6:37-38
6:37
They say: “Why is not a sign sent down to him from his Lord?” Say: “Allah hath certainly power to send down a sign: but most of them understand not.
6:38
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.
Animal Communities
The following excerpt is taken from “Tafhim ul Quran” by Sayiiddina Maududi note 27:
The passage argues that individuals who demand extraordinary miracles as proof of prophetic truth are instead directed to reflect upon the numerous signs already present in the natural world. Observation of animal life is presented as evidence of purposeful design, as each species possesses physical structures suited to its functions, innate characteristics necessary for survival, and a divinely regulated system governing nourishment, reproduction, and death. Even the smallest creatures are described as sustained and guided within an ordered system established by God. Reflection upon these natural phenomena is therefore intended to lead individuals to recognize divine unity (tawḥīd) and affirm the truth of the Prophet’s message, whereas those who disregard such signs while seeking spectacular miracles are portrayed as remaining heedless and motivated more by curiosity than sincere inquiry (Emerick, 2011).
Emerick (2011) further notes that all living beings on earth possess some form of instinctual or social system through which they interact with members of their own species. This idea is reinforced in a Prophetic tradition stating that all creatures are comparable to a family belonging to God, and that the most beloved among people are those who show the greatest mercy to His family (as cited in Emerick, 2011).
Islamic teachings similarly emphasize that mercy (raḥmah) extends beyond human beings to include animals and other living creatures. Al-Qaradawi (1999) explains that compassion toward animals is considered an important moral obligation in Islam, while cruelty toward them constitutes a serious ethical violation. Prophetic traditions illustrate this principle through examples such as a man who was forgiven by God for giving water to a thirsty dog, demonstrating the spiritual value of kindness to animals, and a woman who was punished for neglecting a cat, highlighting accountability for mistreatment. Numerous traditions also prohibit causing unnecessary suffering to animals, including practices such as branding their faces, striking them on the head, using them as targets for sport, forcing them to fight, or mutilating them. Qurʾānic teachings likewise criticize harmful pre-Islamic customs involving livestock (Qurʾān 4:119). Islamic law further regulates slaughter practices to ensure humane treatment, such as sharpening the blade away from the animal and avoiding slaughter in the presence of other animals. Collectively, these teachings illustrate an ethical framework in which compassion toward animals reflects the broader moral vision of Islam (Al-Qaradawi, 1999).
References:
Al-Qaradawi, Yusuf (1960). The Lawful and Prohibited in Islam. (p. 341-342).
Abd-Allah, Muhamed. 323 Verses on Science in the Quran . Kindle Edition.
Emerick, Yahiya. The Meaning of the Holy Qur’an in Today’s English (p. 829). Unknown. Kindle Edition.
Maududi, Abul Ala (2010). Tafhim ul Quran. (note 27).