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The Ruling on Eating Cat and Crow Meat for Medical Treatment
Question: Since some time ago, a neighbor of one of my friends had children afflicted with a speech impediment (stuttering/stammering) that constantly affected them. She took them to all hospitals, but no solution was found for this condition, even as their ages ranged from 10 to 18 years. There were four children: one girl and three boys. An elderly woman advised her to slaughter a cat and offer it as food to them. She did so, and something astonishing occurred in front of my friend: a complete recovery. I request clarification on this matter from an Islamic legal perspective, and whether eating cats is permissible. I also heard of a similar case involving a crow, which also resulted in recovery. It is worth noting that my friend is trustworthy and well-known. May Allah reward you.
Answer:
All praise is due to Allah, and may peace and blessings be upon the Messenger of Allah, his family, and his companions. To proceed:
Know that the fundamental principle concerning seeking treatment with forbidden (muḥarramāt) and impure (najāsāt) substances is prohibition. This is based on the saying of the Prophet (peace be upon him), as found in Ṣaḥīḥ al-Jāmi‘: “Seek treatment, O servants of Allah, for Allah the Almighty has not sent down a disease without also sending down a cure for it, except for one disease: old age.” [Narrated by Aḥmad and Al-Ḥākim]. In another narration: “Do not seek treatment with what is forbidden (ḥarām).” And cats are among what is forbidden to eat. At-Tirmidhī and Abū Dāwūd narrated from the Hadith of Jābir and others that he said: “The Prophet (peace be upon him) forbade the eating of cats and their price.” The author of ‘Awn al-Ma‘būd said: “This indicates that the cat is forbidden (ḥarām), and its apparent meaning is that there is no distinction between wild and domestic cats. The prohibition is further supported by the fact that it is among the animals with fangs.” End quote.
[The Types of Crows Mentioned By The Scholars of Islamic Jurisprudence.]
As for the crow, the general body of jurists (al-fuqahā’) are of the opinion that it is forbidden (taḥrīm) to eat the type that consumes carrion, which is the pied crow (al-abqa‘).
Similarly, the ghudāf, which most identify as the magpie (al-‘aq‘aq), is also forbidden.
However, they permitted the rook/corn crow (ghurāb az-zar‘). It is stated in Al-Mabsūṭ, when mentioning the crow whose consumption is forbidden: “What is meant by it is the one that eats carrion. As for the rook/corn crow (al-ghurāb az-zar‘ī) that picks up grains, it is pure (ṭayyib) and permissible (mubāḥ), because it is not naturally considered repulsive, and it may become accustomed to humans like pigeons.” End quote.
In Fatḥ al-Bārī by Ibn Ḥajar: The scholars have agreed to exclude from this ruling the small crow that eats grains, which is called ghurāb az-zar‘ (rook/corn crow) or az-zāgh (jackdaw), and they issued a fatwa (religious edict) permitting its consumption. Thus, all other types of crows remain affiliated with the abqa‘ (pied crow) in ruling.
In Al-Mawṣū‘ah al-Fiqhiyyah al-Kuwaytiyyah (The Kuwaiti Fiqh Encyclopedia): The argument of those who made an exception for the permissibility of certain types of crows is that the aḥādīth (prophetic narrations) that described the crow as abqa‘ (pied) indicated that the crow mentioned possessed a characteristic that necessitated its impurity (khubth). It was observed that this characteristic is its tendency to eat carrion predominantly. Thus, the absolute aḥādīth (those not specifying a type of crow) were interpreted as referring to this type, and then anything similar to the abqa‘, such as the large ghudāf (raven), was assimilated to it. They differed concerning the ‘aq‘aq (magpie) based on their differing views on whether it frequently eats carrion or not. End quote.
Many jurists have permitted seeking treatment with forbidden substances that are not intoxicants, in cases of necessity. This is based on the Almighty’s saying: {And He has already explained to you what He has forbidden to you, except for that to which you are compelled} [Al-An‘ām: 119]. Al-‘Izz ibn ‘Abd as-Salām (may Allah have mercy on him) said: “It is permissible to seek treatment with impure substances if one cannot find a pure alternative that serves the same purpose, because the benefit of health and well-being is more complete than the benefit of avoiding impurity.” End quote.
An-Nawawī said in Al-Majmū‘: “As for seeking treatment with impure substances other than intoxicants, it is permissible, encompassing all non-intoxicating impure substances. This is the established Madhhab position and the explicitly stated position, and the majority of scholars definitively hold this view. There is another opinion that it is not permissible, based on the Hadith of Umm Salamah… [He continued until he said]: However, seeking treatment with an impure substance is only permissible if one cannot find a pure alternative that serves its purpose. If a pure alternative is found, then the impure substance becomes forbidden without disagreement. The Hadith: ‘Indeed, Allah has not made your cure in what He has forbidden to you,’ is interpreted in light of this: it is forbidden when an alternative exists, but it is not forbidden if no alternative is found. This is only permissible if the person seeking treatment is knowledgeable in medicine and knows that nothing else can take its place, or if a trustworthy Muslim physician informs him of this, and a single physician is sufficient.” End quote.
Based on this, if it is medically proven that consuming the meat of a cat or a crow—which is otherwise forbidden to eat—provides a cure for this or any other illness, and there is no sufficient alternative, then there is no harm in seeking treatment with them, Allah willing. As for the crow that is not forbidden (e.g., the rook/corn crow), there is no issue in seeking treatment by consuming its meat. It should be noted that cats are considered disliked (makrūh) by the Mālikī school, not forbidden (ḥarām). As for the crow, it is permissible (mubāḥ) according to them, though some say that consuming the jallālah (carrion-eating) type is disliked. Although this Mālikī opinion is considered less preferred (marjūḥ), adopting it in a situation of necessity is acceptable (sā’igh) and preferable to adhering to the opinion of prohibition.
And Allah knows best.
(Translated by Mohammed bin Thajammul Hussain Manna from islamweb.net #110664)
(Originally authored in Arabic by the Egyptian writer and reseacher Dr. Khālid Sa‘d an-Najjār and shared on ar.islamway.net, titled- ‘Zayd bin Al-Khattab’, I changed the title to better suit the article.)
In the Name of Allah, the Most Gracious, the Most Merciful
The Companion Zayd ibn al-Khaṭṭāb ibn Nufayl ibn ‘Amr was the paternal brother of Al-Fārūq ‘Umar ibn al-Khaṭṭāb. He was older than his brother ‘Umar and was among the early Emigrants (Muhājirūn), having embraced Islam before ‘Umar. ‘Umar (may Allah be pleased with him) loved him dearly. The Messenger of Allah (peace be upon him) established a bond of brotherhood between him and Mu‘īn ibn ‘Adī, and both were martyred together at Al-Yamāmah.
Zayd witnessed Badr and all subsequent battles. It is narrated from Nāfi‘, from Ibn ‘Umar, that ‘Umar ibn al-Khaṭṭāb said to his brother Zayd ibn al-Khaṭṭāb on the Day of Uḥud: “Take this shield of mine, my brother.” Zayd replied: “Indeed, I desire martyrdom just as you do.” So, they both left their shields.
Ar-Rajjāl ibn ‘Unfuwah was part of the delegation from Banū Ḥanīfah to the Messenger (peace be upon him). He recited the Qur’an and gained understanding in the religion. The Prophet (peace be upon him) sent him as a teacher to the people of Al-Yamāmah and to sow discord against Musaylimah. However, he became a greater source of fitnah (trial/discord) for Banū Ḥanīfah than Musaylimah himself, as he testified that Muḥammad (peace be upon him) said: “Indeed, Musaylimah has been made a partner with him in the matter of prophethood.” So, they believed him and responded to him, and Musaylimah would defer to his command. He was at the forefront of Musaylimah’s army when the Muslims, led by Khālid ibn al-Walīd (may Allah be pleased with him), fought them. He was killed in this battle, and Allah hastened him to the Fire.
Ibn ‘Umar said: “He was among the best of the delegation in our estimation. He recited Sūrat al-Baqarah and Āl ‘Imrān, and he used to come to Ubayy (bin Ka’b) to recite to him. Then he went to Al-Yamāmah and testified for Musaylimah against the Messenger of Allah (peace be upon him) that he had made him a partner in the matter (of Prophethood) after him!! He thus became a greater source of fitnah for the people of Al-Yamāmah than anyone else, due to what he was known for.”
Rāfi‘ ibn Khadīj said: “Ar-Rajjāl possessed an astonishing degree of humility, adherence to Qur’an recitation, and goodness, as far as we could see. One day, the Messenger of Allah (peace be upon him) came out to us while he was sitting with a group of us and said: ‘One of these men is in the Fire.’ Rāfi‘ said: I looked among the people and saw Abū Hurayrah, Abū Arwā ad-Dawsī, Ṭufayl ibn ‘Amr ad-Dawsī, and Ar-Rajjāl ibn ‘Unfuwah. I kept looking and wondering, saying: ‘Who is this wretched one?!’ When the Messenger of Allah (peace be upon him) passed away, Banū Ḥanīfah reverted. I asked what had happened to Ar-Rajjāl. They said he had been afflicted by fitnah; he was the one who testified for Musaylimah against the Messenger of Allah (peace be upon him) that he had made him a partner in the matter after him. So I said: ‘What the Messenger of Allah (peace be upon him) said is true.'”
The Prophet (peace be upon him) did not like to expose the names of the hypocrites; rather, he concealed them. Ḥudhayfah ibn al-Yamān (may Allah be pleased with him) was the keeper of the Messenger of Allah’s (peace be upon him) secret concerning them. He knew them, and no one else among humanity knew them after the Messenger of Allah (peace be upon him). The Prophet (peace be upon him) had secretly informed him of the names of several of them so that he could monitor them. Therefore, detailed knowledge of their names is not available except for those to whom the Messenger of Allah (peace be upon him) indirectly referred in his speech, as was the case with Ar-Rajjāl ibn ‘Unfuwah, about whom he once said: “Indeed, there is among you a man whose molar tooth in the Fire will be larger than Mount Uḥud.” This prophecy was fulfilled when Ar-Rajjāl apostatized and joined Musaylimah the Liar. His danger to Islam was greater than Musaylimah himself, due to his good knowledge of Islam, the Qur’an, and the Muslims.
When Banū Ḥanīfah apostatized (12 AH) under the leadership of Musaylimah the Liar and at the instigation of Allah’s enemy, Ar-Rajjāl ibn ‘Unfuwah, Abū Bakr (may Allah be pleased with him) dispatched an army to fight them, led by Khālid ibn al-Walīd (may Allah be pleased with him). The number of apostates was 100,000, while the number of Muslims was 21,000. In this epic battle, Zayd ibn al-Khaṭṭāb was martyred.
Zayd ibn al-Khaṭṭāb (may Allah be pleased with him) carried the banner of the Muslims on the Day of Al-Yamāmah. The Muslims were exposed, and Banū Ḥanīfah gained the upper hand over their baggage. Zayd ibn al-Khaṭṭāb began to say: “As for the baggage, there is no baggage! As for the men, there are no men!” Then he started shouting at the top of his voice: “O Allah, I apologize to You for the flight of my companions, and I disavow myself of what Musaylimah and Muḥakkam ibn aṭ-Ṭufayl have brought!” He then firmly grasped the banner, advancing with it into the heart of the enemy, and fought with his sword until he was killed—may Allah have mercy on him. The banner fell, and Sālim, the freed slave of Abū Ḥudhayfah (may Allah be pleased with him), took it. The Muslims said: “O Sālim, we fear that we will be attacked from your side!” He replied: “Wretched is the bearer of the Qur’an if you are attacked from my side!” And he fought until he was martyred.
The memorizers of the Qur’an among the Companions would advise one another, saying: “O people of Sūrat al-Baqarah, magic is broken today!” Thābit ibn Qays, the orator of the Anṣār and their standard-bearer, embalmed himself, put on his shroud, and dug a hole for his feet in the ground up to his shins. He continued to fight, holding the banner firmly in his position, until he was martyred.
Abū Ḥudhayfah said: “Adorn the Qur’an with deeds!” He continued to fight until he was wounded. Among those martyred that day was Ḥazn ibn Abī Wahb al-Makhzūmī, the grandfather of Sa‘īd ibn al-Musayyab. The slogan of the Companions that day was: “Wā Muḥammadāh!” [O Muḥammad!].
(Translator’s Note: It is not authentically proven that the war cry of the Sahabah was ‘Wa Muhammadah’ during the Battle of Yamamah, the historical narrations that mention that are extremely weak, as will be shown later, In sha Allah.)
They endured with unparalleled patience that day until they forced the apostates into the Garden of Death, where Musaylimah and his men took refuge. Al-Barā’ ibn Mālik said: “O assembly of Muslims, throw me over to them inside the garden so I can open its gate for you!” So, they carried him over the shields, lifted him with spears, and threw him into the garden from over its wall. He continued to fight the apostates at its gate until he opened it, and the Muslims entered, achieving victory. Among those who stormed the garden was Abū Dujānah, one of the warriors of the Battle of Badr, who reached Musaylimah and struck him with his sword, killing him. Abū Dujānah’s leg (may Allah be pleased with him) was broken in that engagement, and he later attained martyrdom. Indeed, a great number of Companions were martyred that day; it is said they were seven hundred.
(Translator’s note: Musaylimah was first attacked by a javelin thrown by Wahshi bin Harb [Radi Allahu Anhu] which pierced his chest , it was immediately after this that Abu Dujanah attacked Musaylimah with his sword and killed him.)
‘Umar ibn al-Khaṭṭāb (may Allah be pleased with him) was deeply saddened by the martyrdom of the Companions at Al-Yamāmah, especially his brother Zayd ibn al-Khaṭṭāb. He was also greatly concerned by the killing of the Qur’an memorizers (ḥuffāẓ) among them, such as Sālim, the freed slave of Abū Ḥudhayfah, who was one of the most renowned memorizers of the Qur’an. So, he came to the Caliph Aṣ-Ṣiddīq (may Allah be pleased with him) and said to him: “Indeed, the Companions of the Messenger of Allah (peace be upon him) rushed into battle on the Day of Al-Yamāmah like moths rushing into fire. And the killing has intensified among the people of Al-Yamāmah, especially among the Qur’an reciters (qurrā’) from the Muslims. I fear that the killing of the reciters will intensify in various battles, leading to the loss of many reciters. Therefore, I believe you should order the compilation of the Qur’an.”
It is narrated from ‘Abd ar-Raḥmān ibn Zayd ibn al-Khaṭṭāb that ‘Umar (may Allah be pleased with him), when afflicted by a calamity, would say: “Zayd ibn al-Khaṭṭāb (may Allah be pleased with him) was afflicted, and I endured.” He then saw the killer of his brother Zayd [who was Abū Maryam al-Ḥanafī from Banū Ḥanīfah] and said to him: “Woe to you! You killed a brother for me whom I remember every time the east wind blows.”
It is narrated that ‘Umar ibn al-Khaṭṭāb said to the killer of his brother Zayd ibn al-Khaṭṭāb: “By Allah, I will not love you until the earth loves blood!” The Bedouin killer replied: “Will you then deny me my right, O Commander of the Faithful?” ‘Umar said: “No!” The Bedouin then said: “Only women grieve over love.”
Ibn Abī ‘Awf and ‘Abd al-‘Azīz ibn Ya‘qūb al-Mājishūn both narrated that ‘Umar ibn al-Khaṭṭāb said to Mutammim ibn Nuwayrah: “May Allah have mercy on Zayd ibn al-Khaṭṭāb. If I were able to compose poetry, I would weep for him as you have wept for your brother.”
Mutammim replied: “O Commander of the Faithful, if my brother had died on the same path as your brother died on the Day of Al-Yamāmah, I would never have wept for him.” Upon hearing this, ‘Umar understood and found solace concerning his brother, for whom he had grieved intensely. ‘Umar used to say: “Indeed, the east wind blows and brings the scent of Zayd ibn al-Khaṭṭāb.” Ibn Abī ‘Awf was asked: “Did ‘Umar compose poetry?” He replied: “No, not even a single verse.” [Ibn Sa‘d]
Historians have mentioned that Mālik ibn Nuwayrah died as an apostate. They said: ‘Umar ibn al-Khaṭṭāb met Mutammim ibn Nuwayrah, Mālik’s brother, and ‘Umar asked Mutammim to recite some of the elegies he had composed for his brother. Mutammim recited his poem, which included:
{We were like the two companions of Judhaymah for a long period of time… until it was said they would never part.}
{But when we parted, it was as if Mālik and I… despite our long companionship, had never spent a single night together.}
When ‘Umar heard that, he said: “By Allah, this is a true eulogy! I wish I were skilled in poetry so I could mourn my brother Zayd with verses like those you composed for your brother.”
Mutammim said: “If my brother had died on the path your brother died on, I would not have mourned him.” ‘Umar (may Allah be pleased with him) was pleased by Mutammim’s statement and said: “No one has consoled me for my brother like Mutammim has.”
In another context, Mutammim’s statement came explicitly: “O Commander of the Faithful, your brother died as a believer, while my brother died as an apostate.”
‘Abdullāh ibn ‘Umar (may Allah be pleased with him) said: Abū Mūsā sent some jewelry from Iraq to ‘Umar ibn al-Khaṭṭāb. It was placed before him, and Asmā’ bint Zayd ibn al-Khaṭṭāb was in his lap. She was dearer to him than himself; when her father was killed at Al-Yamāmah, he showed her great affection. She took a ring from the jewelry and placed it on her hand. He turned to her, kissed her, and embraced her. When she became distracted, he took the ring from her hand and threw it back into the jewelry, saying: “Take it away from me.” [Ibn Abī ad-Dunyā]
Among the false claims is that Shaykh Muḥammad ibn ‘Abd al-Wahhāb exhumed the graves of saints (awliyā’). This is a lie. What actually occurred from the Shaykh (may Allah have mercy on him) and his followers was the demolition of structures built over graves, and the mosque erected in the cemetery over the grave they falsely claimed to be that of Zayd ibn al-Khaṭṭāb (may Allah be pleased with him) in Al-Jubaylah in Najd. This is a clear falsehood, for the grave of Zayd (may Allah be pleased with him) and those martyred with him at Al-Yamāmah is not known. Rather, it is known that the martyrs among the Companions of the Messenger of Allah (peace be upon him) were killed during the days of Musaylimah in that valley, and the location of their graves is not known from the graves of others, nor is Zayd’s grave known from any other. Rather, some devils fabricated this, telling people: “This is Zayd’s grave,” and they were thus led astray. People began to visit it from all lands, and large crowds gathered there, asking him to fulfill their needs and relieve their distress. For this reason, the Shaykh demolished that structure over the grave and that mosque in the cemetery, in obedience to what Allah and His Messenger commanded regarding leveling graves and the severe prohibition against building mosques over them, as is known to anyone with even a minimal grasp of knowledge and understanding.
Al-Ḥāfiẓ said in Al-Iṣābah: “Az-Zubayr said: Ibrāhīm ibn Muḥammad ibn ‘Abd al-‘Azīz narrated to me, saying: ‘Abd ar-Raḥmān ibn Zayd ibn al-Khaṭṭāb was born, and he was the most delicate of all newborns [i.e., the smallest and weakest in body]. His grandfather, Abū Lubābah, took him in a cloth and brought him to the Prophet (peace be upon him) and said: ‘I have never seen a newborn smaller in creation than him.’ The Messenger of Allah (peace be upon him) then performed taḥnīk (rubbing a date on the palate), stroked his head, and supplicated for blessings upon him. He said: ‘Thereafter, ‘Abd ar-Raḥmān was never seen among a people except that he surpassed them in height.'”
It is narrated that the Prophet (peace be upon him) stroked the head of ‘Abd ar-Raḥmān ibn Zayd ibn al-Khaṭṭāb when he was young and physically small, and he supplicated for blessings upon him. Consequently, he surpassed men in height and completeness.
‘Abd ar-Raḥmān ibn Zayd ibn al-Khaṭṭāb al-Qurashī, whose mother was Lubābah al-Anṣāriyyah, was born in the fifth year (of the Hijrah). Muṣ‘ab said: He was six years old at the time of the Prophet’s (peace be upon him) death. ‘Umar married him to his daughter Fāṭimah, and Yazīd ibn Mu‘āwiyah appointed him as the governor of Makkah. He died during the governorship of ‘Abdullāh ibn az-Zubayr.
From the progeny of Zayd ibn al-Khaṭṭāb (may Allah be pleased with him) is Imām al-Khaṭṭābī, Abū Sulaymān. He is attributed to Zayd ibn al-Khaṭṭāb (319-388 AH), from the people of Bust [from the lands of Kabul]. He was an Imām, a jurist (faqīh), and a Hadith scholar (muḥaddith), with extensive expertise in Hadith. He was the first to write a commentary on Ṣaḥīḥ al-Bukhārī. Among his works are: A‘lām al-Ḥadīth fī Sharḥ Ṣaḥīḥ al-Bukhārī (Landmarks of Hadith in the Commentary on Ṣaḥīḥ al-Bukhārī), Ma‘ālim as-Sunan fī Sharḥ Sunan Abī Dāwūd (Signposts of the Sunan in the Commentary on Sunan Abī Dāwūd), Gharīb al-Ḥadīth (Unusual Hadith Terms), Risālah fī al-‘Uzlah (Treatise on Seclusion), Sha’n ad-Du‘ā’ (The Significance of Supplication), and Al-Ghunya ‘an al-Kalām wa Ahlih (Sufficiency from Scholastic Theology and its Proponents).
(Compiled and Arranged by-Dr. Khālid Sa‘d an-Najjār, translated into English by Mohammed bin Thajammul Hussain Manna)
It is not authentically proven that the slogan of the Muslims at the battle of al-Yamaamah was “(Wah) Muhammadaah”
Shaykh Saalih Aal ash-Shaykh (may Allah preserve him) said, responding to one who said that al-Haafiz Ibn Katheer mentioned that the slogan of the Muslims at the battle of al-Yamaamah was “Muhammadaah”- I say: Ibn Katheer (may Allah have mercy on him) quoted that in a lengthy report about the campaign, and some of the wording of the storytellers was incorporated in the report. As for this slogan, it was narrated by Ibn Jareer in Tareekh al-Umam wa’l-Mulook (3/293). He said: as-Sirri wrote to me (narrating) from Shu‘ayb, from Sayf, from ad-Dahhaak ibn Yarboo‘, from his father, from a man of Banu Suhaym… and he mentioned a story that included this slogan.
I say: This isnaad is problematic, and I do not think that issues of ‘aqeedah and tawheed and other rulings of sharee‘ah should be taken from books of history. Rather the stories of history are narrated for the purpose of learning lessons from them, and are to be believed in general terms, but not in details. Hence Ahmad ibn Hanbal said: There are three for which there is no definitive proof, and he mentioned al-maghaazi (reports about military campaigns)…
The problem with this isnaad is on three counts:
Sayf is the son of ‘Umar, the author of al-Futooh and ar-Riddah. He narrated from many unknown narrators. Adh-Dhahabi said in Mizaan al-I‘tidaal (2/255): Mutayyin narrated from Yahya: He (Sayf) is not worth a penny. Abu Dawood said: He is worthless.
Abu Haatim said: He is to be rejected.
Ibn Hibbaan said: He was accused of heresy.
Ibn ‘Adiyy said: Most of his hadiths are odd. End quote.
2. Ad-Dahhaak ibn Yarboo‘: al-Azdi said: His hadith is not sound. I say: He is one of the unknown narrators from whom only Sayf narrated.
3. The unknown status of Yarboo‘ and the Suhaymi man.
Each of these problems on its own would render the hadith da‘eef (weak), so how about when it is narrated by Sayf ibn ‘Umar, when you know what is wrong with him? We ask Allah to keep us safe and sound.
There is nothing strange about Ibn Jareer narrating such weak stories, and many historians after him narrated it. Ibn Jareer (may Allah have mercy on him) said in his introduction to his book Tareekh al-Umam wa’l-Mulook (1/8): Whatever reports we mentioned in this book of mine of stories about the past that the reader may find odd or reprehensible, because he cannot find any way to verify their soundness and they do not make any sense to him, he should realise that this is not because of us; rather it is because of some of those who transmitted it to us. Here we are only transmitting it as we received it.
End quote from Hadhihi Mafaaheemuna by Shaykh Saalih Aal ash-Shaykh, p. 52 (Quote of Shaykh Saalih Aal ash-Shaykh taken from islamqa.info)
“De-Extinction” of the Dire Wolf: Unpacking the Science and Issues of Concern [By Mohammed Thajammul Hussain Manna – B.E. (Aeronautical Engineering), B.A. (Islamic Studies), currently pursuing M.S.W.; passionate advocate for animal conservation.]
The recent announcements concerning the “de-extinction” of dire wolves have ignited considerable public interest, painting a picture of these formidable predators once again gracing our landscapes. Such scientific advancements, showcasing humanity’s remarkable intellect, naturally prompt profound reflections on life, creation, and our place in the natural order.
However, a deeper examination of the scientific claims and methods employed reveals a reality far more nuanced than a simple resurrection, prompting critical discussions about the true meaning of species conservation, ethical boundaries, and the judicious allocation of resources amidst a pressing global biodiversity crisis.
The True Dire Wolf: A Distant Relative, Not a Direct Ancestor
The dire wolf (Aenocyon dirus), an extinct canine species, roamed the Americas during the Late Pleistocene and Early Holocene epochs, roughly 125,000 to 10,000 years ago. These creatures were notably larger and more robust than modern gray wolves (Canis lupus), characterized by a more massive skull, larger teeth, and sturdier limbs, indicative of their adaptation to preying on large megaherbivores. Fossil evidence, particularly over 3,600 specimens from the Rancho La Brea Tar Pits, confirms their widespread presence across North and South America.[1]
Crucially, recent genetic research has established that dire wolves were not direct ancestors of any living wolf species. Their lineage diverged from that of gray wolves, coyotes, and dholes nearly 5.7 million years ago, placing them closer genetically to African jackals than to gray wolves. This profound evolutionary separation meant that, despite overlapping territories for millennia, dire wolves and gray wolves could not interbreed naturally. The dire wolf’s extinction, occurring during the Quaternary extinction event approximately 10,000 to 13,000 years ago, is largely attributed to their specialized hunting adaptations, which rendered them vulnerable as their large prey vanished due to climate shifts and increased human competition[2]. Unlike the more adaptable gray wolf, the dire wolf’s specialized build hindered its ability to hunt smaller, faster prey, ultimately contributing to its demise.[3]
Decoding the De-Extinction Claims
The buzz surrounding dire wolf “de-extinction” primarily stems from initiatives by biotechnology firms such as Colossal Biosciences. In April 2025, Colossal Biosciences announced the birth of three wolf pups—named Romulus, Remus, and Khaleesi—proclaiming them the “world’s first successfully de-extincted animal[4].” The company stated that its team “took DNA from a 13,000 year old tooth and a 72,000 year old skull and made healthy dire wolf puppies.” They reported executing 20 precise genetic edits to the gray wolf genome, with 15 of these edits incorporating ancient dire wolf variants, aiming to imbue the new animals with physical traits such as a larger, stronger build, and a longer, lighter-colored coat.
Another earlier project, a different one- the “Dire Wolf Project” – started in 1988, aimed to revive the species through selective back-breeding of domestic dogs. However, this project is not based on scientific methods and explicitly states it does not breed in any modern wolf content, focusing on creating a dog breed with the appearance and temperament of the extinct dire wolf. The current discussion, however, specifically centers on Colossal Biosciences’ genetic engineering approach.
The Mechanics of “Rebirth”: Genetic Engineering and Cloning
Colossal Biosciences’ methodology involved a multi-stage genetic engineering and cloning process. Initially, ancient DNA was extracted and sequenced from two dire wolf fossils—a 13,000-year-old tooth and a 72,000-year-old ear bone—to reconstruct high-quality ancient genomes.
Scientists then compared these dire wolf genomes with those of living canids, including gray wolves, to pinpoint genetic variations responsible for the dire wolf’s distinctive characteristics. Endothelial progenitor cells (EPCs) were harvested from the blood of a gray wolf and subsequently genetically modified using advanced multiplex genome editing tools, such as CRISPR[5]. This process introduced 20 precise edits across 14 genes, incorporating 15 ancient dire wolf variants designed to mimic traits like increased size, muscle mass, and coat color.
The edited nuclei from these cells were then transferred into enucleated donor oocytes (egg cells), a technique known as somatic cell nuclear transfer (SCNT). The resulting embryos were cultured in vitro and then implanted into domestic dog surrogates. This ultimately led to the birth of the three pups. Colossal underscores that these animals are not direct clones, as they do not possess an exact replication of the extinct dire wolf’s genetic material, but rather represent a “genetic hybrid.”
Hybrids, Not True Dire Wolves: A Matter of Genetics
Despite the ambitious rhetoric, many scientific experts contend that the animals created by Colossal Biosciences are not true dire wolves but genetically modified gray wolf hybrids. This distinction is critical and stems from the profound genetic divergence between the two species and the specific genetic manipulation techniques employed.
As previously noted, dire wolves and gray wolves are not closely related, having diverged nearly 5.7 million years ago and belonging to different genera (Aenocyon dirus vs. Canis lupus). They were incapable of natural interbreeding. Colossal Biosciences’ method involves modifying the genome of a living gray wolf to introduce dire wolf-like traits. While “extinct variants” were incorporated, “no ancient dire wolf DNA was actually spliced into the gray wolf’s genome.” Essentially, the process modifies a gray wolf to phenotypically resemble a dire wolf, rather than resurrecting the original species’ complete genetic identity. As some scientists aptly describe it, this is akin to “poking at a modern gray wolf genome to dress it up in a prehistoric costume—like gluing saber-teeth on a tiger and calling it a Smilodon.” Colossal’s chief scientist, Beth Shapiro, has herself clarified that these “dire wolves” are indeed “genetically modified gray wolves.”[6]
Hybridization and the Principles of Conservation
The creation of hybrids, while a remarkable scientific achievement, often stands in contrast to the fundamental tenets of species conservation. Conservation efforts are primarily aimed at preserving the genetic integrity and unique evolutionary pathways of distinct species. Anthropogenically[7] (human-introduced non-native) induced interspecies hybridization is generally viewed with caution by conservationists.
Introducing hybrids can blur species boundaries, potentially diluting the gene pool of existing species and introducing unpredictable ecological consequences. An animal engineered as a mix of two species, even if designed to mimic an extinct one, lacks the full genetic diversity, behavioral patterns, or complex ecological role of the original species. Ecosystems are products of millions of years of co-evolution, and a genetically altered hybrid cannot perfectly replicate this intricate balance.
A pertinent example is that of hybrid big cats like ligers (lion father + tiger mother) and tigons (tiger father + lion mother). These animals are largely human-made, as their natural ranges rarely overlap. Such hybrids often suffer from significant health issues and birth defects, with male offspring frequently being sterile. Conservation organizations widely oppose the intentional breeding of these hybrids in captivity because they do not contribute to the conservation of purebred lion or tiger populations. For instance, a liger or tigon would not be counted as a “tiger” in population figures or genetic diversity assessments for tiger conservation programs. This strict adherence to genetic purity underscores how interspecies hybridization is generally not utilized for animal conservation, particularly when focused on preserving wild populations.
In the case of the “dire wolf” hybrids, while the intent might be to reintroduce a dire wolf-like animal, the fact that it is a genetically modified gray wolf means it lacks the distinct evolutionary history and genetic makeup of the true Aenocyon dirus. It cannot be considered a restoration of the extinct species in a true conservation sense.
Beyond Science: Spectacle, Ethics, and Resources
The captivating prospect of resurrecting extinct species, especially charismatic megafauna, undeniably draws public attention. Companies like Colossal Biosciences acknowledge this appeal, envisioning de-extinction as a potential driver of public interest and ecotourism revenue. However, this “wow factor” can obscure the scientific complexities and ethical dilemmas, potentially prioritizing novelty over genuine conservation.
This phenomenon is not unprecedented. Zoos and private collections have historically showcased hybrid animals, attracting large crowds drawn to their unusual nature[8]. While generating temporary excitement, such exhibits can fundamentally misrepresent the goals of species conservation. The risk with “de-extincted” hybrids is that they become living curiosities, confined to reserves or zoos, rather than thriving, wild populations capable of fulfilling their true ecological roles. This sensationalism could inadvertently diminish the gravity of extinction, fostering a false belief that lost biodiversity can simply be “brought back” through technological means.
One of the most significant ethical criticisms against de-extinction efforts is the immense financial and intellectual investment required. Projects like the woolly mammoth de-extinction, for instance, have garnered over $150 million in funding. Critics argue that these vast resources—money, specialized scientific talent, and infrastructure—could be far more effectively deployed to combat the ongoing global biodiversity crisis by bolstering existing conservation programs. Many critically endangered species face imminent extinction due to habitat loss, climate change, and poaching. Diverting funds and attention to de-extinction projects, particularly those yielding hybrids, risks undermining these crucial, proactive efforts. As one professor noted, “without major increases in budgets, it would be like a one-step forward, two-step back scenario.”[9] These funds could instead preserve rainforests, restore coral reefs, combat poaching, or establish protected wildlife corridors—actions with demonstrable and immediate benefits for countless existing species.
Rechanneling Innovation: A Future for De-Extinction Technology?
While the current dire wolf “de-extinction” project raises concerns, the underlying genetic technologies, including advanced gene editing and cloning, hold considerable potential if applied with prudence and ethical foresight. A rigorous framework is necessary to evaluate projects, prioritizing those that offer genuine conservation benefits and minimize ecological risks.
One promising application could be the reproduction of recently extinct species where suitable habitats still exist and where a true genetic replica (or very close approximation) can be achieved. The Pyrenean ibex (Capra pyrenaica pyrenaica), for example, was briefly “de-extincted” in 2003 through cloning from preserved cells, though the clone died shortly after birth due to lung deformities. Refined techniques could potentially reintroduce species whose ecological niche remains viable and whose return would not destabilize current ecosystems.
Furthermore, this technology could facilitate “genetic rescue” for critically endangered species, helping to restore lost genetic diversity or introduce beneficial traits from related lineages. Colossal’s development of non-invasive blood cloning for red wolves, alongside their dire wolf project, illustrates how these technologies could support existing conservation efforts by enhancing genetic variability in vulnerable populations.
However, stringent oversight is paramount. This must include comprehensive ecological impact assessments, evaluating the potential for resurrected species to become invasive, introduce new diseases, or their ability to adapt to contemporary environmental conditions. The focus should be on species whose absence has created a clear ecological void that their reintroduction could genuinely fill, rather than simply bringing back charismatic animals for their novelty.
Understanding Our Place: Ethical and Spiritual Reflections
Beyond the scientific and resource allocation debates, the prospect of de-extinction compels us to reflect on deeper ethical and spiritual questions. The process of extensive genetic editing and cloning often involves significant trial and error, leading to high rates of miscarriages, stillbirths, and birth defects. The welfare of surrogate mothers, particularly if they are themselves endangered species, also presents ethical challenges regarding their instrumentalization. Ensuring the well-being of these engineered animals, from conception through their lifespan, is a critical moral imperative.
Reintroducing any species into an ecosystem that has undergone profound changes over millennia is inherently unpredictable. The modern environment might not be suitable, the resurrected species might not fit its historical ecological niche, or it could even become an invasive species, disrupting the existing balance. Moreover, the exciting prospect of de-extinction could create a “moral hazard,” wherein public and political will to address current extinction threats diminishes, under the false assumption, as we stated earlier, that technology can always “bring them back” later. This could divert attention and resources from crucial, preventative conservation.
Can Science And Technology ‘Bring Back The Dead’?
The discussions surrounding “de-extinction” also touch upon a fundamental question that resonates across many faiths: humanity’s role in creation. To some, these efforts might seem like “playing with nature,” an attempt to usurp powers that belong to a Higher Power. However, a more balanced perspective suggests that such scientific endeavors, while showcasing incredible human ingenuity, operate within the boundaries set by Almighty Allah, The Creator.
Humanity, endowed with intellect and curiosity, is entrusted with the stewardship of the Earth. Our scientific advancements are a manifestation of the cognitive abilities bestowed upon us by the Creator. Yet, there remains a clear distinction between human capability and divine power.
What scientists are achieving through cloning and genetic engineering is a process of reproduction using living material, not resurrection from absolute death or the restoration of a soul to a perished body. They are using living cells to produce living beings; they are not converting a dead cell into a living one, nor are they breathing life into something that has ceased to exist entirely. This fundamental distinction underscores that while we can manipulate the building blocks of life, the ultimate act of bestowing life, truly creating from nothing, and bringing the dead back to existence rests solely with The Creator.
Almighty God, Allah, says in The Quran: “O people, an example is presented, so listen to it. Indeed, those whom you call upon besides Allah will never create [as much as] a fly, even if they gathered together for that purpose. And if the fly should snatch away from them a thing, they would not be able to get it back from him. Weak are the pursuer and [also] the pursued.” (Quran 22:73)
This verse serves as a profound reminder that even the smallest, seemingly insignificant creature like a fly is beyond human creation, let alone the recreation of a complex being from absolute nothingness or the re-establishment of a soul.
Scientists can manipulate existing living matter, assemble complex organic molecules, or even guide the development of an embryo from a living cell, but they cannot imbue a lifeless form with a soul or truly bring back a departed spirit.
Islam has always encouraged the pursuit of knowledge and scientific inquiry. The Quran is filled with verses that urge contemplation of the natural world, seeing it as signs (Ayaat) of Allah’s magnificent creation. Science, when pursued with a clear understanding of its boundaries, is a means to better appreciate the intricacies of Allah’s handiwork and the vastness of His wisdom. It does not, and cannot, contend with The Almighty God, Allah. Instead, it serves to unveil the wonders of His creation, reinforcing, for the believer, the majesty of the Creator.
Therefore, we must view these scientific achievements not as a challenge to Allah’s sovereignty, but as a demonstration of the intellect He has granted us. The power to truly create, to resurrect, and to determine life and death remains exclusively with Him. These ‘de-extinction’ attempts are merely human efforts to replicate certain physical forms using existing biological templates, which, while impressive, fall infinitely short of the divine act of creation and resurrection.
Quick Summary
The buzz about ‘de-extinction of dire wolves’ is captivating, but the science needs a closer look. What’s being presented isn’t a true resurrection of the ancient dire wolf, but a complex act of genetic engineering. Dire wolves (Aenocyon dirus) were distinct from gray wolves (Canis lupus), diverging nearly 5.7 million years ago. They couldn’t interbreed naturally & went extinct ~10k years ago. Their lineage is unique, not a direct ancestor of modern wolves. The ‘new dire wolves’ from Colossal Biosciences are genetically modified gray wolf hybrids. Scientists edited gray wolf DNA to mimic dire wolf traits, not bringing back the original species. It’s an engineered proxy, not Aenocyon dirus. Creating hybrids isn’t species conservation. Real conservation preserves genetic integrity & unique evolutionary lineages. Spending vast resources on hybrids can distract from urgent needs of existing endangered species, like ligers vs. wild tigers. This raises profound questions: Are we creating spectacles or truly restoring ecosystems? From a Muslim’s perspective, true life-giving & resurrection are divine prerogatives. Human science manipulates living matter, it doesn’t create life from absolute death. Ultimately, our precious resources are better spent preventing current extinctions and preserving the magnificent biodiversity we still have. That is where true conservation and genuine impact remain.
[4] De-extincted: That is- brought back from extinction.
[5] CRISPR (Clustered Regularly Interspaced Short Palindromic Repeats) is a revolutionary gene-editing tool derived from a bacterial defense system. It enables precise modifications to DNA sequences using a guide RNA to target specific genome regions, holding promise for treating genetic diseases and improving crop yields. CRISPR-Cas9 enables precise DNA editing by using a guide RNA to target specific sequences. [For DNA altering: The Cas9 enzyme cuts the DNA, allowing researchers to introduce changes. This technology has potential applications in treating genetic diseases, improving crop yields, and developing gene therapies with unprecedented precision and efficiency.]
[7] Anthropogenically introduced species are non-native species introduced to a new environment by human activity. This can occur intentionally, such as for agriculture or hunting, or accidentally through trade or travel. These species can outcompete native species, alter ecosystems, and cause economic and environmental harm, potentially disrupting the native biodiversity and ecosystem balance.
[8] Read about the Tigons and Li-Tigons of the Alipore Zoo (Kolkata, India). [https://www.downtoearth.org.in/wildlife-biodiversity/the-forgotten-tigons-and-litigons-of-alipore-zoo-and-other-hybrids-78775]
[9] “There would be sacrifices,” said study author Joseph Bennett, a professor of biology at Carleton University in Ontario. “Without major increases in budgets, it would be like a one-step forward, two-step back scenario.” [https://www.livescience.com/58027-cost-of-reviving-extinct-species.html]
Critics of Islam/Hadith rejectors usually mention this narration from ‘Amr bin Maimun (a Mukhadram, Rahimahullah) which is mentioned in a summarized form in Al-Bukhari. They say this is illogical and it’s not possible that monkeys apply an aspect of the Shariah upon themselves.
[Note: A Mukhadram is an individual who lived through both the pre-Islamic period (Jahiliyyah) and the era of Prophet Muhammad (Salallahu Alaihi Wa Sallam). Crucially, they embraced Islam but did not have the opportunity to meet the Prophet personally. They are considered a distinct class between the Companions and the Tabi’in.]
The narration in question:
Narrated `Amr bin Maimun: “During the pre-Islamic period of ignorance I saw a she-monkey surrounded by a number of monkeys. They were all stoning it, because it had committed illegal sexual intercourse. I too, stoned it along with them.” (Sahih al-Bukhari 3849)
There are many ways in which the Ulama answered this, it’s available in their books, and online as well. I personally follow the approach to believe in and prove every authentic Hadith or Athar (non-prophetic) narration, that has been declared authentic by a group of the ‘Ulama (Scholars of Islam).
Saying that- Let me mention the full narration recorded in other sources for our reference. InshaAllah.
(I am assuming that each and every detail here is authentic, InshaAllah. You may disagree, but I’m not out to debate that, because that’s not what this post is for.)
Abu Bakr al-Isma’ili, Abu Nu’aym al-Asbahani, and Ibn Asakir give us the most detailed version.
Ibn Hajar al-‘Asqalani (d. 852/1448) gives us al-Isma’ili’s version: Al-Isma’ili quoted a longer version of this story through another chain of narrators in which ‘Isa bin Hittan narrated from ‘Amr bin Maimun that he said:
“I was in Yemen grazing the sheep of my people upon an elevation. A male monkey came with a female one and laid his head on her hand. Then a younger monkey came and beckoned towards her, so she gently slipped her hand out from below the cheek of the first monkey and followed him. He mated with her as I watched. Then she returned and gently tried to slip her hand back under the cheek of the first monkey, but he woke up suddenly, smelled her, and cried out. Then the monkeys gathered round and he began screaming while pointing towards her with his hand. The monkeys went all about and came back with that monkey that I recognized. They dug a pit for the two of them and stoned them both. So I had witnessed stoning being carried out by other than humans“.
Al-‘Asqalani, Ibn Hajar, Fath al-Bari, (Beirut: Dar al-Ma’rifa, 1379 AH) Vol.7, 160. Source: icraa.org)
Points to consider:
1. This isn’t a direct Hadith from the Prophet Muhammad (Salallahu Alaihi Wa Sallam). This is an authentic Athar (narration) from the times of the Mukhadram Tabai Amr bin Maimun.
2. There is no reason or benefit for Amr bin Maimun (Radi Allahu Anhu) to lie about this incident.
3. This happened in Yemen, and he saw monkeys. Yes, there are monkeys in the Arabian Peninsula to this day and most of us have seen them.
4. Yes, it is possible that some animals display an emotional state or intelligence like human beings. It is observed from experience as well that animals like horses and dogs sometimes for example will not tolerate another one getting the same love out of their master.
Quote, “The empirical evidence gathered until now suggests that Rowlands may be on the right track and that some animals are indeed capable of behaving morally. Some studies, for instance, have found that animals are sometimes willing to help others when there is no direct gain involved, or even a direct loss.”
(Website reference: https://www.ncbi.nlm.nih.gov > pmcAnimal Morality: What It Means and Why It Matters – PMC – NCBI)
They (cats and/or dogs) may resort to harming the master or the competitor. We ourselves had a female cat (A) at home. When another cat (B) suddenly popped into our house one day and we started petting it. ‘A’ didn’t enter our house for 2 days, just stopping at the gate in a very distressed state. The third day ‘A’ found ‘B’ alone in the verandah and attacked it ferociously. After only a few screams, ‘B’ was never ever seen in our locality, and ‘A’ became our ‘queen’ again.
Another example of ants punishing a ‘liar’ ant. See the first two paras below.
These are two incidents reported by (non-Muslim) news channels about a pride of lions who saved a girl from a rape-kidnap attempt and a troupe of monkeys who saved a girl from an attempted rape.
5. Can monkeys hate fornication/adultery? See, we honestly don’t know which species of monkeys was ‘Amr bin Maimun speaking about. However many animals do hate promiscuous behaviour.
I remember watching a short video (probably from BBC) where a lioness from a particular pride strayed away from the pride and mated with a nomad male (not from her pride group). This lioness returned to her pride after she delivered the cubs…. (Readers may help me with that in the comments section!)
The two male lions of her pride immediately tried to attack and kill her cubs because they realized they didn’t belong to them. The video ended with the lioness being expelled from the pride for not allowing her cubs to be killed.
6. I was just wondering in which primate species could we find that only the alpha male has physical relations with his females and will not allow other males to come near his females. I got this name ‘Hamadryas baboons’.
Hamadryas Baboons (Papio hamadryas). In this species, the alpha male often maintains exclusive mating rights with the females in his group or harem, and he actively prevents other males from mating with them.
So we have at least one monkey (baboon) species that has groups where one alpha male controls the right of mating with the females. Where are these found? Are they found in the Arabian Peninsula? Yes!
There’s also a research paper about these baboons that alludes to this behaviour. I penned a summary.
Summary of the documents contents (By Mohammed Manna).
“Name of the research paper: One-Male Units and Clans in a Colony of Hamadryas Baboons (Papio hamadryas hamadryas): Effect of Male Number and Clan Cohesion on Feeding Success, PDF 17 pages”.
Summary: The document discusses various aspects of hamadryas baboon social structures but does not explicitly state that the alpha male prevents others from mating with his females. However, it describes the harem defense polygyny system of hamadryas baboons, where an alpha male, or “leader male,” controls a harem of females and has primary access to them. The leader male’s control over mating and the defense of his harem implies that he restricts other males’ access to his females, though the exact mechanism is not detailed in terms of preventing mating by others. (End quote.)
6. Thus it is highly likely that Amr bin Maimun saw hamadryas baboons.And that since the Muslims in that era did stone a few adulterous individuals out in the open in public view,it is possible that the monkeys used the same punishment for something the monkeys considered evil.
7. It is also possible that Allah wanted to show us the importance of establishing the Shariah. In the sense, ‘When the baboons can hate adultery, how can you as Muslims do it!’
Or, ‘Even the monkeys who’re not obliged to follow the Shariah of Muhammad (Salallahu Alaihi Wa Sallam), practiced stoning of the adulterer, so what makes you O Muslims abandon it!? Are you now worse than monkeys?’
8. Many things from the Ahadith or those narrated by the Salaf may appear illogical or irrational to us because of our lack of knowledge or experience or because we didn’t witness it. However if we inspect deeply, or wait for a while, we may realise it to be something of truth.
(Note: There have been other ways in which some Ulama explained this. Please check that out as well. In-sha-Allah. Hayyakumullah Alal Khair. If Allah wills we will translate some benefits in that regards and post it here in the future.)
Karnataka’s Chance to Become India’s Second Lion State: Why We Must Create a Lion National Park Now
[By Mohammed Thajammul Hussain Manna B.E. (Aeronautical Engineering), B.A. (Islamic Studies), currently pursuing M.S.W.; passionate advocate for animal conservation.]
Introduction: A Roaring Opportunity
India stands as a beacon of wildlife diversity—especially revered as the land of tigers. But it is incomplete without lions. Today, Asiatic lions survive only in Gujarat’s Gir forests, making Gujarat the solitary “Lion State.” Karnataka, in contrast, has the potential to shine anew: with strategic vision, it could become India’s Second Lion State, hosting both wild tigers and wild lions in a natural setting.
This is not mere speculation. Karnataka already manages a significant population of captive lions, and boasts thriving habitats and an active conservation culture. We must seize this rare chance—for the sake of lions, the ecosystem, and the people of Karnataka.
1. The Gir Paradox and Why a Second Habitat Matters
Gujarat’s success in increasing Gir’s lion population—from 674 to 891 in five years—is commendable[1]. But this boom has created a crisis of space, leading to human-wildlife conflict and environmental strain.[2]
Having a single wild population in one state is a biological and geopolitical risk. A disease outbreak or natural disaster could wreak havoc. Though plans existed for a Madhya Pradesh release at Kuno, Gujarat has steadfastly refused translocation. Karnataka can fill this critical gap and safeguard the species by establishing a second, sustainable, and geographically distinct home for Asiatic lions.
2. Karnataka’s Captive Lions: A Foundation for Rewilding[3]
Karnataka already maintains a significant number of lions in captivity. While the total count is approximately 33-41 individuals (based on what reports online are relied upon), it comprises a mix of Asiatic, African, and hybrid individuals, each with distinct potential roles. This stock, managed by experienced personnel, provides a unique foundation for various lion-related initiatives.
List of Reported Lions in Karnataka Zoos and Safaris (with types where specified):
Bannerghatta Biological Park (Bengaluru): As of February 16, 2024, the park records 19 lions, most of which are identified as hybrids (a combination of Asiatic and African lions).
Mysuru Zoo (Sri Chamarajendra Zoological Gardens): As of July 16, 2023, the zoo houses 8 lions (5 adults and 3 cubs). The adult population includes 2 African lions, 2 pure Asiatic lions, and 1 Afro-Asiatic hybrid. The 3 cubs, born from an Afro-Asiatic lioness and an Asiatic lion, are considered Afro-Asiatic hybrids.
Shivamogga (Tyavarekoppa) Lion and Tiger Safari: Reports indicate this safari has 4 lions, with a male-female ratio of 3:1, all Asiatic.
Ballari (Atal Bihari Vajpayee Zoological Park): This safari park houses 4 lions (two males and two females).
Gadag (Binkadkatti) Zoo: As of December 2022, the zoo has 4 lions. This includes two newly introduced pure Asiatic lions (male Shiva and female Ganga) and two older male lions, Dharma and Arjuna, which were transferred from Bannerghatta Biological Park.
Belagavi (Kittur Rani Chennamma Mini Zoo): As of October 2024, the mini zoo houses 2 lions. Three Asiatic lions were initially brought in February 2021, but one female lion, Nirupama, died in February 2025.
This diverse captive stock, particularly the pure Asiatic lions at Mysuru and Gadag, alongside Karnataka’s established expertise in big cat management, provides a foundational platform for a dedicated Asiatic lion rewilding program. It also offers potential for innovative approaches to tourism engagement.
3. A Local Feasibility Case: Barda Wildlife Sanctuary
The Barda Wildlife Sanctuary in Gujarat offers a compelling, real-world precedent for lion dispersal and management:
Area: Approximately 192 square kilometers—a compact natural habitat within Gujarat.
Lion Population: Currently hosts around 17 Asiatic lions, primarily a result of natural dispersal from Gir over time. This includes recent sightings of a male lion and subsequent cub births, demonstrating natural range expansion. Gujarat’s ‘Project Lion’ further aims to strengthen this population by translocating 40 lions to Barda, highlighting the state’s internal strategy to create satellite populations.
This demonstrates that even geographically proximate, well-managed reserves can facilitate range expansion for lions. However, for true genetic and disease isolation—critical for the long-term survival of the species—a separate, distant habitat like those available in Karnataka is crucial. This goes beyond mere range expansion to establish a distinct, self-sustaining second population, mitigating risks inherent in a single population.
4. Scientific Pathways: Prioritizing Pure Asiatic Lions with Flexible Tourism Options
Rewilding requires smart tools, primarily focused on establishing a genetically robust, pure Asiatic lion population:
Prioritize Pure Asiatic Breeding: The immediate and paramount goal must be the selective breeding of pure Asiatic lions in semi-wild enclosures. This would involve potentially acquiring additional pure genetic stock from other established conservation breeding programs (e.g., Gujarat’s Sakkarbaug Zoo) to ensure genetic diversity and suitability for a wild release. In case we do not acquire new lions from Gujrat, the available lions from Zoos and Safaris in Karnataka must be selected for the project.
IVF and embryo transfer techniques (used in African lion conservation): While pioneering and costly, these advanced reproductive techniques offer accelerated population growth possibilities for pure Asiatic lions and could be explored for rapid augmentation.
Tourism & Engagement with Non-Pure Lions (An Open Option): As a distinct, parallel initiative, Karnataka could consider the ethical rewilding of suitable hybrid or African lions within designated, securely fenced tourist safari zones. While such initiatives would not contribute to the genetic conservation of the pure Asiatic lion species, they could generate significant revenue and public engagement, fostering a ‘lion culture’ and contributing to the economic viability of the broader conservation effort. This approach would require clear public education to distinguish such tourism-focused initiatives from the core pure Asiatic lion rewilding program.
Thus, a dual-track model—conservation breeding of pure Asiatic lions for a wild population alongside a carefully managed, distinct tourism program using non-pure lions—is both economically realistic and ecologically sound for different objectives.
5. Ecosystem Readiness: Prey Base and Biodiversity Synergy
Karnataka’s forests—Bandipur, Nagarahole, Bhadra, Dandeli, among others—boast abundant prey: sambar, chital, nilgai, wild boar, and gaur. Some of these herbivores could be translocated from zoos or surplus forest areas to the pilot site to ensure a healthy ecosystem.
A Lion National Park would also protect other endangered species: four-horned antelope (Vulnerable), slender loris (Near Threatened/Endangered), Indian pangolin (Endangered), dhole (Endangered), leopard (Near Threatened), and smooth-coated otter (Vulnerable) etc. The conservation dividends would extend far beyond lions.
6. Economic Promise and Employment Gains
Wildlife tourism doesn’t just charm visitors—it builds livelihoods.
Direct jobs: forest guards, vets, biologists, naturalists, and tourism professionals.
Local livelihoods: homestays, handicrafts, eco-lodges, food services, and transport.
Research & education: new wildlife training centers could create jobs for trainers, educators, and researchers.
Infrastructure and supply chains: construction, maintenance, supply of goods and services.
In Gir, lion tourism sustains thousands of families. Given Karnataka’s superior tourism networks (Mysuru, Coorg, Hampi), this new park could generate comparable—if not greater—economic activity.[4]
7. Lions in Indian Zoos: Karnataka’s Significant Position
Karnataka boasts a substantial captive lion population, as mention earlier, with approximately 33-41 individuals across its facilities. This demonstrates strong expertise and infrastructure in big cat management. This significant presence positions Karnataka uniquely among states outside Gujarat for a potential rewilding initiative, as it already possesses the foundational knowledge and logistical capacity.
8. Direct Action Plan for the Government
To ensure success, I propose the following phased action plan:
Policy declaration and site selection (Bandipur/Bhadra/Dandeli region, chosen for its robust prey base and extensive forest cover, acknowledging that while the Asiatic lion’s historical range was wider, these sites offer optimal conditions for a new wild population today).
Habitat enhancement (prey augmentation, water access, buffer zones).
Community integration (transparent relocation or livelihood programs, livestock compensation).
Capacity building (training forest staff, local guides, and naturalists).
Tourism infrastructure (safaris, visitor centres, eco-lodges, partnerships, carefully demarcating zones for pure Asiatic lions and any separate hybrid/African lion safaris).
Pilot pure Asiatic lion introduction (starting with a semi-wild enclosure and expanding based on adaptation, potentially with animals acquired from established pure breeding programs).
Awareness campaigns (Kannada media, schools, NGOs to build public support, clearly distinguishing conservation goals for pure Asiatic lions).
Establish a Lion Conservation Authority for oversight and scientific monitoring.
Conclusion: A Legacy Waiting to Roar
Karnataka stands on the edge of a historic opportunity—to become the only Indian state with wild pure Asiatic lions and tigers. We have the skilled personnel, suitable land, and the foundational captive stock and infrastructure. All we need now is the political will to act.
If Karnataka moves swiftly, we can transform this vision into valleys where pure Asiatic lion cubs roam again—symbols of conservation success and seeds of rural prosperity. Concurrently, by exploring innovative, ethical tourism models with other lion lineages, we can further galvanize public support and economic benefits.
The world is watching. Let Karnataka be the state that reintroduced the roar!
[2] Limited space in natural reserves poses severe threats to lions and tigers. It forces them into smaller territories, intensifying competition for scarce prey and suitable mates. This habitat fragmentation increases human-wildlife conflict as big cats venture into human settlements seeking food or new territories, often resulting in retaliatory killings. Crucially, limited space also restricts dispersal, leading to genetic isolation and inbreeding, which weakens populations and makes them more vulnerable to diseases and environmental changes.
[3]Rewilding an animal, in simple terms, means returning a species to a wild or semi-wild state within its natural or historically appropriate habitat. This process involves more than just releasing animals; it encompasses a comprehensive strategy to equip them for self-sufficiency and to thrive without human intervention. A prime example of successful rewilding is the 1995 reintroduction of gray wolves to Yellowstone National Park. Their absence had led to an overpopulation of elk, causing overgrazing of riparian vegetation like willow and aspen. The wolves’ return initiated a “trophic cascade,” altering elk behavior and numbers, allowing plants to recover. This revitalized riverbanks, boosted beaver populations, and benefited diverse wildlife, showcasing the critical role of apex predators in ecosystem health.
[4] An example of what Safari tourism generates is well explained by ‘The Tyavarekoppa Lion and Tiger Safari in Shivamogga, Karnataka’, which reported an income of 5 crore rupees (INR 50 million) for “this year,” referring to the period around the publication date of March 25, 2025. This revenue was generated from approximately 3 lakh (300,000) visitors. [etvbharat.com, cza.nic.in] So by this average the Zoo will probably earn 19-20 crore rupees by the end of December.