sunnah narrators from the Holy Prophet (s) that he said in the interpretation of the foregoing verse: "God resurrects all these animals on the Day of Judgment. All scores will be settled on the Day of Resurrection; even the hornless sheep will settle its scores with the horned sheep.”[21] & [22]

 

 

[1] - Qarashi, Seyyed Ali Akbar, Dictionary of the Holy Quran, vol.2, pg. 145

 

[2] - Qaf (The Letter Qaf), 44

 

[3] - Al-Baqarah, 203

 

[4] - Dictionary of the Holy Quran, vol.7, pg. 189

 

[5] - Mufradat Alfaaz-e Quran by Raghib Isfahani, root word "wahsh".

 

[6] - Nahl (Bee), 18

 

[7] - Nahl, 21

 

[8] - Nahl, 17

 

[9] - Nahl, 16

 

[10] - Isra, 44

 

[11] - Allamah Muhammad Hussein Tabatabai, Tafsir al-Mizan (Farsi translation), Musavi Hamedani, vol.17, pg. 609, Tabatabai Scientific and Intellectual Foundation, 1363 (1984).

 

[12] - Al-Arusi al-Huwaizi, Tafsir Noor al-Thaqalayn, vol.1, pg. 715, Ismailiyah Printing and Publication Institute, 1373 (1994)

 

[13] - Ibid, hadith 70.

 

[14] - Takvir, 5

 

[15] - Makarem Shirazi, Naser, Tafsir Namunah, vol.26, pg. 173 and 174

 

[16] - Al-An'am, 38

 

[17] - Tabarsi, Tafsir Majma'ul Bayan, Darul Ma'refah Publications, 2nd edition 1408 A.H. vol.3 and 4, pg. 461.

 

[18]- Ibid.

 

[19] - Ibid.

 

[20] - Ibid; Tafsir Noor al-Thaqalayn, Ibid, vol.1, pg. 715, hadith 69.

 

[21] - Muhammad Rashid Reza, Tafsir al-Manar, Ibid, vol.7, pg. 326.

 

[22] - For further information refer to Behar al-Anwar, vol.7, pg. 353 to 377.

Edited by Patience101

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:salam:

Most have been mentioned by brother patience.

Islam is the most complete and amazing religion, which even speaks on level of consciousness in wild animals, birds and insects, and many a times teaches us humans thru his animal kingdom to deflate the arrogance in him.

First we have to know what Human and animal intellect means:

Hadith:

Imam Ja'far Sadiq asked Imam Abu Hanifah: "Who is an intelligent man?

Imam Abu Hanifah: "One who can distinguish between good and bad".

Imam Ja'far: "Dogs from Madina can also distinguish between good and bad.

 An animal recognizes a man who is kind and cruel to it."

Imam Abu Hanifah: "Who then is an intelligent person?"

Imam Ja'far: "A person who is able to distinguish between two good things and two evils,

 so that he may choose the better of the two good things and that he may be able to repel the worse of two evils."

 

************

This goes to show animals also have understanding between good and bad, and have awareness according to their own capacity.

 

Everything has a level of consciousness in its own class,

as everything knows who his creator is and praises him according to the Quran.

 

You cannot praise anyone if you are fully void of any sort of consciousness or awareness,

But the level of consciousness differs in each creation.

 

Lets see what the Quran says:

 

Do you not realize that GOD IS GLORIFIED by whatever is in the heavens and the earth, and EVEN by the BIRDS in formation? EVERYONE knows its PRAYER and its manner of praise. God knows well what they do. (24: 41)

 

Quran 27:20-22

Then he inspected the birds, and said, “Why do I not see the hoopoe? Or is he among the absentees?

I will punish him most severely, or slay him, unless he gives me a valid excuse.”

But he did not stay for long. He said, “I have learnt something you did not know.

I have come to you from Sheba, with reliable information.

________________

 

You see in the above aya, Solomn the prophet of Allah wants to PUNISH the bird.

But the bird comes back and tells him, I learnt something YOU DO NOT KNOW! lol

_________________

Here is an interesting hadith from Al-kafi:

 

H 1268, Ch. 118, h 4

Muhammad ibn Yahya has narrated from Muhammad ibn Ahmad from Muhammad ibn al-Husayn from Muhammad ibn Ali from ‘Asim ibn Humayd from Muhammad ibn Muslim who has said the following:

 

“One day I was in the presence of abu Ja‘far, recipient of divine supreme covenant,

 when a pair of turtledoves came and sat on the wall and exchanged cooing as they usually do.

 Abu Ja‘far, recipient of divine supreme covenant, then also responsed to their queries for a while.

 They then flew away and on the other wall the male sounded to the female for a while and then both of them flew away.

 I then asked the Imam, ‘May Allah keep my soul in service for your cause, what were these birds?’

 The Imam said, ‘O ibn Muslim, all that Allah has created, such as BIRDS,

ANIMALS or OTHER THINGS that have life, they obey us better than people.

 The male dove was suspicious about the female and she denied it on oath, which the male did not accept.

 Then she asked if he would abide by the decision of Muhammad ibn Ali,

 recipient of divine supreme covenant.

 He agreed and I told him that he had wronged his mate, then he believed her.’”

 

Edited by certainclarity

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4 hours ago, Khadim uz Zahra said:

:salam:

There are a few problems with the first premise. For one, like someone pointed out above, our other narrations clearly state that animals have no intellect. Thus, 'suffering' seems to be an irrelevant concept. If it's physical pain we're talking about, then, will plants, too, be resurrected? What of the crops that we so mercilessly 'kill' by ripping them out of the ground.

 

Are you saying animals dont suffer because they dont have intellect?  I dont think thats what you're saying, but then I dont see why you think suffering is irrelevant.  It might not be relevant to moral development (because they dont have the cognitive capacity to develop morally) but it is relevant to compensation.  If an animal is born, lives a horrible life due to illness and injury, and then dies a slow and painful death, isnt it more just and merciful that the animal is compensated for this suffering?  

Quote

Secondly, ressuection does not necessarily precede judgement. They could be resurrected, for some reason, but not go through the same procedures that humans will have to go through. We have numerous Hadith that talk about our hands, the Qur'an and a whole host of inanimate entities that God will make animate (whether literally or metaphorically I don't know but, let's assume literally for now) to bear witness. Will they, too, go under some kind of trial? Of course not. Thus, even if the verse is taken literally, we don't necessarily have any evidence that they will be punished or rewarded for their time on Earth.

What you say is true - the verses suggest that animals will be resurrected in Akhira, but dont say what will happen to them after this.  But we can rule out some possibilities, such as the possibility of bearing witness.  Inanimate entities will bear witness against humans, but many if not most animals in the history of creation had nothing to do with humans, yet the verse says they will all be brought back.  So it cant be to bear witness against humans (or at least that cant be the full story).  

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I'd like to think animals get an afterlife too. And why not plants as well? They are living things.  I don't think they are judged, though. I think animals (and plants?) are like babies, innocent. The day of judgement will be a beautiful day for them, I suspect.

I hope that people who abuse animals have to explain their behavior to those animals on the day of judgement. 

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49 minutes ago, Ruq said:

How to know which animals have souls btw? maybe insects are more like bacteria.

Maybe. Maybe bacteria have souls. It's probably safer to treat all living things as if they have a soul, then if they don't, nothing is lost.

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1 hour ago, Ruq said:

How to know which animals have souls btw? maybe insects are more like bacteria.

Salam,

Everything does not have a spirit-ruh, but everything has a nafs ( soul-self-personality ).

*****************

WHATEVER is in the heavens and the earth, and EVEN by the BIRDS in formation? EACH knows its PRAYER and its manner of praise. God knows well what they do. (24: 41)

Edited by certainclarity

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On 2/13/2016 at 1:46 PM, Khadim uz Zahra said:

:salam:

There are a few problems with the first premise. For one, like someone pointed out above, our other narrations clearly state that animals have no intellect. Thus, 'suffering' seems to be an irrelevant concept. If it's physical pain we're talking about, then, will plants, too, be resurrected? What of the crops that we so mercilessly 'kill' by ripping them out of the ground.

Secondly, ressuection does not necessarily precede judgement. They could be resurrected, for some reason, but not go through the same procedures that humans will have to go through. We have numerous Hadith that talk about our hands, the Qur'an and a whole host of inanimate entities that God will make animate (whether literally or metaphorically I don't know but, let's assume literally for now) to bear witness. Will they, too, go under some kind of trial? Of course not. Thus, even if the verse is taken literally, we don't necessarily have any evidence that they will be punished or rewarded for their time on Earth.

An old thread being revived, but i want to touch on your point about animals not having intellect. What is your view on the conversation prophet Sulaiman a.s. had with the bird, or the ant? 

But the hoopoe stayed not long and said, "I have encompassed [in knowledge] that which you have not encompassed, and I have come to you from Sheba with certain news.

Indeed, I found [there] a woman ruling them, and she has been given of all things, and she has a great throne.

I found her and her people prostrating to the sun instead of Allah, and Satan has made their deeds pleasing to them and averted them from [His] way, so they are not guided,

[And] so they do not prostrate to Allah, who brings forth what is hidden within the heavens and the earth and knows what you conceal and what you declare -

Allah - there is no deity except Him, Lord of the Great Throne."

[Solomon] said, "We will see whether you were truthful or were of the liars.

ake this letter of mine and deliver it to them. Then leave them and see what [answer] they will return." QURAN Surah Naml

 

And what about the Ants? :

And gathered for Solomon were his soldiers of the jinn and men and birds, and they were [marching] in rows. Until, when they came upon the valley of the ants, an ant said, “O ants, enter your dwellings that you not be crushed by Solomon and his soldiers while they perceive not.” So [Solomon] smiled, amused at her speech, and said, “My Lord, enable me to be grateful for Your favor which You have bestowed upon me and upon my parents and to do righteousness of which You approve. And admit me by Your mercy into [the ranks of] Your righteous servants.” (27:17-19)

 

What is your view about the above and if these animals possessed some form of intellect or not? 

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On 2/13/2016 at 6:35 AM, neverforgotten313 said:

will a tiger be punished for eating an antelope? or will an animals be punished for homosexual acts?

Although animals have certain instincts embedded within them to attack certain animals such as antelope for a means of sustenance, the tiger would be punished for attacking an antelope just for the sake of attacking, as in the tiger not needing any food for itself or other tigers in it’s pride, instead simply attacks an antelope for the sake of killing it.

As for homosexual acts it can be the same conclusion we reach in regards to human homosexuals, but on a much simpler scale.

For example the animal instead of following through with its animalistic purposes instead deviates from that purpose and chooses to fulfill unnecessary desires which are a result of belligerent laziness and failure within the animal kingdom.

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57 minutes ago, Mohammad313Ali said:

Although animals have certain instincts embedded within them to attack certain animals such as antelope for a means of sustenance, the tiger would be punished for attacking an antelope just for the sake of attacking, as in the tiger not needing any food for itself or other tigers in it’s pride, instead simply attacks an antelope for the sake of killing it.

As for homosexual acts it can be the same conclusion we reach in regards to human homosexuals, but on a much simpler scale.

For example the animal instead of following through with its animalistic purposes instead deviates from that purpose and chooses to fulfill unnecessary desires which are a result of belligerent laziness and failure within the animal kingdom.

 

All of creation is judged accordingly to it's capacity. In all matters moral and ethical, we must assume that the entity has the faculty to judge what is right from what is wrong. I would not assume that the animals that "sin" would be judged at all, based off of their less developed brains, but if they were to be judged at all, it must be on a completely different criteria than us. If you take the hudhud (type of bird) in the story of the Messenger Solomon ((صلى الله عليه وآله وسلم)), it raises the idea that animals may indeed be judged unless of course, the animals that Messenger Solomon commanded are an exception merely because he could communicate with them (perhaps not as we communicate through words but through energy and the soul). 

I will surely punish him with a severe punishment or slaughter him unless he brings me clear authorization." 27:21 ~ Solomon referring to the bird for not returning back to him in time. 

In brief, I cannot agree that we can confidently say that the fox that kills all the chickens in the farm without eating one of them or the gay dog in your neighbor's backyard is definitely going to hell. That fox is playing but is unaware of how its evil to needlessly kill (or is it?) and that doggo is just desperate and ignorant (or is it?)...

Edited by A_A

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5 hours ago, A_A said:

 I would not assume that the animals that "sin" would be judged at all, based off of their less developed brains, but if they were to be judged at all, it must be on a completely different criteria than us. 

I most definitely agree with this statement and in regards to the aforementioned points I stated, they were in a sense presumptuous, but along the lines of what you’ve highlighted here.

5 hours ago, A_A said:

instead of following through with its animalistic purposes

I apologize if this was a bit vague, but what I meant here is following through with the preordained purpose Allah (سُبْحَانَهُ وَ تَعَالَى) has established for each distinct animal proportionate to their intellect, and as for the homosexual animals it was along the lines of speculation, following their embedded purpose and intellect.

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On 2/13/2016 at 6:56 AM, .InshAllah. said:

Secondly, a number of verses in the Qur'an seem to point to an Afterlife for animals.  In the context of the end of the world, and the Day of Judgement, verse 81:5 says:

و إذا الوحوش حشرت

And when the wild animals are gathered together (hushirat) - Al-Takwir, 81:5

Cf Ayat 5:60  -which is my off-hand thought.

Animals and mountains and all do not have a nafs.

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17 hours ago, A_A said:

the story of the Messenger Solomon ((صلى الله عليه وآله وسلم)), it raises the idea that animals may indeed be judged unless of course, the animals that Messenger Solomon commanded are an exception merely because he could communicate with them (perhaps not as we communicate through words but through energy and the soul). 

Salam in new interpretations some Shia speakers from new generation are saying that maybe Hudhud was from people that have ability of flying by some instruments or vehicles but because in old translation the ability of flying was known just for birds so all interpretations assumed him as a bird that it repeated in all translation without renovations of translation but assuming Hudhud as a person instead of bird is a new idea that not yet verified by all although there was Jins in service of Prophet Solomon that could do diving or maybe long jumping like flying or lifting heavy weights instead of industrial vehicles in our era.

Edited by Ashvazdanghe

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5 hours ago, Ashvazdanghe said:

Salam in new interpretations some Shia speakers from new generation are saying that maybe Hudhud was from people that have ability of flying by some instruments or vehicles but because in old translation the ability of flying was known just for birds so all interpretations assumed him as a bird that it repeated in all translation without renovations of translation but assuming Hudhud as a person instead of bird is a new idea that not yet verified by all although there was Jins in service of Prophet Solomon that could do diving or maybe long jumping like flying or lifting heavy weights instead of industrial vehicles in our era.

What about the ants that conversed with Prophet Solomon, and were clearly leading a society of their own

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1 hour ago, Mohammad313Ali said:

What about the ants that conversed with Prophet Solomon, and were clearly leading a society of their own

No, do not think so.

Speech is not a determinant --or will robots and voice recorders also be judged?

Besides, it was "chemically said" because that is how ants communicate.

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9 minutes ago, hasanhh said:

No, do not think so.

Speech is not a determinant --or will robots and voice recorders also be judged?

Besides, it was "chemically said" because that is how ants communicate.

Unlike robots and recorders which are programmed to utter certain words or construct a means of dialogue based on their initiator, ants conversed with the Prophet by their own will biologically.

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12 minutes ago, Mohammad313Ali said:

Unlike robots and recorders which are programmed to utter certain words or construct a means of dialogue based on their initiator, ants conversed with the Prophet by their own will biologically.

There is no conversation across species in this revealed ayat.

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3 minutes ago, hasanhh said:

There is no conversation across species in this revealed ayat.

I stand corrected as there was no conversation occurring within the ayat, however I feel as if I recall a’hadith which state that there were conversations that occurred between the Prophet and an ant, since I can’t bring such narrations up we can disregard it, but my point remains standing.

 

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9 hours ago, hasanhh said:

There is no conversation across species in this revealed ayat.

Salam anyway in Ayatollah  mentioned that all species are worshiping Allah in their language so it’s possible that Allah gives ability of conversation with other species to specific persons like Prophets & Shia Imams it’s also recorded that some Shia Arifs like Allama Tabatabai could hear the worship of species but they weren’t able to communicate with them except Jins.

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35 minutes ago, Ashvazdanghe said:

so it’s possible that Allah gives ability of conversation with other species

This part is well known. ln America it is part of basic woodsmanship. The animals tell you alot and birds signal warnings, even to other animals.

As Qur'an reveals, everything has its own mode of prayer/rememberence. (Ayat 24:41)

Qur'an also reveals the Sulieman -(عليه السلام). was taught the speech of birds.(Ayat 27:16); and he-(عليه السلام). was informed of the ants' communications ("a little of everything")

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11 hours ago, hasanhh said:

No, do not think so.

Speech is not a determinant --or will robots and voice recorders also be judged?

Besides, it was "chemically said" because that is how ants communicate.

27;17 and onwards. There is no way that this communication between Messenger Solomon and his subordinates was merely chemical or mechanical based, as we humans speak to each other. If the wind has the ability to serve Messenger Solomon and the mountains have the choice to deny this test (33:72) then this is much greater than mere words or chemicals being released from one physical body to be received by another. This is undoubtedly a form of spiritual communication and to say that animals and inanimate objects do not have a soul is inaccurate. Remember, the heavens and the Earth worship God - nothing being excluded from those heavens and Earth, be it living or inanimate. Everything worships God and everything created by God is subordinate to God thus why everything has a soul/spirit/essence. 

Have you forgotten that even our limbs will take testimony to the evil or good we committed in this life. An animal will protest on the day of judgement to say this man tortured me before slaughtering me. The Arab female baby will ask why did you bury me? There is a spiritual connection between God and everything (that obeys it). The flesh that an animal has or the dirt that covers this Earth means nothing without an essence. 

Edited by A_A

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3 hours ago, A_A said:

If the wind has the ability to serve Messenger Solomon and the mountains have the choice to deny this test (33:72) then this is much greater than mere words or chemicals being released from one physical body to be received by another.

Ayat 33:72 is not an Ayat about "tests", but a continuing description of current events.

"...then this is much greater than mere words.." which is mystically styled cwap. The Words are Allah's -(سُبْحَانَهُ وَ تَعَالَى). and He -(سُبْحَانَهُ وَ تَعَالَى). says what is 'just': 28:84 and 69:40-46

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