ANIMALS ON THE DAY OF JUDGMENT

[Taqavi]

Will animals also be resurrected on the Day of Judgment?

 

The subject of the reckoning of animals on the Day of Judgment is one of the fascinating and important topics that has attracted the attention of many scholars and commentators.

First, it should be noted that "Hashr" in the language means gathering together, accompanied by crushing and driving, and "Mahshar" is the place of gathering.[1] The Day of Hashr is the Day of Resurrection and Judgement. [2]

Hashr, in terminology, is the raising of the dead from their graves and gathering them on the Day of Judgment for reckoning. [3]

In Islamic teachings, animals are also recognized as creatures with souls and beings who will be held accountable on the Day of Judgment; in the following, some verses of the Qur'an and Shia hadiths will be mentioned that emphasize this issue.

The Holy Qur'an says in Surah Al-An'am: “And there is no creature on earth, nor bird that flies on its wings, but they are communities like you. We have not neglected anything in the Book, then to their Lord they will be gathered.” [4]

In the verse, it is stated that animals, like humans, have communities, but there are different views among commentators[5] as to what this similarity refers to, including their need for God, glorification and remembrance of the Lord, social life, procreation, the determination of their sustenance, life, destiny, happiness, and misery, resurrection on the Day of Judgment, and reward and punishment. However, it can be said that one of the most prominent similarities between animals and humans is their resurrection on the Day of Judgment, which is also mentioned at the end, and many commentators have also stated this, meaning "animals, like humans, have communities and, like humans, are resurrected in the resurrection. Therefore, the meaning of ( إِلَىٰ رَبِّهِمْ يُحْشَرُونَ ) is that animals are resurrected to God after their death, just as God's servants are resurrected to their Lord on the Day of Judgment.[6]

This verse clearly states that all living beings will be gathered on the Day of Resurrection.

In another place, the Holy Quran speaks more explicitly about the gathering of wild animals, where it says: "And when the wild beasts are gathered together." [7]

"Wuhush" is the plural of "wahsh," which means animals that are not intimate or friendly with humans, such as predators.[8] Alusi writes: In this verse, "wuhush" includes all quadrupeds.[9]

Since the above verse is in the context of verses describing the events of the Day of Resurrection, such as questioning baby girls buried alive, opening the books of deeds, and events after that, this verse indicates the gathering of wild animals on the Day of Resurrection.

Therefore, this noble verse, like verse 38 of Surah Al-An'am, indicates the principle of gathering animals, and the majority of commentators agree on this matter.

Numerous traditions have also been mentioned in this regard; for example, one can refer to this tradition: Abu Dharr says: We were in the presence of the Holy Prophet (SAW) when two goats butted each other in front of us; The Prophet (SAW) said: Do you know why they butted each other? The audience said: No. The Prophet (SAW) said: But God knows, and He will judge between them soon. [10]

This narration shows that even animals will be judged on the Day of Judgment, and their rights are protected. This emphasizes divine justice and its inclusiveness for all creatures.

It should be noted that the reason for the resurrection of animals on the Day of Judgment is the same factor that exists in humans, which is the power of consciousness; Humans will be held accountable on the Day of Judgment because they have the power of consciousness; Animals also have the power of consciousness, but they are at a lower level than human consciousness; The reason why animals are resurrected on the Day of Judgment is the existence of this power of consciousness.

This indicates divine justice, where even animals, with their awareness and responsibilities, will be judged on the Day of Resurrection and their rights restored.

The fact that animals also possess consciousness can be observed in the verses of the Holy Quran. For example, the Holy Quran narrates stories about various animals in some verses, from which it is understood that animals also have consciousness. Among these, we can mention: ants fleeing from Solomon's army, [11] the hoopoe coming to the "Saba region in Yemen" and bringing exciting news for Prophet Solomon, [12] birds participating in the maneuver of Prophet Solomon, [13] birds talking to each other, and Prophet Solomon's pride in the fact that God taught him the language of birds. [14]

Also, in another instance in the Holy Quran, God Almighty states: "All beings glorify God, but you do not understand".[15]

According to Allameh Tabataba'i, this verse shows that the glorification of creatures takes place in the language of knowledge and in a direct manner. If the purpose of glorification was only to show the existence of the creator through the state and condition of creatures, it would no longer make sense to say: "You do not understand their glorification"; This indicates that the glorification of creatures takes place in the language of speech and results from their knowledge and awareness of God. [16]

Conclusion:

Ultimately, Islamic teachings clearly demonstrate that animals will also be held accountable on the Day of Judgment. The Holy Quran and authentic Shia narrations point to the fact that animals also possess consciousness and responsibilities, based on which they will be judged in divine justice on the Day of Resurrection. This issue indicates the comprehensiveness and pervasiveness of divine justice, which does not exclude any being from the circle of His love and justice.

 

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[1] . Al-Misbah Al-Munir fi Gharib Al-Sharh Al-Kabir: Al-Fayumi, Abu Al-Abbas, vol: 1, page: 136.

[2] . Lisan Al-Arab: Ibn Manzur, vol: 4, page: 190.

[3] . Majma' al-Bayan fi Tafsir al-Qur'an: Al-Sheikh Al-Tabarsi, vol: 10, page: 277.

[4] . Al-An'am: 38.  «وَمَا مِن دَابَّةٍ فِي الْأَرْضِ وَلَا طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلَّا أُمَمٌ أَمْثَالُكُم ۚ مَّا فَرَّطْنَا فِي الْكِتَابِ مِن شَيْءٍ ثُمَّ إِلَىٰ رَبِّهِمْ يُحْشَرُونَ»

[5] . Majma' al-Bayan fi Tafsir al-Qur'an: Al-Sheikh Al-Tabarsi, vol: 4, page: 49. /  Al-Tafsir Al-Kabir (Mafatih Al-Ghaib): Al-Razi, Fakhr Al-Din, vol: 12, page: 524.

[6] . Al-Mizan fi Tafsir al-Qur'an: Al-Allama Al-Tabatabai, vol: 7, page: 73. / Al-Tibyan fi Tafsir al-Qur'an: Al-Sheikh Al-Tusi, vol: 4, page: 127. / Majma' al-Bayan fi Tafsir al-Qur'an: Al-Sheikh Al-Tabarsi, vol: 4, page: 49. / Al-Tafsir Al-Kabir (Mafatih Al-Ghaib😞 Al-Razi, Fakhr Al-Din, vol: 12, page: 525.

[7] . Al-Takwir: 5. «وَإِذَا الْوُحُوشُ حُشِرَتْ»

[8] . Al-Tafsir Al-Kabir (Mafatih Al-Ghaib): Al-Razi, Fakhr Al-Din, vol: 31, page: 64.

[9] . Tafsir Ruh Al-Ma'ani - Dar Al-Ilmiyya Edition: Al-Alusi, Shihab Al-Din, vol: 15, page: 255.

[10] . Majma' al-Bayan fi Tafsir al-Qur'an: Al-Sheikh Al-Tabarsi, vol: 4, page: 50. / Tafsir Nur Al-Thaqalayn: Al-Arusi Al-Huwaizi, Al-Sheikh Abd Ali, vol: 1, page: 715.

[11] . Al-Naml: 18. «حَتَّىٰ إِذَا أَتَوْا عَلَىٰ وَادِ النَّمْلِ قَالَتْ نَمْلَةٌ يَا أَيُّهَا النَّمْلُ ادْخُلُوا مَسَاكِنَكُمْ لَا يَحْطِمَنَّكُمْ سُلَيْمَانُ وَجُنُودُهُ وَهُمْ لَا يَشْعُرُونَ»

[12] . Al-Naml: 22. «فَمَكَثَ غَيْرَ بَعِيدٍ فَقَالَ أَحَطْتُ بِمَا لَمْ تُحِطْ بِهِ وَجِئْتُكَ مِنْ سَبَإٍ بِنَبَإٍ يَقِينٍ»

[13] . Al-Naml: 17. «وَحُشِرَ لِسُلَيْمَانَ جُنُودُهُ مِنَ الْجِنِّ وَالْإِنْسِ وَالطَّيْرِ فَهُمْ يُوزَعُونَ»

[14] . Al-Naml: 16. «وَ وَرِثَ سُلَيْمَانُ دَاوُودَ ۖ وَقَالَ يَا أَيُّهَا النَّاسُ عُلِّمْنَا مَنْطِقَ الطَّيْرِ وَأُوتِينَا مِنْ كُلِّ شَيْءٍ ۖ إِنَّ هَٰذَا لَهُوَ الْفَضْلُ الْمُبِينُ»

[15] . Al-Isra: 44. «تُسَبِّحُ لَهُ السَّمَاوَاتُ السَّبْعُ وَالْأَرْضُ وَمَنْ فِيهِنَّ ۚ وَإِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ وَلَٰكِنْ لَا تَفْقَهُونَ تَسْبِيحَهُمْ ۗ إِنَّهُ كَانَ حَلِيمًا غَفُورًا»

[16] . Al-Mizan fi Tafsir al-Qur'an: Al-Allama Al-Tabatabai, vol: 17, page: 381.