"Religion is the mother of all advice"

In the Name of Allah, most Compassionate and Merciful;

"Do not corrupt the earth after it has been purged of evil, and Pray to Him with fear and hope for His Mercy is within the reach of the righteous.  It is He Who sends forth the winds as harbingers of His mercy, and when they have gathered up a heavy cloud, He drives it on to some dead land and lets water fall upon it, bringing forth all manner of fruit. In the same manner, He will raise the dead to life; perchance you will take heed."  We are in the Hands of Almighty Allah. (Surat "Al Aaraf" ["The Heights"], verses 56-57.)

THE ISLAMIC VIEWPOINT

 Dr. Farouk Hamada(*)

(*) Professor, head of Department of Islamic Studies, Faculty of Letters, Mohammed V University, Rabat.

Praise be to Allah Who has shown the right path to His servants and has promised the faithful and the righteous vice-royalty and success on earth. Peace and blessings be upon our lord Mohamed Ben Abdallah, Imam of those who have been guided unto the right path, may their lives be full of happiness and success. Peace and blessings upon the Prophet's loyal companions, renowned for their great virtues.

Almighty Allah has put the skies and the earth, and all that which they may contain, at His creatures' disposal.  He has allowed His worshippers to take advantage of their ressources and to draw from them in order to meet their needs. The skies and everything they contain, and the whole earth with its continents and its oceans, are forever in the service of man, thanks to the grace of Allah the Generous. Almighty Allah said: "Do you not see how Allah has subjected to you all that the heavens and the earth contain and lavished on you both His visible and unseen favours? Yet, some would argue about Allah without knowledge or guidance or illuminating scriptures" (surat "Luqman," verse 20.)

Allah also said: "He has subjected to you what the heavens and the earth contain; all is from Him. Surely, there are signs in this for thinking men" (surat "Al Jathya" ["Kneeling,"] verse 13.)

"He has subjected to you" means "He has put at your disposal," and to subject something means to show it and to facilitate its access or, as Arraghib Al Aspahani puts its it, it is "to drive [something or somebody] perforce into fulfilling a given function."

When He says, "Do you not see," Almighty Allah is addressing the whole of humanity.

Everything that the skies contain -namely the sun and the moon, the winds and the rain, the constellations and the celestial spheres- offers advantages and means for man to sustain and to organize his life, and therefore to perpetuate his species.

Almighty Allah said: "It is Allah Who made the heavens and the earth, and Who sends down water from the sky with which He brings forth fruits for your sustenance.  He drives the ships which, by His leave, sail the ocean in your service.  He has created rivers for your benefit, and the sun and the moon, which steadfastly pursue their courses.  And He has subdued to you the night and the day.  He grants you all that you ask Him; if you reckoned Allah's favours, you could not count them. Truly, man is wicked and thankless!" (surat "Abraham", verses 32-34.)

Allah also said: "He has forced the night and the day, and the sun and the moon, into your service: the stars also serve you by His leave. Surely, in this, there are signs for men of understanding.  It is He Who has subjected to you the ocean, so that you may eat of its fresh fish and bring up from it ornaments with which to adorn your persons. All this He has created, that you may seek His bounty and render thanks to Him" (surat "An-nahl" ["The Bee,"] verses 12-14.) Many quranic verses describe, and remind sensible people of, Allah's plentiful bounties.

Man gains great benefits from the Creation which, on the whole, has been planned to ensure his peace and his happiness.

Within the Creation, man is limited by two factors, namely time and space both of which contribute to determining his existence. It would be irrelevant to discuss the time factor here since it is not the subject of this study. As to space, Almighty Allah has designed the earth in such a way as to make it both a dwelling-place and a tomb, both a birthplace and a burial ground for man who also bequeathes it when he passes away. Therefore, the earth has been devised according to the best and the simplest plan, as is stipulated in the holy Quran: "The earth will for a while be your sustenance and dwelling-place. There you shall live and there you shall die" (surat "Al Aaraf" ["The Heights,"] verse 24.)

And, in surat "Ghafir" ("The Forgiving One,") verse 64: "It is Allah Who has given you the earth for a dwelling-place and the sky for a ceiling...."

Also, surat "An-naml" ("The Ant,") verse 61, reads: "He Who has established the earth and watered it with running rivers."  In other words, Allah has offered us the earth as a shelter and has made it a comfortable dwelling-place for us.

Almighty Allah's benevolence towards His creature, manifest in His design for man's life on earth, is also conveyed in surat "Al Baqara" ("The Cow,"] verse 22: "Your Lord...Who has made the earth a bed for you and the sky a dome."  This is to say that the earth is like a bed in which we can make ourselves comfortable.

"It is He Who spread out the earth and placed upon it rivers and mountains" (surat "Ar-raad" ["Thunder,"] verse 3.)

"It is He Who has made the earth your cradle and traced on it paths for you to walk" (surat "Taha,") verse 53.)

The cradle is that comfortable bed designed for babies; so, the earth has been created with as much care as one takes to get a baby cradle ready.

"We spread out the earth and set mountains upon it.  And in it We created fruitful unions to bring forth all kinds of delectable plants" (surat "Qaf," verse 7.)

Also, in surat "Al Hijr," verse 19: "We have spread out the earth and set mountains upon it. We have planted it with every seasonable fruit."

Surat "Al Mursalat" ("Those Who Are Sent Forth,") verses 25-27: "Have We not made the earth a home for the living and for the dead? Have We not placed high mountains upon it and given you fresh water for your drink?"

Surat "Al Aaraf" ("The Heights,"] verse 10: "We have given you power on earth and provided you with a livelihood...."

Man has been given the power to manage life on earth, both his and the life of all the creatures it shelters.  Hence, he is in charge of the world, of everything which Allah has created in it and has revealed to him.

Thus, it is vital for the human species' security and survival to maintain the code found in nature and in the laws that govern life on earth and man's environment. Any act of negligence represents a danger and a prejudice to the human being.

In order to protect the earth and man's environment, the Islamic law has established two fundamental principles. The first one holds that any environment-unfriendly action constitutes an offence, and it sentences the guilty ones to undergo severe punishment.  As to the second one, it makes room for measures aiming at making up for the harm done to the environment, at promoting and improving the base structures of man's environment.

The Islamic texts and principles that govern man's relationships with the environment severely condemn environmental pollution, and they are taught in nearly all schools of law. These texts and principles are based on Almighty Allah's command: "You shall not damage the earth like vandals."  We find this divine injunction in many surat(s) of the holy Quran: "Al Baqara" ("The Cow,") verse 60; "Al Aaraf" ("The Heights,") verse 74; "Houd,"verse 85; "Ash-shouaraa" ("The Poets,") verse 183; and "Al Ankabut" ("The Spider,") verse 36.

"Do not damage the earth," that is, do not pollute it on purpose, or knowingly.

The same divine order is to be found in surat "Al Aaraf," verse 56: "Do not corrupt the earth after it has been purged of evil."

By having an environment-unfriendly attitude, a person, or a group of persons, bring upon themselves the curse of Allah that can appear in multiple ways. Almighty Allah said: "If you renounced the Faith, you would surely do evil in the land and violate the ties of blood. Such are those on whom Allah has laid His curse, leaving them bereft of sight and hearing" (surat "Mohammed," verse 22.)

Allah further said: "As for those who break Allah's covenant after accepting it, who break up what Allah has bidden to be united and commit evil in the land, a curse shall be laid on them, and they shall have an evil end" ("Ar-raad" ["Thunder,"] verse 25.)

He also said, in surat "Al Baqara" ("The Cow,") verse 27: "The evil-doers who break His covenant after accepting it and divide what He has bidden to be united and commit evil in the land. Truly, these shall have much to lose."

And, in surat "Al Fajr" ("The Dawn,") verses 12-14: "On those who had led sinful lives and made the land teem with wickedness, your Lord let loose the scourge of His punishment; for from His eminence, He observes all."

In the context of the Quran and the Sunna, what is meant by the phrase to "teem with wickedness" is to go beyond the limits of straightness, (whether the straying is far or close), thus causing imbalance. There is a passage in the Quran that mentions the most dangerous forms of such wickedness that devastate both crops and cattle, both plants and animals. In this respect, Allah the Mighty, the Majestic, said: "There are some men whose views on this life please you: they even call on Allah to vouch for that which is in their hearts; whereas in fact they are the deadliest of your opponents. No sooner do they leave you than they hasten to commit evil in the land, destroying crops and cattle. Allah does not love evil" (surat "Al Baqara" ["The Cow,"] verse 204.)

To destroy crops and cattle amounts to shattering the future of humanity, and the more extensive the damage is caused, the greater is the impact.  Can there be worse crime than this?

The holy Quran clearly states that the killing of one person is likened to the killing of the entire humanity. On this matter, Allah said: "Whoever killed a human being, except as a punishment for murder or other wicked crimes, should be looked upon as though he had killed all mankind; and whoever saved a human life should be regarded as though he had saved all mankind" (surat "Al Maida" ["The Table,"] verse 32.)

From this surat, we can infer that ruining the environment is like killing the whole humanity, hence is the necessity for all of us, each according to their respective situations and means, to fight back those who are guilty of such destructive deeds.

In the holy Quran, we find passages that very unambiguously set the punishment reserved for the guilty. Allah said (Mighty be the Sayer): "Those who make war against Allah and His apostle and spread disorders in the land shall be put to death or crucified or have their hands and feet cut off on alternate sides, or be banished from the country. They shall be held to shame in this world and sternly punished in the next" (surat "Al Maida" ["The Set Table,"] verse 33.)

In order to prevent disorders, and in addition to the severe punishment it reserves to the guilty, Islamic law provides for the killing of all devastating animals and insects.  According to the noble hadith related on the authority of Aisha (ABH), Allah's Messenger said: "It is not illicit to kill five offenders the serpent, the raven and the rook, the mouse, the dog that bites, and the milan." ⁽¹⁰⁾

Hudayya is the diminutive of hidala.

"The dog that bites" refers to all wild animals likely to pounce on people and to harm them, for example, the lion, the tiger, and the jackal.

Anyone concerned about the environmental issues in the modern world and about their repercussions on our health can but acknowledge that pests and vermins threaten people's well-being, health, and food supplies. They transmit the plague, cholera, diseases caused by bacteria, without mentioning yellow fever, malaria, and other such diseases. They consume a sizeable portion of people's food supplies, they ruin crops both in the fields and the warehouses, etc.

It is therefore a noble necessity, and one of the fundamental principles in islamic law, to fight back disorder, whatever its origin, and to put an end to it, especially when the civilisation of mankind is concerned.

As for the second fundamental principle that aims at keeping the environment clean and making it increasingly better, it too is established in the Islamic code. Indeed, it is part of the divine design behind the eternal revelation of Allah's messages, of His holy Book, to all sensible human beings. Almighty Allah had Shuaib, one of His prophets, say: "I seek only to reform you: and to do this, I shall strive with all my power.  Allah will guide me.  In Him, I have put my trust and to Him, I have turned in repentance" (surat "Houd," verse 88.)

Allah further said, in surat "Al Aaraf" ("The Heights,") verse 56: "Do not corrupt the earth after it has been purged of evil," and, in verse 85 of the same surat: "Do not corrupt the land after it has been purged of evil. That is best for you, if you are true believers."

"After it has been purged of evil": the "purge" in question goes back to the dawn of time. Indeed, from the very beginning, the earth was created in a state of harmony, that is to say, based on an order that is beneficial for all that which it shelters, and especially for the human being who is the noblest of the creatures which Allah placed on earth, and for whom He created everything that the earth contains. Almighty Allah strengthened this order of things by means of the laws which He revealed to us through His Messengers, through the most virtuous and the wisest of His subjects who drew much strength from His Revelations and His Sermons. He was The Source of inspiration and success to those of His subjects who taught the others how to utilize the earth's ressources in accordance with the order of things which is the best shield against all harm. This original order of things, together with the laws that support it, ensure harmonious living on earth since the natural order is based on the balance of things while the laws provide for sanctions against those who threaten it.

The fact that such natural balance has existed since the mists of time makes any polluting act, any deed which ruins that which is beautiful and useful, particularly revolting. There is no excuse for such deeds; people have no right whatsoever to commit such vile actions on earth.⁽¹¹⁾ 

Therefore, the true believer will spend his lifetime improving and promoting the environment. We find this idea in many passages of the Quran that refer to "the believer and the generous."  In its broad sense, the term "generosity" recurs in more than sixty verses of the Quran and every time, it assumes a nuanced meaning (the same applies to the term "purge") depending on which era and which geographical context are referred to. Allah assured us that the benefactors' good deeds, regardless of when and where they take place, will not remain unrewarded. Our Lord has also promised that He will not forsake the virtuous and generous nations, that is, those who make up for the damages done in their bosom and who rebuild themselves.  Allah promised continuity to those who strive to better their existence and show goodwill; to those who strive for the Great Beyond, Allah garantees The Reward. As for those who strive for both, in accordance with the quranic prescriptions, Allah will give them the best of the two worlds and will grant them eternity as long as they remain on the path of eternal reform. On this matter, Allah said: "As for those who are righteous, their reward shall not be lost" (surat "Al Aaraf" ["The Heights,"] verse 170.)

In surat "Houd," verse 117, Allah said: "Your Lord would not have ruined those cities without a just cause, had their inhabitants been righteous men."

The prohibition of all acts that are harmful to man's natural environment, and the urge to improve and to promote it, constitute a moral imperative that is inherent in the islamic viewpoint from which it cannot therefore be distinguished. The basic idea of the Islamic viewpoint is that the human being is part and parcel of the whole, and that Allah created him from the earth: "From the earth We have created you, and to the earth We will restore you; and from it We will bring you back to life" (surat "Taha," verse 55.)  The earth is our mother who keeps us together, and on whom we depend for our livelihood and our survival. Based on this principle, the Islamic code of law in the Sunna -and others- stresses the necessity to cooperate and to live in harmony with the environment. We are bound to nature's elements --such as the rivers, the trees, the valleys, the skies, the winds, the mountain passes, etc-- by a union and friendship bond that aims at making man succeed in the mission which he was created to fulfill.

When he looks up to the sky and observes the infinity of its distant expanse and of its horizon, the movements of its stars, the alternating course of its days and nights, and the change of its seasons and its climates, the Muslim exclaims: "O Allah Who governs our hearts, confirm mine in Your religion."

And when the moon crescent rises up in the sky, he cries out: "O Allah, let the new moon be the harbinger of security, of faith and of good health --let it be the herald of the strengthening of Islam, of goodness, and of righteousness. Allah is my Lord and yours."

When it is nightime, the Muslim says: "O Allah, Who has created the heavens and the earth, Who knows that which is hidden and that which is visible, Master of the whole universe, I beg of You to protect me against my own wickedness and that of Satan."

When the sun sinks below the horizon, the Muslim greets nightfall with these words: " O Allah, You have made the night fall and the day vanish; I hear Your calls, forgive my sins.  O Allah, let this night do me good, and protect me from the evil of this night and of those that will follow.  Protect me from laziness."

At day-break, he says: "Morning has come, and its power belongs to Allah, praise be to Him. Allah has no partner in His kingdom: there is no other lord but He, and He alone has the power for our resurrection."  "O Allah, I beg of You to give me the goodness of this day, its blooming, its glory, its light, and its blessing.  And I beg of You to protect me from the evil which this day and the ones that will follow have in store."

When he goes on a journey, the Muslim says: "Glory to Allah Who makes this journey possible; to Him we shall return.  O Allah, may our piety, our faith, and our good deeds be pleasing to You all along the way.  May You make this trip pleasant for us and give us the strength to stand being a long distance away from home. O Allah, may You be with us during the whole journey and look after our families. Protect us from the strain of the journey, the desolate landscapes, and the misfortunes that could hit us, our families, and our children."

When he halts somewhere for the night, the Muslim thus addresses the land on which he puts down his luggage: "O land, Allah is my Lord and yours.  I beg of Allah to protect me from the evil hidden in you and in the creatures you shelter, from the evil which He has created in your depths and in those that crawl upon your face. I implore Allah to protect me from the attacks of the lion, of the serpent, of the scorpion, and from those of the inhabitants of this place, of those who procreate and are procreated."

When strong winds are blowing, he says: "O Allah, I beg of You to give me the goodness of these winds, the goodness of that which they contain and carry, and I implore You to protect me from the evil in them, the evil of that which they contain and carry."

And when he sees the clouds gathering, he says: "O Allah, may they be the harbingers of Your mercy, not of your wrath. O Allah, I beg of you to protect me from the evil in their bosom."  

When he sees a village or a town where he would like to stay, the Muslim says at once: "O Allah, Master of the seven heavens and what they hide, of the earth and what it shelters, Lord of the devils and their sinful deeds, Master of the winds and that which they carry, I beg of You to make this village and its dwellers hospitable and generous to me, and I beg of You to protect me from the evil of its dwellers and of everything it contains."

And when he tries a date for the first time, he says: "O Allah, may You bless our dates and our city," and he offers the date to the youngest child he meets.⁽¹²⁾ And when he has a meal or a drink, or when he goes to bed, ...and when, and when,...: in everything he does, the Muslim feels at one with the earth, the environment, and the whole creation.

All these examples, among so many others, indicate that, every time he contemplates nature, the Muslim displays some of that wisdom which the Quran and the Sunna have instilled in him and which allows him to fit into the great expectations and the vast perspectives of the earth and of life in an active and harmonious way.

Thus, the holy Quran commands that all human beings ponder the meaning of all the ways that open up in existence, of all the life-forms on earth, and to draw the greatest possible benefit from them by cooperating with them, by contemplating and preserving their beauty, their perfection.  To that effect, Allah said: "In the creation of the heavens and the earth, and in the alternation of night and day, there are signs for men of sense" (surat "Al Imran" ["The Imrans"] verse 190.)

Allah also said: "Blessed He Who decked the sky with constellations and set in it a lamp and a shining moon. He makes the night succeed the day: a sign to those who would take heed and render thanks" (surat "Al Furqan" ["Discernment,"] verses 61-62.)

And, in surat "Al Anaam" ("Cattle,") verse 99: "He sends down water from the sky, and with it brings forth the buds of every plant.  From these, We bring forth green foliage and close-growing grains, palm-trees laden with clusters of dates, and also vineyards, and olive groves, and all manner of pomegranates that mix together yet are different. Behold their fruits when they ripen.  Surely in these there are signs for true believers."

Also, in surat "Al Ankabut" ("The Spider,") verse 20: "Roam the earth and see how Allah conceived Creation. Then Allah will create the Second Creation."

And, in surat "Al Hijr," verse 16: "We have decked the heavens with constellations and ornated them for those who can contemplate."

Allah said further: "So that man may have food, We pour down the rain in torrents and cleave the earth asunder; then We bring forth the corn, the grapes, and the fresh greens; the olive and the palm, the thickets, the fruit-trees and the green pasture, for you and for your cattle to delight in" (surat "Abasa" ["He Frowned,"] verses 24-32.)

And, in surat "Al Aaraf" ("The Heights,") verse 185: "Can they not see the super-kingdom of the heavens and the earth, and everything that Allah has created?"

Also, in surat "Ar-rum" ("The Greeks,") verse 50: "Behold then the tokens of Allah's mercy; how He gives fresh life to the dead earth."

In many other verses, Allah the Mighty and the Glorious said: "Roam the world and contemplate it," or "They roam the world but they do not contemplate it."

Therefore, the teachings of the Quran and the Prophet enlighten us on Almighty Allah's great design which is that the Muslim become attached to the immediate surroundings in which Allah has placed him. Once, upon returning from a journey and while scrutinizing the horizon up from Mount Uhud, the Prophet (PGAUH) saw Al Madina, the Enlightened City, and he exclaimed: "Here is Taba, and here is Uhud, the mount which loves us and which we love." What is Taba, after all, if not just a few houses, some loose stones, some trees, and some sand? Yet, the Muslim is bound to it by a love relationship, the same way he is bound to everything that surrounds him.

Allah's Messenger (PBBUH) has established a correspondence between man and the tree and made the most useful tree a symbol of excellence for the Muslim to follow. With regards to this, Ibn Omar (ABH) narrated the following: "Once, we were gathered at the Prophet's house -Peace and Blessing be upon him-- when he brought out a palm core, and said to us: 'Of all the trees on earth, there is one tree that never sheds its leaves and resembles the Muslim. Tell me, which tree is that?' Everybody thought of the desert trees, and Abdallah said: 'I think it is the palm-tree, but I dare not say so.' They asked Allah's Messenger to tell them which tree that was, and he answered them: 'It is the palm-tree.'" ⁽¹³⁾

Everything about the palm-tree is beneficial. The palm-tree does not harm any other plant, and it requires little sustenance: so does the Muslim.

Once, Allah's Messenger (PBBUH) turned to his Companions, who listened to him with both ears, and asked them: " 'If one of you had a river close to his dwelling-places, in which he would wash up five times a day, do you think that there would still remain the slightest trace of dirt on him?' 'No,' they answered" (the Hadith.)

Allah's messenger (PBBUH) has emphasized the relationship and the similiraty between the revelations which Allah sent to his heart and the realities of earthly life, so deep were his awareness of the environment and his understanding of how important its impact is.  To this effect, he said: "The fact that Allah has invested me with knowledge and shown me the right path in order for me to fulfill my mission is as refreshing as a shower on dry lands.  Most of these lands absorb the water and with it give birth to silage and many pastures. Other lands remain barren but, because they retain water, they constitute reserves of that water which is a blessing from Allah and which people can use to drink and to irrigate and cultivate their lands.  Yet, some of those watered lands will remain barren: they will not absorb the water and nothing will sprout up from them....(the Hadith.)"⁽¹⁴⁾ 

The Muslim's relationship with the earth, with the environment, and with life is not limited to some aspects only; it embraces the entire earth and the entire nature for, being Allah’s servant, his conception, is that "The earth belongs to Allah Who bequeathes it to His subjects and will reward the believers."  The Muslim addresses the earth thus: "O earth, Allah is my Lord and yours."

Islamic law views the earth in its entirety as a mosque in which the Muslim can cleanse his soul and pray. Such is the idea conveyed in the following hadith of the Prophet (PBBUH): "The earth was created to be a place of worship and purification for me."⁽¹⁵⁾ Hence, the Muslim is prompted to love the whole humanity, as indicated to in the noble hadith of the Prophet (PBBUH): "Have mercy on those who dwell on earth, and He Who dwells in the heavens will have mercy on you."⁽¹⁶⁾  

In the Islamic mind, faith, and law, the earth is like an immense mosque of which the Muslim must take care by eliminating all the evils and dangers that may threaten human beings. He is a source of goodness that strives to preserve life in all its aspects.

I would like now to tackle a particular aspect of man's relationship with the environment based on the Prophet's Hadith (PBBUH), namely the struggle against pollution that jeopardizes the environment, or the assertion and the promotion of what is good and useful.

In addition to what I mentioned previously concerning the measures provided for to prevent disorder such as severe punishment of those who cause it, Allah's Messenger (PBBUH) draws our attention to some attitudes which, from the mists of time till this day, have always been potentially and seriously dangerous, and have caused great damage.

According to Abu Hurayra, Allah's Messenger said: "There are about sixty or seventy articles of faith, the most important of which is the statement that there is no other Lord but Allah, and the least one being the commitment not to litter public places."⁽¹⁷⁾

In this context, "to litter" means to leave behind one stones, trees, bones, or stenches, etc, that may be a nuisance to the passer-by.

According to Abi Darr, the Prophet (PGAUH) said: "The deeds of my community have been reported to me so that I could assess their good and their bad aspects. and I have noticed, among the good deeds, the fact of clearing away from public places anything that could be harmful to people. Among the bad deeds, I have noticed the fact of leaving spitters unburied in a mosque." ⁽¹⁸⁾

Abu Burza tells that he said to the Prophet (PBBUH): "O Allah's Messenger, I do not know whether I will pass away before or after you.  So, tell me what to do to please Allah and to deserve His reward."  The Prophet (PBBUH) replied to him: "You can do many things that are pleasing to Allah, but above all, avoid littering public places."  We find a hadith that says: "You shall not litter the road taken by Muslims."⁽¹⁹⁾

According to Abu Hurayra, the Prophet (PBBUH) said: "For each bone in his body, man shall give alms every day, every time the sun rises...."  He added: "And clearing away from public places harmful objects is like giving alms." ⁽²⁰⁾

In his hadith, Ibn abbes, the son of the Prophets’s uncle (PGAUH) said : "Removing litter from a public place is as good as a prayer."⁽²¹⁾

As for Abi Darr, he said in his hadith on the Prophet: "The fact of keeping the way clear of stones, thorns, and bones is like giving alms."⁽²²⁾

Abu Hurayra reports the following account given by the Prophet: "As he was walking on a road, a man came across a thorny branch and he pushed it aside. Allah rewarded him for that and He forgave him all his sins." ⁽²³⁾

According to a hadith: "A man entered Paradise after having cleared a road by pulling away a tree that had been lying across it and was potentially harmful to Muslims."⁽²⁴⁾ 

Another hadith reads: "A man walked by a tree lying on a road and he thought to himself: 'For Allah's sake, I will remove this tree which is in the way of the Muslim travelers and could harm them;' he was then admitted into Paradise."

Because Allah’s Messenger has made it an obligation and often stressed for us to keep all harm away from people's paths and lives in general, he insisted especially on the necessity of keeping clean those places that are very frequented, and in which polluting acts can badly affect people's lives and have serious consequences. In his hadith, Allah's Messenger (PBBUH) said: " 'Beware the two cursed ones;' people asked him: 'Who are the two cursed ones, O Allah's Messenger?'  'He who defecates on the roads taken by people or in their shelters."⁽²⁵⁾ 

In another hadith, Allah's Messenger said: "To avoid being cursed, you shall not pollute with excrement the following three places : water supplies, public places, and the shaded areas where people rest."⁽²⁶⁾

This represents a serious warning against polluting usable water, especially drinking water. We find the same warning in Jaber Ben Abdallah's hadith which confirms that: " The Prophet forbids you to urinate in still water."⁽²⁷⁾

In a narrative, it is said that: "The Prophet recommends that you not urinate in running water."⁽²⁸⁾ In another relation : …in running water." 

Whoever persists on the wrong path, in his refusal to do what little is asked of him, will grow even more careless and more unlikely to protect people from great dangers such as the factories' toxic fumes or any other noxious phenomenon, whatever its kind and origin.⁽²⁹⁾

Islam expresses a strong will for cleanness in every field of life and insists on our keeping our homes clean, be they private houses or apartment buildings.  The holy Hadith also orders us to keep our mosques clean, to air them and to light up incense sticks in them.  Aicha (ABH) tells that the Prophet (PBBUH) ordered the construction of mosques in the villages and their being kept clean and tidy.⁽³⁰⁾

According to Samura Ben Jundab, Allah's Messenger "urges us to build mosques in our villages, to build them and to see to their upkeep with great care." ⁽³⁰⁾

A "village" means here any block of dwellings.

In his account, Saad Ben Abi Wakkas reports that the Prophet (PBBUH) said: "Allah the Majestic is Kind and He cares for kindness; He is Clean and He cares for cleanliness; He is Generous and He cares for generosity; He is Benevolent and He cares for benevolence. Lest you should become like the Jews, clean up your dirt."⁽³¹⁾

When Omar Ben Khattab appointed him governor of Bassora, Abu Musa El Ashaari, the Prophet's noble companion (PBBUH), addressed himself to the inhabitants of Bassora saying: "Omar Ben Khattab has appointed me here to teach you the Book of Allah, the Prophet's Sunna, and to keep your streets clean."⁽³²⁾

Then, he ordered those who stank to keep away from general meetings or, if they were already gathered with people, to leave, even if they happened to be in a mosque.  Likewise, people were to get rid of everything considered to be a nuisance, be it for its stench, or its appearance, or its power to spread, so as to promote a better and healthier life and to protect people from all harms.

In order to ensure widespread and longlasting public health and well-being, Islamic law orders us to inject new life into abandoned lands. It encourages people to do so by granting those who turn deserted lands into fertile ones the right of property over those lands. According to Aisha, the Prophet (PBBUH) said: "He who works a land that has no owner is entitled to possess it."⁽³³⁾

To delay, for an unreasonable period of time, the exploitation of a fertile land ready to yield fruits is against common practice; whoever does so deserves to be deprived of his right of property over the land which will be given to the one who settles it and brings it back to life. Omar Ibn Khattab wrote the following to the governors all over the country: "He who delays the exploitation of a land by three years will give up his right over the land to any other person who settles and develops it." ⁽³⁴⁾

Once, an inhabitant of Bassora said to Omar: "The lands of Bassora are not harmful to any Muslim, but they are not profitable either. I beg you to entitle me to own it so that I can plant it with olive trees and greens." Omar then wrote to Abu Musa: "Very well, then. Transfer ownership of this land to this citizen."⁽³⁵⁾

Greens include vegetables and all fine herbs good for man’s consumption.

The Prophet's hadiths confirm the obligation to cultivate the land, to sow and to plant everything useful and beneficial. According to Anas Ben Malik, the Prophet (PGAUH) said in this respect: "Any Muslim who plants a tree or sows a field, thereby providing food for a human being, a bird, or an animal, is credited with as maly alms." ⁽³⁶⁾

According to Jaber Ben Abdallah, one day, when the Prophet (PBBUH) was visiting the lands of Um Muabid or Um Mubshar Al Ansariya, planted with palm-trees, he said: "Every time a Muslim plants a tree or sows a field, which will sustain a human being, a beast or any other creature, he will be credited with as many alms as the fruits that will have been eaten." ⁽³⁷⁾

And in another hadith, Allah's Messenger said: "Whoever plants a tree and sees to its preservation and its upkeep until it yields fruits is regarded as having given alms for every single fruit yielded."⁽³⁸⁾

The Prophet's hadiths referring to this issue are plentiful and incite Muslims constantly to promote agriculture. The Prophet (PGAUH) said: "If doomsday arrives and one of you happens to have a palm-tree offshoot, if he can plant it before the appointed hour, he should do it.”"  The same advice is reported in a narrative: "If Doomsday arrives, and one of you has a palm-tree offshoot, let him plant it at once.!"⁽³⁹⁾

Af for the water, which constitutes one of the greatest concerns of mankind nowadays, it means a great deal to the Muslim who views it as an invaluable treasure from which Allah brings forth all creatures: "Allah created every beast from water" (surat "An-nour" ["Light,"] verse 45.)  

Life perpetuates itself thanks to water: "We made every living thing of water.  Will they not have faith?" (surat "Al Anbiyaa" ["The Prophets,"] verse 30.)

Surat "Al Anaam" ("Cattle,") verse 99: "He sends down water from the sky, and with it brings forth the buds of every plant."

Water is a means for cleansing and purification: "We send down pure water from the sky" (surat "Al Furqan" ["Discernment,"] verse 48.)

One must express our thankfulness to Allah for that precious gift of water by protecting it, by not wasting it.  To save up water, not to waste it, is therefore a fundamental principle established by Islamic law. As a matter of fact, Allah said: "Eat and drink, but avoid excess and waste" (surat "Al Aaraf" ["The Heights,"] verse 31.)

One day, the Prophet (PBBUH) passed by Saad Ben Abi Ukkas who was performing his ablutions, and he said to him: " 'Why are you wasting so much water?'  'Can one speak of water waste even when one is performing one's ablutions?' Saad replied to him. 'Yes,' the Prophet said, 'one should not waste even the running waters of a river.'"⁽⁴⁰⁾

Upon seeing a man performing his ablutions, Allah's Messenger (PBBUH) said to him: "Do not waste water, do not waste it." ⁽⁴¹⁾

In accordance with the directions given in the Quran and the Sunna, the Prophet's Companions (PBBUH) and their disciples taught whole generations that: "One shall not waste water, not even that used for ablutions, and this, even if one is on a riverside."⁽⁴²⁾

Water preservation and saving are among the greatest principles that govern the Muslims' relationships with the environment.  As for the exclusive right to use water, it is an evil against which Allah warns us, especially when it is a threat to human survival as is presently the case in some African countries.  In the Sunna, it is said that: "There are three kinds of people to whom Allah will not even deign to talk, nor will He deign to look at, on the Last Judgment Day: those who lie about their goods and wrongly swear that they have given more of them than they actually have; those who raise their right hands in the afternoon and take a false oath with intent to seize the belongings of another Muslim; those who deny the others access to water."

Allah the Mighty said: "I will deny you access to my bounties the same way you have denied the others access to something you have not even created with your own hands."⁽⁴³⁾

According to Anas Ben Malik (ABH), one day, Saad Ben Ubada visited the Prophet (PBBUH) and said to him: " 'O Allah's Messenger, my mother died without expressing her last wishes; so, I do not know whether it will benefit her if I give alms in her memory.' The Prophet answered: 'Yes, it will, and for that, I recommend that you give water.' "⁽⁴⁴⁾

Saad himself tells that he once addressed the Prophet thus: " 'O Allah's messenger, my mother has died; what are the best alms I could give in her memory?'  'Water,' answered of the Prophet. Saad had a well dug and said: 'This is in memory of Saad's mother.' "⁽⁴⁵⁾

Al Berraa Ben Azib narrated the following: "One day, a Bedouin went to meet with the Prophet (PBBUH) and said to him: 'O Allah's Messenger, tell me which deed would open the gate of Paradise to me.' The Prophet answered to him: 'As brief as your speech may be, your request is considerable : help out the needy, or pay a ransom for a captive. But if you feel unable to do so, then, you will have to feed the famished and to quench the thirst of the thirsty.' "⁽⁴⁶⁾

Islamic law commands that one shall quench the thirst of not only a human being, but also that of all beast of burden and all animal capable of affection.  According to an authenticated hadith of the Prophet (PBBUH): "A man was walking on a road in oppressively hot weather; then, he saw a well, and he went down into it so as to quench his thirst. When he went up again, he saw a dog panting with thirst, and he thought to himself: 'This dog is really as thirsty as I was.'  So, he went down again into the well, filled his shoe with water, and climbed up again, holding it between his teeth.  He made the dog drink from it, and Allah rewarded him for that and forgave him all his sins.  Someone then asked the prophet: 'Are we rewarded for treating animals well?'  The Prophet answered: 'All good deeds that benefit a living creature will be rewarded."⁽⁴⁷⁾

Saraqa Ben Jaashem asked the Prophet: " 'O Allah's Messenger, if a stray beast is drinking from my drinking trough; would it be considered a good deed if I let it drink?'  'Yes,' the Prophet said, 'he who sustains life will be rewarded.' "

Ben Abdallah Ben Omar has given the same account⁽⁴⁸⁾.

In the holy Hadith, one can read: "Allah the Mighty and the Majestic said: 'O Son of Adam, I was sick but you did not visit Me.' 'O Allah, how could I visit You since You are the Lord of the Universe?' 'O Son of Adam, I have asked you for water, but you have given Me nothing.' 'O Allah, how could I give You water since You are the Master of the Universe?' 'My servant has bidden you to give him to drink, in vain; had you done it, you would have received the same favour from Me.' "⁽⁴⁹⁾

To dig wells or canals, and to provide water to those who are deprived of it are among the deeds most blessed by Allah. The believer will be rewarded for them for eternity, during his life on earth as well as after his death: as a matter of fact, the value of his good deeds will increase, while that of his bad deeds will decrease.

According to Abu Hurayra, Allah's Messenger (PBBUH) said: "After his death, the believer will reap the fruits of all his charitable works, of all the good deeds he accomplished on earth, such as teaching and sharing his knowledge, giving children a very moral upbringing, bequeathing a Holy Book, building a mosque, or a shelter for travelers, making the rivers run with water, or giving alms from his personal fortune while in good health and alive."⁽⁵⁰⁾

As many hadiths of the Prophet's (PBBUH) attest, Islamic law decreed that men shall share among themselves all staples, starting with water.  One of the Prophet's Companions (PBBUH), who was an immigrant, told the following: "I have fought by the side of the Prophet (PBBUH) and, on three occasions, I have heard him say: 'Human beings are associates when it comes to three things: fodder, water, and fire.' "⁽⁵¹⁾

Bahia said that her father once said to the Prophet (PBBUH): " 'O Allah's Messenger, what is the one thing that nobody should be deprived of?'  'Water,' the Prophet replied."(52)