Islam has a rich history of emphasizing the importance of preserving the environment and conserving natural resources. The global environmental problem is one of the most urgent challenges we face today, impacting not only our generation but also future ones.
Whales are being found dead with stomachs filled with hundreds of pounds of plastic, while microplastics saturate rainwater. Additionally, clean water is a scarce resource for many individuals worldwide. Moreover, we are currently facing the most devastating extinction event since the age of dinosaurs. Research suggests that one out of every five species becomes extinct annually. Scientists now estimate that the rate of extinction is between 1000 to 10,000 times higher than the average. Consequently, multiple species are lost every day, leading to a rapid decline in our planet's biodiversity.
So, what is the Islamic faith’s position on this? To begin with, Islamic beliefs, traditions, and principles offer a comprehensive and appropriate solution to contemporary environmental concerns. Islam has a long history of highlighting the significance of environmental preservation and natural resource conservation. According to Islamic law, the basic components of nature — earth, water, fire, forest, and light — belong to all living beings, not just humans. Islam teaches us that everything has a right, like Animals, plants, air, water, and soil. With his extreme emphasis on justice and mercy, our Prophet (PBUH) advocated for the rights of all people and things.
Many specific references to the environment, as well as some important environmental principles, are found in the Qur’an. The concept of trusteeship is the first element that governs Islamic teachings on environmental sustainability. As a caliph (or guardian), a man is responsible for ensuring that the inherited property is passed on to the upcoming generation in the purest form possible. Every human being, according to Islam, is the protector of nature, and he should live in peace with all other species. Therefore, all Muslims are responsible for respecting, nurturing, and protecting the environment.
All types of corruption, especially environmental corruption, are displeasing to Allah (Subhanahu Wa Ta’ala), including industrial pollution, environmental devastation, and ruthless exploitation and misuse of natural resources. According to Holy the Qur’an, environmental protection is a religious duty as well as a social duty, not a matter of choice. Exploiting a particular natural resource is directly related to resource accountability and management.
Holy Quran says, for instance: “And do not commit abuse on the earth, spreading corruption.” (Qur’an, 2:60), Eat and drink: But waste not by excess, for Allah, loveth not the wasters (Surah Al-A’raf 7: 31).
“Children of Adam, dress well whenever you are at worship, and eat and drink (as we have permitted) but do not be extravagant: God does not like extravagant people.” (Surat Al-A’raf 7:31) and elsewhere: “And do not desire corruption in the land. Indeed, God does not like corruptors.” (Qur’an 28:77). According to the Quran, corruption on Earth is not confined to political offences such as fraud, theft, rape, illicit banking, or other familiar forms of corruption. Deforestation, the dumping of toxic waste, and the indiscriminate use of pesticides are also severe problems on the planet and thus a gross violation of Islamic beliefs. Corruption is prevalent in many aspects of life in today’s world of commercialization and greed and is truly a global concern.
Islam calls for the efficient use of natural resources and waste minimization. God says in the Qur’an: “Eat and drink, but waste not by excess; “He” loves not the excessive”, (Al-Araf 7:31). “And do not follow the bidding of the excessive, who cause corruption in the earth and do not work well”, (Ash-Shu’ara 26: 151–152). “And do not cause corruption in the earth, when it has been set in order”, (Al-A’râf 7:56).
Water also serves another socio-religious function by washing the body and clothing of filth and pollution, allowing mankind to be present at all times. Muslims are only allowed to pray after cleansing with pure (colourless, odourless, and tasteless) water. Only in a clean environment may prayers be offered. In light of these facts, Islam emphasises protecting water resources from pollution. Urinating in water (dumping dirty water into a stream of water) and washing or bathing in stagnant water are both considered haraam in Islam. According to the Prophet Mohammad (peace and blessings of Allah be upon him)., when a person is dirty, do not bathe in still water.
Islamic law concerning the protection of trees and plants has its roots in the Qur’anic teachings. These include the following: (Narrated in Ahmad b. Hanbal, Musnad, Iv, 61,374) Prophet Mohammad (Peace be upon him)said “Whoever plants a tree and takes care of it, until it becomes mature and fruitful, he will be rewarded in this mortal world and hereafter.” “If beasts or birds eat from that plant, it should be considered charity on its part.” Encouraging planting trees as a constructive exercise, he said that if there was even an hour left before the last hour and someone had a palm branch in his hand, it should be planted. Even during the war, Muslim leaders such as Abu Bakr advised their armies not to cut down trees, destroy agricultural land, or kill animals.
Wildlife and natural resources are protected under Sharia (Islamic law) by establishing “Hema” zones around regions. Industrial expansion, housing, and huge grazing are not permitted in such areas. The Prophet Mohammad (Peace be upon him) himself, followed by the caliphs of Islam, established “Hema” zones to conserve natural resources, such as public property or communal lands controlled and safeguarded by public authority.
Prophet Muhammad said, “Whosoever brings dead land to life, for him is a reward in it, and whatever any creature seeking food eats of it shall be reckoned as charity from him. “The Prophet on another occasion said, “There is no Muslim who plants a tree or sows a field for a human, bird, or animal eats from it, but it shall be reckoned as charity from him “; and, “If anyone plants a tree, no human nor any of the creatures of Allah will eat from it without it being reckoned as charity from him. “This testifies to the importance the Prophet in the early days of Islam has given to the reclamation of land and the equal rights of all God’s creatures to benefit from earth’s resources.
In his life, the Prophet Muhammad (PBUH) set a magnificent example of being ecologically friendly and going green in his life. He spent his entire life assisting people, caring for God’s other creatures, safeguarding the soil, planting trees, and protecting the environment. He was always interested in the preservation of trees. He came to Syria with his uncle when he was 12 years old and sought sanctuary under a tree. The identical tree can still be seen in Jordan’s northern deserts more than 1,400 years later. The tree that housed the Prophet is the only live tree in hundreds of square miles of emptiness. It speaks eloquently of the Prophet’s concern for tree preservation.
The Prophet Mohammad (PUBH) was very keen on planting trees and encouraged his Companions to do the same. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever plants a tree and takes care of it until it matures and bears no fruit” (Source: Musnad). Enough for Planting Trees is a charity in Islam for the rich and the poor. Whenever a person or an animal goes to the shade of a tree or enjoys the fruit that grows from it, the planter gets a reward even after death.
Other traditions of the Prophet Mohammad(PBUH) serve as a gentle reminder to us to think of Islam as an environmentally responsible faith. These traditions urge us to care for all creatures, safeguard the environment, conserve water, preserve nature, and protect all living things, including trees and animals.
“If any Muslim plants a tree or sows a seed, and then a bird, or a person or an animal eats from it, it is regarded as a charitable gift (sadaqah) for him.” (Sahi Bukhari)
One day Prophet (SAW.) passed by Saad ibn Abi Waqas (r.a) while he was performing wudu’. The Prophet (saw) asked Sa`d: “What is this wastage?” Saad replied: “Is there wastage in wudu also?” The Prophet said, “Yes, even if you are at a flowing river.”(Ibn Majah)
Likening a believer to a growing tree, the Prophet (SAW.) said: “The example of a believer is that of a fresh tender plant; from whatever direction the wind comes, it bends it, but when the wind quietens down, the plant becomes straight again…” (Bukhari)
Considering tree-planting a renewable source of reward, the Prophet said: “If any Muslim plants a tree or sows seeds, and then a bird, or a person or an animal eats from it, it is regarded as a charitable gift (sadaqah) for him.” (Sahi Bukhari).
Reminding Muslims of how important it is to keep the environment sanitary to maintain the community, the Prophet (SAW.) stated: “Beware of the three acts that cause you to be cursed: First, relieving yourselves in shaded places (that people utilize), in a walkway or a watering place…”
Similarly, the Prophet (SAW) gave paramount importance to street clean-ups when he said: “Removing harmful things from the road is an act of charity (sadaqah).” (Narrated by Abu Dharr Al-Ghafari, Riyadh As Saliheen).
This article was originally submitted to www.theviralpost.online. (The authors are regular freelancers. Views expressed are exclusively their own), The corresponding author, Mr. Aqib Ul Ahad Wani can be contacted at Email: waniaquib08@gmail.com
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