A Cosmic Chorus of Praise: Animal Devotion and Ethics in the Hadith

Both the Qur’an and the hadith depict the nonhuman world as unwavering in its devotion to God. The Qur’an states:

“The seven heavens and the earth and all those in them exalt Him. There is not a single thing except that it exalts His praise, but you [humans] do not grasp their exalting praises. He is forbearing, most forgiving” (Qur’an 17:44).

This theme is expanded in the Prophetic tradition (hadith), where nonhuman creatures are shown not only glorifying God (tasbīḥ) but also engaging in prayer, prostration, and expressions of reliance on Him. Unlike humans, whose devotion may waver, animals appear as models of consistent and sincere worship. The Prophet Muhammad reportedly described the rooster’s crowing as its form of prayer and prostration, while another hadith states that frogs’ croaking is a hymn of praise. Even seemingly inanimate objects, such as trees and stones, are depicted as glorifying God, sometimes in ways that pious humans can perceive.

A particularly striking hadith recounts how Prophet Noah advised his son to recite “Glory and praise be to God,” explaining that all of creation utters this phrase in glorification of God, and through it, all beings receive sustenance. Similarly, a narration attributed to the Prophet’s biographer Ibn Isḥāq describes Adam advising his son Seth that at different hours of the day, various parts of creation—birds, sea creatures, and reptiles—engage in prayer and hymns of praise. These reports reinforce the hadith’s overarching message: devotion is not exclusive to humans but is a cosmic phenomenon in which all beings participate. These accounts challenge conventional assumptions about nonhuman entities as passive or inanimate, presenting them instead as conscious participants in a world filled with divine remembrance.

Contesting Views: Mechanistic Reductionism and Anthropocentric Bias

Despite the rich portrayal of nonhuman devotion in Islamic tradition, some scholars—both premodern (Rāzī, Zamakhsharī) and modern (Rahman, Mir, Graham)—have sought to minimize its significance. Premodern rationalist thinkers, influenced by Hellenism and other philosophical traditions, reduced nonhuman devotion to mere instinct. Some contemporary Muslim scholars, shaped by Enlightenment-era mechanistic paradigms (Merchant, 1992; Newmyer, 2017), further argue that nonhuman beings lack true agency or spiritual awareness. Fazlur Rahman, for instance, suggests that animals obey God through “automatic volition,” a phrase that contradicts itself and fails to acknowledge the scriptural emphasis on nonhuman moral accountability (Rahman, 1994).

Such interpretations overlook the numerous hadiths that affirm the cognitive and moral capacities of animals. If animals were purely mechanical beings, the notion of their afterlife accountability—explicitly mentioned in multiple hadiths—would be meaningless. For example, a hadith states that on the Day of Judgment, “All creatures will take retaliation from one another, so much so that a hornless sheep will take retaliation from one with horns.” This report implies that nonhuman beings are not only aware of their actions but are also capable of ethical conduct and responsibility (Heemskerk, 2000).

Moreover, research in the field of ethology has revealed complex cognitive, emotional, and social behaviors in animals, challenging the outdated notion that they act purely on instinct (Balcombe, 2010; Goodall, 2005). Research on animal intelligence has shown that crows, octopuses, and primates use tools creatively, while bees and ants exhibit learning, attention, and planning skills (Call, 2013; Byrne, Sanz and Morgan, 2013; Chittka, 2022). Even plants have been found to possess problem-solving abilities and communication networks (Mancuso and Viola, 2015; Gagliano, 2018). In the more specific sphere of religion, Paul Cunningham makes a compelling case for animals’ capacity to experience spirituality (2022). These findings align more closely with the hadith’s depiction of nonhuman consciousness and devotional abilities than with mechanistic reductionism. 

Ethical Implications: Affinity, Wonder, and Environmental Responsibility

The theme of nonhuman animals’ devotion translates into a deep sense of interspecies kinship, encouraging Muslims to view animals as fellow worshippers rather than as mere resources (Tlili, 2012, 2017). Many reports describe other creatures’ love for the Prophet Muhammad and their sorrow at his departure. A famous hadith recounts how a palm log, which the Prophet used to lean on while delivering sermons, moaned in grief when replaced by a pulpit. Similarly, the mountain Uḥud is described as loving the Prophet and being loved in return. These stories emphasize mutual affection between humans and nonhuman beings, reinforcing the ethical principle of care and respect for other creatures.

The hadith’s depiction of nonhuman creation as conscious worshippers of God also fosters a deep ethical obligation to protect the environment. By highlighting the spiritual significance of all beings, these teachings reframe environmental destruction as not just an ecological crisis but a moral and theological transgression. The words of the early scholar Yaḥyā ibn Muʿādh al-Rāzī (d. 871) reinforce this view. Referring to creation as God’s Treasure House (khizānat Allah) that chose to submit to God willingly,  he insists that it is worthy of admiration rather than disrespect or denigration. This perspective inspires a spiritual ecology where current ecological abuses—such as animal abuse and species extinction—are seen as violations of divine order, compelling believers to adopt reverent practices vis-a-vis other creatures. 

In conclusion, the hadith tradition offers a profound vision of a universe teeming with devotion, where animals, plants, and even inanimate objects participate in the worship of God. This perspective challenges anthropocentric assumptions and calls for a reevaluation of human relationships with other creatures. By portraying nonhuman creatures, especially animals, as conscious, morally accountable beings who share in spiritual practices, the hadith fosters a sense of affinity, humility, and ethical responsibility. Views that undermine this theme often stem from outdated philosophical or mechanistic biases rather than from careful engagement with scriptural sources or animal realities. Recognizing the devotional lives of nonhuman beings not only enriches Islamic spirituality but also promotes a more compassionate and ecologically responsible worldview. In this light, the hadith’s portrayal of animals serves as both a theological affirmation of God’s interconnected creation and a call to ethical action in the world.