Islam views animals as part of God’s creation, forming communities like humans, deserving respect, compassion, and protection from harm. The religion prohibits cruelty, including physical abuse, neglect, overburdening, or killing without just cause (e.g., for food or to prevent harm), while rewarding acts of kindness. This perspective is rooted in the Quran, Hadith (prophetic traditions), and scholarly opinions or fatwas from Islamic jurists. Below, I’ll outline key references from these sources.

From the Quran

The Quran emphasizes that animals are conscious beings that praise God, share the earth with humans, and should not be subjected to corruption or unnecessary suffering. Humans are stewards (vicegerents) of creation, accountable for misuse of authority over animals.

• Quran 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.” This verse highlights animals as organized communities akin to human societies, implying they have rights and should not be wronged. 10 11 12 13
• Quran 24:41: “Do you not see that God is exalted by whomever is within the heavens and the earth and [by] the birds with wings spread [in flight]? Each [of them] has known his [means of] prayer and exalting [Him], and God is Knowing of what they do.” Animals are depicted as worshippers of God, underscoring their spiritual value and the prohibition against cruelty. 11 12 13
• Quran 2:205: “And when he turns away, he strives throughout the land to cause corruption therein and destroy crops and animals. And Allah does not like corruption.” This condemns actions that harm animals, linking cruelty to broader corruption disliked by God. 9
• Quran 55:10: “And the earth, He has assigned it to all living creatures.” The earth is for all creatures, not just humans, implying shared rights and opposition to exploitation or cruelty. 12 13
• Quran 4:118-119: Condemns practices like slitting the ears of cattle, associating such cruelty with Satanic influence that corrupts God’s creation. 13
• Other verses, like 27:18 (Solomon and the ants) and 27:20 (birds like the hoopoe), show animals as communicative beings worthy of mercy, with examples of prophets avoiding harm to them. 9 10 13

From Ahadith (Hadith)

The Prophet Muhammad (peace be upon him) repeatedly forbade cruelty to animals, including mental and physical abuse, and equated kindness to them with charity. Acts like overburdening, starving, or using animals as targets are prohibited, with accountability on the Day of Judgment.

• Sahih Bukhari and Muslim (Narrated by Anas): The Prophet said, “All creatures are like a family of God: and He loves the most those who are the most beneficent to His family.” Kindness to animals is akin to kindness to God’s family. 13
• Sunan Abu Dawud (Narrated by Abdullah ibn Jafar): The Prophet encountered a camel weeping from hunger and exhaustion, saying, “Do you not fear Allah regarding this animal that Allah has put into your possession? For indeed, she has complained to me that you keep her hungry and tired.” This shows animals can “complain” and prohibits neglect. 9 12
• Sahih Bukhari (Narrated by Abdullah ibn Umar): A woman was punished in Hell for locking up a cat without food or allowing it to forage. Conversely, a prostitute was forgiven for giving water to a thirsty dog. 9 10 11 13
• Sunan an-Nasa’i, Chapter 42, Hadith 4450: “There is no person who kills a small bird or anything larger, for no just reason, but God will ask him about it.” Killing without purpose (e.g., not for food) is accountable; just reasons include humane slaughter. 11 13
• Jami’ at-Tirmidhi, Vol. 3, Book 14, Hadith 1409: “Indeed God has decreed Ihsan [excellence] in everything. So when you kill, then do the killing well, and when you slaughter, then do the slaughtering well. Let one of you sharpen his blade, and let him comfort his animal.” Emphasizes minimizing pain in slaughter. 9 11 13
• Sahih Muslim (Narrated by Abdul Rahman bin Abdullah): The Prophet saw a bird distressed after its chicks were taken and ordered, “Who has hurt the feelings of this bird by taking its young? Return them to her.” Prohibits mental cruelty. 9 12 13
• Other hadiths forbid using animals as targets (Sunan an-Nasa’i 4445), hunting for sport, or burning nests (e.g., the Prophet rebuked burning an ant colony after a single bite). 9 11 13

From Fatwas and Scholarly Opinions

Fatwas (legal rulings) and opinions from scholars reinforce these teachings, often applying them to modern contexts like animal welfare in farming or experimentation.

• Caliph Umar ibn al-Khattab: Stated that if a dog went hungry in his kingdom, he would be derelict in his duty, emphasizing rulers’ responsibility for animal welfare. 10
• Imam Ali ibn Abi Talib: Advised, “Be kind to pack animals; do not hurt them; and do not load them more than their ability to bear.” Also, prohibit slaughtering in the presence of other animals to avoid distress. 13
• Al-Hafiz B.A. Masri (scholarly work): Argues that humans must not corrupt God’s creation through cruelty, including in vivisection or factory farming, as it violates the balance (taqdir) in nature. 13
• Majid Katme (Muslim Council of Britain): Affirms that halal slaughter, when done correctly (swift cut without stunning if it causes more pain), minimizes suffering and aligns with prophetic mercy. 10
• Khaled Abou El Fadl: Notes that animosity toward animals like dogs in some cultural practices contradicts the Quran’s positive portrayals (e.g., the loyal dog in Surah al-Kahf). 10

In summary, Islamic teachings universally condemn animal cruelty as a sin leading to punishment, while promoting mercy as a path to divine reward. These principles apply to all animals—pets, livestock, or wild—and encourage ethical treatment in daily life, slaughter, and environmental stewardship. For deeper study, consult reliable tafsirs (Quran commentaries) or hadith collections like Sahih Bukhari and Muslim.

Hadees about mass killings of dogs

The incidents described in the cited Hadiths—mass dog killings and the execution of Banu Qurayza males determined by pubic hair growth—have varying degrees of alignment with Jewish Torah laws, based on historical and religious sources. I’ll break this down by topic for clarity.

Banu Qurayza Executions and Adulthood Determination

The Hadith (e.g., Sunan Abi Dawud 4405) describes inspecting the groins of Banu Qurayza boys during the 627 CE siege, with those showing pubic hair deemed adults and executed, while pre-pubescent boys were spared. This aligns closely with the overall judgment rendered, which multiple Islamic historical accounts attribute to Deuteronomy 20:10-14 in the Torah. That passage outlines rules for besieging a city: If it refuses peace terms and is defeated, “you shall put all its males to the sword, but the women and the little ones, the livestock, and everything else in the city, all its spoil, you shall take as plunder for yourselves.” 0 1 2 3 4 5 8 This mirrors the reported outcome for Banu Qurayza, where adult males (estimated 600-900) were killed for alleged treason during the Battle of the Trench, and women and children were taken as captives, as decided by arbitrator Sa’d ibn Mu’adh—who explicitly ruled per Jewish law at the Prophet’s request. 2 3 5 6 7 8

Regarding the specific method of determining adulthood via pubic hair: Jewish law, as elaborated in the Talmud (which interprets the Torah), defines the onset of puberty—and thus legal adulthood for certain obligations—as marked by the appearance of at least two pubic hairs. 20 21 22 23 24 25 26 27 28 This typically occurs around age 13 for boys (or 12 for girls), though it can vary; earlier or later signs adjust the status accordingly. For example, the Talmud (Niddah 47a) specifies that pubic hair growth signals maturity for mitzvot (commandments) and legal responsibilities. 23 The Torah itself doesn’t detail the inspection process, but the rabbinic tradition uses physical signs like this to distinguish “little ones” (children) from adults in contexts like warfare or inheritance, which parallels the Hadith’s criterion for sparing or executing based on maturity.

Killing of Dogs

The Hadith (e.g., Sahih Muslim 1572) describes an order to kill dogs in Medina, initially broad but later narrowed (e.g., to black dogs seen as demonic, with exceptions for hunting or herding dogs), linked to angels like Jibril avoiding homes with dogs due to impurity. 11 13 14 15 17 In contrast, the Torah contains no equivalent command for mass dog killings or viewing dogs as inherently impure. Dogs are mentioned neutrally or positively in the Torah (e.g., Exodus 11:7, where dogs remain silent during the plagues on Egypt), and Jewish law (halakha) prohibits cruelty to animals in general, allowing killing only if necessary, such as for food, self-defense, or to end suffering. 16 18 19 The Talmud discourages keeping dogs as pets in most cases (e.g., due to potential danger or disruption), but permits it in border areas or for protection, without any blanket extermination order. 12 18

There is a minor conceptual overlap noted in some analyses: Both traditions discuss dogs potentially warding off angels or divine presence (e.g., Talmudic ideas that a dog’s presence might repel the Shechinah or blessings, similar to the Hadith’s angelic avoidance). 10 However, this doesn’t extend to killing; Judaism emphasizes animal welfare (tza’ar ba’alei chayim) and lacks the impurity or demonic associations found in the Hadiths. 16 18 Overall, the dog-killing directive appears unique to Islamic tradition, possibly influenced by 7th-century Arabian health concerns like rabies, without a direct Torah parallel. 13 14