Page 6 - Issue 23

The Islamic Bulletin Volume X No. 23 Page 6
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 (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 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.
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) 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.”
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” [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 (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 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.
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”.
Conclusion
It is impossible to do justice to the full scope and significance
of Prophet Mohammed (SAW)’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 (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.
ENTERING INTO CONVERSATIONS : IMAM SHAFIE
“One who knows not, and himself knows he knows not, is a student.
Teach that person. “
“One who knows not , and others know he knows, is a teacher.
Learn from that person. “
“One who knows not, and himself knows not that he knows, is humble.
Encourage him. “
“One who knows not, and himself knows not that he knows not, is stupid.
Avoid that person. “
In any dialogue keep these in mind, and you shall be guided to
productive discourses.