Is it permissible to perform tests on mice and animals for medical research?
The question, as received
Is it permissible to perform tests on mice/animals for medical research? Sometimes the mice will have to be tested in painful ways, and it is not unusual to have to kill mice for research purposes.
The answer
Generally, it is severely disliked to kill insects and animals which are not harmful or do not attack oneself.[1]
Condition: Only to the extent of necessity and with the least pain; unnecessary pain is sinful.
Explanation
Rodents and such animals which cause common harm to oneself or belongings may be exterminated.2
Allah Ta`ālā has created the Earth and all of it’s contents for the benefit of man. Allah Ta`ālā states:
“It is He who created for you all of that which is on the earth.” (Qur’ān 2:29)
In other verses, Allah enumerates how animals have been created to benefit man:
“And Allah has made for you from your homes a place of rest and made for you from the hides of the animals tents which you find light on your day of travel and your day of encampment; and from their wool, fur and hair is furnishing and enjoyment for a time.” (Qur`ān 16:80)
“And of the grazing livestock are carriers [of burdens] and those [too] small. Eat of what Allah has provided for you and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy.” (Qur`ān 6:142)
Although exterminating insects and harmless animals generally is not permissible, considering everything has been created for the benefit of man and the necessity of research in today’s ever-developing world, using animals for testing and research purposes is allowed based on necessity.
However, such tests and experiments should be limited to the extent of necessity and should be carried out in a manner which involves least pain.3To give any undue or unnecessary pain to animals is impermissible and sinful.4
The Prophet ṣalallahu `alayhi wasallam said: “Verily, Allah has prescribed al-Ihsan (i.e. performing an action in a perfect manner) towards everything. Thus, if you kill (anyone for some genuine reason), kill (him/her it) humanely; when you slaughter (an animal), slaughter (it) well. And every one of you should sharpen his blade to give rest to the animal he slaughters.” [Reported by Imam Muslim]
And Allah knows best.
Mufti Faraz Adam
References
1(وَبَعُوضٍ وَنَمْلٍ) لَكِنْ لَا يَحِلُّ قَتْلُ مَا لَا يُؤْذِي، وَلِذَا قَالُوا لَمْ يَحِلَّ قَتْلُ الْكَلْبِ الْأَهْلِيِّ إذَا لَمْ يُؤْذِ وَالْأَمْرُ بِقَتْلِ الْكِلَابِ مَنْسُوخٌ كَمَا فِي الْفَتْحِ: أَيْ إذَا لَمْ تَضُرَّ (الدر المختار ج 2 ص 570 أيج أيم سعيد)
2قَتْلُ الزُّنْبُورِ وَالْحَشَرَاتِ هل يُبَاحُ في الشَّرْعِ ابْتِدَاءً من غَيْرِ إيذَاءٍ وَهَلْ يُثَابُ على قَتْلِهِمْ قال لَا يُثَابُ على ذلك وَإِنْ لم يُوجَدْ منه الْإِيذَاءُ فَالْأَوْلَى أَنْ لَا يَتَعَرَّضَ بِقَتْلِ شَيْءٍ منه كَذَا في جَوَاهِرِ الْفَتَاوَى (الهندية ج 5 ص 361 الرشيدية)
(قَوْلُهُ لَكِنْ لَا يَحِلُّ إلَخْ) اسْتِدْرَاكٌ عَلَى الْإِطْلَاقِ فِي النَّمْلِ، فَإِنَّ ظَاهِرَهُ جَوَازُ إطْلَاقِ قَتْلِهِ بِجَمِيعِ أَنْوَاعِهِ مَعَ أَنَّ فِيهِ مَا لَا يُؤْذِي، وَهَذَا الْحُكْمُ عَامٌّ فِي كُلِّ مَا لَا يُؤْذِي كَمَا صَرَّحُوا بِهِ فِي غَيْرِ مَوْضِعٍ ط (قَوْلُهُ أَيْ إذَا لَمْ تَضُرَّ) تَقْيِيدٌ لِلنَّسْخِ ذَكَرَهُ فِي النَّهْرِ أَخْذًا مِمَّا فِي الْمُلْتَقَطِ: إذَا كَثُرَتْ الْكِلَابُ فِي قَرْيَةٍ وَأَضَرَّتْ بِأَهْلِهَا أُمِرَ أَرْبَابُهَا بِقَتْلِهَا، فَإِنْ أَبَوْا رُفِعَ الْأَمْرُ إلَى الْقَاضِي حَتَّى يَأْمُرَ بِذَلِكَ. اهـ. (رد المحتار ج 2 ص 570 أيج أيم سعيد)
الْهِرَّةُ إذَا كانت مُؤْذِيَةً لَا تُضْرَبُ وَلَا تُعْرَكُ أُذُنُهَا بَلْ تُذْبَحُ بِسِكِّينٍ حَادٍّ كَذَا في الْوَجِيزِ لِلْكَرْدَرِيِّ (الهندية ج 5 ص 361 الرشيدية)
وَطَرْحُ الْقَمْلِ حَيًّا مُبَاحٌ لَكِنْ يُكْرَهُ من طَرِيقِ الْأَدَبِ كَذَا في الظَّهِيرِيَّةِ (الهندية ج 5 ص 361 الرشيدية)
( وَالْهِرَّةُ إذَا كَانَتْ مُؤْذِيَةً تُذْبَحُ بِسِكِّينٍ ) حَادٍّ قَالَ فِي التتارخانية وَيُكْرَهُ أَنْ يَقْتُلَ مَا لَا يُؤْذِيهِ (بريقة محمدية)
3جديد فقهي مسائل ج 1 ص 226 زمزم
4(وَ) كُرِهَ كُلُّ تَعْذِيبٍ بِلَا فَائِدَةٍ (الدر المختار من مسخة حاشية ابن عابدين ج 6 ص296)
Based on the Hanafi school and on the question as it was asked. Another mufti may reach a different conclusion. Read the disclaimer.