Eid Al Kebir AID-EL-KEBIR: Problems involved in the sacrifice of the sheep
SYNOPSIS
Open letter of the Director of the SPA of Tunisia Letter in Arab
language the sheep and Islam Photographs: various stages of the
sacrifice It walk disputes meat halal the sacrifice of the sheep not
an obligation Conclusion Bonds
OPEN LETTER OF THE DIRECTOR OF THE PROTECTIVE COMPANY OF THE ANIMALS
OF TUNISIA A ITS MOSLEM COMTATRIOTES After the period of Ramadan intended for the abstinence,à the
humilité,à simplicity and generosity towards our similar,sans to
want in any way of substituting me for the authorities refigieuses,je
would please be near you the lawyer of our other companions, the
qui,eux animals also were created by God and to whom it CORAN
recommends to us to carry respect and protection. Soon will be AID EL
KEBIR. The " SOUNA ", and only the " SOUNA",veut that, to celebrate
this event in order to approach to God, it must proceed in the morning
of I' AID with the sacrifice of a sheep. The will of GOD is the
aumône,il does not impose this sacrifice which has value only if you
intend it for poor and is not valid if it is made for your personal
consumption. In our country demolition represents an economic
catastrophe annuelle,et in your country of adoption, a contradiction
with the medical laws into force. The clandestine demolition of
animals is moreover one offence repressed by the laws of the EEC for
reasons of health, hygiene and animal protection. Slaughter-houses
approved by la.France sont,à your provision you to founir the, animal
ones cut down according to rules' all while guaranteeing to you the
quality " HALAL " recommended by our Coran. You must approach even
more of the CORAN by requiring your religious dignitaries that your
animal is dazed before its sacrifice, as that is the case in other
countries of the EEC and and even of Africa (Kenya). No law obliges
you to cut the throat of a conscious animal, quite to the contrary, in
its great wisdom, the CORAN requires of you, to protect the animals
and to avoid to them the suffering to their last breath of life. Ask
a " FETOUA " to your religious representatives. -N' never forget
that: " the CORAN must adapt in any place and en.toute situation "
This sentence goes back to 15 centuries. You must find of it the
adaptation modern in your heart and conscience. Require
étourdisserment animal whole before its demolition. God will be
grateful to you to have softened the demières second of the life a
being which it even created to him Lettre in Arab language
The SHEEP AND ISLAM by Mr. Alain Monod It acts of a conférénce given
to the O.A.B.A (Work of Assistance of the Animals of Slaughter-house)
I preferred to present the things in the form of the relations between
an animal and a religion, for it arrived a great misfortune at the
sheep, more exactly with the ram: it rested, here 2000 years about,
in a thicket on a height of Palestine, when it saw arriving,
assembling the hill, a powerful old man, armed d.' a knife, logs and
of a flint accompanied D ' a young boy who appeared to be his son.
Arrived in top of the hill, it drew up a furnace bridge with some
stones on which it laid out the logs then it started to bind its
fils,sur the furnace bridge; at this time là,.Ie ram which was in
its thicket (tells the Genesis) heard a first dialogue between the old
man and his son, which admitted the principle of being immolé,
because it was necessary to obey God, Puis a dialogue between the
father and God, who asked him to give up this sacrifice, after having
témoi:gné of its fidelity and its obedience towards him. And God
advised to him to seize bélier,qui., of fright, had been caught the
horns in the thicket, and to sacrifice it. Here is our ram sacrifices
to the place of Isaac by Abraham. And this history which
nous.retrouvons, described in a way extremely precise and moving in
the Bible (Genesis 22), we also find it, but in much in short, account
less given full details and more carried to the symbol, evoked dan' S
le,Coran (Sourate 37 verse 102 and S.), where one finds Abraham,
prophet, coming to sacrifice for his God, Allah, his son, and
renonçant finally there on divine injunction. The text says to us
simply that Abraham was authorized by Allah to repurchase the life of
his/her only son of then, that it owed immoler, by the sacrifice of an
animal. The tradition wanted thereafter that it was a sheep
(malheureux.mouton!) who was used of object and subject of
commemoration of this act, which one can regard as founder of our
three religions monotheists in Western Europe. ' 17 but here is our
sheep promised especially by Islam with a ritual commemoration each
year. It esf the Aid-El-Kébir festival, great festival; another
formula is utilîsée, " festival Aid El Adarà "., festival of the
sacrifice. The symbol of this sacrifice is double: It is initially
an act of obedience to God, like made Abraham, doubled of an act of
division and charité,puisque the product of this sacrifice must be in
theory three thirds for the family, a third for the neighbors, and a
third for the necissiteux ones. This ceremony poses in France
increasing problems that I' Oeuvre of Assistance to the Animals of
Slaughter-house for a long time, not only denounced, but also sought
to solve, in agreement, or at least in collaboration with the Public
authorities. Indeed, it is a question of reconciling the requirements
of the religion, of the Moslem ritual, with our civil and laic law.
The difficulties which are posed 1°)La premiére they are that it acts
more, at the time of this festival, to sacrifice to consume.
Admittedly, the meat of érorgé sheep ritually must be consumed, if
not, the sacrifice does not have any more a value. Admittedly one
does not sacrifice to sacrifice, one must take care that this meat is
consumed but it is the sacrifice which counts. It is the sacrificial
act. It is thus there a first problem: Moslem communities often
important (Paris area, marseillaise,lyonnnaise in particular and
European) want to sacrifice during the festival of Aïd-El-Kébir.
And one is then in front of a concentration of people who want to cut
down and cut the throat of a sheep for their families, during only one
day. It is thus very badly tolerated and apparement excluded, that
one can vérîtablement spread out this demolition over two or three
days, and this poses problems of gatherings, obstructions, storages of
the alive sheep, surfaces of sacrifice, etc... 2°) Second difficulty
for us and the unhappy sheep subsidiarily: the sacrificedoit to be
done on an alive animal. Coran indicates trés clearly (Sourate 5
verse 3), which it is excluded to cut down a sheep which would have
died or would not live any more or would not be in a position to be
restored; so that we, who we beat for a demolition preceded by a
étourdissement;ou of a technique consisting in in any case making
unconscious or insensitive the animal when it must be killed, we
encounter a difficulty there. There are techniques, like the
electronarcosis or other techniques of dizzy spell; the religious
authorities consider that it is a facility that no text prohibits,
since 1' animal did not die, the process is reversible: if it is not
cut down, it awakes, it is rectified,:il can take again life
completely. it acts of a facility which does not cause a consensus in
the community musulmane,en all the cases in France. I will return
there, for on this point, the laïqueque law could if it is exerted in
other Countries of Western Europe, perhaps advance the things and put
an end to interrogations which do not have any religious base in our
Moslem friends. 3°) Third difficulty: the sacrifice must be carried
out by an approved sacrificator. Which is the range of this approval?
It is initially a religious qualification, it owes être.,selon the
formula of Coran and Moslem authorities, a Moslem or a man of book;
they are in general Imâm or the Vice-chancellors of mosques which
choose these people, the most qualified in the religious plan. These
approved sacrificateurs must for this reason respect a double
obligation: to pronounce the name of God on the animal at the time
when it is cut down, and to take care that it is consumed after the
sacrifice. Second of l"' approval ": they are people who must be
qualified sacrifice handling of their knife. It must thus know to
technically practise demolition and the Moslems are conscious of the
need for having an instrument (you will forgive me to return in these
details but we are here to try to arrange the conditions of a fatal
ceremony for this unhappy sheep) edge and well aiguisé,qui has a
double function: I1 must initially know to slice the two jugular
veins at the same time. And it owes,l' operation must be quasi
simultaneous, bore the top of the chest of the sheep and slice the
throat and the oesophagus, so that death is quasi instantaneous, even
if in this mechanism, the sheep crosses one natural period of
suffering and panic which could be obviously éviteée by the process
of insensibilization that I evoked a few moments ago. Here thus the
three principal difficulties which are: of a share, the fact of
sacrificing only during the festival, and even the first day of
Aid-El-Kébir, - in addition the fact of sacrificing an animal which
must be alive - finally the fact of finding sacrificateurs approved
sufficiently many and compétents,le day even where Moslem thousands
wish to practise this ritual. All these difficulties carry
consequences which can be very serious and whose Work of Assistance to
the Animals of slaughter-house denounced realistic the each year,
since we are vis-a-vis situations of nonright, cruel situations for
the animals, deplorable on the medical level. and I will add, not
very favourable with the conciliation of the Moslem communities and
other communities, laymen, Christian women or israélites. It is
certain for this reason that that does not give a very advanced image
of the lslam. If one comes to the heart from the problem from the
fate which it is necessary to reserve for this malheureux.mouton in
the religious treatment of which it is the object, the legislation
frankness is a legislation, you know it at the same time, flexible but
clear, it is made for ermettre at the religious communities, whatever
they are, express itself within the limit of public freedoms and what
one in general calls the law and order, i.e. the police force of the
gatherings, medical police force etc. This French legislation, which
is included in the rural Code, provides that it is interdict to carry
out a ritual demolition apart from a slaughter-house and that this
demolition must be done by intermediate I' of a competent
sacrificator. It is a sacrificator who is, in general, chosen by the
religious community and which must be approved by Prefet. Such are,
in short, the texts. However five problems were solved Like it does
not have there enough abattoirs,.I.' Administration of A nothing found
better, like palliative, which to create what it calls of the sites
dérogatoires,ou dérogataires, it is a semantic cruelty, one has the
impression which the spirits evolved/moved, but, in practice, the
things inevitably did not progress. They are sites of demolition
which the Prefectoral Administration authorizes, of the private sites,
or the sites belonging to public establishments as 1' O.N.F. which
sometimes lent these carriëres to these manifestations..Ce are
naturally not slaughter-houses, on which one claims to exert a control
of police force and in particular of medical police force; in fact,
one realized that this control was useless, being sites which could
not be seriously supervised. But there is also the problem of the
person in charge of demolition, i.e. of the approved sacrificator;
these sacrificateurs are not sufficiently trained, they are appointed
with haste, their competence is not vérifiée,sérieusement by the
Administration and naturellement,quand one misses a lamb or a sheep
with its knife to kill it, it struggles in atrocious sufferings...
Third difficulty the insensibilization or the dizzy spell is not
practised, because one leaves more the traditionalists among the
Moslems, perhaps, to refuse this intervention preliminary to the
setting with death, or this conditionnement.(si one can say) before
the setting to death; I must say that, from my discussions with
Moslem persons in charge or from the Moslem monks, it results from it
that nothing would be opposed, if we express with a little authority
in this field, so that the obligation of étourdisseme is imposed.
Other countries, practised that by imposing this practice on the
Moslem community, which understood that, in all ways, the things went
towards an increasingly large symbolism and that with the surplus,et
it is an important point, the protection of the animal and the
limitation.de its sufferings form du.programme part of Coran and the
requirements morals of the Moslems. Fourth difficulty: a medical
problem, which a.été often denounced by much more qualified than
moi:les meat offals is often jetes a little anywhere last year, in our
successive meetings and since then, we underlined near the
Administration,l' appearance in particular around Marseilles of cases
of équinococose, which testify that it is a true difficulty. Lastly,
the fifth problem, it is perhaps most general but most important:
these demonstrations cause in the nation française,la the closest
population, more immédiate,.des reactions of reprobation and of
exasperation which, I repeat it once more, do not favour a
cohabitation of the religious communities between them, and in all the
cases with a peaceful presence of Islam on the French ground. To
conclude on a more positive ground, which are the solutions? Islam
became one of the great religions very practised in France; solutions
are needed; we must ourselves of going until the end of our
laïcité,c' is in any case my conviction. We must accomodate all the
religions, provided which they do not disturb the order public.(conçu
in the broad sense) and which the freedom of the ones does not
obstruct that of the others.
The sacrifice of the sheep is not an obligation the Large mufti of
Marseilles,
estimates that the immolation of one sheep at the time of
Aïd el Kebir, celebrated in everyone Moslem, " is neither a Pillar of
Islam, nor a major obligation comparable with a prayer or the fast of
Ramada ". According to the Large Mufti, the sacrifice of the sheep is
" only one desired act if the conditions allow it ". The Moslem right
allows the immolation by procuration, or " a gift made in a country
où.les inhabitants do not eat with their hunger, which is in
conformity with the spirit of the division than comprises this
practice ". " the first duty of a Moslem is never not to shock in the
name of its religion people who do not divide it.
The market disputes meat halal Each practising Moslem must consume meat known as halal,c'
be-with-statement that the animal has tét killed according to the
rite religieux(tête directed towards Mecque, sticking into full
conscience,formule marked " From the name with God, miséricordieux
and sympathizing " the market of the meat halal represents economic
stakes importants.Enjeu reflecting moreover certain fights of
influences.En 1994,un December stopped gave to the only mosque of
Paris the right to entitle sacrificateurs and consequently to perceive
a commission of a franc per kilo of meat obtained by animal demolition
rituel.Malheureusement,ces have little chance to obtain a " grace by
dizzy spell preliminary " vis-a-vis the money...
Conclusions Aïd-El-Kébir or celebrates Moslem sheep must- to be placed in a
generalized context and represents only one minor problem being held
bus that on a journée.Il is necessary to include in this sacrificial
ceremony all the religious festivals (Noël,l' lamb of Pâques,fêtes
hindouistes,fêtes bouddhistes...ainsi that Moslem ritual daily
demolition and isréalite).On can also associate the sacrifices of
animals has the occasion mariages,funerailles... It exists several
problems unsolved currently in spite of many efforts of associations
of animal protection as well as the opinion of certain religious
dignitaries: the obligation to daze any animal before the abattage,la
required competent sacrificateurs and expérimentés(c' is often the
head of household which égorge(trés badly) in the countries
musulmans),l' demolition in an approved slaughter-house and not in a
site dérogatoire,on could for example spread out over several
jours,enfin last problème,le sacrifice is not always obligatory
according to certain religious dignitaries and this festival concerns
a barbarian tradition rather...
EID AL KEBIR: Problems involved in the sacrifice of the
sheep
OPEN LETTER OF THE DIRECTOR OF THE PROTECTIVE COMPANY OF THE
ANIMALS OF TUNISIA A ITS MOSLEM COMTATRIOTES
**time-out** after the period of Ramadan intend for
abstinence, with humility, with simplicity and with generosity towards
our similar, without want of no way me substitute with authority
refigieuses, I like be near you the lawyer of our other companion, the
animal which, them also have be create by God and with which it CORAN
we recommend to carry respect and protection.
Soon will be EID AL KEBIR.
The " SOUNA ", and only the " SOUNA", want that, to
celebrate this event in order to approach God, it must proceed in the
morning of I' AID with the sacrifice of a sheep.
The will of GOD is alms, it does not impose this sacrifice
which has value only if you intend it for poor and is not valid if it
is made for your personal consumption.
In our country demolition represents an annual economic
catastrophe, and in your country of adoption, a contradiction with the
medical laws into force. The clandestine demolition of animals is
moreover one offence repressed by the laws of the EEC for reasons of
health, hygiene and animal protection.
Slaughter-houses approved by la.France are, at your disposal
you to founir the, animal ones cut down according to rules' all while
guaranteeing to you the quality " HALAL " recommended by our Coran.
You must approach even more of the CORAN by requiring your
religious dignitaries that your animal is dazed before its sacrifice,
as that is the case in other countries of the EEC and and even of
Africa (Kenya).
**time-out** no law you oblige to cut the throat of a animal conscious, quite to the contrary, in its great
wisdom, the CORAN you ask, to protect the animal and to them avoid the
suffering until their last breath of life.
Ask a "FETOUA" to your religious
representatives.
- never forget but: " the CORAN must adapt in any place and
en.toute situation.... "
This sentence goes back to 15 centuries.
You must find of it the adaptation modern in your heart and
conscience.
Require étourdisserment animal whole before its demolition.
God will be grateful to you to have softened the demières
second of the life a being which it even created to him
Letter in Arab language
The SHEEP AND ISLAM by Mr. Alain Monod - It is about a conférénce given to the O.A.B.A (Work of
Assistance of the Animals of Slaughter-house)
I preferred to present the things in the form of the
relations between an animal and a religion, because it arrived a great
misfortune at the sheep, more exactly with the ram: it rested, here
2000 years about, in a thicket on a height of Palestine, when it saw
arriving, assembling the hill, a powerful old man, armed d.' a knife,
logs and of a flint accompanied D ' a young boy who appeared to be his
son.
Arrived in top of the hill, it drew up a furnace bridge with
some stones on which it laid out the logs then it started to bind his
son, on the furnace bridge; **time-out** at this time there, Ie ram
which be in its thicket (tell the Genesis) hear a first dialogue
between the old man and its son, which admit the principle to be
immolé, because it be necessary obey with God, Puis a dialogue
between the father and God, which him ask to give up with this
sacrifice, after have témoi:gné of its fidèlité and of its
obedience towards him.
And God advised to him to seize ram, which, of fright, had
been caught the horns in the thicket, and to sacrifice it. Here is
our ram sacrifices to the place of Isaac by Abraham.
And this history which nous.retrouvons, described in a way
extremely precise and moving in the Bible (Genesis 22), we also find
it, but in much in short, account less given full details and more
carried to the symbol, evoked dan' S it, Coran (Sourate 37 verse 102
and S.), where one finds Abraham, prophet, coming to sacrifice for his
God, Allah, his son, and renonçant finally there on divine
injunction.
The text says to us simply that Abraham was authorized by
Allah to repurchase the life of his only son of then, that it owed
immoler, by the sacrifice of an animal.
The tradition wanted thereafter that it was a sheep
(malheureux.mouton!) who was used of object and subject of
commemoration of this act, which one can regard as founder of our
three religions monotheists in Western Europe. ' 17
but here is our sheep promised especially by Islam with a
ritual commemoration each year. It esf the Aid-El-Kébir festival,
great festival; another formula is utilîsée, " festival Aid El
Adarà "., festival of the sacrifice.
The symbol of this sacrifice is double: **time-out** it be
initially a act of obedience with God, like the have make Abraham,
double of a act of sharing and charity, since the product of this
sacrifice must be in theory three third for the family, a third for
the neighbor, and a third for the necissiteux.
This ceremony poses in France increasing problems that I'
Oeuvre of Assistance to the Animals of Slaughter-house for a long
time, not only denounced, but also sought to solve, in agreement, or
at least in collaboration with the Public authorities. Indeed, it is
a question of reconciling the requirements of the religion, of the
Moslem ritual, with our civil and laic law.
The difficulties which are posed 1°)La premiére they are that it acts
more, at the time of this festival, to sacrifice to consume. Admittedly,
the meat of érorgé sheep ritually must be consumed, if not, the
sacrifice does not have any more a value. Admittedly one does not
sacrifice to sacrifice, one must take care that this meat is consumed
but it is the sacrifice which counts. It is the sacrificial act. It is thus there
a first problem: Moslem communities often significant (Paris area,
Marseilles, lyonnnaise in particular and European) want to sacrifice
during the festival of Aïd-El-Kébir. And one is then in front of a
concentration of people who want to cut down and cut the throat of a
sheep for their families, during only one day. It is thus very badly
tolerated and apparement excluded, that one can vérîtablement spread
out this demolition over two or three days, and this poses problems of
gatherings, obstructions, storages of the alive sheep, surfaces of
sacrifice, etc...
2°) Second difficulty for us and the unhappy sheep subsidiarily: the
sacrificedoit to be done on an alive animal. Le Coran indicates
trés clearly (Sourate 5 verse 3), which it is excluded to cut down a
sheep which would have died or would not live any more or would not
be in a position to be restored; so that we, who we beat for a
demolition preceded by a étourdissement;ou of a technique consisting
in in any case making unconscious or insensitive the animal when it
must be killed, we encounter a difficulty there.
Il has techniques there, like the electronarcosis or other
techniques of dizzy spell; the religious authorities consider that it is a
facility that no text prohibits, since 1' animal did not die, the process is
reversible: if it is not cut down, it awakes, it is rectified,:il can take
again life completely:Mais it acts of a facility which does not cause a
consensus in the Moslem community, in all the cases in France.
3°) Third difficulty: the sacrifice must be carried out by an approved
sacrificator.
Quelle is the range of this approval?
It is initially a religious qualification, it must be, according to the formula
of Coran and the Moslem authorities, a Moslem or a man of book; they
are in general Imâm or the Vice-chancellors of mosques which choose
these people, the most qualified in the religious plan.
These approved sacrificateurs must for this reason respect a double
obligation: to pronounce the name of God on the animal at the time
when it is cut down, and to take care that it is consumed after the
sacrifice.
Second of l"' approval ": they are people who must be qualified
sacrifice handling of their knife.
Il must thus know to technically practise demolition and the
Moslems are conscious of the need for having an instrument (you will
forgive me to re-enter in these details but we are here to try to arrange
the conditions of a fatal ceremony for this unhappy sheep) edge and
sharpened well, which has a double function: I1 must initially know to
slice the two jugular veins at the same time. And it must, the operation
must be quasi simultaneous, bore the top of the chest of the sheep and
slice the throat and the oesophagus, so that death is quasi
instantaneous, even if in this mechanism, the sheep crosses one
natural period of suffering and thrashing which could be obviously
éviteée by the process of insensibilization that I evoked a few moments
ago.
Conclusion
L' Eid-Al-Kebir or Moslem festival of the sheep must- to be placed
in a generalized context and represents only one minor problem being
held bus that on a journée.Il is necessary to include in this sacrificial
ceremony all the religious festivals (Christmas, Passover, festivals
hindouists, festivals Buddhist, sacrifices of the buffalo in Asia... as well
as Moslem ritual daily demolition and isréalite). Il exists several
problems unsolved currently in spite of many efforts of associations of
animal protection as well as the opinion of certain religious dignitaries:
the obligation to daze any animal before demolition, the need for
competent sacrificateurs and expérimentés(c' is often the head of
family which égorge(trés badly) in the countries musulmans),
demolition in an approved slaughter-house and not in a derogatory
site, one could for example spread out over several days, finally last
problem, the sacrifice is not always obligatory according to certain
religious dignitaries and this festival concerns
rather of a tradition barbarian
Voilà donc les trois difficultés principales que sont:
-d'une part, le fait de sacrifier uniquement pendant la fête, et même le premier jour de l'Aid-El-Kébir,
- d' autre part le fait de sacrifier une bête qui doit être vivante
- enfin le fait de trouver des sacrificateurs agréés
suffisamment nombreux et compétents,le jour même où des milliers
musulmans souhaitent pratiquer ce rituel.
Toutes ces difficultés emportent des conséquences qui peuvent être très graves et dont l'Oeuvre d'Assistance aux Bêtes d'abattoir a dénoncé la réaliste chaque année, puisque nous nous trouvons face à des situations de non droit, des situations cruelles pour les animaux, déplorables sur le plan sanitaire. et j'ajouterai, peu propices à la conciliation des communautés musulmanes et des autres communautés, laïques, chrétiennes ou israélites.
Il est certain à ce titre que cela ne donne pas une image très évoluée de l'lslam.
Si l'on en vient au coeur du problème du sort qu'il faut réserver à ce malheureux.mouton dans le traitement religieux dont il est l'objet, la législation franchise est une législation, vous le savez, souple mais claire en même temps , elle est faite pour ermettre aux communautés religieuses, quelles qu'elles soient, de s'exprimer dans la limite des libertés publiques et de ce que l'on appelle l'ordre public en général, c'est-à-dire la police des rassemblements, la police sanitaire etc.
Cette législation française, qui est incluse dans le Code rural , prévoit qu'il est interdit de procéder à un abattage rituel en dehors d'un abattoir et que cet abattage doit se faire par I'intermédiaire d'un sacrificateur habilité. C'est un sacrificateur qui est, en général, choisi par la communauté religieuse et qui doit être agréé par le Prefet.
Tels sont, en bref, les textes.
Or cinq problèmes n'ont pas été résolus
Comme il n'y a pas assez d'abattoirs,.I.'Administration d'a rien trouvé de mieux, comme palliatif, que de créer ce qu'elle appelle des sites dérogatoires,ou dérogataires , c'est une barbarie sémantique , on a l'impression que les esprits ont évolué, mais, en pratique, les choses n'ont pas forcément progressé.
Il s'agit de sites d'abattage que l'Administration Préfectorale autorise, des sites privés, ou des sites appartenant à des établissements publics comme 1'.O.N.F. qui a prêté parfois ces carriëres à ces manifestations..Ce ne sont naturellement pas des abattoirs, sur lesquels on prétend exercer un contrôle de police et notamment de police sanitaire ; en fait, on s'est aperçu que ce contrôle était vain, s'agissant de sites qui ne pouvaient être sérieusement surveillés.
Mais il y a aussi le problème du responsable de l'abattage, c'est-à-dire du sacrificateur agréé; ces sacrificateurs ne sont pas suffisamment formés, ils sont désignés à la hâte, leur compétence n'est pas vérifiée,sérieusement par l'Administration et naturellement,quand on rate un agneau ou un mouton avec son couteau pour le tuer, il se débat dans des souffrances atroces...
Troisième difficulté l'insensibilisation ou l'étourdissement n'est pas pratiqué, parce qu'on laisse les plus traditionalistes parmi les musulmans, peut-être, refuser cette intervention préalable à la mise à mort, ou ce conditionnement.(si l'on peut dire) avant la mise à mort ; je dois dire que, de mes entretiens avec des responsables musulmans ou des religieux musulmans, il en résulte que rien ne s'opposerait, si nous manifestions avec un peu d'autorité dans ce domaine, à ce que soit imposée l'obligation d'étourdisseme.
D'autres pays, ont pratiqué cela en imposant cette pratique à la communauté musulmane, qui a compris que,
de toutes facons, les choses allaient vers un symbolisme de plus en plus grand et qu'au surplus,et c'est un point important, la protection de l'animal et la limitation.de ses souffrances font partie du.programme du Coran et des exigences morales des musulmans.
Quatrième difficulté : un problème sanitaire, qui a.été souvent dénoncé par beaucoup plus compétent que moi:les abats sont souvent jetes un peu n'importe où l'année dernière, dans nos réunions successives et depuis lors, nous avons souligné auprès de l'Administration ,l'apparition notamment autour de Marseille de cas d'équinococose, qui témoignent que c'est une vraie difficulté.
>BR> Enfin, le cinquième problème, c'est peut-être le plus général mais le plus important : ces manifestations suscitent dans la nation française,la population la plus voisine, la plus immédiate,.des réactions de réprobation et d'exaspéràtion qui, je le répète une fois de plus, ne sont pas favorables à une cohabitation des communautés religieuses entre elles, et en tous les cas à une présence paisible de l'islam sur le sol français.
Pour conclure sur un terrain plus positif, quelles sont les solutions ?
L'Islam est devenue une des grandes religions très pratiquée en France ; il faut des solutions ; nous nous devons d'aller jusqu'au bout de notre laïcité,c'est en tout cas ma conviction. Nous nous devons d'accueillir toutes les religions, sous réserve qu'elles ne troublent pas l'ordre public.(conçu au sens large) et que la liberté des uns ne gêne pas celle des autres.
Le sacrifice du mouton n'est pas une obligation >Le Grand mufti de Marseille , estime que l'immolation d'un mouton à l'occasion de l'Aïd el Kebir, célébré dans tout le monde musulman, "n'est ni un Pilier de l'islam, ni une obligation majeure comparable à une prière ou au jeûne du Ramada ". Selon le Grand Mufti, le sacrifice du mouton n'est "qu'un acte souhaité si les conditions le permettent". Le droit musulman permet l'immolation par procuration, ou "un don fait dans un pays où.les habitants ne mangent pas à leur faim, ce qui est plus conforme à l'esprit du partage que comporte cette pratique".
"Le premier devoir d'un musulman est de ne jamais choquer au nom de sa religion les gens qui ne la partagent pas.
Différentes étapes du sacrifice,cliquer sur la photo en bas
Conclusions
L'Aïd-El-Kébir ou fête musulmane du mouton doit-être placé dans un contexte généralisé et ne
représente qu'un problème mineur car ne se déroulant que sur une journée.Il faut inclure dans cette cérémonie
sacrificielle toutes les fêtes religieuses (Noël,Pâque,fêtes hindouistes,fêtes bouddhistes,sacrifices du buffle en asie...ainsi que l'abattage
quotidien rituel musulman et isréalite).
Il existe plusieurs problèmes non résolus actuellement malgré de nombreux efforts des associations de protection animale ainsi que l'avis de certains dignitaires
religieux : l'obligation d'étourdir tout animal avant l'abattage,la nécessité de sacrificateurs habilités et
expérimentés(c'est souvent le chef de famille qui égorge(trés mal) dans les pays musulmans),l'abattage dans un abattoir agréé et non dans un site dérogatoire,on
pourrait par exemple étaler sur plusieurs jours,enfin dernier problème,le sacrifice n'est pas toujours obligatoire selon certains dignitaires religieux et cette
fête relève plutôt d'une tradition barbare...
Végétarisme : utopie ou solution d'avenir ?
- Toulousains végétariens opposés à la consommation de la chair animale pour l'alimentation, à l'élevage intensif, à la vivisection et aux exhibitions telles que la corrida, le cirque et le zoo.
Végétarisme : utopie ou solution d'avenir ?
- Toulousains végétariens opposés à la consommation de la chair animale pour l'alimentation, à l'élevage intensif, à la vivisection et aux exhibitions telles que la corrida, le cirque et le zoo.
Droits de l'animal (DA)
- Les differentes formes de souffrance animale, des moyens de la faire reculer, la question des droits et les principales associations dans les pays francophones.
Animavia - Lutte pour une vraie place de l'animal dans la ville.
Société protectrice des animaux (SPA) - Informations sur les combats menés par la Société dans le monde, pour la défense des animaux. Adresses des dispensaires, renseignements sur la législation en vigueur.
Veg' et Chat - L'association a pour but de promouvoir la nutrition des chats et des chiens sans faire tuer d'autres animaux. Distribution de suppléments végétariens.
