Contrary to certain scientific theories, the Islamic concept is that, in this Divine design of animated nature, there are some fine differences providentially created and preserved in the origin of species to keep them distinct one from the other. Territorial, climatic and other such evolutionary processes may change their ethological characteristics or anatomical structures. In their struggle for existence, animals may learn how to camouflage themselves to distract attention or to deceive by impersonation and manipulation of their environment; but no species can transgress beyond the orbit of its genetic origin.
Wherever the Qur’ān speaks of creation, it speaks of it in terms of opposite pairs. According to the Qur’ān, not only animal life, but also every kind of flora has been created in male and female sexes. We know it scientifically now that plants, like animals, possess generative organs, i.e. male stamens and female pistils – comprising ovary, style and stigma. Botanical definitions explain stigma as that part of the style or ovary-surface that receives pollen in impregnation. Style is defined as the narrowed extension of the ovary which supports the stigma.
Keeping in mind that the Qur’ān was revealed more than fourteen centuries ago, it could not have been clearer in expression on such scientific subjects. The following verses emphasize the salient point that each species has been conditioned biologically to procreate in order to continue its heterogeneity and, thus, to go on playing its assigned part in the theatre of nature. Our scientific dexterity can bring about genetic mutations, but we shall never be able to CREATE even one germ-cell. Once a particular species is exterminated, its germ-cell is launched into eternity – as dead as the dodo – and no human skill can re-create it. Recently some scientists have expressed hopes that they might be able to bring back to life those extinct species whose dead bodies still contain some live tissues. Even if they do succeed in doing that, the fact still remains true that the re-generation of those extinct species would be dependent on the tissues containing the germ-cells which were originally created by God. The following verses of the Qur’ān bring out the significance of the law of parity in nature and, hence, the significance of an uninterrupted sequence of species:
“Glory be to Him Who created all the progenetive pairs of that which the earth grows; and of themselves [human beings], too; and of that which they do not know [yet].” (Qur’ān 36:36)
“And all things We have created in pairs, that you may reflect.” (Qur’ān 51:49)
“[My Lord is He] Who spread out for you the earth like a carpet; and made paths therein for you, and sent down water from the cloud. Then, thereby, We have produced diverse pairs of plants – each distinct from the other.” (Qur’ān 20:53)
“And We cause flora of every kind to grow as spouses.” (Qur’ān 31:10)
“And it is He who spread out the earth… and of all fruit He produced therein, as spouses of two and two…”. (Qur’ān 13:3)
“[God is] The Originator of the heavens and the earth. He has created mates for you from among yourselves, and mates of the cattle too, multiplying you thereby…” (Qur’ān 42:11)
“And He did create in pairs – male and female.” (Qur’ān 53:45)
The story of Noah’s Ark is well known. The Qur’ān tells it in Chapter 11, Verses 36-48: When the deluge came and the flooding of the whole area was imminent, there was the danger that some of the species of animals and birds might be exterminated. Even at such a time, God showed His concern to save at least one pair of each species, along with the faithful followers of Noah(s) by giving him the following instructions:
“… load in the Ark two of all species – one male and one female of each kind…” (Qur’ān 11:40)
All these observations of the Qur’ān lay down two basic principles. Firstly, that the preservation of species is of paramount importance. Secondly, that the Divine scheme of regeneration works through the opposite, but complementary, forces of nature – not only in animals and plants, but also in inorganic matter. In the elements of nature, for example, we find that every atom possesses a positively charged nucleus of protons and negatively charged electrons. Similarly, electricity needs the positive and the negative currents to produce energy.
The underlying message in the following verses seems to be that ‘every individual species, including the human species, has been endowed with a potential nature to serve the whole creation as a homogeneous unit’:
“Behold! In the heavens and the earth there are portents for the believers. And in your own animated nature, as in that of the beasts which He has dispersed about, there are portentous messages for a people who would accept the truth.” (Qur’ān 45:3, 4)
“And among His portents, is the creation of the heavens and the earth, and all the beasts that He has dispersed therein; and He has [also] the power to gather them to Himself whenever He wills.” (Qur’ān 42:29)
The Arabic word Dābbatun used in this verse comprehends all breathing creatures on the protoplasmatic basis of life. In various other places also the Qur’ān has placed all kinds of beasts, amphibians, vertebrates, invertebrates, and primates (including human beings) in one bracket; and mentions the creation of all of them as one of the portents of God. This shows the importance that God attaches to life as a whole.
Animals are not inferior to us because they have a different vocal apparatus; nor does the fact that they cannot make articulate speech, like we can, mean that they are ‘contemptible dumb animals’. Science has proved now that they do communicate not only with each other but also with humans – at least enough to express their social interests and biological needs. Those of us who enjoy the privilege of a loving and caring relationship with our pets will bear witness to this fact. Modern scientific research by naturalists has discovered quite a few interesting facts in this field. The honey-bee’s buzzing dance is not just an outburst of merriment. It is meant to convey to other bees the location of the nectar – with the exact details of direction, distance and, perhaps, the quality and quantity of the find. The insignificant ants’ well-organised and industrious social life could not be run without intelligent communication among them. The sonic vibrations made by marine mammals, generally called whale-songs, are articulate communications. Animals and birds in the wild can pass on different kinds of information to each other by slight modulation of voice. The very accentuation in the ‘meow’ can tell the owner of a cat whether it is ‘requesting’, ‘complaining’, or saying ‘thank you’.
There are numerous legends about the Muslim saints and other holy men who could talk to animals. However, for lack of authentication, they are taken generally as mere fables. There is one statement in the Qur’ān, though, which proves that man had acquired the lore of speech with animals as early as the time of King Solomon. Perhaps in those days human civilisation was more in tune with nature than it is today. The Qur’ān verse runs like this:
“And Solomon was David’s heir, and he said: ‘O ye people! We have been taught the speech of birds…’” (Qur’ān 27:16)
The Qur’ān and Ḥadīth also plead for the cause of animal rights by repeatedly citing their utility-value and worth. Their status vis-à-vis human beings has already been discussed. The plea on the ground of their utility is, perhaps, addressed to those people whose values are determined more by benefit motives than by moral conscience. Here are some of many such quotations:
“And He has created cattle for you: you get from them your warm garments and other benefits, and you eat of their produce. And you pride yourselves on their beauty as you drive