The idea of the Prophet Mohammed as a pioneer of environmentalism initial strike, as strange: indeed, the term "environment" and related concepts like "ecology", "environmental consciousness" and "sustainability" is a modern invention, conditions that were formulated in the context of growing concerns about the current state of the environment around us.
One could say he was "Avant la ecologist Lettre", a pioneer in the field of conservation, sustainable development and rational utilization of resources, and the one who constantly strives to maintain a harmonious balance between man and nature. From all accounts of his life and deeds, we read that the Prophet had a profound respect for fauna and flora, as well as almost visceral connection to the four elements, earth, water, fire and air.
He was a strong advocate of sustainable use and cultivation of land and water, proper treatment of animals, plants and birds, as well as the equal rights of users. In this context, the Prophet of modernity the environment and concepts, he presented his followers is particularly striking, some passages Hadith can be easily mistaken for discussions about contemporary environmental problems.
Three Principles
The prophet of environmental philosophy, first of all holistic: it assumes the basic relationship and interdependence among all the natural elements and bases its teachings that, if a man or abuse exhausts one element, the natural world as a whole will suffer direct consequences. This belief is nowhere formulated in one sentence, it is rather a fundamental principle that forms the basis of all the Prophet's actions and words, the philosophy of life that define him as a person.
The three most important principles of the Prophet's philosophy of nature, based on the teachings of the Koran and the concepts of Fiqh (Unity), Khalifa (manual) and Haman (trust).
Fiqh, the unity of God, is the cornerstone of the Islamic faith. He acknowledges that there is one absolute Creator and that man is responsible to them for all their actions: "God owns everything in heaven and on earth, God embraces all [4:126]." The Prophet acknowledges that God knows, and power covers everything. Therefore abusing one of his works, whether they are animal or natural resources, is a sin. The Prophet considered all of God's creations to be equal before God, and he believes animals, as well as land, forests and watercourses should have rights.
Concepts Khalifa, direction and Amana, trust, emerge from the principle of Fiqh. The Koran makes it clear that humankind occupies a privileged position among God's creation on earth, he chose as the Khalifa, vice-regent "and carries the responsibility to care for God's earthly creations. Everyone has a view of the challenges and benefits in the form of God's trust. But the Qur'an repeatedly warns believers against arrogance: they are no better than other creatures. "No creature is on earth, no bird flying with its wings, but they are countries, like you [6:38]", "Of course, the creation of the heavens and the earth more than the creation of man, but most people do not know [40:57 ]. "
The Prophet believed that the universe, and in his work - animal, plant, water and land - were not created for mankind. People can use the resources, but it can never be their own. Thus while Islam allows land ownership, it has its limitations: the owner can, for example, only in their own country, if he uses it as soon as he stopped to use it, he has to take part in it.
The Prophet recognized man is responsible before God, but always maintained humility. Thus, he said: "When light comes, if someone has a palm shoot in his hand, he should plant it, that even when all hope lost for mankind, it is necessary to preserve the character of growth. He believed that nature remains a good in itself, even if people do not benefit from it.
In addition, the Prophet incited believers share of earthly resources. He said: "The proportion of Muslims, both in three things - water, grass and fire, and he considers it a sin to hold water to drink. "No one can refuse surplus water, not sinning against Allah and against man" [Mishkat al Masabih].
The Prophet related to sustainable land use, water conservation and treatment of animals, is another example of humility of his environmental philosophy.
Sustainable use of land
"The Earth was created for me as a mosque, and as a means of purification." [Al-Bukhari I: 331] With these words of the prophet stresses the sanctity of the land or the land, not just as a person but also as a purifying agent. This reverence for the soil is also demonstrated in the ritual of tayammum, or "dry wudu", which allows the use of dust in the performance of ritual purification before prayer when water is lacking.
The Prophet saw earth as a subordinate to man, but acknowledged that it should not be over-exploited or abused, and that he was right, such as trees and animals living on it. In order to protect the land, forests and wildlife, the Prophet created inviolable zones known as HIMA and the Haram, in which resources were to be left intact. And still in use today: Haram area often turns around wells and water sources to protect groundwater from over-pumping. Hima especially for wildlife and forestry and usually designates the area, where grazing and woodcutting are limited, or where certain animal species are protected.
The Prophet not only to promote the sustainable use of fertile land, he told his followers to take advantage of unused land productive: planting trees, seeding and irrigating arid lands are considered charitable deeds. "He who brings the dead earth to life, that is, cultivates wasteland, for a reward in it." Thus, any person who irrigates part of a "dead" or desert land becomes its rightful owner.
Save Water
In the harsh desert conditions, in which he lived, the water has been synonymous with life. Water is a gift from God, the source of all life on earth as it is revealed in the Koran: "We made from water every living thing" [21:30]. Qur'an constantly reminds believers that they are the only guardians of God's creation on earth, and that they should never take this creation for granted: "Consider the water which you drink." Is it true that you brought it from the rain cloud or we? If we had approved, we could make it bitter "[56:68-70].
Conservation of water resources and the preservation of its cleanliness are two important issues of the prophet: we have seen that his concern about the management of water resources have led to the establishment of a zone Haram in close proximity to water sources. But even when water was a lot, he was in favor of thriftiness: thus he recommended that believers perform wudu no more than three times, even if they were close to the flowing spring or river. Evangelist Al-Bukhari added: "People of science do not agree exaggeration, and also exceeded the number of ablutions of the Prophet." The Prophet also warned against water pollution by forbidding urination in stagnant water.
Treatment of Animals:
"If someone illegally destroys even the sparrow, let alone anything more, he will face God's interrogation" [Mishkat al Masabih]. Those words reflect the great reverence, respect and love that the Prophet always showed towards animals. He believes that through God's creation, animals should be treated with dignity and Hadith contains a large collection of traditions, the council and the stories about his relationship to animals. It shows that focusing on horses and camels: to him they were valiant companions during journey and battle, and he found great solace and wisdom in their presence, as the following tradition: "In the forehead of horses are tied up welfare and bliss until the Day resurrection. "
Even in the slaughter of animals, Prophet showed great gentleness and sensitivity. Although he did not practice vegetarianism, hadiths clearly show that he was extremely sensitive to the suffering of animals, almost as though he shared their pain viscerally. Therefore, he recommends using sharp knives and a good way to animal can die quick death as little pain as possible. He also warned against slaughtering animals in the presence of other animals or animals, giving the witness sharpening knives: him that was equal to "the slaughter of animals, two times, and he strongly condemned such practices as" abominable. "
Conclusion
It is impossible to do justice to the full extent and significance of the Prophet Mohammed environmental philosophy in this short article. His holistic view of nature and his understanding of man's place in the world of nature initiated environmental awareness within the Muslim community.
Unfortunately, the harmony that the Prophet advocated between man and his environment today is too often been lost. When we are faced with the consequences of pollution and overexploitation, desertification and water shortages in some parts of the world and floods and violent storms elsewhere, it may be time for the world community as a whole, Muslims, Christians and Jews, Buddhists and Hindus, atheists and agnostics, to take a piece from the book of the Prophet, and solutions to existing environmental crisis seriously and wisely.