Need Assessment on Reawakening of Islamic Ecology By: Prof. Yusuf Morales,Ph.

Author's note: The references quoted therein comes from the primary foundational document of Islam: the Holy Qur'an as well as from a multitude of sources both from the Sunni and Shia textual sources (hadith literature) . The objective of the author is to show that all schools of though within the Islamic tradition have a shared heritage for Environmental protection as envisioned under Islamic teachings. The article focuses both on the Islamic stand on Islamic ecology as well as a personal look at Prophet Muhammad's (saw) elucidation of the Islamic ethos on environmentalism.

Introduction: Islamic spirituality has always been a total package, meaning that it covers all aspects of human endeavour, it covers mans transactional relationships (fiqh), mans worldview (aqeedah) and including his responsibilities as a divine steward of the earth (khilafatul ard). We now live in an era wherein one must be constantly aware that his blatant disregard for nature will only worsen the global warming crisis, and that like other faith traditions Islamic spirituality is incomplete without its ecological worldview. One of the major sources of environmental degradation are the slums where many of our poor brethren live in and this shows how despite the deep religiosity that we have there is a big need to re-educate Muslims on our position on the environment. Many of the resource rich areas are inhabited by Muslims, in the Philippines for example, Mindanao, the Sulu archipelago and Palawan both have rich marine, mineral and forest resources that despite this, many Muslims still live below the poverty line and in fact have become major contributors to environmental degradation.

Discussion by Yusuf Morales, Ph.D

Gleaning Islams stand on the environment Numerous textual references from the Quran and the traditions of the Prophet (saw). The Quran mandates that men and women are viewed as God's vicegerents on Earth. (2:30) God created nature in a balance ("al-mizan") and mankind's responsibility is to maintain this fragile equilibrium through wise governance and sound personal conduct. Another ayah refers to Believers as the believing men and women as those who "walk on the Earth in humility." (25:63) Scholars have interpreted this verse, and others like it, to mean that Muslims are to protect nature's many bounties given to them by the Almighty. Ecological Preservation is therefore not just a good policy recommendation but is a divine commandment from Allah. The Prophet Muhammad reminded his believers that "If Resurrection is starting and one of you has a sapling in his hand which he can plant before he stands up he must do so.1 The teacher of Imam Abu Hanifa , Imam Jaafar as sadiq narrates from his ancestor the prophet (saw) that "There is no joy in life unless three things are available: clean fresh air, abundant pure water, and fertile land. "2 A cursory glance at the Quran one would note that there are more than 700 verses in the Quran that exhort believers to reflect on nature. For example, the Quran states: "And it is He who spread out the earth, and set thereon mountains standing firm and (flowing) rivers; and fruit of every kind He made in pairs, two and two; He draweth the night as a veil over the Day. Behold, verily in these things there are signs for those who consider." (13:3) Drawing from textual sources, according to Islamic beliefs, the Earth is a sanctuary in which mankind was made to dwell in comfort. The vast oceans, forests and mountains that make up this bountiful planet have been subdued by God for our enjoyment and productive use. Further, God makes it wajib for Muslims as stipulated in the Quran to respect and revere the environment when He says, "Greater indeed than the creation of man is the creation of the heavens and the earth."

). 4 3 2 . p , 5 7 e m ul o V , r a a w n A -l a r a a hi B ( 2

) 3 1 7 . p , 2 e m ul o V , h a h a s a F - l a j h a N ( 1

Discussion by Yusuf Morales, Ph.D

(40:57) Prophet Muhammad reminded constantly his followers that they would be rewarded by God for taking care of the Earth. He said: "If any Muslim plants any plant and a human being or an animal eats of it, he will be rewarded as if he had given that much in charity." (Sahih Al-Bukhari, 8:41) He also compared Muslims to a "fresh tender plant" that bends, but does not break, when afflicted with life's inevitable calamities. (Sahih Al-Bukhari, 7:547) In another tradition of the Prophet Muhammad, or hadith, he is quoted him as saying: "If the Hour (Judgment Day) is about to be established and one of you is holding a palm shoot, let him take advantage of even one second before the Hour is established to plant it." The four pillars of environmental ethics of Islam : 1. Nature Concerning nature in general. There are more than 750 verses in the Quran that are related to nature. Fourteen chapters of the Quran are named after certain animals and natural incidents, such as: the Cow, the Cattle, the Thunder, the Bee, the Ant, the Daybreak, the Sun, the Night, the Fig and the Elephant. Moreover there are many cases in which God takes an oath by some natural phenomena like: the dawn (89:1) and the fig and olive (95:1). In numerous verses, the Quran states that all the natural phenomena have awareness of God and glorify God: And We made the mountains and the birds to celebrate our praise along with David. (21:79& 38:18) And there is not a thing but that it glorifies Him with His praise but you do not understand their glorification. (17:44)3 In many verses the natural phenomena are characterised as divine signs indicating the knowledge, the wisdom and the power of God, such as: Most surely in the creation of the heavens and the earth and the

). 1: 2 6 & 1: 4 6 , 4 2: 9 5 , 1: 7 5 , 1 : 1 6 , 1: 9 5 , 1 4: 4 2 , 4 4 : 7 1 , 3 1: 3 1 s e s r e v o sl a e e S ( 3

Discussion by Yusuf Morales, Ph.D

alternation of the night and the day, and the ships that run in the sea with that which profits men and the water that God sends down from the cloud, then gives life with it to the earth after its death and spreads in it all (kinds of) animals, and the changing of the winds and the clouds that are made subservient between the heaven and the earth, there are signs for a people who understand.(2:164)4 Water. In Islamic culture, water is very highly regarded. The word maa (water) is used in the Quran about 60 times. Water is introduced as the origin and the source of life. For example, the Quran says: And We have made of water everything living (21:30).5 The Quran (24:45) also states that God created from water every animal that goes on its belly, on two legs and on four legs. Water is pure and purifying (25:48). Imam Sadiq said: Surely God made the earth pure as He made the water pure.6 A Muslim who wants to perform ritual prayer or to touch the Holy Quran or to circumambulate around the Kabah in Mecca must be ritually pure and to be ritually pure he needs to make ritual ablution with water. In Islamic symbolism, water normally stands for knowledge and faith or even for Imams. According to some traditions, the expression the abundant water in verse (72:16) esoterically refers to abundant knowledge and faith and the expression the flowing water in verse (67:30) to Imam Mahdi. Water must be kept pure and clean. For example, Imam Baqir is quoted as saying: Do not urinate in water!.7 Earth. Every Muslim in his ritual prayer has to prostrate to God several times on the earth (or an earthly material like soil or sands). If water is not available or using water is harmful to ones health (e.g. because of injury), one needs to use earth or earthly materials in a special way to perform ritual ablution. In Islamic scriptures, the earth is introduced as an origin for the creation of human beings. The Quran says:
, 5 3 2 3: 2 4 , 3 1 & 2 1: 5 3 , 1 3 : 1 3 , 6 1 0 1 : 6 1 , 4 3 2 3: 4 1 , 9 9: 6 , 7 9 : 6 , 2 9 1 1 9 1: 3 s e s r e v o sl a e e S[ 4 ]. 3 3 1 . p , 1 e m u l o V , h a i h S - l a li a a s a W ,i li m A r r u H [ 6 ]. 1 4 2 , 0 4 2 . p p ,. di bI 7
[

]. 5: 2 2 d n a 0 7 8 6: 6 5 s e s r e v o sl a e e S[ 5

]. 5 2 9 1: 5 5 & 0 2 : 1 5 , 6 3: 5 4

Discussion by Yusuf Morales, Ph.D

From it (earth) We created you and into it We shall send you back and from it We will raise you a second time. (20:55) Likewise, the earth is introduced as a mother for human beings. The Holy Prophet is quoted as saying: Preserve the earth because it is your mother.8 God created the earth and laid it out for humanity.9 He also made the earth manageable and tractable.10 God has made for people a means of their livelihood in the earth.11 Human beings should utilise the earth and construct upon it. The Holy Quran says: He is the one who created you from the earth and settled you upon it, so that you might cultivate the land and construct towns and cities in which to live. (11:61) Imam Ali says: God has sent Adam to make the earth flourish by the help of his offspring.12 Imam Ali in a letter to his governor said: You should be more concerned with the construction (physical development) of the land than collecting the land tax.13 Elsewhere, he said: Fear God regarding His servants and lands! You are responsible for the lands and the animals.14 Plants. Islam highly recommends planting trees and urges people to protect them to the extent that planting a tree is considered as an act of worship, for which special prayer is recommended. The Holy Prophet said: Unless you are compelled, do not cut down a tree! 15 Before battles, the Prophet always gave instruction to his soldiers not to harm women, children, the elderly, and those who surrendered and not to destroy or burn farms and gardens. 16

]. 0 3 1 1 . o N , h a h a s a F -l a -j h a N[ 8
[See e.g. verse 55:10.]

01 11 21 31 41 51 61

. [Verse 67:15 says: It is He Who has made the earth manageable for you] Verse 7:10 says: God has given you (mankind) power on earth and appointed therein a livelihood for you. Nahj al Balaaghah. Ibid., Letter No.53. Ibid., Sermon 167. Also cited in Bihaar al Anwaar, Vol. 32, p. 9. Wasaail al Shia, Volume 11, pp. 43, 44. See e.g. Al Kaafi, Volume 5, pp. 29, 30.

Discussion by Yusuf Morales, Ph.D

In addition to protection of plants, there are many hadiths that recommend Muslims to plant and farm. For example, the Prophet said: Whoever plants a tree and then a human or a creature of God eats its fruit, it will be considered as an act of charity for him. 17 Whoever waters a date or lote tree it is as if he has given a drink to a thirsty believer. 18 Imam Sadiq said: Farm and plant! By God, there is no occupation more lawful and pleasant than this. 19 The best occupation is farming. 20 The greatest alchemy is farming. 21 Regarding Animals. According to Islamic teachings, animals have numerous rights, for which human beings are held responsible. In addition to the above-mentioned hadith from Imam Ali (in which he says, You are responsible for the lands and the animals), one may refer to a hadith from Imam Sadiq: There are six rights for the beasts that their owners should observe: they should not be forced to carry what they do not have the strength to bear, they should not be ridden while the rider is speaking, they should be given their provisions when they stop, they should not be branded (imprinted) or burnt, they must not be stricken at their face because they glorify God and they should be allowed to drink when they pass by water. 22 Imam Ali condemned urinating in the water because there are animate creatures in it.23 A fundamental right for animals is the right to life. According to a wellknown hadith, the Holy Prophet said: A woman will be put in the hell because she imprisoned a cat until the cat died. 24 The Prophet also said: Whoever kills a sparrow without any reason will be questioned by

Nahj al Fasahah, Volume 2, p. 563. Hurr Amili, Wasaail al Shia, Volume 17, p. 42. Al Kaafi, Volume 5, p. 260. Ibid. Ibid. Al Kaafi, Volume 6, p. 537. Wasaail al Shiah, Volume 1 p. 240. Nahj al Fasahah, No. 1559

71 81 91 02 12 22 32 42

Discussion by Yusuf Morales, Ph.D

God on the Day of Judgment. 25 Hunting birds or animals for fun is prohibited. 26 A very eminent scholar, Allamah Mohammad Taqi Jafari concludes his discussion about animals in this way: Consideration of whole sources of Islamic jurisprudence (fiqh) leads to the conclusion that animals must not be killed unless there is a legal permission (by God) like benefiting from them or being safe from their harm. There are adequate reasons for prohibiting hunting animals for fun and one can argue from these reasons for prohibition of killing animals without having a permitting cause. 27 According to Islamic hadiths, not only must animals life not be taken unjustifiably, but also their life must be protected. The great Shia jurist, Zayn al-Din al-Amili, known the Second Martyr (shahid-e thaani), in his Masaalik al-Afhaam writes:

In the same way that spending money for saving a human being is compulsory, spending money to save a respected animal is compulsory, even if that animal belongs to another person. 28 Elsewhere he stresses the necessity of buying medicine for animals when they become ill. 29 One of the greatest contemporary Shia jurists, Mohammad Hasan al-Najafi, writes: If by using water for making ritual ablution one is worried that an animal whose life is respected may become thirsty he must make tayammum (that is, ablution with soil instead of water), even though that animal is a dog.30 Elsewhere he declares that amongst animal rights is the right to a house, a place for rest. He says:

Nahj al Fasahah, No. 2224 & No. 2610. See e.g. Wasaail al Shia, Volume 8, p.481. Rasaail e Fiqhi, p. 250. Elsewhere he writes: Hunting animals for amusement and without need is prohibited. Therefore, if someone makes a trip for such kind of hunting his trip is a sinful trip. (Ibid, p. 118)

. 0 5 2 . p , 2 e m ul o V , m a a h f A -l a kil a a s a M 8 2

. 4 1 1 . p , 5 e m ul o V , m a al a K -l a ri h a a w a J 0 3

. 5 0 3 . p , 1 e m u l o V ,. di bI 9 2

52 62 72

Discussion by Yusuf Morales, Ph.D

It is compulsory to provide animals with what they need like food, water and a place.31 Animals must also be loved and respected. It is reported that Imam Ali said: Whoever curses an animal he himself will be cursed by God.32An animal like a sheep or camel must not be slaughtered in front of another one.33 2. Governing rules in Islamic environmental ethics Some of the major instructions on how to treat the environment and natural resources can be formulated as follows: Benefit from natural resources in a responsible way! The emphasis of the Quran and hadiths on nature and natural phenomena does not imply that we cannot benefit from them. Indeed, the Quran clearly suggests that God has created them such that that man can dominate and benefit from them. For example, the Quran says: And the earth, He has set it for people. (55:10) He it is who created for you all that is in the earth. (2:29; 45:13; 31:20; 16:10-14; 22:65; 14:3234) The benefits that we take from the environment are not limited to material or physical ones. They also include mental and psychological benefits as well: And He created the cattle for you, you have in them warm clothing and many (uses) advantages, and of them you can eat. And there is beauty in them for you when you drive them back home and when you send them forth to pasture. (16:5 &6) There are some Quranic verses and Islamic hadiths which state the spiritual or psychological benefits of plants:

. 6 5 3 . p , 8 e m ul o V , h a i h S -l a l i a a s a W 2 3 . 8 5 2 . p , 6 1 e m u l o V ,. d i bI 3 3

. 5 9 3 . p , 1 3 e m u l o V ,. di bI 1 3

Discussion by Yusuf Morales, Ph.D

And send down for you water from the cloud; then we cause to grow thereby beautiful and delightful gardens. (27:60; 50:7; 22:5) The Holy Prophet said: There are three things which cause brightness of the eyes: to look at greenery, running water and a beautiful face.34 As described in the preceeding paragraphs, nature and natural phenomena are also signs of God, on which we should reflect to come to a better understanding of God and a closer relationship with Him. We also need some of the natural materials for performance of some acts of worship. Therefore, we can benefit from them theologically and spiritually as well. Behave towards nature as a guardian! Not only must man use natural resources in a responsible way, but also, as the vicegerent of God on the earth (2:30; 6:165; 35:39), he must feel responsible for their maintenance and improvement of their condition. The Holy Quran says: He is the one who created you from the earth and settled you upon it so that you might cultivate it and construct towns. (11:61) Failure to observe divine pleasure and carry out his responsibilities towards himself and the world certainly leads to mans dissatisfaction as well as the destruction of the world. To make the case theologically clearer, I can briefly say that God is the True and the whole creation is based on the Truth. Following the True leads to tranquillity of the heart and ultimate satisfaction as well as an abundance of divine blessings including both material and spiritual ones. For example, the Holy Quran says: And if the people of the towns had believed and guarded (against evil) We would certainly have opened up for them blessings from the heaven and the earth, but they rejected, so we overtook them for what

Nahj al Fasaahah, No. 1291 and Bihaar al Anwaar, Volume 3, p.129.

43

Discussion by Yusuf Morales, Ph.D

they had earned. (7:96) On the other hand, arrogance before the True and selfishness leads to confusion, forgetting ones self, breakdown of human relations and even severe damage to the physical world. This is against the laws of the creation and, as a result, the world would resist such people and finally would rebel and save itself from ultimate corruption. This may be one way of understanding the following verse: And should the truth follow their low (carnal) desires surely the heavens and the earth and all those who are therein would have perished and been corrupted. (23:71) Recognise your role as a trustee! The Holy Quran states: We offered the trust unto the heavens and the earth and the hills but they shrank from bearing it and were afraid of it. And man assumed it (33:72). This means that human beings have been given the responsibility of stewardship and trust (al-amaanah) by God in order to care for and serve as a channel for the blessings of God to all creation. Humans are invested with special status and responsibility as trustees on earth and must fulfil the requirements of that trust. 35 According to Islamic thought, nature is a divine trust and man is the trustee. It can also be argued that since future generations also have rights to benefit from it, nature is also a trust for them. Plan for the improvement of your life and the whole world! It is possible that religious people who believe in the eternal life and its superiority over the material life may underestimate the worldly life and its affairs. They may think this is a transient state which expires very quickly and therefore they should concentrate only on spiritual life and the Hereafter. It is true that the eternal life is to occupy the central place in our attention and actions. However, Islam teaches that we must do our best for the improvement and development of this world as well. For example, Imam Hasan is quoted as saying: In respect to your worldly affairs, act as if you are going to live here forever, and in respect to your afterlife act as if you are going to die tomorrow! 36

For example, see verses (23:8) and (4:58). Hurr Amili, Wasaail al Shia, Volume 17, p. 28.

53 63

Discussion by Yusuf Morales, Ph.D

10

This hadith indicates that we need to be fully prepared for our eternal journey and must make the greatest possible provision for that, because there is a realistic possibility that we may die tomorrow and we may not have any further opportunities. Moreover, for our eternal journey we need so many provisions that even if we work hard day by day it will still be insufficient, even if we are given, so to speak, a very long life. On the other hand, we must work hard for this world, as if we are going to live here forever. But a very important point is that this is not a realistic possibility; no one is going to remain in this world. This is given maximum emphasis because people may tend to undervalue working for the improvement of this world when they know that they live here temporarily. To overcome this problem they are asked to suppose that they would live in this world forever. Moreover, the hadith suggests that you must not only be concerned with yourselves and your immediate children. You must suppose that there will be a kind of continuity of your presence in this world through your offspring and through your fellow human beings. I should like to finish this section with a hadith from the Holy Prophet: There are six things that will be beneficial for a believer even after his death: a child who asks Gods forgiveness for him, a book that remains from him, a tree that he plants, a well that he digs, a charity which he gives, and a good conduct that he establishes and is practiced by others after him. 37 3. Some virtues related to human treatment of the environment Cleanliness. Tidiness and cleanliness are very important in Islam. In respect to cleanliness, the Prophet said: Surely God is clean and loves the clean, so clean your courtyard. 38 He also said: Be clean as you can. 39 He also said: Cleanliness is next to godliness.40 He also said: Surely Islam is clean so be clean, because nobody can enter Paradise except he who is clean. 41
Ibid., Volume 2, p. 44. Nahj al Fasaaha, No. 703. Ibid, No. 1182. Ibid. No. 3161. Ibid. No. 612.

73 83 93 04 14

Discussion by Yusuf Morales, Ph.D

11

The Prophet reminded his wife: Surely the clothes glorify, (but) when they are dirty and unclean they do not glorify. 42 Imam Ali (a.s.) said: Tidy (clean) clothes eliminate grief and sorrow. 43 These hadiths show that cleanliness has effects on the soul as well. Moderation and balance. A believer should be moderate in all aspects of his life including his use of nature. The Holy Prophet said: The best of affairs is the medium one.44 He also said: Whoever is moderate he will not become poor. 45 Indeed, the whole world is based on order and harmony (mizaan). 46Exceeding limits in using nature or natural resources is extravagance, which is considered as a major sin in Islam. For example, the Quran says: And eat and drink and be not extravagant, surely He does not love the extravagant; And do not squander wastefully. Surely the squanderers are friends of satans and Satan is ever ungrateful to his Lord. (7:31),(17:2627) Thankfulness. Another important quality of a believer is thankfulness, not only in words, but also by deeds. Thankfulness by deeds means to use divine blessings in the way which is right and, therefore, pleasing to God. To misuse divine blessings or harm them, for example by destroying jungles and polluting water, are signs of ungratefulness which is severely condemned in Islam. For example, the Quran says: Have you not seen those who have changed Gods favour for ungratefulness and made their people to alight in the abode of perdition? (14:28) 4. Some vices related to human treatment of the environment Extravagance. One of the great threats for human society and the environment is extravagance. The origins of this are greed and negligence. This character is controlled by religious teachings. In Islamic sources, two sins are distinguished. One is israaf or wasteful consumption. Another sin is tabdhir or squandering. These two concepts

Mizaan al Hikmah, Volume 10, No. 3898. Wasaail al Shiah, Volume 3, p. 346. Nahj al Fasaahah, No. 1481. Ibid, No. 2509. For the significance of the concept of mizaan, see commentaries of the Quran on the verse 55:79.

24 34 44 54 64

Discussion by Yusuf Morales, Ph.D

12

are brought into play to adjust human behaviour.47 Vandalism. According to a well-established rule in Islamic jurisprudence, nobody can cause harm or loss to others. This is a general rule which is supported by many verses and hadiths and, in particular, by the wellknown prophetic hadith: La darar-a wa la dirar-a fil-Islam. This hadith, about which tens of books and essays have been written, means that there is no place in Islam for inflicting any harm on ones self or on others. Corruption. Islam opposes mischief and corruption in all forms. Any act of mischief is condemned, whether it be in respect to human beings or living beings or even non-living beings. The Holy Quran says: When he turns his back, his aim is to spread mischief on the earth and destroy crops and progeny. But God does not love corruption. (2:205) Do no mischief on the earth, after it has been set in order, but call on Him with fear and longing (in your hearts): for the Mercy of God is (always) near to those who do good.48 (7:56) The Prophet Muhammad (saw) as a personification of the first Muslim Environmentalist : "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]." 49 The idea of the Prophet Mohammed (SAW) 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 hadith, the body of work that recounts
See also section 3 above, Moderation and Balance. See also the verses 7:85 13:25 16:88 26:152 27:48 47:22.

] 3 1 5: III ,i r a h k u B -l A[ 9 4

74 84

Discussion by Yusuf Morales, Ph.D

13

significant events in the Prophet'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 (SAW) had a profound.......connection to the four elements, earth, water, fire and air. Through the course of his life, Prophet Muhammad (pbuh) has also been concerned with the environment and its protection, and he has left behind, if you will, ecological sunnah (practices of the Prophet). This phrase refers to the love the Prophet had for the living beings and nature, his verbal teachings concerning their protection as well as his acts in line with this motivation. The hadith (sayings of the Prophet) sources examined in this context reveal many direct and indirect hadiths related to the field. These hadiths contain many warnings against the pollution of rivers and seas. There are distinctive provisions admonishing urination in waterlines, under fruit trees, on roads and in places that people rested and keeping animals at a distance from the wells. It is even stated that these acts are actually forbidden in Islam. The hadiths point to the need to keep the masjids clean, not to urinate by the water sources, river sides and stagnant water; Any of you shall not urinate in dead water because they may do ablution with that water later 50 He (SAW) 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's (SAW) view of the environment and the concepts he introduced to his followers is particularly striking; certain passages of the hadith could easily be mistaken for discussions about contemporary environmental issues. Three Core Principles in the Prophet's (saw) environmental philosophy The Prophet's (SAW) environmental philosophy is first of all holistic: it assumes a fundamental link and interdependency between all natural

. ) 6 9 - 5 9 : o N. H t a r a h a T , mil s u M ; 8 6 . B u d u w ,i r a h k u B ( 0 5

Discussion by Yusuf Morales, Ph.D

14

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's (SAW) actions and words, a life philosophy that defined him as a person. The three most important principles of the Prophet's (SAW) philosophy of nature are based on the Qur'anic teachings and the concepts of tawhid (unity), khalifa (stewardship) and amana (trust). Tawhid, the oneness of God, 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 God belongs all that is in the heavens and in the earth, for God encompasses everything [Qur'an 4:126]." The Prophet (SAW) acknowledges that God'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 (SAW) considered all of God's creations to be equal before God and he believed animals, but also land, forests and watercourses should have rights. The concepts of khalifa, stewardship, and amana (trust) emerge from the principle of tawhid. The Qur'an explains that mankind holds a privileged position among God's creations on earth: he is chosen as khalifa, "vice-regent" and carries the responsibility of caring for God's earthly creations. Each individual is given this task and privilege in the form of God's trust. But the Qur'an 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 [Qur'an 6:38]"; "Surely the creation of the heavens and the earth is greater than the creation of man; but most people know not [Qur'an 40:57]". The Prophet (SAW) 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 (SAW) recognized man's responsibility to God but always maintained humility. Thus he (SAW) said: "When doomsday comes, if Discussion by Yusuf Morales, Ph.D 15

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 (SAW) incited believers to share the earth's resources. He (SAW) 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 Allah and against man" [Mishkat al Masabih]. The Prophet's (SAW) 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.

The Sustainable Use of Land The Prophet had been closely involved with the environment and nature ever since he was a child. He explains that he used to be a shepherd like other prophets: When the Prophet said Allah did not send a prophet who did not herd cattle, the Companions said: The Messenger of Allah, have you also herded cattle? He replied: Yes, indeed I have herded sheep of Meccans for a little money 51 Moreover, the Prophet owned many animals (horse, sheep, goat, etc.), orchards and gardens in later parts of his life. Therefore, the Prophet displayed some exemplary behavior in the greening and afforesting of the environment. One of his greatest efforts in this context was to afforest an area called Zuraybut Taweel, where he announced: Whoever cuts a tree here should plant a new tree instead. Together with this regulation the area shortly turned into a forest. The Prophet also declared an area of 12 mile distance from the center of Medina as haram (forbidden by religion) and also prohibited the cutting of trees and the killing of animals within its borders. "The earth has been created for me as a mosque and as a means of purification."52 With these words the Prophet emphasizes the sacred 51 52 ((Bukhari, "Ijara" B.2; Ibn Maja, "Tijrt" B.5) [Al-Bukhari I:331]

Discussion by Yusuf Morales, Ph.D

16

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 wudu" which permits the use of dust in the performance of ritual purification before prayer when water is not available. The Prophet (SAW) 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 created inviolable zones known as hima and haram, in which resources were to be left untouched. Both are still in use today: haram areas are often drawn up around wells and water sources to protect the groundwater table from over-pumping. Hima 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 (SAW) 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." The existence of many hadiths that encourage the greening and afforesting of the environment clearly reflects the Prophets concern thereof. If a Muslim plants a tree or grow grains and a bird, a person or an animal eats from it will be counted as a charity for him.53 If any of you have a date sapling on the doomsday he should plant it if possible.54 The aim here is to make people understand the importance of planting trees. Whoever plants a tree is rewarded by Allah as much as the produce

Discussion by Yusuf Morales, Ph.D

, t u ri e B , e fi r' a M -l' u r a D , 8 3 1 . p , ) n a m h a r r u d b A di l a H , . k h t ( , d e r f u m - l ' u b e d E , a r a h k u B (

. ) 2 1 : o N . H , " t a a k a s u M " , m il s u M , " a r a z u M -l a w s r a h K -l a " ,i r a h k u B (

.) 6 6 9 1

35 45

17

grown in that tree.55 Whoever plants a tree and diligently looks after it until it matures and bears fruit is rewarded, 56 Whoever plants a tree and it matures, Allah plants a tree in paradise for that person.57 The Prophet also emphasized the role of love in treating the environment with care and affection. He has expressed his love for Mountain Uhud as: This is a mount which likes us; we also love it. 58 Conservation of Water In the harsh desert environment where the Prophet (SAW) lived, water was synonymous to life. Water was a gift from God, the source of all life on earth as is testified in the Qur'an: "We made from water every living thing" [Qur'an 21:30]. The Qur'an constantly reminds believers that they are but the guardians of God'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" [Qur'an 56:68-70]. Saving water and safeguarding its purity were two important issues for the Prophet (SAW). We have seen that his concern about the sustainable use of water led to the creation of haram zones in the vicinity of water sources. But even when water was abundant, he advocated thriftiness: thus he recommended that believers perform wudu no more than three times, even if they were near to a flowing spring or river. The Treatment of Animals "If anyone wrongfully kills even a sparrow, let alone anything greater, he
). 5 1 4 , V , d a n s u M ,l a b n a H . b d a m h A ( 5 5 . ) 1 6 , VI , d a n s u M ,l a b n a H. b d a m h A ( . ) 7 2 . B , i z a h g e M , a r a h k u B ( 8 5 ) 4 7 3 , 1 6 , VI , d a n s u M ,l a b n a H . b d a m h A ( 6 5 . ) 1 6 , VI , d a n s u M ,l a b n a H . b d a m h A ( 7 5

Discussion by Yusuf Morales, Ph.D

18

will face God's interrogation" [Mishkat al Masabih]. These words reflect the great reverence, respect and love that the Prophet (SAW) always showed towards animals. He believed that as part of God's creation, animals should be treated with dignity, and the hadith 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. narrating other hadiths in this regard reinforces this view : Allah the Merciful mercy the merciful. Be merciful to those on the earth so that those in the heavens mercy you.59 ...Those who are not merciful will not be get mercy... 60 These two hadiths show that we should be merciful not only to humans but also to other living creatures. The Prophet has prohibited practices against animals such as hitting them, practicing shooting by targeting them, inciting them to fight, hunting for fun, and using a slingshot to hunt them. It is mentioned in hadiths that the humans will be accounted for their bad treatment of animals. By saying, Allah will ask those who kill a sparrow unfairly on the day of judgment. 61 the Prophet asked people not to torture animals. He forbade cauterizing and cursing animals, ruining bird nests, and removing chicks from their nest. He also wanted people to keep domestic animals and their sheds clean and to treat their cubs with compassion. Considering even a cat as a family member, he stated that every good deed concerning an animal would be rewarded. Treating animals in a humane manner and abandoning traditions that harm them is an irrefutable precondition of being civilized. As the greatest environmentalist, Prophet Muhammad had affirmative practices in relation to the environment throughout his life. At the root

. ) 5 6 : o N. H l i a d a F , mil s u M ; 8 1 . B b a a d A ,i r a h k u B ( 0 6 ) 7 5: o N. H d y a S , m il s u M ( 1 6

. ) 6 1. B : r ri B ,i zi m ri T ( 9 5

Discussion by Yusuf Morales, Ph.D

19

of the hadiths which are related to the environment lie sensitivity for nature and a consciousness to protect it. Even in the slaughter of animals, the Prophet (SAW) showed great gentleness and sensitivity. While he did not practice vegetarianism, the hadiths clearly show that the Prophet was extremely sensitive to the suffering of animals. 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". It is indeed impossible to do justice to the full scope and significance of Prophet Mohammed (SAW)'s environmental philosophy 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 (SAW) 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's (SAW) book and address the current environmental crisis seriously and wisely. Looking at the present concerns with the environment : There is a pressing need for Muslims to take ownership of their divine obligation to protect the environment since the effects have been strongly felt both by global warming and Muslims try to reverse a growing trend toward ecological destruction through a policy of sustainable fishing, agriculture and other economic activities as well as environmental preservation based on the principles of the Quran. It would really be noteworthy if efforts can be done to develop an indigenous campaign to remind local inhabitants of Islam's respect for nature, so that those who earn their living from the land, rivers and the sea will understand the benefits of protecting the region's biodiversity. In Islamic history, Ottoman civilization provides us with an example of the seriousness with which Muslims have traditionally taken their environmental obligations. Ottoman viziers, or ministers, advising the sultan on matters of administration and policy regularly encouraged Discussion by Yusuf Morales, Ph.D 20

moratoria on matters deemed potentially damaging to future generations. Innovations in technology, for example, were hotly debated among scholars, all of whom recognized the importance of considering the long-term impact on both society and the environment. In Islam, even the Earth has inalienable rights endowed by its Creator. Sound ecological principles are not limited to Islam, and should be acted upon by practitioners of other faiths. Together we can tackle the environmental problems that besiege our planet. How do we go about in formulating a workable framework that can easilly be grafted and used by different Muslim groups? There are many available frameworks being formulated by Muslim ecologists who both understand the islamic stand on Ecology and the environment as well as the current status we are experiencing in the world regarding Global climate change as well as the environmental degradation. They revolve around the following principles : 1. Sustainable development and use of the earths natural resources as a manifestation of Man's role as khilafatul ard 2. Continued advocacy and education campaigns of proper waste segragation, recycling and disposal in order not to damage the environment 3. Continous advocacy and campaigns on reforestation and planting trees as well as protecting the water resources 4. active water recycling and protection campaigns which focus on bodies of waters like rivers, lakes and the sea like Marine environmental protection campaigns 5. Faith-based eco-activism. One of the popular paradigms being adapted is the indigenous practices of the local tribes, since they primarily are in-sync with the environment and that their time tested practices which can be adopted and fitted to the Islamic framework. It is essential that the warasat al-anbiyaah (successors of the Prophets, i.e, the ulama), take a significant role and part. Ulama should also play an active part in equipping advocates with sufficient knowledge in the Fiqh al-Bi-ah (jurisprudence of the environment) empowering them with capacitate knowledge that would enable the Muslims to understand Discussion by Yusuf Morales, Ph.D 21

the grey areas therein. They must also both individually and collectively come out with both joint statements issued by Darul Ifta (council for guidance) and fatwas (ex-judicio decrees issued by Mufti's) on protecting the environment even coming out with one declaring protected areas to ensure the active participation of Muslims. We hope that we ourselves should not only include our personal circle of friends but actively campaign for other Muslims to take a part in protecting the environment.

Discussion by Yusuf Morales, Ph.D

22