Psyhc Care

In an age characterized by accelerating technological advancement, urban isolation, and a global pandemic of mental health crises, contemporary society is increasingly seeking holistic and sustainable solutions for psychological well-being. Within this search, the therapeutic role of animals has gained significant scientific and cultural traction. However, long before the advent of modern psychology and the establishment of formal animal-assisted therapy, the teachings and personal practices of the Prophet Muhammad (peace be upon him) established a profound, integrated framework for understanding the human-animal bond. The Sunnah—the practices, sayings, and tacit approvals of the Prophet—presents animals not merely as utilitarian creatures, but as beings with intrinsic worth, capable of providing deep companionship, emotional solace, and spiritual reminders. This article explores the multifaceted role of animals within the Prophetic tradition, specifically examining their function as sources of companionship and stress relief, and analyzes this model through the lens of contemporary psychological and physiological research.

Theological and Ethical Foundations: Compassion as a Core Principle

To appreciate the role of animals in the Sunnah, one must first understand the foundational Islamic principles governing their treatment. The Qur’an and Sunnah repeatedly emphasize mercy (rahmah) as a central divine attribute, extending its reach to all creation. The Prophet Muhammad was described as “a mercy to the worlds” (Qur’an 21:107), a designation inclusive of the animal kingdom. This established a paradigm shift from the pre-Islamic Arabian context, instituting a comprehensive code of animal welfare.

Key ethical injunctions from the Sunnah include the prohibition of cruelty, the mandate for provision and kindness, and the condemnation of causing unnecessary suffering. The Prophet explicitly forbade using living targets for practice, confining animals for prolonged periods without purpose, and overburdening beasts of burden (Al-Bukhari, 2010). In a powerful narration, he recounted the story of a prostitute who secured salvation by giving water to a desperately thirsty dog, and conversely, a woman condemned for imprisoning a cat until it died (Al-Bukhari, 2010). These ahadith (prophetic traditions) underscore that kindness to animals is a divinely rewarded act, while cruelty is a grave sin, establishing a direct link between one’s treatment of animals and one’s spiritual state. This ethical framework creates the necessary precondition for a positive, trusting, and mutually respectful human-animal relationship, which is the very bedrock upon which therapeutic and companionable bonds are built.

Animals as Companions: Beyond Utility to Emotional Bonds

The Sunnah illustrates numerous instances where animals transitioned from their functional roles into companions that shared in the emotional and daily life of the Prophet and his community.

• The Prophet’s Cat, Muezza: Perhaps the most iconic example is the Prophet’s affection for his cat. Numerous traditions speak of his fondness for cats. It is famously reported that he would perform ablution from water from which a cat had drunk, and that he cut off the sleeve of his garment rather than disturb a cat sleeping upon it. While the specific name “Muezza” is not found in the most authoritative hadith collections, the overall body of evidence firmly establishes a culture of kindness and coexistence with cats. This normalized their presence within the domestic sphere, not as pests or mere utility for pest control, but as creatures deserving of comfort and consideration. The act of choosing to inconvenience himself rather than startle the animal speaks volumes about empathetic companionship (Al-Dhahabi, 2001).
• The Camel: A Bond of Grief and Empathy: The Prophet’s relationship with his camel, Al-Qaswa, during the Hijrah (migration) and beyond, demonstrates a deep, individualized bond. Upon reaching Medina, he let his camel roam freely, declaring the site where she knelt as the location for his mosque and home—a decision of monumental historical and religious significance guided by an animal’s action. More poignant is the narration concerning a crying camel. The Prophet encountered a camel that was emaciated and weeping due to hunger and overwork. Upon investigation, he found its owner was neglecting its rights. The Prophet approached the animal, soothing it and wiping its tears, before sternly admonishing the owner, reminding him that the camel had complained to God against him (Abu Dawud, 2008). This incident transcends welfare; it shows the Prophet recognizing the camel as a sentient being capable of distress and worthy of personal comfort—an act of direct emotional intervention and companionship in the face of suffering.
• Birds and the Validation of Attachment: The Sunnah also acknowledges the human propensity for emotional attachment to animals, even small ones. A well-known hadith recounts a companion who took the nestlings of a bird, causing the mother to circle overhead in visible distress. Upon seeing this, the Prophet Muhammad inquired, “Who has grieved this for its young? Return its young to it” (Al-Nasa’i, 2007). This command validates the bird’s emotional state and the legitimacy of the human observer’s empathy. In another instance, the Prophet gently chided a man for callously taking a young bird from its nest in front of its mother, framing it as an act of cruelty that upset both creatures (Abu Dawud, 2008). These narratives sanction the recognition of cross-species emotional bonds and discourage actions that sever them.

Animals as Agents of Stress Relief and Psychological Well-being

The companionable relationships modeled in the Sunnah inherently carry therapeutic benefits, which modern science now elucidates. The Prophetic practices align remarkably with mechanisms now known to reduce stress and promote mental health.

• Presence and Mindfulness: The simple act of caring for an animal—providing food, water, and gentle touch—anchors an individual in the present moment, a state akin to mindfulness. The Prophet’s mindful interactions, whether stroking a cat or soothing a camel, model a form of engaged, compassionate presence. This pulls the individual away from ruminative anxiety about the past or future, a core principle in cognitive therapies for depression and stress.
• Unconditional Positive Regard and Social Support: Animals offer non-judgmental companionship. In the context of the early Muslim community, which faced persecution, migration, and uncertainty, the stable, accepting presence of an animal would have provided a unique form of social support. The Prophet’s example showed that solace could be found in the company of creatures that do not engage in gossip, betrayal, or complex social dynamics. This aligns with the modern understanding of pets as buffers against loneliness and social isolation, major risk factors for mental health disorders.
• Physical Touch and Physiological Calm: The tactile interaction involved in petting an animal has measurable physiological effects. Studies show it can lower cortisol (a primary stress hormone), decrease blood pressure, and increase levels of oxytocin (a bonding and calm-inducing hormone) and dopamine (a neurotransmitter associated with pleasure) (Beetz et al., 2012). While the Sahaba (companions) did not have this biochemical vocabulary, the Sunnah’s normalization of gentle physical contact with animals facilitated these stress-relieving effects naturally.
• Purpose and Routine: Caring for a dependent creature instills a sense of responsibility and purpose, structuring daily routine. This is particularly valuable in combating states of listlessness, depression, or grief. The Prophetic injunctions to ensure animals are fed, watered, and rested on time created a ritual of care that could provide psychological structure and a sense of meaning to the caregiver.

Therapeutic Echoes in Modern Science

Contemporary research robustly supports the intuitions embedded within the Prophetic model. The field of Animal-Assisted Therapy (AAT) and the broader concept of Human-Animal Interaction (HAI) have produced substantial evidence.

• Cardiovascular Health: Friedmann et al. (2011) demonstrated that pet ownership, particularly dog ownership, is associated with improved survival rates after coronary events, largely linked to increased physical activity and stress modulation.
• Mental Health Metrics: Studies have shown that interaction with animals can reduce symptoms of PTSD, anxiety, and depression. Barker & Dawson (1998) found that a single session with a therapy dog significantly reduced anxiety levels in hospitalized psychiatric patients more than traditional recreational therapy.
• Social Catalyst and Loneliness: Animals, especially dogs, act as social lubricants, facilitating human-to-human interaction. This can alleviate loneliness, a phenomenon implicitly addressed by the Prophetic integration of animals into community life. Furthermore, the responsibility and companionship of a pet can combat the subjective feeling of loneliness (McConnell et al., 2011).
• Child Development and Empathy: Exposure to kind treatment of animals, as emphatically taught in the Sunnah, is strongly linked to the development of empathy and prosocial behavior in children. Learning compassion for vulnerable creatures forms a foundation for ethical behavior towards humans (Melson, 2003).

The congruence between these empirical findings and the practices encouraged in the Sunnah is striking. It suggests that the Prophetic tradition promoted a lifestyle that naturally cultivated psychological resilience.

A Balanced Prophetic Model: Avoiding Extremes of Attachment and Neglect

The Sunnah offers a balanced, holistic model. While promoting companionship and kindness, it also cautions against extremes that could compromise human or animal welfare.

• Avoiding Anthropomorphism and Neglect of Higher Duties: Islamic theology maintains a hierarchy of creation, with humans holding a vicegerent (khalifah) role. Excessive emotional dependence on an animal to the detriment of human relationships or religious obligations would be discouraged. The model is one of compassionate stewardship, not idolatrous attachment.
• Hygiene and Practicality: The Sunnah also provides practical guidelines. While allowing dogs for specific purposes like guarding, hunting, or herding, it issued rulings concerning hygiene, particularly related to saliva. This reflects a balanced approach that acknowledges the benefits of canine companionship in certain contexts while maintaining public health considerations. Notably, the condemnation often cited is specifically for neglected dogs that pose a nuisance or health risk, not for well-cared-for animals kept for legitimate needs (Ibn Majah, 2009).

This balance prevents the emotional exploitation of the animal or the neglect of human societal and spiritual duties, ensuring the relationship remains healthy and ethically grounded.

Conclusion

The role of animals in the Sunnah for companionship and stress relief is not a peripheral or anecdotal aspect of Prophetic tradition; it is a coherent expression of its core ethical and spiritual principles. By framing mercy to animals as a divine mandate, recognizing their sentience and emotional lives, and integrating them into daily life with kindness and respect, the Prophet Muhammad established a paradigm that fulfills profound human psychological needs. This model provides non-judgmental companionship, encourages mindful presence, facilitates stress-reducing physical touch, and instills a sense of purposeful responsibility.

Centuries later, modern science provides a robust empirical echo to this wisdom, quantifying the reductions in cortisol, the increases in oxytocin, the alleviation of anxiety, and the mitigation of loneliness that result from positive human-animal bonds. The Prophetic approach thus stands as a timeless, holistic model for well-being—one that addresses the human soul’s need for connection, the mind’s need for calm, and the body’s physiological responses to stress, all within an ethical framework that upholds the dignity of all creation. In a world grappling with a mental health crisis and ecological disconnect, reviving this Sunnah offers a path toward healing that benefits both humans and the animals they are divinely ordained to protect.

SOURCES

Abu Dawud, S. (2008). Sunan Abi Dawud. Darussalam.

Al-Bukhari, M. (2010). Sahih al-Bukhari. Darussalam.

Al-Dhahabi, M. (2001). Siyar A’lam al-Nubala. Al-Risalah Al-‘Alamiyyah.

Al-Nasa’i, A. (2007). Al-Sunan al-Sughra. Darussalam.

Barker, S. B., & Dawson, K. S. (1998). The effects of animal-assisted therapy on anxiety ratings of hospitalized psychiatric patients. Psychiatric Services, 49(6), 797-801.

Beetz, A., Uvnäs-Moberg, K., Julius, H., & Kotrschal, K. (2012). Psychosocial and psychophysiological effects of human-animal interactions: The possible role of oxytocin. Frontiers in Psychology, 3, 234.

Friedmann, E., Thomas, S. A., & Son, H. (2011). Pets, depression and long-term survival in community living patients following myocardial infarction. Anthrozoös, 24(3), 273-285.

Ibn Majah, M. (2009). Sunan Ibn Majah. Darussalam.

McConnell, A. R., Brown, C. M., Shoda, T. M., Stayton, L. E., & Martin, C. E. (2011). Friends with benefits: On the positive consequences of pet ownership. Journal of Personality and Social Psychology, 101(6), 1239–1252.

Melson, G. F. (2003). Child development and the human-companion animal bond. American Behavioral Scientist, 47(1), 31-39.

HISTORY

Current Version
Jan 5, 2026

Written By
SUMMIYAH MAHMOOD