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Islam Invite to the Way of your Lord with wisdom and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His Path, and He is the Best Aware of those who are guided." Holy Qur'an 16:125

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Old Friday, May 04, 2007
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Post Islam and the Environment

Islam and the Environment

Prophet Muhammad
Sall Allaahu`alayhi wa sallam

A Pioneer of the Environment
By Francesca De Chatel

“There is none amongst the believers who plants a tree, or sows a seed, and then a bird, or a person, or an animal eats thereof, but it is regarded as having given a charitable gift [for which there is great recompense].” [Al-Bukhaari, III:513].

The idea of the Prophet Muhammad sall Allaahu`alayhi wa sallam as a pioneer of environmentalism will initially strike many as strange: indeed, the term “environment” and related concepts like “ecology”, “environmental awareness” and “sustainability” , are modern-day inventions, terms that were formulated in the face of the growing concerns about the contemporary state of the natural world around us.

And yet a closer reading of the hadeeth, the body of work that recounts significant events in the Prophet sall Allaahu`alayhi wa sallam’s life, reveals that he was a staunch advocate of environmental protection. One could say he was an “environmentalist avant la lettre”, a pioneer in the domain of conservation, sustainable development and resource management, and one who constantly sought to maintain a harmonious balance between man and nature. From all accounts of his life and deeds, we read that the Prophet sall Allaahu`alayhi wa sallam had a profound respect for fauna and flora, as well as an almost visceral connection to the four elements, earth, water, fire and air.

He was a strong proponent of the sustainable use and cultivation of land and water, proper treatment of animals, plants and birds, and the equal rights of users. In this context the modernity of the Prophet sall Allaahu`alayhi wa sallam’s view of the environment and the concepts he introduced to his followers is particularly striking; certain passages of the hadeeth could easily be mistaken for discussions about contemporary environmental issues.

Three Principles
The Prophet sall Allaahu`alayhi wa sallam’s environmental philosophy is first of all holistic: it assumes a fundamental link and interdependency between all natural elements and bases its teachings on the premise that if man abuses or exhausts one element, the natural world as a whole will suffer direct consequences. This belief is nowhere formulated in one concise phrase; it is rather an underlying principle that forms the foundation of all the Prophet sall Allaahu`alayhi wa sallam’s actions and words, a life philosophy that defined him as a person.

The three most important principles of the Prophet sall Allaahu`alayhi wa sallam’s philosophy of nature are based on the Qur`aanic teachings and the concepts of Tawheed (unity), Khaleefa (stewardship) and Amaana (trust).

Tawheed, the oneness of Allaah Subhaanahu wa Ta`aala, is a cornerstone of the Islamic faith. It recognizes the fact that there is one absolute Creator and that man is responsible to Him for all his actions:

“To Allaah belongs all that is in the heavens and in the earth, for Allaah encompasses everything [4:126].”

The Prophet sall Allaahu`alayhi wa sallam acknowledges that Allaah Subhaanahu wa Ta`aala’s knowledge and power covers everything. Therefore abusing one of his creations, whether it is a living being or a natural resource, is a sin. The Prophet sall Allaahu`alayhi wa sallam considered all of Allaah Subhaanahu wa Ta`aala’s creations to be equal before Allaah and he believed animals, but also land, forests and watercourses should have rights.

The concepts of Khaleefa, Stewardship, and Amaana, Trust, emerge from the principle of Tawheed. The Qur`aan explains that mankind holds a privileged position among Allaah’s creations on earth: he is chosen as Khaleefa, “vice-regent” and carries the responsibility of caring for Allaah Subhaanahu wa Ta`aala’s earthly creations. Each individual is given this task and privilege in the form of Allaah Subhaanahu wa Ta`aala’s trust. But the Qur`aan repeatedly warns believers against arrogance: they are no better than other creatures.

“No creature is there on earth nor a bird flying with its wings but they are nations like you [6:38]”;

“Surely the creation of the heavens and the earth is greater than the creation of man; but most people know not”. [40:57]

The Prophet sall Allaahu`alayhi wa sallam believed that the universe and the creations in it – animals, plants, water, land – were not created for mankind. Man is allowed to use the resources but he can never own them. Thus while Islam allows land ownership, it has limitations: an owner can, for example, only own land if he uses it; once he ceases to use it, he has to part with his possession.

The Prophet sall Allaahu`alayhi wa sallam recognized man’s responsibility to Allaah Subhaanahu wa Ta`aala but always maintained humility. Thus he said: “When doomsday comes, if someone has a palm shoot in his hand, he should plant it,” suggesting that even when all hope is lost for mankind, one should sustain nature’s growth. He believed that nature remains a good in itself, even if man does not benefit from it.

Similarly, the Prophet sall Allaahu`alayhi wa sallam incited believers to share the earth’s resources. He said: “Muslims share alike in three things – water, herbage and fire,” and he considered it a sin to withhold water from the thirsty. “No one can refuse surplus water without sinning against Allaah and against man”. [Mishkat al Masabih].

The Prophet sall Allaahu`alayhi wa sallam’s attitude towards sustainable use of land, conservation of water and the treatment of animals is a further illustration of the humility of his environmental philosophy.

Sustainable Use of Land
“The earth has been created for me as a mosque and as a means of purification.” [Al-Bukhaari I:331] With these words the Prophet sall Allaahu`alayhi wa sallam emphasizes the sacred nature of earth or soil, not only as a pure entity but also as a purifying agent. This reverence towards soil is also demonstrated in the ritual of tayammum, or “dry wudoo” which permits the use of dust in the performance of ritual purification before prayer when water is not available.
The Prophet sall Allaahu`alayhi wa sallam saw earth as subservient to man, but recognised that it should not be overexploited or abused, and that it had rights, like the trees and wildlife living on it. In order to protect land, forests and wildlife, the Prophet sall Allaahu`alayhi wa sallam created inviolable zones known as himaa and haraam, in which resources were to be left untouched. Both are still in use today: haraam areas are often drawn up around wells and water sources to protect the groundwater table from over-pumping. Himaa applies particularly to wildlife and forestry and usually designates an area of land where grazing and woodcutting are restricted, or where certain animal species are protected.

The Prophet sall Allaahu`alayhi wa sallam not only encouraged the sustainable use of fertile lands, he also told his followers of the benefits of making unused land productive: planting a tree, sowing a seed and irrigating dry land were all regarded as charitable deeds. “Whoever brings dead land to life, that is, cultivates wasteland, for him is a reward therein.” Thus any person who irrigates a plot of “dead”, or desert land becomes its rightful owner.

Conservation of Water
In the harsh desert environment where the Prophet sall Allaahu`alayhi wa sallam lived, water was synonymous to life. Water was a gift from Allaah, the source of all life on earth as is testified in the Qur`aan:

“We made from water every living thing” [21:30].

The Qur`aan constantly reminds believers that they are but the guardians of Allaah Subhaanahu wa Ta`aala’s creation on earth and that they should never take this creation for granted:

“Consider the water which you drink. Was it you that brought it down from the rain cloud or We? If We had pleased, We could make it bitter” [56:68-70].

Saving water and safeguarding its purity were two important issues for the Prophet: we have seen that his concern about the sustainable use of water led to the creation of haraam zones in the vicinity of water sources. But even when water was abundant, he advocated thriftiness: thus he recommended that believers perform wudoo no more than three times, even if they were near to a flowing spring or river.

Imaam Al-Bukhaari added: “The men of science disapprove of exaggeration and also of exceeding the number of ablutions of the Prophet.”

The Prophet sall Allaahu`alayhi wa sallam also warned against water pollution by forbidding urination in stagnant water.

The Treatment of Animals“If anyone wrongfully kills even a sparrow let alone anything greater, he will face Allaah’s interrogation” [Mishkat al Masabih]. These words reflect the great reverence, respect and love that the Prophet always showed towards animals. He believed that as part of Allaah Subhaanahu wa Ta`aala’s creation, animals should be treated with dignity, and the hadeeth contains a large collection of traditions, admonitions and stories about his relationship to animals. It shows that he had particular consideration for horses and camels: to him they were valiant companions during journey and battle, and he found great solace and wisdom in their presence as the following tradition reveals:
“In the forehead of horses are tied up welfare and bliss until the Day of Resurrection.”

Even in the slaughter of animals, the Prophet sall Allaahu`alayhi wa sallam showed great gentleness and sensitivity. While he did not practice vegetarianism, the ahadeeth clearly show that the Prophet sall Allaahu`alayhi wa sallam was extremely sensitive to the suffering of animals, almost as though he shared their pain viscerally. Thus he recommends using sharp knives and a good method so that the animal can die a quick death with as little pain as possible. He also warned against slaughtering an animal in the presence of other animals, or letting the animal witness the sharpening of blades: to him that was equal to “slaughtering the animal twice” and he emphatically condemned such practices as “abominable”.

Conclusion
It is impossible to do justice to the full scope and significance of Prophet Muhammad sall Allaahu`alayhi wa sallam’s environmental philosophy in this short article. His holistic view of nature and his understanding of man’s place within the natural world pioneered environmental awareness within the Muslim community.

Sadly, the harmony that the Prophet sall Allaahu`alayhi wa sallam advocated between man and his environment has today all too often been lost. As we face the effects of pollution and overexploitation, desertification and water scarcity in some parts of the world and floods and violent storms elsewhere, it is perhaps time for the world community as a whole, Muslims, Christians and Jews, Hindus and Buddhists, atheists and agnostics, to take a leaf out of the Prophet sall Allaahu`alayhi wa sallam’s book and address the current environmental crisis seriously and wisely.
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Old Saturday, May 12, 2007
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Post Islam and the Environment

Islam and the Environment

Natural Disasters And The Questions They Raise
By Ayub A. Hamid

On seeing the heart wrenching scenes and hearing the tales that fill the eyes with tears and make the hearts bleed, many questions come to people’s minds. Many are wondering aloud, others in their minds. Some are ignorantly likening it to Allaah Subhaanahu wa Ta`aala’s punishment that came to previous ummahs and others are even saying things that should not be said. Here are fourteen (14) points that you can ponder over and answer your own questions:
Our life in this world is temporary and it is only for a test, the results of which will be encountered in the form of reward or punishment in the permanent life of the hereafter.
The test is given by putting people through various degrees and levels of normal life circumstances, hardships and good times. Neither are hardships ‘punishments’, nor are good times ‘rewards’. Both are tests and both tests have their own challenges and dangers. Both tests are equally likely to lead a person to Jannah or Jahannam.
The true believers are always the winners because they handle all events of life as tests and try to do their best in the circumstances they encounter. A believer remains patient, steadfast and obedient in times of adversity without complaining about the hardship or getting discouraged. He remains thankful, humble and obedient in prosperity without feeling proud of his accomplishments.
Death is not a punishment, as some religions want people to believe. It is only the termination of the test and is the transition from this temporary world to the hereafter. It is like birth, which transitions a child from the womb into the world.
To help people remain mindful of the test and be prepared for its termination, the exact term (length) of the test for each individual is different and has been kept confidential. For that purpose, death comes through many means, to people of all ages.
For an obedient Muslim, death is always good because it takes him from the prison of the world to the freedom and bounties of the hereafter. However, it is always a torment for a disbeliever because it takes him from his respite in the world to the punishment of the hereafter.
Allaah Subhaanahu wa Ta`aala is absolutely just and extremely kind. He does not punish people even an iota more than their crimes, but because of His kindness, he may choose to reward much more than what one deserves.
Any hardship a person faces is always compensated by Allaah through forgiveness of sins, which every human being commits.
The comparison of the hardships and comforts of this world are nothing in comparison to the rewards and punishments of the hereafter. A person who spent his whole life in the most miserable circumstances will not remember any discomfort after a few moments in Jannah, which he will enjoy forever. A person who enjoyed the most prosperous life in this world will remember no comfort after a few moments in Jahannam, which he may have to endure forever.
Allaah Subhaanahu wa Ta`aala has given freedom of action to people and He does not interfere in their freedom so that they can justifiably be held responsible for their performance in the test. However, He wants to see peace and justice in the world for which He has prescribed Islam as a way of life for people. To implement the Islamic system of peace and justice in a society whenever it was completely abandoned, He has been sending Messengers. And to reform and revive the Islamic system after human innovations and decadence introduced non-Islamic elements into it, He has been sending prophets.
Prophets or other reformers sometimes succeeded in implementing reforms and sometimes were overpowered by their enemies. Although those who rejected the prophets suffered the displeasure of Allaah Subhaanahu wa Ta`aala in many other ways, they were never destroyed by a natural calamity.
Messengers were sent with a mandate to implement the Islamic system completely and exclusively and to eradicate every opposition to it. Those who opposed the mission of a Messenger were given a reasonable chance to listen and repent and were warned clearly and repeatedly of their impending destruction. If they continued to oppose, proving beyond any doubt that they are not going to repent, Allaah Subhaanahu wa Ta`aala cut their test short and terminated it immediately through an extra ordinary disaster that annihilated them completely. In that case, Muslims were always saved unscathed, but no disbeliever ever survived. This termination of the test for a whole locality was done only after a Messenger had exhausted his efforts to bring them to Islam. The elimination of Kuffar gave the Muslims opportunity to establish the Islamic system purely and completely in their society. As our Prophet Sall Allaahu`alayhi wa sallam was the last Prophet and the last Messenger, after he established Islam completely in Arabia , Allaah Subhaanahu wa Ta`aala ended this practise of destroying the rejecters. Any natural disaster that we encounter should never be confused with or compared to Allaah’s destruction of disbelievers in the past.
After our Prophet, Sall Allaahu `alayhi wa sallam, the job of ensuring the establishment and maintenance of the Islamic system of peace and justice rests on the shoulders of Muslims. If they collectively fulfil their responsibility, they succeed both in this world and the hereafter. If they collectively shirk, ignore or neglect this responsibility, they fail both in this world and the hereafter. The natural consequence as well as the sign of their failure in this world is complete ineffectiveness, being totally marginalized and suffering from humiliation, degradation, occupation and devastation at the hands of their enemies.
Because the world is temporary, Allaah Subhaanahu wa Ta`aala has built some faults in its physical make up of this universe. At the appointed time, on Israafeel’s[1] call, one of these faults will instantly trigger the end of the world. In the meantime, the faults in the earth and its atmosphere cause devastations here and there. These calamities are part of the test of hardships and fulfill the following purposes:

a. The pious people are freed from the world and taken to the luxuries of the hereafter; the wicked are
taken to the prison of the hereafter.

b. The affected survivors are tested for their faith in Allaah Subhaanahu wa Ta`aala and their attitude to the
hardship.

c. Those survivors and all other people of the world are tested to see whether:

· These calamities make them learn a lesson and focus on preparing for the big calamity that will end
this world and bring on the hereafter, or they remain oblivious, continuing their life as usual;

· They are shaken to remember and submit to Allaah, or their focus remains in this world;

· They realize that human beings do not have power, but Allaah has the ultimate power, or they remain
proud of their own power or impressed with the power of other human beings;

· They understand the reality that this world and all its sufferings and comforts are temporary and a
means of testing, or they expect perfection in the temporary world so that there are no disasters or
tests;

· They complain about the misery that they see, or they seize it as an opportunity to repent, reform,
and submit to Allaah in obedience;

· The best of human qualities overtakes them and they take care of those suffering with love, kindness,
compassion, generosity and care, or the worst of their nature shows and they engage in more crimes,
proving themselves to be worse than beasts.


Are you working to succeed in this test or are you letting yourself be among those who have opted for miserable failure when the Big Calamity strikes?
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