News release - Wednesday 22nd February 2006

World's first Arabic alternatives website and video launched: www.interniche.org/ar

The Arabic version of the world's largest website dedicated to modernising life science education is launched today by InterNICHE, the International Network for Humane Education (1,2). 

The on-line information and resources support the growing interest and opportunities in Arabic and other Muslim countries for the replacement of animal experiments with progressive, humane alternatives. The website is aimed at teachers and students of medicine, veterinary medicine and biology, and at university ethics committees, government bodies, legislators and animal protection groups. 

Animal use and alternatives

In many universities, conventional practical classes for students include dissection and animal experimentation. Tens, if not hundreds, of millions of animals are harmed and killed every year within anatomy, physiology, pharmacology, clinical skills and surgery classes worldwide.

But a growing momentum for replacement is transforming the way students learn, and raising the quality of their education. Developed by teachers and increasingly demanded by students, innovative learning tools such as advanced computer software and training mannekins and simulators have been implemented at progressive universities across the world (3). Similarly, alternative approaches such as student self-experimentation, the use of ethically-sourced animal cadavers, clinical learning opportunities with animal patients, and field studies are being adopted for their advantages over animal experiments.

Website contents

The Arabic website provides news and information about advances in life science education, arguments for the implementation of alternatives, and details of international libraries for borrowing alternatives. It offers presentations by teachers who have re-designed courses to enhance knowledge and skills acquisition (4), and student testimonies and advice on conscientious objection. Free to download is the Arabic version of the 33-minute InterNICHE film Alternatives in Education (5), featuring interviews and demonstrations of alternatives by teachers, amongst many other resources available on-line or to order (6).

Islam and the growing interest in alternatives 

The launch of the website comes at a time of increasing discomfort with harmful animal use and the beginnings of conscientious objection from students across North Africa, the Middle East, Pakistan and India (7). And there is a growing awareness from teachers in the region of the pedagogical limitations of harmful animal use and the opportunities provided by recent developments in multimedia technology (8, 9). Ethical, ecological and financial concerns are also prompting a re-assessment of conventional practice.

Like all parts of the world, the above regions have unique cultural challenges and opportunities. Some producers of alternatives and some campaigners for humane education and animal welfare or rights are from the Middle East or Muslim (9, 10). Many cite Islam as a powerful source of arguments for replacement of harmful animal use, for the introduction of humane alternatives, and for compassion in general (see Appendices A, B, C). 

Dr Fawzy El-Nady of Cairo University said, "The Prophet Mohammed (peace be upon him) clearly explained that life is sacrosanct. All animals are recognised as being 'nations' or 'communities' with intrinsic value. In Islam, imprisoning animals is a sin, and the cutting or injuring of animals whilst alive is also forbidden." By ijtihad (analogy and inference), this ban on vivisection applies to science and science education. It is also specifically forbidden to harm frogs. Dr El-Nady added, "All acts of kindness towards animals will be rewarded, and those of harm will be judged."

The Islamic concept of khalifa (the responsibility entrusted by God to humans) is a concept of stewardship which forbids 'wrongful dominion' or power over animals. Harmful animal use in education is also against the concept of adl (justice), which demands that both the means and ends of science must be just. And there is a moral responsibility to find alternatives in all aspects of life when the reason for a particular practice no longer exists or when the original becomes undesirable. The above clearly demonstrate the moral imperatives for humane education found within Islamic theology. 

The use of alternatives also fits well with an 'Islamic science'. Such a concept and practice - in which harmful use of animals in science is recognised as not in accordance with Islam, and in which humane approaches are - will open up new possibilities for the humane education of Muslim life science students and for humane research by scientists (see Appendix C). It also offers opportunities for alliances to be made between Muslims and those from other cultures who promote alternatives for ethical and pedagogical reasons. 

Summary

Concerning the launch of the new Arabic site, Dr El-Nady said, "With this large site now available in Arabic, we have a valuable resource to help enhance life science education. The information and experience shared on the website will facilitate the growing interest in replacement in Arabic and other countries and support the development of locally made alternatives. Along with the diversity of other innovative learning tools, software alternatives supplied on disc and through e-learning systems offer great potential for the future."


Contact:

Nick Jukes, InterNICHE Co-ordinator on tel: +44 116 210 9652 or e-mail: coordinator@interniche.org


Notes for editors 

Please see Appendices A, B and C for detailed information on animals and Islam.

(1) The Arabic site is available at www.interniche.org/ar, with the English version at www.interniche.org. Translation sponsored by the International Association Against Painful Experiments on Animals (IAAPEA). Translation made by Dr Fawzy El-Nady (Department of Anatomy, Faculty of Veterinary Medicine, Cairo University) and Dr Ahmed Rostom (Veterinary Officer, Brooke Hospital for Animals, Cairo). Dr El-Nady is author of some of the first Arabic alternatives including equine and comparative anatomy software; contact felnady@mailer.eun.eg for details.

(2) InterNICHE is a non-profit organisation working with teachers to introduce alternatives to animal experiments and with students to support freedom of conscience. Founded in 1988, it has contacts in over 50 countries worldwide.

(3) For examples, see Case Studies in the book from Guinea Pig to Computer Mouse (InterNICHE, 2nd ed, 2003), soon to be on-line for free download. An Arabic version is under production.

(4) The sound files from speakers at the 2nd InterNICHE Conference, Oslo, 12-15 May 2005 are available here. 

(5) The video is available here, (Arabic version) and http://www.interniche.org/video.html (English version, originally launched in 1999). Translation sponsored by the World Society for the Protection of Animals (WSPA). 

(6) InterNICHE resources include the book from Guinea Pig to Computer Mouse (InterNICHE 2nd ed, 2003), the international Alternatives Loan System and an annual Humane Education Award of 20,000 Euro. 

(7) For example, listen to the conference speech of Iranian student Sepehr Shafiazedeh here. A Farsi (Persian) version of the site is available at www.interniche.org/fa. 

(8) Most animal practicals have changed little over the decades, with students performing the same experiments to produce the same contrived results, to the detriment of critical scientific thinking and effective acquisition of knowledge and skills. They are also often brief, unsupervised and poorly performed. Many published academic studies show that students using alternatives perform equal or better than those using conventional methods (see www.interniche.org/compar.html). Conscious design of a curriculum allows teachers to choose combinations of tools and approaches to meet identified teaching objectives more effectively and more ethically. For many teachers, 'alternative' methods are therefore just better ways for students to learn, and are considered the norm. The power of modern multimedia, for example, with its exceptional potential to facilitate the visualisation of structure and the understanding of process, can be applied to the learning process. Students can also repeat a task or procedure until they have gained the confidence and competence to move on to the next stage of learning. See Martinsen, S. and Jukes, N: Towards a Humane Veterinary Education (J Vet Med Educ, Winter 2005; 32: 454 - 460) (on-line at http://www.jvmeonline.org) for a more detailed exploration of knowledge and skills acquisition, and of comparative studies. 

(9) For example, the work of Dr Emad Aboud from Syria for live surgery practice using perfused human cadavers. Also the work of Dr M A Akbarsha, who helped replace tens of thousands of animals used annually for dissections at Bharathidasan University in Tamil Nadu, India; the alternatives now used include the study of cell biology, genetics, and conservation biology, as well as frog anatomy software provided by InterNICHE and the Schneider & Morse Group. Listen to their conference speeches here. 

(10) There was Muslim involvement in training over 400 university teachers at the 'Alternatives, Animal Welfare and the Curriculum' series of seminars held during August-September 2004 in 10 cities across India. This project was organised by InterNICHE in conjunction with the World Society for the Protection of Animals (WSPA) and many committed local organisations, and was the first of its kind worldwide that provided training at a national level. An article in Urdu by the InterNICHE Co-ordinator, calling for full replacement of harmful animal use, was published in 2005 in Tehzibul Akhlaq, an Islamic literary scientific journal that addresses social reform and new ideas.


Appendix A

The excerpts below are taken from Mohamad Ashrof, V.A. Animal Rights: An Islamic Perspective. Published in full (5/12/2004) on-line here 

'The Islamic worldview and guidelines give sufficient basis for a humane treatment of animals… In the Qur'an and Hadith (sayings of the Prophet), it is emphasized that animals be treated as humanely as any other of God's vast creation. The Qur'an goes as far to say that cruelty to animals is equivalent to cruel treatment of a human being. Kind treatment of animals is considered a good deed in the same sense that good conduct and treatment between human beings is deemed a good deed. The following Hadith illustrates this point: 

'The Prophet said, "While a man was walking he felt thirsty and went down a well, and drank water from it. On coming out of it, he saw a dog panting and eating mud because of excessive thirst. The man said, 'This (dog) is suffering from the same problem as that of mine.' So, he (went down the well), filled his shoe with water, caught hold of it with his teeth and climbed up and watered the dog. Allah thanked him for his (good) deed and forgave him.'' The people asked ``O Allah's Apostle! Is there a reward for us in serving (the) animals?'' He replied: ``Yes, there is a reward for serving any animate (living being).'' (Narrated by Abu Huraira -- Volume 3, Book 40, Number 551)

'…the Qur'anic concept of animals as an ummah (community) just like mankind is: [there is no creature on earth, nor a bird which flies on wings, but they are communities like you] (Al-An`aam 6:38). This verse elegantly speaks also of the sanctity of life… The sphere of human responsibility is extended to all living things. Prophet Muhammad declared, "All creatures of God form the family of God and he is the best loved of God who loves best His creatures" (Al-Baihaqi).

'The wrongful dominion of, cruelty to, and exploitation of animals by man create a moral taint… Thus the Qur'anic verse 30:28, lays down the duty of being good towards, and doing good to, the animals. God loves those who are kind and enjoin kindness (An-Nahl 16:90; 31:17). The Prophet admonished us to avoid "the seven abominations" (sins), and for one of the sins he recited the following verse of the Qur'an: [Kill not a living creature, which God has made sacrosanct, except for a justifiable reason] (Al-An`aam 6:152, Al-Isra' 17:33; reported by Al-Nasai). "One who kills even a sparrow or anything smaller, without a justifiable reason, will be answerable to God."

'Showing mercy is the way to get divine mercy: "The merciful shall have mercy from the Most Merciful. Show mercy to those on earth and you shall have mercy from Him" (Abu Dawud). "God has divided mercy into 100 parts and He kept 99 parts with Him and sent down one part of these on the earth, and because of that (one single part), His creatures are merciful to each other, so that even the mare lifts up its hoof away from its baby animal, lest it should trample on it" (Al-Bukhari 8:29)… "He who is deprived of tenderly feeling is, in fact, deprived of good" (Muslim).

'Since animals are communities, just as mankind is (Al-An`aam 6:38), they, too, deserve mercy and affection. The Prophet said, "Our Most Merciful God showers His mercy on those who are themselves merciful. One who has been endowed with a gentle nature has received a portion of the goodness of this world and the next" (Ahmad). He categorically declared, "If you want to be loved by your Creator, love His creatures" (At-Tirmidhi). "God says: If you are anxious to receive kindness from Me, offer kindness to My creatures" (Ad-Dailami). "God is not merciful to a person who is not merciful towards other" (Muslim).

'… take a clue from this prophetic message of Muhammad: "It is a great sin for man to imprison those animals which are in his power" (Muslim)… In the hadith recorded by An-Nasa'i, it is narrated that frogs should not be killed in that they glorify God. The Prophet once said, "Let the birds stay in their nests" (Abu Dawud)... The Prophet prohibited all forms of physical injuries to animals… "He condemned those who mutilate any part of an animal's body while it is alive" (Ahmad).

'Islam has declared that if a man - however great he may be - ill-treats the dumb animals, he can even earn the punishment of Hellfire. The Prophet narrated a story of a woman who was thrown into Hell because she had tied a cat, which she neither fed nor set free (Al-Bukhari)… On the other hand, showing kindness to animals is an act of great virtue and can lead to the forgiveness of sin. The event has been mentioned by the Prophet, thus: "A prostitute was forgiven by God because, passing by a panting dog near a well and seeing that the dog was about to die of thirst, she took off her shoe, and tying it with her head-cover she drew out some water for it. So, God forgave her because of that good deed" (Al-Bukhari).

'In a famous hadith, Abu Hurayrah reports to have heard the Messenger of God saying, "A certain prophet was resting under the shade of a tree. An ant bit him. He instructed his belongings to be removed from there and immediately ordered the heap of ants to be turned. God revealed to him, 'Was it not an ant that hurt you and you have ordered a full nation of ants to be destroyed who are engaged in the invocation of God? Was it not a single ant?'"

'The ancient thinkers held that animals were mere living tools without the higher faculties, but the Qur'an recognizes the higher status of animals by referring to them as communities like human beings (Al-An`aam 6:38) and even tells about communication in animals (27:18)… Muslim scientists must respect animals as created beings and not merely as laboratory tools. Muslim scientists have an ethical obligation to ensure that their research aims cannot be achieved in other ways.'


Appendix B

The excerpts below are taken from Al-Hafiz B.A. Masri: Animals in Islam (Athene Trust, 1989). Excerpts published on-line at the website of Islam: the Modern Religion here.

'Vivisection did not exist at the time of the Holy Prophet Muhammad and therefore, was not specifically cited in the law (Shari'ah). Guidance on such issues comes from analogy and inference (Ijtihad). One of the main excuses for all kinds of cruelties to animals is selfish interest or human needs. Let us see how the juristic Rules define "needs" and "interests" and judge these cases according to those definitions. The basic Juristic Rule (qaidatul-fiqhiyah) that would apply to pecuniary experiments is: "One's interest or need does not annul other's right" (al-idtiraru la yabtil haqqal-ghair). Needs are classified in three categories: necessities (al-Masalih ad-darurfyah) without which life could not be sustained; needs required for comfort and easement from pain or any kind of distress or for improving the quality of life (al-Masalih-al-haiya); and luxuries (al-Masalih at tahsiniyah) desirable for enjoyment or self-indulgence. Some rules that can be applied to these needs to determine whether experiments on animals would be allowed: 

'What allures to the forbidden, is itself forbidden. (Ma'ad'a ela al-harame, fahuwaharamun.") This rule implies that material gains, including food, obtained by wrongful acts, such as unnecessary experiments on animals, become unlawful (haram)… No damage can be put right by a similar or a greater damage." (Ad-dararu la yuzalu be mislehi au be dararin akbaro minho.) When we damage our health and other interests by our own follies, we have no right to make the animals pay for it by inflicting similar or greater damage on them, such as by doing unnecessary experiments to find remedies for our self-induced ailments… Resort to alternatives, when the original becomes undesirable. (Iza ta'zuro al-aslu, yusaru ila-l-badle.) This rule places a great moral responsibility on experimenters and medical students to find alternatives. 

'The basic point to understand about using animals in science is that the same moral, ethical and legal codes should apply to the treatment of animals as are being applied to humans. According to Islam, all life is sacrosanct and has a right of protection and preservation… The Holy Prophet Muhammad laid so much emphasis on this point that he declared: "There is no man who kills {even} a sparrow or anything smaller, without its deserving it, but God will question him about it." (Narrated by Ibn 'Omar and by Abdallah bin Al-As. An-Nasai, 7:206,239, Beirut. Also recorded by Musnad al-Jami - Ad-Darimi; Delhi, 1337)... He who takes pity {even} on a sparrow and spares its life, Allah will be merciful on him on the Day of Judgment. (Narrated by Abu Umama. Transmitted by Al-Tabarani) 

'There is no doubt that the Islamic prohibition against the cutting or injuring of live animals, especially when it results in pain and suffering, does apply to modern vivisection in science. We are able to support this interpretation of the Islamic teachings by referring not only to the above-quoted representative Traditions (Ahadith), but also to the Qur'an Majeed… the principle is expressed that any interference with the body of a live animal which causes pain or disfigurement is contrary to the Islamic precepts... 

'Like all other laws of Islam, its laws on the treatment of animals have been left open to exceptions and are based on the criterion: "Actions shall be judged according to intention." (Al-A'amalo binniyah.)...If the life of an animal can be saved only by the amputation of a part of its body, it will be a meritorious act in the eyes of God to do so. 

'Some juristic rules that apply are: "That which was made permissible for a reason, becomes impermissible by the absence of that reason." (Ma jaza le uzrin, batala be zawalehi) and "All false excuses leading to damage should be repudiated." (Sadduz-zarae al-mua'ddiyate ela-l-fasad).

'Prevention of physical cruelty is not enough; mental cruelty is equally important. In the following incident, a bird's emotional distress has been treated as seriously as a physical injury: "We were on a journey with the Apostle of God, and he left us for a while. During his absence, we saw a bird called hummara with its two young and took the young ones. The mother bird was circling above us in the air, beating its wings in grief, when the Prophet came back and said: "Who has hurt the FEELINGS of this bird by taking its young? Return them to her."" (Narrated by Abdul Rahman bin Abdullah bin Mas'ud. Muslim. Also Awn… Hadith No. 2658).

'… emotional care of animals was so much emphasized by the Holy Prophet that he once reprimanded his wife, A'ishah, for treating a camel a bit offhandedly. Hazrat A'ishah herself narrates: "I was riding a restive camel and turned it rather roughly. The Prophet said to me: 'It behooves you to treat the animals gently.'" (Narrated by A'ishah. Muslim, Vol. 4, Hadith No. 2593. Also Awn, 7:155, Hadith No. 2461…) The Holy Prophet himself was once reprimanded by God for neglecting his horse, as the following Hadith tells us: "The Prophet was seen wiping the face of his horse with his gown (jullabiyah). When asked why he was doing that, he replied: 'Last night I had a reprimand from Allah regarding my horse for having neglected him.'" (Narrated by Yahya bin Said. "Malik bin Anas al-Asbhahi." Also Al-Muwatta, (in English); Divan Press, Norwich, England; 1982; p. 205.)

'Islam's concern for animals goes beyond the prevention of physical cruelty or even condescending kindness to them, which is a negative proposition. It enjoins on the human species, as the principal primates of animated world, to take over the responsibility of all creatures in the spirit of a positive philosophy of life and to be their active protectors… The Prophet was asked if acts of charity even to the animals were rewarded by God. He replied: "Yes, there is a reward for acts of charity to every beast alive." (Narrated by Abu Huraira, Bukhari, 3:322. Also Muslim, Vol. 4; Hadith No. 2244. Also Awn…, 7:222, Hadith No. 2533. Also Mishkat al-masabih, Book 6; Chapter 6).

'The Arabic word for "breathing beings" is "Nafs." Until recently it used to be taken as meaning "human beings" only. All the Arabic dictionaries give the meaning of "Nafs" as "Ruh" (soul), and since they are breathing creatures, there seems to be no reason why the Qur'anic verses No. 6:151, 152 and others should not comprehend all "breathing beings," i.e. all species of animals. These verses should be read in conjunction with other verses of the Qur'an Majeed and numerous Ahadith which speak of the sanctity of life as a whole, declare animals as possessing soul (zi Ruhin), and place animals physically on a par with human beings. 

'…Those who take undue advantage of other species break the Divine Law of equilibrium in nature - and nature never forgives… The Qur'an Majeed dwells on this theme recurrently, such as: "Allah has not created all this without truth {Haque} (Qur'an.10:5), for it is He who created everything and ordained it with due potential {Taqdir} (Qur'an.25:2) not to allow any change to corrupt what Allah has created." (Qur'an.30:30).'


Appendix C

The excerpts below are taken from Ziauddin Sardar: The Science Dimensions of Ilm, published in How We Know: Ilm and the Revival of Knowledge (Grey Seal, 1991). Published on-line in full (2002) at the website of the International Muslim Association of Scientists and Engineers here.

'The notions of tawheed and khilafa are central to the evolution of a contemporary Islamic science. Tawheed means not only that there is one God but that all His creation is integrated into a unified whole and is equal before His eyes. What khilafa means is that Muslim scientists must approach creation as a trust from God, and as trustees they are accountable for this trust. Misuse of resources, depriving other creations of God of their rights and domination of nature are all abuses of this trust and, hence, from the vantage point of Islam are blameworthy (haram)…'

'Thus, a scientist must enter a laboratory in total humility as a trustee of God and not as an arrogant demigod wresting, against all odds, nature's secrets from her, assaulting truth in an attempt to capture the universe in a single equation. As a trustee, he or she approaches nature as sacred, as an equal partner in creation, as a friend and not as an enemy, as something to be respected and nurtured rather than exploited and defiled… Vivisection… cannot be justified in an Islamic framework: it negates the idea of khalifa... Experiments must not violate the rights of other human beings or animals. Violence must not be an integral part of experimentation… Unable to reconcile their ethics with their work, Muslim scientists are constantly abandoning fields of research where vivisection is the basic methodology… 

'The study of nature is akin to worship (ibadah), and… a scientist's actions must conform to the Islamic notion of adl (justice), which demands that both the means and ends of science must be just… Furthermore, scientific activity must reflect as well as satisfy the needs and requirements of the society, i.e., the requirement of istislah (public interest), which is a source of Islamic law. Finally, science must be backed by the ijma (consensus of society).'

'Islamic science insists that for every door that is closed for ethical or value reasons, another must be opened to solve the necessary problems. Indeed, both the closing of one door as well as simultaneous opening of another is a religious obligation. And as the khalifa of God, human ingenuity knows no boundaries, new doors can be opened… Islamic science would, for example, promote the use of, and methodological research on, tissue culture as a possible substitute for experiments on animals.'