‘We offered the Trust to the heavens, the earth, and the mountains, yet they refused to undertake it and were afraid of it; mankind undertook it–they have always been inept and foolish.’ (33:72)[1]
Among the innumerable mercies Allah ta'ala has bestowed upon His creation in the Shari’a is the relationship between humanity and the natural environment. The Qur’anic narrative establishing a khalifat Allah fi’l-ard or vicegerent is fundamentally unique within the monotheistic tradition in which humanity’s relationship to earth is described as steward rather than an owner. Both in the passages of the sacred text and the prophetic traditions pertaining to creation demonstrate an inherent harmony ingrained within the core dimensions of Islam. As with many Qur’anic injunctions, there is an infinite revealing of knowledge taking place with the unfolding of time and our increased understanding of creation through the evolution of the sciences. As modernity illustrates, however, it is only by the Grace of Allah that the seeker of knowledge strives to comprehend revelation utilizing the blessing of the intellect. Dismissing the Divine element in the quest for understanding is to our spiritual peril as environmental degradation is to our existence.
In the Qur’an, Allah describes guiding the ummah or community of believers down ‘middle path’ (2:143) which is manifested in the pursuit of a balanced life. Observation of the proper implementation of Shari’a, the Divine Path, is witnessed in the natural environment. Importantly, the Ayaat or verses in the Qur’an as well as the miracles in creation (Ayaat bayyinat) are each defined as signs of the Divine presence. Islam itself can be described as din al fitra or the primordial faith, likewise, all life is created on fitra, i.e., its inherent nature. The concept of fitra is interwoven through the entirety of Allah’s creation with its fundamental purpose of collective praise, ‘We were not playing a pointless game when We created the heavens and earth and everything in between; We created them for a true purpose, but most people do not comprehend.’ (44:38-39)
Within this context it is clear that we should direct our orientation with what occurs in nature through the teachings of Allah and His Messenger. Although the awareness of adhering to the prophetic wisdom is very much alive in the Muslim consciousness, most of us neglect the ecological consequences of our interactions with, and responsibilities to the planet. There are several attributing factors to this dilemma; chief among them are modernity and the erroneous identification of dunya (worldly life) with the world itself. The distractions that exist within contemporary societies often result in forgetfulness and in many cases a dismissal of the Divine presence. Filling the vacuum left behind is the constant procurement of material wealth, often at the expense of others’ wellbeing. In this scenario, science reigns supreme and the worship of God is considered backward and illogical. Hence, there is no recognition of the rights that have been designated by Shari’a ordained to individuals or the world around them. Those who do make an effort to balance their spiritual and worldly lives commonly confuse life in the world with the world itself. As Muslims we learn “to live in the world as though stranger a or a traveler”[2] ,however, this does not suggest that we are to negate the health planet in the process, rather, we should not allow ourselves to be distracted by the quest for consumption.
As stewards, believers have been charged with ensuring the well-being of Allah’s creation as it is within His creation that He reveals Himself to us and as one scholar relates, “the world is good to the degree that Allah is present in it.”[3] Throughout the Qur’an, the reader is commanded to observe the phenomena of the natural world:
In the creation of the heavens and earth; in the alternation of night and day; in the ships that sail seas with goods for people; in the water which God sends down from the sky to give life to the earth when it has been barren, scattering all kinds of creatures over it; in the changing of the winds and clouds that run their appointed courses between the sky and earth: there are signs in all these for those who use their minds. (2:165)
What may appear insignificant in nature would be considered monumental were it replicated by a scientist. Most of us are easily wowed by the output generated with sound engineering or 3D televisions while simultaneously discounting the power of a thunderstorm or the ability to physically engage our actual surroundings.
Human innovation in science and technology is built upon the understanding of Allah’s ecological blueprint, but often lacks the proper lens through His guidance is revealed. Whether it is an electrical grid or the operations of a postal system, everything can be retraced to reveal its Divine origin in that every operation contains a central distribution system from which the entity is allowed to function; this literally mirrors everything from human physiology to pollination. It is commonly assumed that early advances in engineering such as irrigation and aeronautics were the building blocks to modern water supply systems and innovations in aerospace, however, we ought not lose sight of the fact that these were precisely modeled after our understanding of creation. Yet, with unparalleled hubris, we take it upon ourselves to patent organisms that we are not the authors of, in the name of increasing material gain and market hegemony.
One of the many allegories Allah ta'ala extends to the human being to ponder over comes in the form of what is normally deemed insignificant. Within the Qur’an, several challenges are offered to the reader as a means to demonstrate what should already be apparent: ‘here is an illustration, so listen carefully: those you call on beside God could not, even if they combined all their forces, create a fly, and if a fly took something away from them, they would not be able to retrieve it.’ (22:73) Although the fly is considered a pest, the fact that it is far beyond our ability to replicate ought to humble us. Scholars have also pointed out that if a fly were to escape with a morsel of bread, the fact that digestion occurs outside its body demonstrates that even if caught, the bread it escaped with will be no more.
There exist countless examples within creation that are often considered without purpose, although as mentioned above, the purpose of creation is not predicated on our ability to recognize it. What is clear, however, is as khalifa we must not only respect but protect the ecosystem we have been entrusted with. Sadly, despite modern understandings of the inner workings the ecological system, humanity continues not only to neglect but actually accelerate its destruction. Elementary reasoning plainly demonstrates that the environment is not dependent upon us, rather the opposite, yet we are the only species actively and knowingly working toward its self-destruction. If we were to annihilate life as we know it, the earth would remain capable of regenerating itself in our absence; still we treat it in the contrary.
With every extinction we contribute to, by default we are allowing another ayah to be erased from view. In this context, not unlike the self-destruction we bring down upon ourselves through environmental degradation, when we consider the signs of Allah are constantly being removed through our recklessness, not only are we depriving ourselves of His mercy but in fact we are in a state of rebellion against the Shari’a. Allah unambiguously states, ‘All that is in the heavens and earth belongs to Him’ (42:4), therefore, humanity is in no position to disrupt or dismantle that which it has been entrusted with. It is revealed ‘do not corrupt the earth after it has been set right–call on Him fearing and hoping.’ (7:56) Not only do we express thankfulness to Allah and ask His forgiveness, but the entirety of creation does likewise: ‘There is not a single thing that does not celebrate His praise, though you do not understand their praise: He is most forbearing, most forgiving.’ (17:44) To render such creation extinct not only deprives it of its supreme purpose, but we demonstrate our ingratitude toward the bounty He has bestowed upon us. According to some ulema, the Trail of Judgment will begin with the earth taking its justice upon those who transgressed against the rights owed to it as enshrined within the Shari’a, hence, the prohibitions on excess consumption and waste and the emphasis on stewardship. We should also be acutely aware of how our actions affect other forms of life, including that which is not readily apparent. If someone else suffers the result our recklessness, we will be held to account for infringing upon their rights.
Perhaps a catch 22 of living in the developed world is our increased responsibility the eco system. We know through the prophetic tradition that those with less will also have to account for less on the Day of Judgment, whereas those with excess will be held to a greater account. Moreover, individuals who have access to the advanced sciences and are aware of the impact they have on the planet but choose to ignore it out of selfishness or greed may want to amend their behavior, especially when alternatives are available that would reduce their carbon footprint. Yet, do we consider the amount of water we use in wudu’?[4][5] Would the Messenger of Allah, peace be with him, approve of using more water for wudu’ than he used for ghusl?[6][7] What excuse will we have for failing to recycle? Who will come to our defense for not taking steps at reducing greenhouse gasses? Will we argue that climate change was a hoax, despite the overwhelming scientific evidence to the contrary? Will we side with the likes of those in the Congress who have rolled back efforts to make government facilities earth friendly by reintroducing Styrofoam and plastic to the cafeterias after the upgrade to biodegradable plates and utensils was implemented? Will we attempt to justify the use of low-efficiency, incandescent light bulbs over compact fluorescents that use a fraction of the energy? All of these choices are available which should prompt introspection, less there be any doubt about being called to account.
The prophetic tradition teaches us to live life with a purpose and that our actions will be judged according to the intention or niyah with which they were acted upon.[8] The option to ignore our designation as vicegerent, however, does not negate the responsibility we have for fulfilling our obligations to Allah ta'ala. Yet, most of us neglect our responsibility of stewardship, even going so far as to renounce Allah and claim authorship of His creation. Not only has Allah assigned humanity to care for creation, He explicitly states that to Him belongs the heavens and the earth. Through maintaining it we preserve the theatre wherein Allah’s presence is revealed, whereas in destroying it, we are erasing His presence. Clearly when one gazes upon a beach drenched in oil, a forest ravaged by mountaintop removal, or a hillside covered with garbage, Allah’s presence becomes hidden, likewise with each extinction the degree to which we are able to detect the Divine is diminished. Let us remind ourselves of the prophetic tradition: those who abuse the earth will carry seven earths around their neck on the Last Day.[9] It is Allah who provides the risq−pleading we were unable to practice conservation or take steps to reduce our carbon footprint will likely prove an inadequate defense when we are called to account: ‘It is He who made you trustees on the earth and raises some of you above others in rank, to test you through what He gives you.’ (6:165)
Endnotes
[1] M.A.S. Abdel Haleem, trans., The Qur’an: A new translation (New York: Oxford University Press, 2005), cited by verse. [This translation used for all Qur’anic references.]
[2] Mohammad Ben Ismail Al’Bukhari, trans. Mohammad ibn Ismai’l Al’ bukhari. Al’ Bukhari’s Sahih (Beirut, Lebanon: Dar Al-Kotob Al-ilmiyah, 2003/1424), Vol. 8, Book 76, Number 425.
[3] Shaykh Hamza Yusuf, “Foundations of Islam” (lecture, Dar al Islam Teacher's Institute, Abiquiu, New Mexico, 01 September 1997). Abridged version viewable at: http://www.halaltube.com/hamza-yusuf-introduction-to-islam.
[4] It is sunna to use a small amount of water when washing provided you do it thoroughly. Using an excessive amount is extremism and innovation. [A small amount of water should be used as long as washing is done properly. Pouring while rubbing is recommended, i.e., a desirable aspect in the deen. Using a lot of it, pouring it while using it is excess, i.e., increase in the deen and innovation, i.e., something innovated which is contrary to the Sunna and the Path of the Salaf.] Aisha Bewley, trans. Abu Muhammad ‘Abdullah ibn Abi Zayd al-Qayrawani. Al Risala of Ibn Abi Zayd al-Qayrawani, “3.2 The Amount of Water Used: 3.2a. Using a Small Amount of Water.” (Aisha Bewley’s Islamic Home Page, 2001) [database online]; available at: http://bewley.virtualave.net/Riswater.html.
[5] Narrated in the Musnad of Ibn Majah, ‘Abdullah b. ‘Umar that the Messenger of Allah (may Allah bless him and give him peace) passed by Sa’d while he was making ablution and said, “What is this wastefulness?” Sa’d replied, “Is it possible to be wasteful during ablution?” to which the Messenger of Allah (Allah bless him and give him peace) replied, “Yes, even if you are on the bank of a flowing river.” See Ibrahim Ozdemir, “Toward an Understanding of Environmental Ethics from a Qur’anic Perspective,” in Islam and Ecology: A Bestowed Trust, et al. Richard C Foltzet Cambridge: Harvard University Press, 2003), 14, cited as Musnad, ii, 22; Ibn Maja, Tahara, 48, no. 425; i, 147.
[6] Using excessive water is a sin and a waswasa [whisper] through which Shaytan receives the leverage of distraction during one’s prayer. Shaykh Humza Wald Maqbul, “Introduction to Fiqh” (lecture, Thawr Institute, Seattle, Washington, 17 March 2011).
[7] The amount of water used for wudu' by the Messenger of Allah, may Allah bless him and grant him peace: "a mudd of water which is equivalent to the amount of water one can hold with their hands cupped together] and he did ghusl with one sa’a which is four mudds measuring by his mudd, may Allah bless him and grant him peace. Bewley, trans., “3.2 The Amount of Water Used: The Amount Used By the Prophet: 3.2b.”
[8] “Narrated ‘Umar bin Al-Khattab: I heard Allah’s Apostle saying, ‘The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended…..’” See Al’ Bukhari. Vol. 1, Book 1, Number 1.
[9] Yusuf.
Among the innumerable mercies Allah ta'ala has bestowed upon His creation in the Shari’a is the relationship between humanity and the natural environment. The Qur’anic narrative establishing a khalifat Allah fi’l-ard or vicegerent is fundamentally unique within the monotheistic tradition in which humanity’s relationship to earth is described as steward rather than an owner. Both in the passages of the sacred text and the prophetic traditions pertaining to creation demonstrate an inherent harmony ingrained within the core dimensions of Islam. As with many Qur’anic injunctions, there is an infinite revealing of knowledge taking place with the unfolding of time and our increased understanding of creation through the evolution of the sciences. As modernity illustrates, however, it is only by the Grace of Allah that the seeker of knowledge strives to comprehend revelation utilizing the blessing of the intellect. Dismissing the Divine element in the quest for understanding is to our spiritual peril as environmental degradation is to our existence.
In the Qur’an, Allah describes guiding the ummah or community of believers down ‘middle path’ (2:143) which is manifested in the pursuit of a balanced life. Observation of the proper implementation of Shari’a, the Divine Path, is witnessed in the natural environment. Importantly, the Ayaat or verses in the Qur’an as well as the miracles in creation (Ayaat bayyinat) are each defined as signs of the Divine presence. Islam itself can be described as din al fitra or the primordial faith, likewise, all life is created on fitra, i.e., its inherent nature. The concept of fitra is interwoven through the entirety of Allah’s creation with its fundamental purpose of collective praise, ‘We were not playing a pointless game when We created the heavens and earth and everything in between; We created them for a true purpose, but most people do not comprehend.’ (44:38-39)
Within this context it is clear that we should direct our orientation with what occurs in nature through the teachings of Allah and His Messenger. Although the awareness of adhering to the prophetic wisdom is very much alive in the Muslim consciousness, most of us neglect the ecological consequences of our interactions with, and responsibilities to the planet. There are several attributing factors to this dilemma; chief among them are modernity and the erroneous identification of dunya (worldly life) with the world itself. The distractions that exist within contemporary societies often result in forgetfulness and in many cases a dismissal of the Divine presence. Filling the vacuum left behind is the constant procurement of material wealth, often at the expense of others’ wellbeing. In this scenario, science reigns supreme and the worship of God is considered backward and illogical. Hence, there is no recognition of the rights that have been designated by Shari’a ordained to individuals or the world around them. Those who do make an effort to balance their spiritual and worldly lives commonly confuse life in the world with the world itself. As Muslims we learn “to live in the world as though stranger a or a traveler”[2] ,however, this does not suggest that we are to negate the health planet in the process, rather, we should not allow ourselves to be distracted by the quest for consumption.
As stewards, believers have been charged with ensuring the well-being of Allah’s creation as it is within His creation that He reveals Himself to us and as one scholar relates, “the world is good to the degree that Allah is present in it.”[3] Throughout the Qur’an, the reader is commanded to observe the phenomena of the natural world:
In the creation of the heavens and earth; in the alternation of night and day; in the ships that sail seas with goods for people; in the water which God sends down from the sky to give life to the earth when it has been barren, scattering all kinds of creatures over it; in the changing of the winds and clouds that run their appointed courses between the sky and earth: there are signs in all these for those who use their minds. (2:165)
What may appear insignificant in nature would be considered monumental were it replicated by a scientist. Most of us are easily wowed by the output generated with sound engineering or 3D televisions while simultaneously discounting the power of a thunderstorm or the ability to physically engage our actual surroundings.
Human innovation in science and technology is built upon the understanding of Allah’s ecological blueprint, but often lacks the proper lens through His guidance is revealed. Whether it is an electrical grid or the operations of a postal system, everything can be retraced to reveal its Divine origin in that every operation contains a central distribution system from which the entity is allowed to function; this literally mirrors everything from human physiology to pollination. It is commonly assumed that early advances in engineering such as irrigation and aeronautics were the building blocks to modern water supply systems and innovations in aerospace, however, we ought not lose sight of the fact that these were precisely modeled after our understanding of creation. Yet, with unparalleled hubris, we take it upon ourselves to patent organisms that we are not the authors of, in the name of increasing material gain and market hegemony.
One of the many allegories Allah ta'ala extends to the human being to ponder over comes in the form of what is normally deemed insignificant. Within the Qur’an, several challenges are offered to the reader as a means to demonstrate what should already be apparent: ‘here is an illustration, so listen carefully: those you call on beside God could not, even if they combined all their forces, create a fly, and if a fly took something away from them, they would not be able to retrieve it.’ (22:73) Although the fly is considered a pest, the fact that it is far beyond our ability to replicate ought to humble us. Scholars have also pointed out that if a fly were to escape with a morsel of bread, the fact that digestion occurs outside its body demonstrates that even if caught, the bread it escaped with will be no more.
There exist countless examples within creation that are often considered without purpose, although as mentioned above, the purpose of creation is not predicated on our ability to recognize it. What is clear, however, is as khalifa we must not only respect but protect the ecosystem we have been entrusted with. Sadly, despite modern understandings of the inner workings the ecological system, humanity continues not only to neglect but actually accelerate its destruction. Elementary reasoning plainly demonstrates that the environment is not dependent upon us, rather the opposite, yet we are the only species actively and knowingly working toward its self-destruction. If we were to annihilate life as we know it, the earth would remain capable of regenerating itself in our absence; still we treat it in the contrary.
With every extinction we contribute to, by default we are allowing another ayah to be erased from view. In this context, not unlike the self-destruction we bring down upon ourselves through environmental degradation, when we consider the signs of Allah are constantly being removed through our recklessness, not only are we depriving ourselves of His mercy but in fact we are in a state of rebellion against the Shari’a. Allah unambiguously states, ‘All that is in the heavens and earth belongs to Him’ (42:4), therefore, humanity is in no position to disrupt or dismantle that which it has been entrusted with. It is revealed ‘do not corrupt the earth after it has been set right–call on Him fearing and hoping.’ (7:56) Not only do we express thankfulness to Allah and ask His forgiveness, but the entirety of creation does likewise: ‘There is not a single thing that does not celebrate His praise, though you do not understand their praise: He is most forbearing, most forgiving.’ (17:44) To render such creation extinct not only deprives it of its supreme purpose, but we demonstrate our ingratitude toward the bounty He has bestowed upon us. According to some ulema, the Trail of Judgment will begin with the earth taking its justice upon those who transgressed against the rights owed to it as enshrined within the Shari’a, hence, the prohibitions on excess consumption and waste and the emphasis on stewardship. We should also be acutely aware of how our actions affect other forms of life, including that which is not readily apparent. If someone else suffers the result our recklessness, we will be held to account for infringing upon their rights.
Perhaps a catch 22 of living in the developed world is our increased responsibility the eco system. We know through the prophetic tradition that those with less will also have to account for less on the Day of Judgment, whereas those with excess will be held to a greater account. Moreover, individuals who have access to the advanced sciences and are aware of the impact they have on the planet but choose to ignore it out of selfishness or greed may want to amend their behavior, especially when alternatives are available that would reduce their carbon footprint. Yet, do we consider the amount of water we use in wudu’?[4][5] Would the Messenger of Allah, peace be with him, approve of using more water for wudu’ than he used for ghusl?[6][7] What excuse will we have for failing to recycle? Who will come to our defense for not taking steps at reducing greenhouse gasses? Will we argue that climate change was a hoax, despite the overwhelming scientific evidence to the contrary? Will we side with the likes of those in the Congress who have rolled back efforts to make government facilities earth friendly by reintroducing Styrofoam and plastic to the cafeterias after the upgrade to biodegradable plates and utensils was implemented? Will we attempt to justify the use of low-efficiency, incandescent light bulbs over compact fluorescents that use a fraction of the energy? All of these choices are available which should prompt introspection, less there be any doubt about being called to account.
The prophetic tradition teaches us to live life with a purpose and that our actions will be judged according to the intention or niyah with which they were acted upon.[8] The option to ignore our designation as vicegerent, however, does not negate the responsibility we have for fulfilling our obligations to Allah ta'ala. Yet, most of us neglect our responsibility of stewardship, even going so far as to renounce Allah and claim authorship of His creation. Not only has Allah assigned humanity to care for creation, He explicitly states that to Him belongs the heavens and the earth. Through maintaining it we preserve the theatre wherein Allah’s presence is revealed, whereas in destroying it, we are erasing His presence. Clearly when one gazes upon a beach drenched in oil, a forest ravaged by mountaintop removal, or a hillside covered with garbage, Allah’s presence becomes hidden, likewise with each extinction the degree to which we are able to detect the Divine is diminished. Let us remind ourselves of the prophetic tradition: those who abuse the earth will carry seven earths around their neck on the Last Day.[9] It is Allah who provides the risq−pleading we were unable to practice conservation or take steps to reduce our carbon footprint will likely prove an inadequate defense when we are called to account: ‘It is He who made you trustees on the earth and raises some of you above others in rank, to test you through what He gives you.’ (6:165)
Endnotes
[1] M.A.S. Abdel Haleem, trans., The Qur’an: A new translation (New York: Oxford University Press, 2005), cited by verse. [This translation used for all Qur’anic references.]
[2] Mohammad Ben Ismail Al’Bukhari, trans. Mohammad ibn Ismai’l Al’ bukhari. Al’ Bukhari’s Sahih (Beirut, Lebanon: Dar Al-Kotob Al-ilmiyah, 2003/1424), Vol. 8, Book 76, Number 425.
[3] Shaykh Hamza Yusuf, “Foundations of Islam” (lecture, Dar al Islam Teacher's Institute, Abiquiu, New Mexico, 01 September 1997). Abridged version viewable at: http://www.halaltube.com/hamza-yusuf-introduction-to-islam.
[4] It is sunna to use a small amount of water when washing provided you do it thoroughly. Using an excessive amount is extremism and innovation. [A small amount of water should be used as long as washing is done properly. Pouring while rubbing is recommended, i.e., a desirable aspect in the deen. Using a lot of it, pouring it while using it is excess, i.e., increase in the deen and innovation, i.e., something innovated which is contrary to the Sunna and the Path of the Salaf.] Aisha Bewley, trans. Abu Muhammad ‘Abdullah ibn Abi Zayd al-Qayrawani. Al Risala of Ibn Abi Zayd al-Qayrawani, “3.2 The Amount of Water Used: 3.2a. Using a Small Amount of Water.” (Aisha Bewley’s Islamic Home Page, 2001) [database online]; available at: http://bewley.virtualave.net/Riswater.html.
[5] Narrated in the Musnad of Ibn Majah, ‘Abdullah b. ‘Umar that the Messenger of Allah (may Allah bless him and give him peace) passed by Sa’d while he was making ablution and said, “What is this wastefulness?” Sa’d replied, “Is it possible to be wasteful during ablution?” to which the Messenger of Allah (Allah bless him and give him peace) replied, “Yes, even if you are on the bank of a flowing river.” See Ibrahim Ozdemir, “Toward an Understanding of Environmental Ethics from a Qur’anic Perspective,” in Islam and Ecology: A Bestowed Trust, et al. Richard C Foltzet Cambridge: Harvard University Press, 2003), 14, cited as Musnad, ii, 22; Ibn Maja, Tahara, 48, no. 425; i, 147.
[6] Using excessive water is a sin and a waswasa [whisper] through which Shaytan receives the leverage of distraction during one’s prayer. Shaykh Humza Wald Maqbul, “Introduction to Fiqh” (lecture, Thawr Institute, Seattle, Washington, 17 March 2011).
[7] The amount of water used for wudu' by the Messenger of Allah, may Allah bless him and grant him peace: "a mudd of water which is equivalent to the amount of water one can hold with their hands cupped together] and he did ghusl with one sa’a which is four mudds measuring by his mudd, may Allah bless him and grant him peace. Bewley, trans., “3.2 The Amount of Water Used: The Amount Used By the Prophet: 3.2b.”
[8] “Narrated ‘Umar bin Al-Khattab: I heard Allah’s Apostle saying, ‘The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended…..’” See Al’ Bukhari. Vol. 1, Book 1, Number 1.
[9] Yusuf.
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