Abusing the environment: an Islamic perspective

Islam expresses great concern for the environment. A number of verses
in the Quran and the sayings of Prophet Muhammadhave addressed this
issue. Islam's solution to environmental problems lies in man's
adaptation of its guidance. Allaah has stated that He made all the
material objects on earth for man's use, not for his abuse.
Allaah Almighty has not prevented humankind from enjoying a luxurious
standard of living, but this should notbe maintained by damaging and
abusing natural resources. This is clearly stated in a number of
verses in the Quran. Allaah says )what means(:"But seek, through that
which Allah has given you, the home of the Hereafter; and)yet(, do not
forget your share of the world. And do good as Allah has done good to
you. And desire not corruption in the land. Indeed, Allah does not
like corruptors."]Quran 28:77[
The Quran and the Sunnah of Prophet Muhammadcontains instructions for
Muslims to preserve the environment, which includes not cutting down
trees unnecessarily. In this respect, Prophet Muhammadpointed out that
there are benefits in planting trees,which will last until the Day of
Judgment. This is illustrated in the saying of the Noble Prophet:"If
the Hour is imminent and anyone of you has a palm shoot )to plant( in
his hand and is able to plant it before the Hour strikes, then he
should doso and he will be rewarded for that action."
Allaah has ordained severe punishments for those who damage and abuse
natural resources. He says )what means(:"Eat and drink from the
provision of Allaah, and do not commit abuse on the earth, spreading
corruption."]Quran 2:60[
"Corruption has appeared throughout theland and sea by )reason of(
what the hands of people have earned, so He )i.e. Allaah( may let them
taste part of )the consequences of( what they have done that perhaps
they will return)to righteousness(."]Quran 30:41[
Ibn Mas'oodreports,"While we were on a journey with Allaah's
Messengerhe went a short distance from where we had encamped. There we
sawa small bird with two of its chicks and caught them. The bird was
fluttering when the Prophetcame back, so heasked, 'Who has distressed
it by taking its chicks ?' Then heasked us to return the chicks. There
we also sawan anthill and burnt it out. When the Prophetsaw that, he
asked, 'Who has burnt it?' When we informed him that we had done it,
he said, 'Onlythe Lord of fire has the right to punish with fire.'
Allaah says in the Quran)what means(:"And there is no creature on )or
within( the earth or a bird that flies with its wings except that they
are nations)communities( like you."]Quran 6:38[
We infer from the Prophet's statement and this Qur'anic verse that
allliving things are partnersto man in existence and they deserve our
respect. We must be merciful toward animals and strive to ensure the
preservation of different species.
Islam forbids wasting water and using it without benefit. The
preservation of water forthe nourishment of humankind, animal life,
bird life and vegetation is a practice that gains Allaah's pleasure.
In his article "Islam and the Environment," Arafat El Ashi, director
of the Muslim World League in Canada, ] www.al- muslim.org[
writes,"Human life is sacred in the sight of Islam. No oneis permitted
to take the life of another person except as life-for-life."
Under Islam, El Ashi states, "It ]is[ incumbent on every Muslim to
contribute his/her share in improving greenery. Muslims should be
active in growing more trees for the benefit of all people." Even
during battle, Muslims are required to avoid cuttingdown trees that
are useful to people.
Humankind's stewardship of the earth entails a profound
responsibility. Other living species, as mentioned above, are also
considered by Allaah to be "communities". Creation itself, in its
boundless diversity and complexity, may be thought of as a vast
universe of "signs" of Allaah's Power, Wisdom, Beneficence and
Majesty. The responsibility of humankind is to keep Allaah's creation
undistorted. The environment is a trust presented by Allaah to
humankind and its abuseis a misuse of Allaah's trust.

Whoever turns away from my Sunnah is not from me

Anasreported that: "Three men came to the houses of the wives of the
Prophetand askedhow his worship was. When they were informed, they
considered their own worship to be insignificant and said: 'Where are
we in comparison to the Prophetwhen Allaah has forgiven his past and
future sins?' One of them said: 'As for me, I shall offer prayer all
night long.' Another said: 'I shall observe fasting perpetually, never
to break it.' Another said: 'I shall abstain from women and will never
marry.' The Prophetthen came to them and said:"Are you the people who
said such things? I swear By Allaah that I fear Allaah more than you
do, and I am most obedient and dutiful among you to Him, but still, I
observe fasting)sometimes( and break it )at others(; I perform
)optional( prayer )at night sometimes( and sleep at night )at others(;
I also marry. So whoever turns away from my Sunnah )i.e., my way( is
not from me."]Al-Bukhaari &Muslim[
Anasalso reported: "A few of the companions ofthe Prophetinquired from
his wives about his worship when he would be alone. When they found
out, one of them said: 'I shall abstain from women and will never
marry.' Another said: 'I shall never eat meat.' Another said: 'I will
always offer the night prayer and shall never sleep.' Later, the
Prophetascended the pulpit, praised and thanked Allaah, and then
said:"Whyare some people saying such things? I perform )optional
night( prayers )sometimes( and sleep at night )at others(; I observe
fasting )sometimes( and break it )at others(; and I marry. So whoever
turns away from my Sunnah )i.e., way( is not from me."
'A few of the companions' in the narration means that there were
between three to nine of them, and their asking: 'Where are we in
comparison to the Prophetwhen Allaah has forgiven his past and future
sins?' means that since they didnot have this assurance that Hehad,
then it followed that they wouldhave to exert more effortin order to
try to attain it;however, heexplainedto them that one may do the
things that these menwished to refrain from and still be fearful of
Allaah and obtain a greatreward.
The second narration of this story includes different things that the
companions stated that they will abstain from, which proves that they
were more than three in number.
Also, the speech of the Prophetin the first narration reflects that
hespoke to them directly, whereas the second one indicates thathespoke
generally, without directing his speech to them in particular. It may
be that hefirst spoke to everybody in the congregation and explained
that such abstention is impermissible, and then spoke to the men
concerned in private, addressing them personally so as not to expose
their identity to others, which may have caused them embarrassment.
The fact that the Prophettook an oath was in order to show these men
that despite him being forgiven by Allaah, hedid not do what they
planned to do, which was to exaggerate in their worship, and that
reward from Allaah couldbe attained without such exaggeration; this is
because he who is moderate in his worship is more likely to
continuewhereas those who exaggerate will eventually become too weak
to continue and give up.
His saying:"…my Sunnah…"did not refer to the Islaamic categorization
which refers to recommended acts ratherthan obligatory ones. Rather,
it refers to his complete manner in life and his approach to every
matter. Heinstructed them that the one who worships in anyway other
than his is not from him, meaning, that he does not follow him; here,
hewas alluding to the methods that monks have, who innovated extreme
ways of worship for which they have been dispraised by Allaah.
The one who worships ina way other than that of the Prophethas not
left the fold of Islam if he did it in ignorance or was mistaken in
his interpretation of the Sunnah, but if he does it due to wishing to
deliberately shun the way of the Prophetand thinks that his way and
method is better, then he has committed an act of disbelief.
The following are some of many benefits that we can extract from this narration:
· The recommendation of imitating the ways of one's seniors and
following in their footsteps, and that if one is unable to find out
about their way of doing things by means of inquiring from men, thenit
is permitted to inquire from women, provided that nobody will be
subjected to temptation.
· The virtue of marriage and an encouragement of it.
· One may do righteous deeds openly and inform others about them,
provided he feels secure from thereby becoming arrogant.
· Deeds that are Islamically permitted maybecome recommended, disliked
or prohibited, according to one's intention.
· Imaam At-Tabarisaid:"This narration refutes the claim of those who
forbid eating lawful foods and wearing permissible clothing, claiming
that it is better to use harsh clothing and refrain from eating good
food."But, Imaam Ibn Hajaradded to this saying:"The fact of the matter
is that the one who gets himself accustomed to always consuming fine
things )i.e., food and clothing( may become too habituated to them and
therefore cannot live without them, and consequently, when he is
deprived from them, he maycommit prohibitions in order to attain what
he is accustomed to. On the other hand, refraining from them from the
perspective of prohibiting them for oneself contradicts the saying of
Allaah inthe thirty-second verse of Soorah Al-A'raaf)which
means(:"Say: 'Who has forbidden the adornment of ]i.e., from[ Allaah
which He has produced for His servants and the good ]lawful[ things of
provision?..."]Quran 7: 32[
· The good deeds that arecontinuous are the dearest to Allaah, even if
they are few.
· The method of the Prophetis the very best one, whereby he would
sometimes eat in order to preserve his strength, and fast at other
times; he would also sleep at night sometimes in order to have the
strength to prayat night on other occasions; also, he would marry in
order to fulfil his desires, save himself from following his lusts,
maintain his chastity, andincreasing the number ofMuslims.
· A warning against exaggeration in the matters of the religion
because this leads to one stopping the deeds that he is performing.
Also, one who exaggerates in acts of worship will eventually become
apathetic, which may cause him to stop his obligatory acts of worship
and not only theoptional ones that he performs. Also, one who only
performs the obligatory deeds is also in great danger; if he loses
interest, he may abandon worship altogether; so the best way is to be
moderate.
· Finally, There is an indication in this narration that knowing
Allaah and His rights and commandments is of a higher rank than simply
worshipping Him without it, and that the deeds of the heart are
essential for practicing servitude to Allaah.

The value of glorifying the Sacred City

The importance of values lies in the fact that they are the criterion
by which people, ideologies,actions, positions and subjects can be
judged and measured; moreover,values decide the identityof the
community; the values in a given community have a direct effect and
influence on the manners and conductwhich the members of that
community adopt.
Whenever the values of acommunity originate from the teachings of its
faith, the behaviour and conduct of its people will reflect such a
faith and they will certainly enjoy fine and fulfilling lives within
their respective communities.
Strengthening the social values that Islaam instructs and emphasises
upon is the safety valve that protects and guards the community, and
one of the greatest and most important of such values is to glorify
the symbols of Allaah. Indeed, such glorification results in lofty
social customs and etiquettes that guaranteethe stability of the
Muslimcommunity and assures happiness in this life and the Life to
come.
Allaah Almighty has madethis city a Sacred and Secure one and has
honoured His House )the Ka'bah(; He made glorifying this city one of
the most honourable actsof worship by which a person draws close to
Allaah; He Says )what means(:"That ]is so[. And whoever honours the
symbols]i.e. rites[ of Allaah — indeed, it is from the piety of
hearts."]Quran 22: 32[
Glorifying what Allaah and His Messengerhave glorified results in
establishing great social values that will yield countless benefits to
the Muslims, and will reflect the unity of the Muslims - a nation that
direct themselves to one Qiblah,believe in one religion and harbour
the same objectives and hopes, as if their hearts are that of a single
person.
Due to the great value that glorifying Honourable Makkah has in the
hearts of the Muslims, it is a very easy task to attract diverse human
resources to invest in a project that aims to glorify this great city,
and for Muslims fromdifferent sectors within the Muslim community to
cooperate in order to instil such glorification inthe hearts and
spread it amongst the people.
This was the initiating point for the project of 'Glorifying
theSacredCity'. The project was derived from the texts of the Book of
Allaah that were revealed in Honourable Makkah and the Sunnah of His
Prophet, whose prophethood began in it.
The Prophettaught us how to build this value ofglorifying Makkah -
since his prophethood started in Makkah itself - in a practical manner
that is away from fantasy and ina realistic manner that is easy to
comprehend, andmade it deeply rooted in the hearts in a way that
guaranteed the continuity of such glorification by those who reside in
the Sacred City and those who come to visit it. He did so with great
wisdom and with tender care which causedpeople to long to see
andglorify thisSacredCity.
Under the sponsorship of his Royal Highness Prince 'Abdul-Majeed bin
'Abdul-'Azeez, the Governor of the province of Makkah, on the
fifteenth day of the month of Sha'baan, 1426 AH this project was
initiated in a celebrationattended by many princes, government
officials from different departments in the city of Makkah, mayors,
neighbourhood chiefs and school principals.
The gathering included video footage and Islaamic songs and was
concluded with a speech delivered by his Royal Highness in which he
announced the launchingof the project and encouraged government
officials and the residentsof Makkah to support and partake in the
project.
The project aims - through various committees, programs and
advertisements - to revive the role of organizations and individuals
in shaping the social behaviour of the Makkan community, raising
people's awareness about the status of Honourable Makkah and
encouragingpeople to glorify it, so that this value and principle of
glorifying Makkah becomes an influential tool that affects and directs
people's vision and strengthens community bonds, families,
neighbourhoods and the Makkan community in its entirety.

Dought & clear - Every cloud has a silver lining.

I have seen on TV many of the calamities that have befallen the Muslim
ummah, in Palestine our wounds are bleeding; in Chechnya our bodies
arecut; in Afghanistan our houses are destroyed; inthe Philippines and
in Kashmir... and now in Iraq.
Tomorrow only Allaah knows who will be meet this fate...
Are these calamities and these disasters that we see good or bad?.
Praise be to Allaah.
Disasters and calamities have been created for a reason, which none
can fully comprehend but Allaah. Some of the things that Allaah has
shown to us indicate this.
1 - Disasters and calamities are a test of the believer's patience.
Allaah says (interpretation of the meaning):
"Or think you that you will enter Paradise without such (trials) as
came to those who passed away before you? They were afflicted with
severe poverty and ailments and were so shaken that even the Messenger
and those who believed along withhim said, 'When (will come) the Help
of Allaah?' Yes! Certainly, the Help of Allaah is near!"
[al-Baqarah 2:214]
2 - This is a sign of man'sweakness and his need for his Lord, and
shows that he cannot succeed unless he realizes his need for his Lord
and starts beseeching Him.
3 - Calamities are a means of expiation of sin and raising one's
status. The Prophet(peace and blessings of Allaah be upon him) said:
"There is nothing that befalls a believer, not even a thorn that
pricks him, but Allaah will record one good deed for him and will
remove one bad deed from him."
Narrated by Muslim.
It was narrated that Abu Hurayrah said: The Messenger of Allaah(peace
and blessings of Allaah be upon him) said: "Trials will continueto
befall the believing man and woman, with regard to themselves, their
children and their wealth, until they meet Allaah with no sin on
them." Narrated by al-Tirmidhi, 2399; classedas saheeh by al-Albaani
inal-Silsilah al-Saheehah, 2280.
And it was narrated that Jaabir said: The Messenger of Allaah(peace
and blessings of Allaah be upon him) said: "On the Day of
Resurrection, when people who had suffered affliction are given their
reward, those who were healthy will wish their skins had been cut to
pieces with scissors when they were in the world." Narrated by
al-Tirmidhi, 2402. Seeal-Silsilah al-Saheehah, no. 2206.
4 - One of the reasons for calamities is so that people will not feel
content only with this world. If the world were free of calamities,
man would love it more and feel content with it, and would forget
about the Hereafter. But calamities wake him up from his negligence
and make him strive for the place in which there are no calamities or
trials.
5 - One of the greatest reasons behind calamities and trials is towarn
against falling short in some matters, sothat man can make up for the
areas in which hehas fallen short. This is like the warning that is
issued to an employee orstudent who is falling short. The purpose
behind it is to make him make up for his shortcomings. If he does
that, then all well and good, otherwise he deserves to be punished.The
evidence for that includes the verse (interpretation of the meaning):
"Verily, We sent (Messengers) to many nations before you (O Muhammad).
And We seized them with extreme poverty (or loss in wealth) and loss
in health (with calamities) so that they might humble themselves
(believe with humility).
When Our Torment reached them, why then did they not humble themselves
(believe withhumility)? But their hearts became hardened, and Shaytaan
(Satan) made fair-seeming to them that which they used to do"
[al-An'aam 6:42]
Another reason... is as a punishment for those who were previously
warned, but did not benefit from the warning and mend theirways, and
persisted in their sin. Allaah says (interpretation of the meaning):
"...so We destroyed themfor their sins ..."
[al-Anfaal 8:54]
And Allaah says (interpretation of the meaning):
"And indeed, We destroyed generations before you when they did wrong,
while their Messengers came to them with clear proofs, but they were
not such as to believe! Thus do We requite the people who are
Mujrimoon"
[Yoonus 10:13]
"And when We decide todestroy a town (population), We (first) send a
definite order (to obey Allaah and be righteous) to those among them
[or We (first) increase in number those of its population] who lead a
life of luxury. Then, they transgress therein, and thus the word (of
torment) is justified against it (them). Then We destroy it with
complete destruction"
[al-Isra' 17:16]
Ibn Taymiyah (may Allaah have mercy on him) said: "Grief may be
accompanied by that for which a person will be rewarded and praised,
so it may be good in thatsense, not that grief is good in and of
itself, such as one who feels sad for falling short in religious
matters or for calamities that befall theMuslims. In this case a
person will be rewardedfor what is in his heart of loving good and
hating evil, and so on, but grief in itself, if it leads to failure to
do that which is enjoined, namely patience, jihad, seeking benefits
and warding off harm, is forbidden, but if the person does not give it
up, and it is not recorded as a sin for himthen he is fine."
So the one who wishes that Allaah would change his situation without
any effort on hispart and that of others like him needs to understand
this.
6 - Allaah says (interpretation of the meaning):
"Verily, We sent (Messengers) to many nations before you (O Muhammad).
And We seized them with extreme poverty (or loss in wealth) and loss
in health (with calamities) so that they might humble themselves
(believe with humility)"
[al-'An'aam 6:42]
al-Sa'di (may Allaah havemercy on him) said: (Thismeans) We sent
(Messengers) to the nations who came before you, and they disbelieved
in Our Messengers and rejectedOur signs. So We seized them with
poverty, sickness, calamities and disasters as a mercy fromUs to them,
so that they might humble themselves before us and turn to Us at times
of hardship.
And Allaah says (interpretation of the meaning):
"Evil (sins and disobedience to Allaah) has appeared on land and sea
because of whatthe hands of men have earned (by oppression and evil
deeds), that He (Allaah) may make them taste a part of that which they
have done, in order that they may return (by repenting to Allaah, and
begging His Pardon)"
[al-Room 30:41]
al-Sa'di interprets the word fasaad (translated here as "evil") as
referring to the disastersthat develop on land and sea, which are
making people's lives difficult and causing a lot of problems with
regard to their livelihood and well-being.
And the disasters that befall them themselves, such as diseases,
plaguesand the like, which happen because of the things their own
hands have wrought of evil deeds that can only lead to bad
consequences.
This phrase "that He (Allaah) may make them taste a part of that which
they have done" means, so that they might know that Allaah is
requiting them for their deeds, so He gives them a foretaste of the
recompense of their deeds in this world, "in order that they may
return (by repenting to Allaah, and begging His Pardon)" i.e., repent
from their deeds that have had this bad effect on them, and set their
affairs straight.
Glory be to the One Who blesses by means of His punishment, for if He
were to make them tasteall that they have done, no living creature
wouldbe left alive on earth.
7 - Worship at times of hardship and tribulationhas a special flavour
anda special reward.
It was narrated from Ma'qil ibn Yasaar that the Prophet(peace and
blessings of Allaah be upon him) said: "Worshipping at times
oftribulation and confusion is like migrating to join me." Narrated by
Muslim, 2948.
Al-Nawawi said: "The Prophet(peace and blessings of Allaah be upon
him) said, 'Worshipping at times oftribulation and confusion is like
migrating to join me.' The reason why worshipat such times is of such
great virtue is that people become negligent about worshipand are
distracted from it, and no one focuses onworship except a few."
Al-Qurtubi said: "Tribulation and great hardship will happen until the
matter of religion is taken lightly and people will care about nothing
but their worldly affairs and how to earn a living. So worship becomes
very important at times of tribulation, as Muslim narrated from Ma'qil
ibn Yasaar in the marfoo' report: 'Worshipping at times of tribulation
and confusion is like migrating to join me.'"
8 - Blessings that come after pain, hardship and calamity are more
precious to people.
So then they appreciate the blessings of good health and safety as
theyshould be appreciated.
Another of the benefits of calamity is a reminderof how Allaah has
blessed man, because the man who is created with sight - for example -
forgets the blessing of sight and does not reallyappreciate it, but if
Allaah tests him with temporary blindness, then restores to him his
sight, he will fully understand the value of this blessing. If things
are always easy a personmay forget this blessing and not be grateful
for it, so Allaah takes it awayand then restores it, as a reminder to
him to be grateful for it.
Calamity may remind theperson to whom it happens and others of the
blessings of Allaah. So when a person sees one who is insane, he
appreciates the blessing of sanity; when he sees one who is sick, he
appreciates the blessing of sound health. When he sees a kaafir who is
living like cattle, he appreciates the blessing of faith. When he sees
an ignorant man he appreciates the blessing of knowledge. Only the one
whose heart is openwill feel this. Those who have no heart do not give
thanks for the blessings of Allaah, rather they are arrogant towards
the creation of Allaah.
9 - The benefit of calamity is that it rescuesman from negligence and
alerts him to his shortcomings in keepinghis duty to Allaah, so thathe
does not think that he is perfect, which would lead to hardeningof his
heart and negligence.
Allaah says (interpretation of the meaning):
"When Our Torment reached them, why then did they not humble
themselves (believe withhumility)? But their hearts became hardened,
and Shaytaan (Satan) made fair-seeming to them that which they used to
do"
[al-An'aam 6:43]
10 - One of the benefits of tribulations and hardships is purification.
Hardships reveal how people really are, and distinguish the good from
the bad, the true from the false, the believer from the hypocrite.
Allaah says of the Battle of Uhud and what happened to the Muslims on
that day, explaining part of the wisdom behind this trial
(interpretation of the meaning):
"Allaah will not leave thebelievers in the state in which you are now,
untilHe distinguishes the wicked from the good"
[Aal 'Imraan 3:179]
So the true nature of all things is shown clearly.
11 - When Muslims help those Muslims who have been afflicted by
calamity, they will be rewarded for that. The Prophet(peace and
blessings of Allaah be upon him) said: "The likeness of the believers
in their mutual love, mercy and compassion isthat of the body; when
one part of it suffers, therest of the body joins it in staying awake
and suffering fever." Narrated by al-Bukhaari,6011; Muslim, 2586.
And he(peace and blessings of Allaah be upon him) said: "None ofyou
truly believes until he loves for his brother what he loves for
himself." Narrated by al-Bukhaari, 13; Muslim, 45.
12 - At times of hardshipand war we see the true meaning of the words
ofAllaah (interpretation of the meaning):
"Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety)"
[al-Maa'idah 5:2]
Ways of cooperating in da'wah and supporting Islam include: waging
jihad against the kuffaarand hypocrites for the sake of Allaah,
joining with the people of Islamic da'wah in fighting the followers of
kufr and misguidance, and preparing all means and tools for jihad for
the sake of Allaah.
One of the ways of cooperating in supporting Islam that was invented
at the timeof the Prophet(peace and blessings of Allaah be upon him)
is cooperating in killing those who claimed to beProphets, killing the
leaders of the mushrikeen and the apostates, including those who
insulted the Prophet(peace and blessings of Allaah be upon him).