The Natural World and the Muslims by A

The Natural World and t

Edited and Adapted from an Article entitled: The Natural World and the Muslims by A. K. M. Mohiuddin published by Islamicity.com

How does a Muslim view and treat the natural world in which he has been placed by his Creator to live his life and work out his destiny in the Hereafter? This is a crucially important question needs a clear answer.

The question has acquired an added impetus because we are living at a time of unprecedented catastrophe in the human and the natural worlds. The variety, harmony and beauty of the planet have been ravaged beyond recognition through man's reckless activities. Technological advances have given man speed but no sense of direction. Thrilled by the speed, unchecked by any scruples, man has been using his intellect, skill, and technological prowess to destroy the planet at a ferocious pace. Insatiable greed, soaring arrogance, and recklessness have done their work: the degradation and defilement of the earth now stand nearly complete. The earth cries aloud to its Creator.

In this moment of stupendous crisis, how should the Muslim respond? He must ask what choices and responsibilities he has.

Fortunately, Islam provides clear guidance in these matters. Respect, love and concern for the environment are an essential part of a Muslim's piety and worship.

Hear what Allah (God) says in the Qur'an (Islam’s Holy Book which Muslims consider to be the Divine Word (Logos) of God revealed in the Arabic language):

Group I

# To Him belongs every being that is in the heavens and on earth: all are devoutly obedient to Him. (Quran 30: 26)

# Seest thou not that to Allah bow down in worship all things that are in the heavens and on earth - the sun, the moon, the stars; the hills, the trees, the animals; and a great number among mankind? But a great number are also such as are fit for punishment: and such as Allah shall disgrace - none can raise to honor: for Allah carries out all that He wills. (Quran 22:18)

# The seven heavens and the earth, and all beings therein, declare His glory: there is not a thing but celebrates His praise; and yet ye understand not how they declare His glory! Verily He is Oft-Forbearing, Most Forgiving! (Quran 17: 44)

# Seest thou not that it is Allah Whose praises all being in the heavens and on earth do celebrate, and the birds of the air with wings outspread? Each one knows its own mode of prayer and praise. And Allah knows all that they do. (Quran 24:41)

# Do they not look at Allah's creation even among inanimate things-how their shadows turn round, from the right and the left, prostrating themselves to Allah, and that in the humblest manner? And to Allah doth obeisance all that is in the heavens and the earth, whether moving living creatures or the angels: for none are arrogant before their Lord. They all revere their Lord, high above them, and they do all that they are commanded. (Quran 16: 48-50)

# Nay, thunder repeateth His praises, and so do the angels, with awe. (Quran 13:13)

# There is not an animal that lives on the earth, nor a being that flies on its wings, but forms part of communities like you. Nothing have we omitted from the Book, and they all shall be gathered to their Lord in the end. (Quran 6: 38)

# Allah disdains not to use the similitude of a gnat... (Quran 2:26)

Group II

# Behold! In the creation of the heavens and the earth; in the alternation of the night and the day; in the sailing of the ships through the ocean for the profit of mankind; in the rain which Allah sends down from the skies, and the life which He gives therewith to an earth that is dead; in the beasts of all kinds that He scatters through the earth; in the change of the winds, and the clouds which they trail like their slaves between the sky and the earth - here indeed are signs for a people that are wise. (Quran 2: 164)

# Behold! In the creation of the heavens and the earth, and the alternation of night and day, there are indeed signs for men of understanding, men who celebrate the praises of Allah standing, sitting, and lying down on their sides, and contemplate the wonders of creation in the heavens and the earth, with the thought: "Our Lord, not for naught hast Thou created all this! Glory to Thee! Give us salvation from the penalty of the Fire. (Quran 3: 190-91)

# Do they not look at the camels, how they are made? And at the sky, how it is raised high? And at the mountains, how they are fixed firm? And at the earth, how it is spread out? (Quran 88: 17-20)

# And thy Lord taught the bee to build its cells in hills, on trees, and in men's habitations; Then to eat of all the produce of the earth, and find with skill the spacious paths of its Lord: there issues from within their bodies a drink of varying colors, wherein is healing for men: verily in this is a sign for those who give thought. (Quran 16: 68-69)

# Do they not observe the birds above them, spreading their wings and folding them in? None can uphold them in? None can uphold them except Allah Most Gracious: truly it is He that watches over all things. (Quran 67: 19)

Group III

# I have only created Jinn and men, that they may worship me. (Quran 51:56)

# It is He who hath made you (His) khalifas on the earth: he hath raised in ranks, some above others: that he may try you in the gifts He hath given you; for thy Lord is quick in punishment; yet He is indeed Oft-Forgiving, Most Merciful. (Quran 6:165)

# We did indeed offer the trust to the heavens and the earth and the mountains; but they refused to undertake it, being afraid thereof: but man undertook it - he was indeed unjust and foolish... (Quran 33: 72)

# Blessed be He in Whose hands is dominion; and He over all things hath Power - He Who created death and life, that He may try which of you is best in deed; and He is the Exalted in Might, Oft-Forgiving. (Quran 67: 1-2)

# Ye have indeed in the Messenger of Allah a beautiful pattern of conduct for any one whose hope is in Allah and the Final Day, and who engages much in the praise of Allah. (Quran 33:21)

# Say: 'If ye do love Allah, follow me: Allah will love you and forgive you your sins; for Allah is Oft-Forgiving, Most Merciful.' Say: 'Obey Allah and His Messenger': but if they turn back, Allah loveth not those who reject faith. (Quran 3:31-32)

# So set thou thy face steadily truly to the faith: establish Allah's handiwork according to the pattern on which He has made mankind: no change let there be in the work wrought by Allah: that is the standard religion: but most among mankind understand not. (Quran 30: 30)

# Work not confusion in the earth after it has been set in order, but call on Him with fear and longing in your hearts: for the Mercy of Allah is always near to those who do good. (Quran 7: 56)

# So eat and drink of the sustenance provided by Allah, and do no evil nor mischief on the face of the earth. (Quran 2: 60)

# The prayer that man should make for good, he maketh for evil; for man is given to hasty deeds. (Quran 17: 11)

# ... make not your own hands contribute to your destruction; but do good; for Allah loveth those who do good. (Quran 2: 195)

# It is He who produceth gardens, with trellises and without, and dates, and tilth with produce of all kinds, and olives and pomegranates, similar in kind and different in variety: eat of their fruit in their season, but render the dues that are proper on the day that the harvest is gathered. But waste not by excess: for Allah loveth not the wasters. (Quran 6: 141)

# Verily spendthrifts are brothers of the evil ones and the Evil One is ungrateful to his Lord. (Quran 17: 27)

# ... do not transgress limits; for Allah loveth not transgressors. (Quran 2:190)

# Is there any reward for good other than good? (Quran 55: 60)

# But seek, with the wealth which Allah has bestowed on thee, the home of the Hereafter, nor forget thy portion in this world: but do thou good, as Allah has been good to thee, and seek not occasions for mischief in the land: for Allah loves not those who do mischief....That house of the Hereafter We shall give to those who intend not high-handedness or mischief on earth: and the end is best for the righteous. (Quran 28: 77- 83)

# ...but those will prosper who purify themselves, And glorify the name of their Guardian-Lord and lift their hearts in prayer. Nay, behold, ye prefer the life of this world; But the Hereafter is better and more enduring. (Quran 87: 14-17)

# The mutual rivalry for piling up the good things of this world diverts you from the more serious things, Until ye visit the graves. But nay, ye soon shall know the reality. Again, ye soon shall know! Nay, were ye to know with certainty of mind, ye would beware! Ye shall certainly see Hellfire! Again, ye shall see it with certainty of sight! Then, shall ye be questioned that Day about the joy ye indulged in! (Quran 102: 1-8)

# ...on the Day of Judgment We shall bring out for him a scroll, which he will see spread open. It will be said to him: 'Read thine own record: sufficient is thy soul this day to make out an account against thee.' Who receiveth guidance receiveth it for his own benefit: who goeth astray doth so to his own loss... (Quran 17: 13-15)

# Wealth and sons are allurements of the life of this world: but the things that endure, good deeds, are best in the sight of thy Lord, as rewards, and best as the foundation for hopes. On the Day We shall remove the mountains, and thou wilt see the earth as a level stretch, and We shall gather them, all together, nor shall We leave out anyone of them. And they will be marshalled before thy Lord in ranks with the announcement, 'Now have ye come to Us bare as We created you first: aye, ye thought We shall not fulfill the appointment made to you to meet Us!' And the Book of Deeds will be placed before you; and thou wilst see the sinful in great terror because of what is recorded therein; they will say: 'Ah! Woe to us! What a book is this! It leaves out nothing small or great, but takes account thereof!' They will find all that they did, placed before them: and not one will thy Lord treat with injustice. (Quran 18: 45-49)

# When the earth is shaken to her utmost convulsion, And the Earth throws up her burdens from within, And man cries distressed; 'What is the matter with her?' On that Day will it declare its tidings: For that thy Lord will have given it inspiration. On that Day will men proceed in companies sorted out, to be shown the deeds that they had done. Then shall anyone who has done an atom's weight of good, see it! And anyone who has done an atom's weight of evil, shall see it. (Quran 99: 1-8)

These ayahs (Quranic verses) have been put into three groups. The first tells us that all creation worships Allah, the second, that all of creation is a ayah (sign) of Allah for the guidance of mankind, while the third group tells us man's position in the creation, warning him against the pitfalls, and reminds him of his eternal destiny and accountability on the Day of Judgment. For the sake of convenience the ayahs have been grouped on the basis of their particular focus, but in fact they are inextricably related and need to be read and understood in their proper relation to each other. There are many similar verses in the Qur'an as well as many hadith (sayings and traditions of the Prophet Muhammed Peace be Upon Him-PBUH) confirming and further elaborating these themes.

Let us now consider what the ayahs taken together mean for us. First, all creation belongs to Allah. Everything in the universe is His abd or slave-servant. In this there is no difference between man and any other creation, animate or inanimate. Every creation bears the imprint of Allah's hand. Two conclusions are then unavoidable: man must not think he owns them, and they deserve his respect. Courtesy to them is courtesy to Allah.

Second, every creation glorifies Allah. They worship Allah by being obedient to Him. However, the same cannot be said of man. We use our freedom to disobey Allah. Man often fails in his worship of Allah, whereas the rest of creation never does. They have an unfailing dignity that man does not always have. When man worships, he only joins this 'universal congregation', to borrow a term from Gai Eaton, in harmony with them. The Qur'an makes the point absolutely clear, as do many hadith such as this one in Sahih Muslim (Authoritative Collection of Hadith): "The Prophet (PBUH) said that Allah once scolded a Prophet (-believed to be Prophet-King Solimon - PBUH) for destroying a colony of ants in anger when he was stung by them. Allah told him: 'You have destroyed a community that glorified Me'." This story is moving, but also terrifying. Is there any room for a Muslim to look at these unfailing worshippers of Allah with anything but profound admiration and respect? To molest or hamper these worshippers in their worship is to incur the displeasure and wrath of Allah. And if Allah is displeased, what power can save us from doom?

Third, after iman (faith) the most important thing for a Muslim is obligatory salah (ritual prayer) that he must perform five times a day wherever he may find himself. The manner of performing the salah has been prescribed by Muhammad (PBUH), and he has told us the whole earth has been made a masjid (mosque) for us. This means that just as the masjid is sacred to the Muslim, so also is the earth; there is no difference. Every Muslim is thus obliged to maintain the sanctity of the earth. He cannot degrade or defile it.

Fourth, Allah calls the Qur'an His ayah or sign (as the verses that make it up). Significantly, Allah also calls these objects of nature His ayahs or signs. So Allah has two Books for man to receive guidance from: one in words, the Qur'an; the other in Nature. Think of how many times Allah draws our attention to these natural signs in the Qur'an. Just as we are grateful to Allah for His gift of the Qur'an, so must we be grateful for the other gift. The Qur'an will remain a partially closed Book without them. These ayahs in nature have basically four functions for man. The Book of Nature is a mighty testimony of Allah's power and glory. These ayahs are an ever-present reminder to our straying minds.

The whole of nature is provided for man's contemplation. To contemplate the smooth functioning of nature and its beauty, harmony, and organization is an essential component of the worship of Allah. Nature is a repeated invitation to thikrullah, or to engage in remembrance of Allah. All forms of worship thus are called thikrullah. What sensible person would dishonor a personal invitation? We must do all we can to protect and preserve this other Book of Allah also.

Fifth, a Muslim has a responsibility which no other creation has. He is Allah's khalifah or custodian on this earth. He has been given the task of taking care of Allah's creation. A caretaker cannot abuse what is in his charge. Can a Muslim refuse to accept this duty and still remain Muslim? A human being is nothing if he is not willing to accept this role as Allah's khalifah.

Sixth, Allah commands us to emulate His Messenger Muhammad (PBUH) whom Allah calls the best example for mankind and rahmatal-lil-a'lameen, meaning Mercy for all the creatures (Quran 21:107). The life of Muhammad (saws) is replete with examples of his love, care and concern for all of Allah's creation and how he never tired of warning his noble companions in this regard. How can a Muslim who wants to follow him then not be merciful to Allah's creations, animate or inanimate?

Additionally, let us consider how Allah again and again promises in the Qur'an that He will reward the blessed in the Hereafter with Jannah, or a garden that will be their eternal abode. Jannah is described as a place of unimaginable natural beauty with trees and streams. This tells of Allah's great fondness for the beauties of nature. If our Lord likes nature so much, how can we, His servants, not like it, let alone allow any harm to be done to it?

At this point it can be legitimately asked: does man not need to take things from nature? Yes, he does, no doubt. And he has its Owner's permission to do so, as the Qur'an says that Allah has created everything for our use. But that is only if we are willing to fulfill our function as His vicegerent on earth. The permission is not unconditional and, as Gai Eaton puts it, the ownership is not transferred. And then there is this question: how much is a Muslim allowed to take? Only that little which keeps us physically fit and enables us to discharge our duties as custodian of all these. Anything beyond that is theft and transgression. Moreover, for whatever little we take out of sheer necessity from the natural world, we must do so in utter humility and with an awareness of our own poverty and helplessness, with respect for it and courtesy toward it and in total gratefulness to our common Lord who created it and mercifully allowed us take from it. The luxuries of modern civilization have no place here. There is no room for greed and wastefulness in Islam. Allah and His Messenger Muhammad (saws) have repeatedly warned the Muslim against these damning vices. Even if one is performing wudu (washing for ritual purification) in a stream, use of excessive water is forbidden.

We have to remember that Allah has placed the bounties of nature at our disposal in order to test us and we will have to give our account to Him for all we do with them. Do we receive His gifts with grace, humility and gratitude? Do we accept our role of stewardship? Do we stay within the limits set by Allah? Or do we spoil and squander? All these are extremely serious questions that each of us will have to answer on a very difficult Day. We will have no chance to run away.

We must not forget that each of us will have to face Allah on that Day individually and separately. We will have no helper there. No one will bear anyone else's burden. All Allah's creations, big or small (including our very own body parts), will be present on that Terrible Day of Reckoning to speak in favor or against us, a most sobering prospect.

In Islam everything is a matter of relationship - man's relationship with Allah, with His Messenger, with himself, his fellow human beings and the natural world around him. His success with Allah depends on his forming and maintaining proper relationships with each. Thus a Muslim cannot remain inattentive to the natural world or indifferent to what happens to it. We Muslims are, by definition, environmentalists: we have no option.

But the Muslim's concern for the natural world is no mere pragmatic necessity; it is an essential spiritual demand placed on every Muslim. He is not allowed to look at the natural world as a storehouse of resources to be exploited and at best to manage carefully. Nor is he allowed to look at the earth's beauties as merely nice picnic spots or tourist attractions. He is required to see it as a phenomenon handed down to him by his Lord as part of a divine scheme of things with special significance for the purification of his soul and his salvation. Man's relation with his natural surroundings reflects his relationship with Allah and is a vital aspect of his worship. A Muslim, then, is not just an environmentalist, but an environmentalist of a very noble kind.

At this point it must be admitted that Muslims have miserably failed in their duties. From what Allah and His Messenger Muhammad (saws) have taught us about the earth and the objects in it, it is the Muslims who should have been the very first to feel horrified and outraged by what has been happening to the planet and who should have been in the forefront in the fight against environmental degradation. Unfortunately this has not been true. In this respect Muslims have not lived up to the call of their religion.

However, the call to discharge his obligations as a Muslim remains. We evade our duties and responsibilities at the risk of incurring our Master's displeasure. There are many things to do both individually and collectively. Collective efforts take place only as a result of individual decisions. There are many things we can do at a personal level, which can improve environmental conditions considerably, but there are also bigger things to be taken care of for which only collective efforts will work. Muslims should eagerly join hands with others, especially people of other faiths, who are actively engaged in this urgent and huge struggle.

There is however one bitter truth all of us have to accept. If we sincerely want any meaningful improvement in our environment, we must give up many of our modern amenities and comforts, not just wasteful habits and luxuries. We will have to dismantle many of the things we have built. We should not fool ourselves by believing that some miracle technology will emerge that will enable us to continue in our greedy, irresponsible habits while negating their adverse impact on the environment. That is a monstrous delusion beyond all proportion.

It is technology, don't forget, that assisted man in bringing the planet to its present misery. We talk of the fury of nature, but far, far fiercer has been the fury of technology-aided man. Technology can beat the earth flat, dry up the oceans, empty the bowels of the earth, turn man to dust and wipe out all living things, but it cannot restore the already lost harmony.

We would do well to realize that a devastated earth is not a dead earth, but a deadly one. With the increasing violence done to it, it is turning deadlier and deadlier. Man does not have the power to kill it. Only its real Master has this power. The long oppressed and suffering earth will survive and unleash its fury on man. Greedy, arrogant, foolish man will be more than paid back in his own coin.

Yet if we are willing to curb our insatiable, ravenous appetite and be satisfied with much less than now, we may be able to halt the alarming deterioration of the earth's ecology. Technology or no technology, the planet cannot support the modern self-indulgent and profligate way of life. We cannot have our cake and eat it too. There is no alternative to our finding a simpler and modest way of life.

The only real question, therefore, should now be: are we prepared to drastically alter our present way of life?

For Muslims, there is nothing new in this call. It is as old as Islam itself. It is a call to follow the shining example of the Prophet Muhammad (PBUH) and his noble Companions - to live the way they did. The call is valid for all times and under all circumstances. Surely, the best way to live is to live like them. In the heart of the Muslim, can there be any doubt about this?

*****

The Environment, Quran and the Burden of Scholars Adapted and Edited from an Article By: Staff Al Jumuah Magazine-

IT HAPPENED IN the Masjid of Madinah, the Mosque of the Messenger of Allah (God), PBUH. Those who made Salatul-Maghrib (obligatory evening ritual prayer) there would mostly come together to listen to the weekly lecture in tafseer (Quranic exegesis) from well-known mufassir (commentator on the Qur'an) and major scholar of Islam, the late Shaykh Muhammad al-Ameen Ash-Shinqiti (d.1973). He recited the Quranic verse he was going to explain, ayah 56 of Surah al-'Araf, or The Heights. As he read "Nor shall you spread corruption in the earth after it has been set aright (by God)" the Shaykh choked up and began to sob. He tried to continue, but could not utter a word. To the astonishment of those present, for he was not one known for emotional display, he went on crying inconsolably- until it was time for the salah of isha, (night time obligatory ritual prayer) as a matter of fact. He was never seen experiencing anything like this before or after.

Qur'anic commentators throughout time have all stated that this verse refers to, and seeks to focus the attention on, the fact that man's actions, in general, because of ignoring or deviating from God's teachings which He revealed through the various prophets and messengers from Adam to Muhammad, Allah's peace be upon them all, tend to harm and corrupt life-all its aspects and everything in it, including man himself.

In their discussion of what that means in realistic terms, most commentators explain that guidance from Allah points man to his role and purpose in this life, and His commands provide him with the principles and laws that, when honored, would undoubtedly make his existence on planet Earth sensibly and comfortably livable. Further, many expound and discuss the fact that man, believers included to varying degrees, manage to ignore God's revealed guidance and introduce mischief into all walks of life which induce damage that has proven to be, in certain situations at least, immeasurably vast and absolutely irreversible. Yet only a few commentators have discussed man's impact on the nature, that is creation, as environment from a perspective we deem relevant today.

Commenting on the phrase ba'ada islaheeha, "after it has been set aright (by God)," in the aforementioned verse, Imam Fakhruddin ar-Razi (d. 606AH), for example, said: "It is possible that this means after (Earth or the Universe) was set aright by making it suitable for man to inhabit it, populate it." (The Grand Commentary, 14:133). He then mentioned that it may also possibly mean that the Earth was set aright spiritually by Allah's guidance. What is not clear from this quote is whether ar-Razi knew about the now-certain geological fact that it took the Earth and its atmosphere billions of years, literally, to cool down, stabilize, and change into an environment that is suitable and conducive to habitation by man. Yet, it could be concluded from his comment that such an understanding is quite likely. This should even be clearer by considering ar-Razi's commentary on exactly the same phrase, "after it has been set aright (by God)," but in a different verse of the same surah, verse 7:85. He said: "They (scholars of tafseer) have differed as to what this means.

It was said: after Earth became right with the advent of Prophet Muhammad (PBUH. For it was corrupt before this, and he commanded them to end this [corruption] and it became right. It has also been said: What this means is do not corrupt it after Allah set it aright by increasing (His) bounty (and blessings) in it. This is the essence of the five responsibilities (the so-called Five Ultimate Objectives of Shari'ah -Maqasid), which is rooted in two principles: (1) Glorifying Allah and His commandments, which means bearing witness to the truth of tawheed and the prophethood of Muhammad (PBUH), and (2) Caring for (and loving His) creation (on this Earth, human and all else), which means no apathy, no corruption, and thus no harming. It is as if Allah is telling us that while being useful (and good) to everything (all creation) may not be possible, refrain from harming any [My creation]" (The Grand Commentary, 14:174).

To Imam ar-Razi, there is no doubt that ba'ada islaheeha referred to setting aright the physical environment of the Earth, which initially lacked the ability to support human life. This interpretation should be an acceptable part of the correct tafseer of these two verses, especially if considered in light of the guidance inherent in many other verses in the Qur'an, as well as the teachings of the Sunnah, that absolutely prohibit causing harm and spreading mischief in the land. There can be no doubt that this may be construed to mean, in today's terms, that man is obliged to protect the environment by, at least, not causing harm to it and in it.

The reason most scholars of the past did not mention the damage man can cause to the environment in the way we experience it as a matter of course today is that their tendency was to remain as close to the core message of all the revealed Books of Allah, which is to say staying mainly focused on man's disobedience to his Creator as the root cause of all that plagues him and his surroundings. It's opposite, therefore, holding true, that obeying Him establishes the balance and harmony needed for sensible human-to-human and human-to-environment relationships. In addition, the fact that man's devastation to the environment took a dangerous new course-and that keeping track of the damage was easily understood and predicted-only recently, constitutes another reason why the scholars did not explicitly discuss environmental catastrophe.

As a rule, the scholars warn against danger, in general terms only, whenever that suffices, and delve not in the particulars of a negative outcome unless it is clear that such an outcome is inevitable. And there is wisdom in such an approach, for warnings and criticism can turn into a means of killing creativity by inviting restriction, pessimism, and negativity. Hence our historical scholars who kept to these principles in their commentaries were ingenuous within the particular context of the set of verses in which ba'ada islaheeha is introduced, as well as in respect to emphasizing the general approach of the Qur'an in prohibiting all forms of harm. Contemplating the Qur'an and Allah's commandments and honestly interpreting them in relationship to the realities in question is, indeed, one of the fundamental roles of scholars and of the very essence of the burden of acquiring knowledge in Islam.

THE SHARI'AH'S (ISLAMIC SACRED LAW) ULTIMATE OBJECTIVE FOR THE ENVIRONMENT

What do these verses say about the environment and man's relationship to it? What is the Ultimate Objective(s) or maqsad (maqasid) that Islam seeks to establish as the basis for this relationship?

Let us read a few of the verses which precede and succeed the one we are discussing. Allah says in [7:54-58]:

"Indeed, your Lord is God, who created the heavens and earth in (the span of) six days. Then, (befittingly) He settled Himself over the Throne. He causes the night to enveil the day, pursuing it incessantly. And the moon and the stars are subjugated by His command. Most surely, to Him belongs all the creation and all the command. Blessed be God, Lord of (all) the Worlds. [54] (O believers!) Call upon your Lord, in humility and privately! Indeed, He does not love the transgressors (who violate God's commandments). [55]

Nor shall you spread corruption in the earth after it has been set aright (by God). So call upon Him, in fear and hope. Indeed, the mercy of God is (ever) near to those who excel in (doing) good. [56]

For it is He who sends the winds bearing glad tidings before (the rain-showers of) His mercy-until when they lift heavy clouds (aloft), We drive them to a lifeless land. Then upon it, We send down water. Then We bring forth with it fruits of every kind. Thus do we bring forth the dead, so that you may become mindful (of your own resurrection).[57]

As for the wholesome land-its plants come forth by the permission of their Lord. Yet as for that (land) which is befouled-they come forth (from it) only meagerly. Thus do We transform the signs (of God) for a people who are thankful."[58]

This is neither the only place where the Qur'an discusses man in terms of his environment nor is the prohibition of harm the only principle it seeks to teach man about. Moreover, it should be obvious that serious discussion of the issues at hand may not be possible without the full study of all Texts in the Qur'an and the authentic Sunnah (traditions) of Prophet Muhammad (PBUH) pertaining to the environment, as well as to man's proper outlook upon it. Yet, for the purpose of our discussion here, we will assume it to be sufficient to allude to these points and note them briefly. Here are the observations various scholars have mentioned concerning the revealed knowledge one might come to in the contemplation of verse [7:56].

1. Earth was not inherently or originally suitable for man to inhabit. Then Allah changed its inhospitable condition by setting it aright, a perfectly furnished habitation for life, and specifically for man.

2. After Allah has made the Earth eminently habitable, man is not to abuse it or cause any harm in it or in any way corrupt it. That is, he is neither to destroy life or being upon it recklessly, nor damage its habitability.

3. Invoking Allah's blessings and praying for His help is necessary for surviving while living on earth, not just because this enhances our relationship with Allah and with creation, but, more importantly, because man will surely be mischievous on Earth, and therefore a corrupting influence, and without Allah's mercy our fate upon the Earth is ominous.

4. Man should not lose hope in Allah's mercy because He is merciful; He is watching what we do; and He is well aware of all that we do. Yet for us to really be in His mercy at all times, we have to do good and definitely refrain from disobeying Him.

Prophet Mohammed: A Pioneer of the Environment By: Francesca De Chatel Islam Online* -

"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-Bukhari, III:513].

The idea of the Prophet Mohammed 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 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 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's 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 Principles

The Prophet'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's actions and words, a life philosophy that defined him as a person.

The three most important principles of the Prophet's 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 [4:126]."The Prophet 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 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 [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 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 recognized man's responsibility to God 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 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 Allah and against man" [Mishkat al Masabih].

The Prophet'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- Bukhari I:331] With these words the Prophet 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 wudu" which permits the use of dust in the performance of ritual purification before prayer when water is not available.

The Prophet 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 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 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"[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"[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 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 theologian El- Bukhari added: "The men of science disapprove of exaggeration and also of exceeding the number of ablutions of the Prophet." The Prophet 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 God'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 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 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 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, 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 Mohammed'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 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 book and address the current environmental crisis seriously and wisely.