Do animals have souls?
The question of whether animals have souls touches on various interpretations within Islamic thought. The Qur'an mentions the concept of "nafs," which can refer to the self or soul of a living being. In Surah At-Taariq, it states, No human soul but hath a guardian over it.
86:4 This indicates that every living being, including animals, possesses a form of soul that is recognized and guarded.
Tafsir Ibn Kathir explains that the concept of the soul in humans encompasses a pure nature (fitrah) that is innate. While this specific commentary focuses on human beings, it implies that the essence of life, represented by the soul, is not exclusive to humans. The term "nafs" can denote different aspects, including the essence of a living being, which suggests that animals also possess a soul that is integral to their existence.
Additionally, in Shia thought, Majma al-Bayan highlights the sanctity of all living beings, implying that animals hold a special status within creation. It states that Everything has sanctity, and the sanctity of animals lies in their faces.
Al-Kafi 9:20 This reinforces the idea that animals are respected creatures with their own significance in the eyes of Allah.
Thus, the prevailing interpretation in Islamic teachings is that animals do indeed possess souls, albeit understood differently than the human soul, which is often associated with moral responsibility and consciousness in a deeper sense.
Sources
-
86:4 · At-Taariq
86:4 · Muhammad Marmaduke Pickthall
إِن كُلُّ نَفْسٍۢ لَّمَّا عَلَيْهَا حَافِظٌۭ
No human soul but hath a guardian over it.
-
Tafsir Ibn Kathir on 86:4
Tafsir Ibn Kathir · 86:4
This chapter, At-Tariq, is Makkan in origin. It begins with Allah swearing by the sky and the 'Tariq', a piercing star. The phrase "By the sky and the piercing star" has profound significance. It was reported by Abdullah ibn Abbas, who narrated that he saw the Prophet Muhammad (peace be upon him) standing on a bow or staff in the land of Thaqif while seeking victory from them. He heard the Prophet recite "By the sky and the piercing star" until he finished the oath. Ibn Abbas says he understood its meaning even during his time in jahiliyyah (pre-Islamic ignorance) and then read it again after embracing Islam. When the tribe of Thaqif asked him what he heard from Muhammad, he recited the chapter for them. Some Quraysh present said, "We know our companion best, if we knew what he truly said, we would have followed him." This highlights the early impact of the Qur'an and people’s hesitation to accept the message fully at first. An authentic hadith reported by al-Nasa'i conveys that Mu'adh ibn Jabal once prayed the Maghrib prayer and recited longer passages like Al-Baqarah and An-Nisa. The Prophet (peace be upon him) commented, "Do you want to be a reciter like others, O Mu'adh? Why don’t you suffice with reciting concise yet powerful verses like 'By the sky and the piercing star', 'And the sun and its brightness', and such?" This underlines the significance and potency of these shorter oaths and reminders. The oath "By the sky and the piercing star" signifies the weight and certainty of the ensuing message. The term 'Tariq' (the piercing one) refers to a star that appears at night and disappears by day. This is supported by a sound hadith prohibiting a person from visiting others at unexpected times, such as suddenly at night, called "tariq". Another narration includes a supplication: "Except a 'tariq' who brings good, O Most Merciful." Regarding "the piercing star": Ibn Abbas explained it as the bright luminous star. As-Suddi said it 'pierces the devils when sent upon them,' while 'Ikrimah described it as a shining star that burns the devils.' Thus, it symbolizes illumination and divine power against evil. The phrase "Every soul has a protector over it" means that Allah assigns a guardian for every soul to protect it from harm, as affirmed in other Qur'anic verses describing angels appointed before and behind a person, preserving them by Allah's command. "Let man consider from what he was created" serves as a reminder of human fragility and humble origin. This is an invitation to acknowledge the resurrection because Whoever initiated creation is surely able to return the creation, as Allah says elsewhere: "He is the one who began creation and will repeat it, and that is easier for Him." The creation from "a gushing fluid" refers to semen, which emerges forcefully from the man and woman, enabling procreation by Allah's will. The expression "emerges from between the backbone and the ribs" has been interpreted in various ways by scholars. Ibn Abbas, narrated through Shabib ibn Bishr and others, said it refers specifically to the male backbone and the woman’s 'tara'ib'—the ribs or chest area, possibly the upper chest or between the breasts. Others described 'tara'ib' as the place where a necklace is worn, or the area between the breasts or shoulders. The overall point is to identify the origin of human creation, emphasizing the physical components involved. Regarding the phrase "Indeed, He is Able to return it," there are two main interpretations: 1) He is able to return the gushing fluid back to its origin, as said by Mujahid, Ikrimah, and others. 2) More broadly, He is capable of restoring the human being created from that fluid to life on the Resurrection Day, which is the stronger opinion supported by al-Dahhak and Ibn Jarir. This is confirmed by the mention of "the Day when secrets will be laid bare"—the Day of Judgment when hidden realities become manifest. In fact, in authentic hadith, Ibn Umar reports that the Prophet (peace be upon him) said: "Every betrayer will have raised against him a banner on the Day of Resurrection that says, 'This is the treachery of so-and-so.'" Finally, the verse's expression "So man, on that Day, will have no power or helper" means that on the Day of Judgment, man will possess neither strength in himself nor anyone outside to aid him. No one will be able to save himself or others from the punishment of Allah, underscoring the dire accountability and helplessness before divine justice.
-
Al-Kafi 9:20
Al-Kafi · Book 9, Hadith 20 · Narrated by Abu Abdullah (peace be upon him)
Everything has sanctity, and the sanctity of animals lies in their faces.
Answers are generated and checked automatically; they may still be incomplete or imperfect. For religious rulings, consult a qualified scholar.
Ask your own question →