NOBLE PROPHET'S GLORIOUS MISSION:
"Those who follow the Messenger, the unlettered Prophet, whom They find mentioned In their own (scriptures),- In the Torah and the Gospel;- for He commands them what is just and forbids them what is evil; He allows them As lawful what is good (and pure) and prohibits them from what is bad (and impure); He releases them from their heavy burdens and from the yokes that are upon them. So it is those who believe In him, honour him, help him, and follow the light which is sent down with him,- it is They who will prosper." (The Holy Qur'an: 7: 157)
Showing posts with label Environment-friendly. Show all posts
Going Green: Prophet Muhammad, the Environmentalist
Tuesday, March 30, 2010By Sariya Islam
An advertisement created by an organization that works for the environment shows the blood covered body of an injured baby seal. The brightred against the white snow is a jarring illustration of human callousness.
The beautiful blue-black eyes of the baby seal mesmerise the viewer with its silent appeal for protection and justice — an appeal that perhaps is too late, this little seal is already dead. But this little seal is making a wider appeal — one that has implications beyond its own loss of life.
Maybe the voiceless seal has had its say, and some animals may yet lead a safer life. Al Gore's documentary — "An Inconvenient Truth" — is another soul-searching expression of the mess humankind has got itself into through its absolute lack of concern for the beautiful blue planet called home.
Natural systems have been destroyed. Pollutants are everywhere — the air, water, and even the soil we grow our food in. Forests are fast disappearing. Magnificent birds and animals have become extinct, and we now have a food chain with missing links.
A list like this can be almost boringly long, a never ending sermon of errors and selfishness. A vicious cycle which if left unchecked will come back in full circle to the very doorsteps of the species that set it off.
And this realisation of the self-destructive capability that uncensored progress has made human beings more cognizant of and considerate for the ecological system that they are part of.
Rallies, public protests and mass e-mails to heads of states and the "let's save the planet" bandwagon means serious business.
But being concerned with the environment is not just a matter of contemporary significance and it is not a fad that will blow away. Rather, it is a legitimate concern that can have far reaching ramifications for all humanity if left unaddressed.
Creating a Balance
Concern and care for the environment is also ateaching of the Prophet Muhammad (peace be upon him), and therefore a duty on all Muslims.
Prophet Muhammad guided mankind to an ideology in which the human need for development has underpinnings of justice, generosity and good governance. Therefore, human progress must be fair to all concerned, be it man, woman, animal, or plant.
Prophet Muhammad encouraged simplicity of life. This trait is a good example he set for us in "going green". This means no fancy jargon or complex techie thingies that might save energy but cost the world. We should seek just simple doable solutions to problems that were once avoidable but today are at least still controllable. Three paradigms seem central to the Prophet's explanation of humanity's relationship with the environment.
Humility: An understanding that all of creation belongs to God.
Justice: Deeds must be just and fair to all concerned.
Sustainability: Avoidance of all extravagances and measured use of any natural (or other) resource.
Once this concept of respect is firmly grounded in our thoughts, attitudes and actions, we can progress further to realize how respect can ensure that we are just in all that we do.
As per the Quran, human beings are God Almighty's vicegerents on this world and inheritors of the earth. God says in the Quran what it means (It is He Who hath made you (His) agents, inheritors of the earth)(Al-An`am6:165).
A vicegerent has power and authority, but also has responsibility towards every living being it has authority over,a balance in which the relationship is symbiotic; all efforts are conscientious and any achievements are sustainable.
The Prophet has said that "The world is beautiful and green and verily Allah has installed you as a vicegerent in it in order to see how you act …" (Muslim).
The responsibility therefore comes with a test attached to it, a duty to ensure that all deeds must be fair, all acts commendable. It is within this framework that Prophet Muhammad's philosophy of care for the environment can be explored and understood.
Even the most taken for granted amenities of life are a blessing from God Almighty, be it the water we drink or the air we breathe as the water could have been bitter to taste while the air may have been poisonous fumes unsuitable for breathing.
These resources and any other must be used in moderation. Processes must be sustainable, ensuring that our heirs have enough for their use and so forth.
Being Just to Animals
The Prophet has said: "The Compassionate One has mercy on those who are merciful. If you show mercy on those who are on earth, He who is in heaven will show mercy on you" (At-Tirmidhi).
God forbade purposeless killing of any animal or bird, be it as tiny as a sparrow. The only purpose for which an animal may be killed is for consumption. Hunting for sport is classified as senseless and is wrong. If these rules were adhered to, the life of the baby seal in the beginning of the article may have been spared.
Provocation of animals to fight for sport or entertainment causes pain and harm to the animals and was strongly condemned by the Prophet. The matador who infuriates a bull, leading it on a wild goose chase ending in its death, is just as cruel as the people chasing a bull through the streets.
These and other such acts are demeaning to an animal and deny it the respect it deserves and would have no place in an ecologically conscious settings. There is a narration which tells us that Ibn Umar, the son of Umar ibn Al-Khattab who was the second Muslim caliph, stopped some young boys from target practice on a chicken.
He said "May Allah condemn the one who branded the donkey" (Muslim) and that it was a sin for a man to imprison animals which were under his power.
It would be interesting to see the response of contemporary battery farmers who breed chickens to live their entire lives in cages so small that they can barely turn around.
In another narration, some of the Prophet's companions captured the chicks of a bird. The irate mother spread her wings and tried to get her babies back. Seeing her, the Prophet asked "Who grieved this for its young ones? Return its young ones to it" (Abu Dawud).
To end, it would be appropriate to illustrate the Prophet's fondness of trees. He said that "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" (Bukhari).
He forbade the cutting of trees during war. He has also said that if you are planting a tree and something as serious as doomsday comes upon you, continue planting the tree.
This was the Prophet's way, which requires respect from humankind for the rest of creation that we share this planet with.
Prophet Muhammad: A Pioneer of the Environment
Saturday, March 13, 2010By Francesca De Chatel
"There is none amongst the believers who plants a tree, or sows a seed, and then a bird, or a person, or an animal eats thereof, but it is regarded as having given a charitable gift [for which there is great recompense]."[Al-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.
http://www.islamicity.com/articles/articles.asp?ref=IO0712-3452&p=1
Ecology and the Prophet of Islam
Saturday, March 13, 2010By Tariq Ramadan
Awareness that the Universe is in fact a Revelation that must be respected, read, understood, and protected should reform our minds and our attitudes toward nature, animals, and therefore also to an economy focused on economic production and the mad logic of economic growth at all costs to society.
We are still very far from that and reflection about the outcomes of human activity, of levels of consumption, and of development is either absent or else remains very superficial or oversimplified: little communication has been established with the non-Muslim agents and organizations who specialized in such issues and gave us more concrete and less structural or formalistic answers.
Muslim women and men, wishing to be faithful to the deepest essential teachings of Islam, should be primarily interested in the studies-and real-life experiences-which raise questions about our development and consumption models, our utilitarian relationship to nature, and our ecological carelessness. Instead of that, consciences are stifled by heaps of legal rulings, of fatawa which address formal or secondary issues (such as, for instance, the strictly lawful character of ritual slaughter techniques in the production of meat), without considering far deeper issues such as reflection over ways of life and modes of behavior and consumption.
And yet, what should we remember of those Quranic verses that speak so beautifully of the signs in the Creation? What should we understand, when reading those verses that drew tears from the Prophet, such as that over which he pondered until dawn: "In the creation of the heavens and the earth, and the alternation of night and day, there are indeed signs for all those endowed with insight."
The Messenger's spiritual initiation began by transforming his outlook on the world, causing him to perceive signs that spoke to him and called on him to ponder, understand, and get closer to the One. He never forgot it, and when looking into his Prophetic experience we cannot but become convinced that there can be no spiritual path without the heart and mind relating more deeply to time, space, nature, and animals. The One appealed to hearts, starting by transforming believers' outlooks on the elements, then on themselves, to turn again to the Universe. This is the meaning of the verse: "We will show them Our signs on the horizons and in themselves, until it becomes clear to them that this [Revelation] is the truth."
The Prophet of Islam continuously reminded his Companions of the importance of the signs in Nature and of respecting it totally. One day, as he was passing by Sa'd ibn Abi Waqqas, who was performing ritual ablution, the Prophet scolded him: "What is this waste, o Sa'd?" "Is there waste, even in ablution?" Sa'd asked. And the Prophet answered: "Yes, even when using the running water of a stream." Water is a central element in all teachings and ritual practices since it represents the purification of body and heart, in both the physical ("real") and spiritual worlds. But the Prophet taught Sa'd and his Companions that neither water nor any element in nature should ever be considered merely as a "means" toward their spiritual edification; on the contrary, respecting them and using them moderately was already in itself a form of spiritual exercise and elevation, a "goal" in their quest for the Creator.
The Prophet's insisting on refusing to waste even "the running water of a stream" shows that he places respect for nature on the level of a primary principle, of a higher objective that must regulate behavior whatever the situation and the consequences of human action may be. This is not an ecology stemming from the foreboding of catastrophes (set off by human actions) but a source of an "ecology at the source" in which humankind's relation to nature rests on an ethical bedrock linked to understanding the deepest spiritual teachings. A believer's relationship to nature can only be based on contemplation and respect. This is what led the Prophet to say: "If one of you holds a [palm] shoot in his hand when Judgment Day arrives, let him quickly plant it." The believing conscience should therefore feed on this intimate relationship with nature to the very end, so that even one's last gesture should be associated with the renewal of life and its cycles.
The same teaching runs through the Prophet's life: he kept drawing his Companions' attention to the necessity of respecting all animal species. He once told them the following story: "A man was walking along a road, in very hot weather. He saw a well and went down to quench his thirst. When he climbed up again, he saw a dog panting with thirst and said to himself: 'This dog is as thirsty as I was: He then went down the well again, filled his shoe with water and climbed up, holding it between his teeth. He gave the dog to drink and God rewarded him and forgave his sins' The Prophet was then asked: "0 Prophet, are we rewarded for treating animals well?" And the Prophet answered: "Any good towards a living creature gets its reward." Through such traditions and his own example, the Messenger pointed out that respecting animals was part of the most essential Islamic teaching. He used all opportunities to stress this dimension.
Numerous verses and Prophetic traditions express this: they clearly set forth the terms of an Islamic ethics that should be spelled out according to the higher goals of the message as a whole. We are far from the often superficial, chaotic, if not contradictory, reflections proposed today by Muslim societies and communities, their scholars, their thinkers and their institutions, to the notable exception of a few individuals or organizations that spend a large amount of their energy swimming against the tide.
Courtesy: http://www.islamicity.com/articles/Articles.asp?ref=IC0903-3825
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