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Towards a More Inclusive Islamic Worldview Online, a collection of essays in Islamic leadership, eco-theology, islamic ethics and accountability
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Towards a More Inclusive Islamic World-view 1
Towards a More Inclusive Islamic Worldview
Roque Yusuf Morales
copyright 2013
Towards a More Inclusive Islamic World-view 2
Table of Contents
No. Sections
1 Authors Foreword
2 Introduction
3 Ethical and IntegrityInspired leadership : deriving inspiration from Islamic sources for governance and leadership.
4 REALIZATION OF BEING A MUSLIM and the context of the righteous stewards of Allah on Earth: A Islamic framework for Muslim youths as a guide to leadership
5 Talking about The Mindanao Muslim Ecological Paradigm
6 Need Assessment on of Islamic Ecology
7 Bibliography
8 Other Books by Prof Yusuf Morales
Towards a More Inclusive Islamic World-view 3
Authors Foreword :
Islam is a comprehensive way of life, and Classical Islamic scholars believe that
all other aspects of a dynamic worldview would include both ensuring the
protection of the environment, the accountability of leaders and the need for an
enlightened generation of Muslims.
This collection of essays is hoped to help others who may have been looking for
materials in Islamic ecotheology, in Islamic leadership, ethics and
accountability .
This collection is dedicated to the scholars and teachers that the author has
learned and grew as a result.
It is also dedicated to his children Hydar, Amilussin and Julano.
30 March ,2013
Bulacan, Philippines
Towards a More Inclusive Islamic World-view 4
Ethical and IntegrityInspired leadership :
deriving inspiration from Islamic sources for governance and leadership.
This paper1 may appear to be uncomfortable to some, tumultuous to others, sickening to a few,
but hopefully in the end, will be worthwhile and enriching. May it be an opening before us a
new vistas in thinking, breaking old barriers and challenging the structures which served as
mitigator to the progress of the Ummah in this regard.
It is hoped that the other Muslims look at the contextual content of this article and benefit
from it.
INTRODUCTION:
Islam has always been described as a comprehensive guide for life and even its concept
of leadership is derived from foundational sources of Shariah; the Quran and the traditions.
The concept of leadership has manifested itself very much early in the history of Islam.
Leadership has been explained in detail in the Islamic teachings. In order to have a thorough
understanding, you need to the learn Islam and its basics.
In Islam, the leaders are bound to perform certain duties and they are not free to act as 1The article is a humble attempt of the author in order to try to share some insights into how to look at our
issues on governance from an alternative Islamic perspective.
The paper therefore, is a look into the discourse of public accountability and the historical and philosophical
antecedents during the early ages of Islam. In hope that they would serve as reminders and guidance to us
Muslim and nonMuslims in the 14th century Hijrah.
Towards a More Inclusive Islamic World-view 5
they do not wish nor they can submit to the desires of other people in the society.
A leader has to act according to the teachings of Allah as the prophet Muhammad (SAW) as
shown with his example. In the holy book, Allah said that he has made the prophets the
leaders who have to act in light of his commands. A leader must do good deeds, give charity
and serve his nation in the right manner. All of these has been elucidated and given proper
emphasis in the texts and you will see historical figures of Muslim leaders, time and time again
reflect on these principles.
Conceptual Models from Textual Sources:
The Basic context of all principles in Islamic leadership, Islamic management and
governance is that Allah Taala is the primal source of all sovereignty. The Islamic management
system is based on its specific world view that all actions of leaders must originate from this
principle . The Quran reminds us in an ayah: Is it not His to create and to govern? (Al Araf,
7:54).
As such, the sovereignty of the entire universe originates from Allah Taala, likewise,
sovereignty over all of humankind rightfully belongs to Allah Taala and no human or
nonhuman power could control or decide any of the human affairs.
The only difference between humans and others of Allah Taala's creation is as follows: While
in all of the universe and even in the autonomous part of human's own body; His sovereignty
is established automatically it is the part that is granted autonomy by Allah Taala, where it is
not forcibly established. It is rather established by inviting humankind to willingly submit
Towards a More Inclusive Islamic World-view 6
themselves according to the course established by Him in the revealed scriptures.
The Qur'an has been very explicit on these injunctions:
The Command is for none but Allah. He has commanded you not to surrender to anyone
except Him. This is the right way of life, but most men understand not (Yusuf, 12:40).
We have sent you the Book in Truth that you (O Prophet) might judge between men, as
guided by Allah (Al Nisa, 4:105).
If any fail to judge by (the light of) what Allah has revealed, they are (no better than)
unbelievers, .. the wrongdoers .. those who rebel (Al Maidah, 5:4447).
There are basically four conceptual forms of ethical and integrityinspired models that can be
seen from the foundational texts of Islam which are as follows: Wilayah or Khilafatul Ard,
Shura, Adliyah, Amr bil Ma'ruf.
Wilayah or Khilafatul Ard (Allah's Vicegerent or caretaker on earth)
The position of man in the order of creation is that of Allah's vicegerent (khalifah), or
Allah Taala's representative on earth. The nature of this vicegerency (khilafah) described in the
Qur'an is as follows: Whatever capacities and abilities humans possess, they are bestowed
upon them by Allah Taala, Allah Taala bestowed these gifts on humans so that using them and
the will granted them by Allah Taala, and they follow and establish His will in their lives as His
representatives and not as autonomous entities.
This trusteeship has been entrusted on all those who accept Allah Taala as their Lord
and Sovereign. The concept is one of popular vicegerency, shared by all believers alike. This
vicegerency also means that limited authority has been delegated to those who run the affairs
Towards a More Inclusive Islamic World-view 7
of the believers. Moreover, this authority is bestowed not on any chosen person, family, tribe,
ethnicity, race or group of people but on all believers men and women as the Qur'an states
this: Allah has promised to those among you who believe and work righteous deeds that He will
assuredly make them succeed (those who rule) and grant them vicegerency in the land just as He
made those before them succeed others
(Al Nur, 24:55).
As such, the two cardinal principles of governance as laid down by the Qur'an are: first,
sovereignty belongs to Allah Taala and second, the popular vicegerency belongs to all believers.
Thus, legitimacy in the Islamic order comes first and foremost by accepting Allah Taala
as the Sovereign and His Law (Shariah) as the supreme law. Second, that the society must be
governed by and in accordance with the will of the people. The people or the Ummah are the
actual repository of khilafah and those in authority must have the confidence and support of
the Muslim population. In this context, Shariah provides a broad framework within which the
people under the umbrella of divine guidance participate in developing a civil society and its
institutions including various organs of the state.
Shura or Concensus
One Must understand that the whole system of governance in the Islamic state from its
inception to the selection of the head of the state and all those in positions of power as well as
its dealings must be conducted by shura, whether it is carried out directly or indirectly through
selected or elected representatives.
Towards a More Inclusive Islamic World-view 8
The Qur'an reminds this as a rule: "Their affairs are decided by consultations between
them" (Al Shura, 42:38). Even the Prophet (SAW) although he was the recipient of direct
guidance from the supreme Allah, was commanded: "Consult them in affairs (of moment)" (Al
Imran, 3:159). Even the second Khalifah Omar (r) admonished: "There is no khilafah without
consultation." (Please refer to Kanz al ammal, vol. 5, and Hadith number 2354).
Thus, the practice of shura was an important mechanism followed at all levels in the
selection of political leadership by Muhammad (SAW) and his followers. It was the Islamic
community that selected the first four rightly guided khulafa, although the method of selection
and the process of approval differed. The essential principle was consent and confidence of
the community and the accountability of those selected before the community. Even
afterwards when the heredity rule crept in that violated this community right, a facade of
bay'ah, or community's acceptance of rulers was still maintained.
Sayyid Abul Aa'la Mawdudi (r) in his renowned treatise Khilafat wa Malookiat
(Caliphate and Kingship) has described that in selecting or electing persons to positions of
power the following four criteria must be given due consideration in the light of Qur'anic
injunctions:
1. It should be only delegated to those who acknowledge the principles, on which the
system of khilafah is based, because it cannot be entrusted to persons who oppose it.
2. It should not be entrusted to tyrants and those who are disobedient to Allah Taala or
Towards a More Inclusive Islamic World-view 9
known sinners but to Godconscious, considerate and righteous believers.
3. It should not be given to the foolish and ignorant but to the knowledgeable, wise and
those who understand the state affairs and are capable of running it, mentally and
physically.
4. It should be entrusted to the honest such as are worthy of these responsibilities.
Adliyah or Dispensation of Equitable Justice
Islamic law based on the Qur'an and Sunnah is equally accessible to all and equally
applicable on members of the society from the lowest to the highest, without any distinction or
discrimination.
The Prophet (SAW) was asked to declare that:
"I have been commanded to maintain justice between you"
(Al Shura, 42:15).
The Prophet (SAW) admonished: "The nations before you were destroyed because they would
punish the lower class criminals according to the law but would let go those from the higher
class”. Then laying further emphasis, he continued:
"I swear by the Authority in whose control is Mohammad's life, if Mohammad's daughter is
guilty of stealing, I would cut her hand off" (narrated by Bukhari, Kitab al Hudud, Chapter
1112).
Towards a More Inclusive Islamic World-view 10
These quotations show an overriding concern for justice in all its dimensions: legal, political,
social, economic and international. Also, all the personal, civil, political, social, cultural and
economic rights of an individual are guaranteed under Islamic law.
All people have equal rights and each and everyone is equally responsible before the
law. It is the obligation of the rulers to ensure that each member of the society particularly the
weak, is given his due rights. Furthermore, the rulers are not provided with any arbitrary
power. Esposito and Voll in their book, Islam and Democracy write: "In the long standing
concept of 'oriental despotism,' there is no sense of a separation of powers or structures
limiting the power of the ruler.”
However, such unlimited power was not available to leaders in classical Muslim
societies and this situation is visible both in Islamic law of political structures and in actual
historical experience."
In fact, the entire corpus of the Islamic law has been developed by the Islamic ummah through
a rational, popular process in which the learned and the concerned took part by debate and
open discussion.
It evolved outside the corridors of political power and once established, the ruler was as
much subject to it as was the commoner. Esposito and Voll acknowledge: "It was the consensus
of those scholars and not the commands and rules of the Caliphs, that provided the basis for
formal law. No ruler was recognized as being above the law, and all rulers would be judged by
Towards a More Inclusive Islamic World-view 11
that law."
AlAmr bil Maruf wa Nahi an alMunkar or Urging people towards good deeds and
avoidance of bad deeds.
The above term literally means commanding what is right and forbidding what is wrong
and encompasses a whole gambit of duties and responsibilities. The Qur'an makes it the
mission of the believers: "You are the best of Peoples evolved for humankind, enjoining what is
right and forbidding what is wrong and believing in Allah" (Aal Imran, 3:110).
It means that every individual of the society has the right, nay the duty, to tell the truth and
stand for it, to further all that is good and virtuous and do his utmost to remove the wrongs
and vices wherever he finds them.
The Prophet (SAW) tells us: "Whoever among you sees a vice (or wrong), he should
change it with his hands; if he is not able to do that, then he should check it with his tongue;
and if he cannot do that, then he should consider it bad in his heart (and wish for its removal)
and this is the sign of weakest in faith" (recorded in Muslim, Tirmidhi, Abu Daud and Ibn
Majah).
Another famous hadith says; "The best Jihad is to say what is just (or truth) in the face
of a tyrant" (Abu Daud, Tirmidhi, Nisai and Ibn Majah).
Still another one says; "When people see a tyrant and do not hold his hands, it is not far that
Allah Taala sends a common punishment on them" (Abu Daud and Tirmidhi), thus
categorically emphasizing its importance.
Towards a More Inclusive Islamic World-view 12
As such, the context of “alamr bil maruf wa nahi an almunkar” entails the freedom of
expression and criticism, transparency and accountability and respect for human rights and
abiding by the contractual obligations in respect of all people and minorities in particular.
It was because of this mission of the ummah that institutions of nasiha (advice), shura
(consultation), ikhtilaf (disagreement and difference of opinion), alamr bil maruf
(commanding right and virtue), alnahi an almunkar (forbidding wrong and vice) and hisbah
(public accountability and transparency) were established systems of the Islamic rule and
continued to play their important role in various ways at all times of the Islamic history.
Operationalizing these four pillars of governance from critical examples from Islamic
figures.
Many critics of Islam have always pointed out that there is a clear disparity in practice
of Muslim groups and individuals for condoning or ignoring acts of corruption. There is a
need for us Muslim scholars to both affirm that the most effective response to all criticisms is
calm, reasoned discourse and active practice of open accountability by Muslim groups and
individuals as well as assure that there is an active tradition of leadership based on personal
integrity and taqwa.
With this we can say that there can be two ways from where we can discuss this topic.
This is to assert, with all sense of selfrighteousness, the truism that Islam preaches probity and
accountability.
Towards a More Inclusive Islamic World-view 13
A typical discourse of this sort would involve citing of passages from the Holy Quran
that would equate accountability and correct leadership (Ai'immarah) with piety including
citations from the life and works of the holy Prophet (SAW), anecdotes from the lives of the
Khulafa alRashidin, the Sahaba (Companions), the Tabi'in (Successors) and great pious rulers
like ‘Umar ibn Abdul 'Azeez.
This would result in a well received lecture or well reviewed article where both the
speaker writer would be eloquently praised and the listener or reader would have an immense
feeling of inspiration.
However, if one would engage in this it would only lead to an exercise best described as
the giving in to the audiences' collective egos and whims (if you forgive the term). It states the
obvious, avoids the difficult and in no way contributes to the purpose of such a gathering. To
say that Islam teaches and advocates good leadership and accountability, and to try to prove it
to a Muslim audience, is a useless intellectual exercise.
It will only serve the purpose of Tahseel alhaseel (attaining that which is already
attained); for every Muslim surely knows that not just Islam, but every world view or
civilization worth its name, preaches accountability and probity. Even Godless systems do so
as evidenced by the recent execution in communist China of 14 persons for acts of financial
corruption. As such, we cannot say that only Islam has the moral ascendancy over the
paradigm of ethics and accountability.
However, one may apply a more logical, realistic, less palatable, and certainly more
Towards a More Inclusive Islamic World-view 14
offensive to certain sensibilities. It is an approach which asks a historically valid question
which begs eternally to be answered: why is it that despite the fact that we all know,
academically or intuitively, that corruption in all its forms is against Islamic law, it remains a
pervasive feature permeating Muslim communities?
A typical example is the present ruling regimes, governments and coalitions around the
Muslim world that has leaders who have been in power for quite a long time already and that
despite the length of service supposedly, there has been no notable changes in the life of the
common man in these countries. It would be notable to say that the current Arab spring has
infected the very regimes that is actually doing this and some of them actually collapsed due to
both public pressure and exterior interference of foreign powers. Proof that length of
governance or rule of a person or a party is not a guarantee to political stability.
This would drive us to ask why do we have Muslim leaders, including those who have
ruled in the recent past, not been a symbol of public service and accountability? Why has the
crime of corruption, or environmental degradation not engaged the Muslim mind with the
same intensity as, say, the absence of the hijab among women or the exclusion of hudud (fixed
punishments) from the Penal Code?
In simple terms, why is it that over a long period and spreading over a large part of the
Muslim world, the teachings of Islam on probity and accountability have been one thing, the
practice of Muslim people and their leaders a completely different thing? It appears that there
is a marked disparity in the way that leaders view social values.
This would mean that the answer to this question is to be found necessarily in a
reasoned analysis of the anatomy of corruption, specifically (1) how it came to be embedded
Towards a More Inclusive Islamic World-view 15
in the body politic of the Muslim Community (ummah); (2) how the Ummah's mindset was
conditioned to tolerate it; and (3) how an elaborate legal framework was setup which,
however,effectively bypasses the menace, allowing it to thrive even where an Islamic legal
system is, in theory, operational.
Perhaps it is about time to conduct an analytic probe into the history of public service,
administration and corruption as well as see the lessons we may have learned therein.
The first point is an excursion into history, specifically the fitnah, the early conflicts and
the end of the Khulafa ArRashidun. (the righteous Caliphs, ie, Abubakr, Umar, Uthman (RTA)
and Ali (Karamallahu wajah).
The second is a look into the philosophy and particularly ethics, pointing out the
misapprehension of the necessary connection between metaphysical theism and our morality
which, I will argue, represents some degree of impairment to our conception of Tawhid, and
our full belief in the absolute unity of Allah the One as the source of our existence and values.
The third is looking into Shariah law as we know it, and an examination of the
limitations imposed on its scope by politics as well as the failure of scholars to rise to the
responsibilities implied by the flexibility of its injunctions.
Examples of Exemplary Leadership and Public Accountability of the Early Leaders of
Islam
The coming of Islam and the establishment of the MadinatunNabi (also known as the
prophetic state) marked a fountain of exemplary leadership in the area of Leadership and
accountability. The spirit of Islam was truly watered with the the Sunnah of the Prophet
Towards a More Inclusive Islamic World-view 16
(SAW) was maintained throughout the reign of three out of the four caliphs of the early period
and over a substantial part of the Caliphate of Uthman.
One of the shining examples set by Abubakar, Umar (RTA) and Ali (Karamallahu
wajah) will not fit in the context of this paper ,but we will try to do justice by noting some of
their significant accomplishments.
After his election in Saqifah, the first khutbah of Abubakar (RA) set the tone for his
leadership: "Now O People! I have been made your ruler though I am not the best among you.
If I do what is right support me. If I do what is wrong set me right. Follow what is true for it
contains faithfulness, avoid what is false for it contains treachery. The weaker among you shall
in my eyes be the stronger, until, if Allah will, I have redressed his wrong; the stronger shall in
my eyes be the weaker until, if Allah will, I have enforced justice upon him. Let the people not
cease fighting in Allah's way lest He abase them; let not evil practices arise among the people,
lest Allah bring punishment upon all of them. Obey me as I obey Allah and His messenger; if I
disobey them, then do you disobey me.” These are the words of a man changed neither his
residence nor his mode of living when he became a ruler. He refused to take a salary until his
companions forced him and even then, on his deathbed he commanded that all he had
received from the treasury during his tenure should be counted up and repaid out of his
property and his lands.”2
Looking at the actions of the Second Caliph, Umar bin alKhattab who said in his
second sermon to his people: "O people! It is your duty, if I show certain evil qualities, to
reprove me for them. You must see that I do not exact from you any tax or anything of what
2 Sahih Al-Bukhari 1/69;Sahih Muslim 1/306
Towards a More Inclusive Islamic World-view 17
Allah has given you, except that which He allows. You must see that when I have control of the
money nothing should be spent improperly…."
This is Umar, who used to say: "The property of Allah has the same standing with me as that
of an orphan; If I have no need of it, I will leave it untouched, and if I need it, I will take only
what is right". Asked what his entitlement from the treasury should be, Umar replied: "Two
sets of clothing, one for the summer, one for the winter. Enough to perform the Hajj and
sufficient to provide me with food for myself and my household on the level of a man of
Quraish who is neither over rich nor over poor. Beyond that I am an ordinary Muslim, and I
share the lot of all Muslims"3.
One cannot forget Ali (Karamallahu Wajhah), commander of the Faithful, who took over
the caliphate at a time of great tumult, and who was grievously wronged by the dissent of
some companions? Ali who used to eat barley meal, hand ground by his wife, and who used
to seal the mealbag with the words "I like to know what is entering my stomach". Ali who as
Amir used often to sell his sword to get money to buy food and clothing, who preferred living
among the poor than stay in the capital of Kufah. 'Utba ibn 'Alqama once visited Ali and found
him sitting with sour curds in front of him. Their sourness and dryness vexed 'Utba who said:
"O Commander of the Faithful do you eat this stuff? "He answered, “Abu Janub, Allah's
Messenger used to eat it drier than this and used to wear clothes coarser than these" and he
pointed to his own clothes "and if I do not accept what he did, then I fear I will not join him
3 ibid
Towards a More Inclusive Islamic World-view 18
in the hereafter." The piety and asceticism of Ali are legendary.4
The leadership and governance of these three Companions were noteworthy, being both pious
and steadfast.
The Umayyad legacy of negative management.
It would be noted that we have skipped the third Caliph, Uthman (RA), also known as
Zunnurain, the soninlaw of the Prophet. Uthman, compiler of the Qur'an provider for the
companions in times of need.
One cannot question the greatness of Uthman in Islam. The truth, and the truth be
said, is that no discussion of accountability and probity in Islam and how the Muslim Ummah
lost these values is complete without a discussion of the reign of Uthman and, more
profoundly, the rule of his clan, the Umayyads over the Muslim world.
The Caliphate was passed over to Uthman in old age and lasted for 12 years. The first
six years were in keeping with the Sunnah of the Messenger and of the Shaykhayn (Abubakr
and 'Umar). Then old age set in, and some of 'Uthman's greatest strengths became weaknesses
he loved his family, and in old age became hostage to them. He was generous in spirit and in
old age allowed profligacy with public funds5. He held that as Imam he had the right to give
public funds as gifts and allowances.
When Harith ibn alHakam married Uthman's daughter, the latter gave hin 200,000
4 Razi, Syed, Sharh Nahjul Balagha, Darul Iman, Beirut Lebanon 5 Musawi, Abdul-Husayn Sharaffuddin, Al-Murajaat, Darul Liban, Beirut, Lebanon 1355 AH/1936 CE
Towards a More Inclusive Islamic World-view 19
dirhams from the public Treasury leading to a showdown with and removal of Zaid ibn Arqam
from his position as treasurer.
'Uthman gave alZubair 600,000 dirhams one day, and Talha 200,000 and presented his
cousin Marwan b. Hakam with onefifth of the land tax of the entire province of Ifriqiyya. The
companions expostulated with him but he insisted that he had a duty to take care of his
relatives and kinsmen.6
Most of the latter day actions of Uthman were carried out under the influence of his
family, the Bamu Umayya. Abu Sufyan, the prophet's archenemy who refused to join Islam
until the defeat of his forces in Makkah, and who even after joining Islam had nothing but
contempt for Islamic values, especially the high esteem in which early Companions who he
considered "slaves" like Bilal, Salman and Suhaib were held, was still alive. Like a motherhen,
he gathered his flock around him. He guided his son, Muawiya, his nephews Uthman and
Marwan bin Hakam, and other Umayyads like alHakam bin alAs [who had been expelled by
the prophet but rehabilitated by Uthman], Abdullah ibn Sa'd ibn Abi Sarh, and so on. Marwan
had unlimited control of the treasury, he dispensed gifts as he wished, supported oppressive
Umayyad governors and ruthlessly destroyed dissenting voices.7
Abu Zarr (RTA), the prophet's companion was exiled for his strident criticism of the
prodigality of the Umayyads. At the end of the day, the excesses of Uthman's appointees led to
the fitnah in which he was sadly killed. The seeds of corruption had been sown. What was
ironic in this period that became the trend for those who criticized abuse and holding these
6 As-Samawi, Muhammad Al-Tijani, Inna Maasadiqin, Darul Liban Beirut Lebanon,19757 ibid
Towards a More Inclusive Islamic World-view 20
leaders accountable was either exile or assassination. This was the beginning of the fitnah
(trials) that tested the Muslim leaders over accountability.
'Ali (Karamallahu Wajah) took over the Khilafah at a point when the Umayyads had been
strengthened. They had control of armies and had amassed substantial wealth. Under the
pretext of fighting for the blood of Uthman the Umayyads waged a war against the seat of
Islamic power, the caliphate, but no sooner had Ali died than did it become apparent that all
they wanted was power.
Muawiya appointed himself the "first of the Muslim Arab Kings", forced everyone to
accept him and his conversion of the Khilafa into a hereditary monarchy with his son, Yazid as
his successor. Muawiya fought Ali with the aid of the Kalbi Arab tribes and the old Syrian
aristocracy and set up a new political economy which Nazih Ayubi describes as a "lineage/Iqta'i
symbiosis".
The Umayyads became feudal lords; their Jahili pride in Arab supremacy became once
more ascendant and nonArabs were gradually marginalized. All restrictions on the public
treasury were removed and it became a legitimate source of public plunder for the kings, their
courtiers and their sycophants.8
This was the system that lasted over one hundred years with the one exception of the
Umayyad Caliph 'umar ibn AbdulAziz. So we see how in the formative period of Islam a
corrupt aristocracy without regard for accountability and probity ruled the Ummah.
8 Ibid
Towards a More Inclusive Islamic World-view 21
It is inevitable that the long reign of the Umayyads set the tone for how subsequent
Muslim leaders would see themselves. The attitude continued throughout Islam's long history.
Even today, in the oilrich sheikhdoms of the Muslim world, the Royal families are not
accountable to the people in their management of the Treasury, to mince words, not exactly a
paragon of accountability and probity.9
All of this has been made possible by an intellectual superstructure, a moral philosophy
that encourages acquiescence to the rule of corrupt and despotic rulers. Although the
Umayyads themselves were beneficiaries of a rebellion against Ali, it soon became standard
Sunni doctrine that rebellion against unjust and corrupt rulers was unIslamic. In what follows
I examine the nature of this philosophy, and then proceed to the legal superstructure to which
it gave rise [in the name of the Shariah before concluding.
Evolving Moral Ethics as Philosophy for Public Service and Accountability
A system can not survive for a long time without conditioning the mindset of the
populace. The early Muslim monarchies, despite everything said above, played major roles in
prosecuting Jihads and expanding the frontiers of the empire, providing the young faith with
the political and military protection required for its survival.
Eventually as a process, people came to accept bribery and corruption as an acceptable
feature of political leadership.10
9 Speech of Usama Bn Laden, released August 21, 200310 This became the rallying point of findamentalists that Muslim leaders have become corrupt and has lost taste for
following Islamic Law and thus managed to get people into fundamentalism, thus causing more harm than benefit
Towards a More Inclusive Islamic World-view 22
This accommodation was attained partly by the genuine conviction that the benefits of
political stability outweighed the costs of corruption; partly through the ruthless suppression of
political dissent and denial of fundamental Human rights and freedoms11; but also largely
through an elaborate philosophical framework, principally within Sunni Islam, which makes it
an Islamic duty to "listen and obey" corrupt despots so long as they pray.
The question of ethics in public policy is a fundamental philosophical question, which is
relevant to all states and societies. Islamic philosophy in all its dimensions ultimately goes back
to the principle of Tawhid (Monotheism). Allah is the source of all knowledge, all guidance,
all existence and all morality. A truly Islamic epistemology, ethic, ideology or science must
therefore find its locus within the Divine Reality, and fit into the essential unity of Allah, the
One.
It seems to me that somewhere along the line, Islamic ethics in the area of public policy
lost its essential contact with divine reality. The ulama, deliberately or by accident, gave
prominence to certain hadiths which were interpreted in a manner that made it incumbent on
people to and accept leaders who were lacking in ethics of leadership and accountability.
This was the partially the experience of Sunni Islam in a lot of the states that their
leaders were elected or taken hold of positions.
Due to circumstances of history, a different trend occurs among the Shiites, due to a
history of being oppressed by the ruling class and a history of martyrdom among its leaders the
principle of 'Adliyah, (justice) like the Imamah, (leadership) is one of the Pillars of Islam
according to Shii thought. 12
11 Speech of Usama Bn Laden, released August 21, 200312 Nasr, Seyyed Hossein, Shi'a, Ansariyyan Publications, 1998, Qum, IRAN
Towards a More Inclusive Islamic World-view 23
Most of the philosophical discourse around Adl roots it squarely in the principle of
Tawhid. Allah is a just Lord, who loves truth and honesty. It is therefore, inconceivable that
anyone who believes in Allah can perpetrate or tolerate injustice.13
It is in a similar vein that other sects like the Kharijites resisted the attempt by early
Muslims to exclude certain groups from leadership on account of clan, tribe, race or even
gender. It was considered inconsistent with Divine Justice as expressed clearly in the Qur'an.14
Bringing us to the question of ethics which is a recurring debate in philosophy.
According to Iris Murdoch, a British moral philosopher, who believed in the metaphysical
foundation of morality. She argues convincingly for the existence of a metaphysical reality, the
good, which we perceive by our very perception of the imperfection of our world. Yet having
laid the foundation for a metaphysical ethics, Murdoch says the Good is not God she accepts
the existence of this transcendental reality but denies the reality a will and an effect. To the
best of my understanding, this is the point of departure between Iris Murdoch and moral
philosophers among Christian theologians.
The debate in our own moral philosophy is similar. Our scholars (by which is implied
Sunni scholars and theologians) have never gone to the extent of denying Allah's role in our
lives. What they have done, in the context of the ethics of public officers is to build a shield
between our morality and its source, the divine presence15.
Our metaphysics is not in substance Murdochian, yet it effectively lands us in the same
muddles as Iris Murdoch. A Muslim who believes in Allah, the Allseeing (AlBasir), does not
13 ibid14 Razi, Syed, Sharh Nahjul Balagha, Darul Iman, Beirut Lebanon 15 ibid
Towards a More Inclusive Islamic World-view 24
lock himself in a room and turnout the light believing he can commit injustices and be
impartial to his constituents and escape. The same with one who believes in AlSami' (the
AllHearing). He does not speak things in private, which are prohibited by Allah. In exactly
the same way, a Muslim who believes in Allah the Just (Al'Adl) cannot stand injustice.
Corruption, nepotism and abuse of office are manifestations of injustice.16
Corruption in the Muslim psyche has been facilitated by the severance of the organic
link between our moral philosophy and its metaphysical roots in the divine reality. A proper
apprehension of Allah, His Beautiful names (alasma' alhusna) and His Exalted Attributes
(assifat al'ula) must necessarily transform our ethics such that we not only seek to imbibe or
emulate the moral good, we actually are moved, compelled, to seek its enthronement.
As a result, the greatest tragedy in Sunni thought is its hatred of philosophy and
philosophers and its enthronement of the legalistic rulings of jurists over all facets of our life.
The priorities and constraints of the environment in which the jurists lived often conditioned
these rulings.
The continued refusal of this Ummah to break away from the constriction of taqlid
("blind copying") and the closing of the door to ijtihad (critical thinking)17 will only lead to a
perpetuation of the social structures, priorities and valuesystems of the environments in which
the rulings were made.
Even the authenticity of hadiths and the validity of their interpretation must be
established after accounting for the impact of the environment on the narrators and
16 “Letter of Imam Ali to Malik Ashtar upon deputizing his as Governor of Egypt”, Razi, Syed, Sharh Nahjul Balagha, Darul Iman, Beirut Lebanon
17 Ijtihad is the process of using analytical tools to be able to arrive at a conclusion. This tool is used both in the fields of jurisprudence (fiqh) and other ciritical fields of Islamic studies.
Towards a More Inclusive Islamic World-view 25
interpreters. Most fundamentally, the principles of Tawhid, an apprehension the Allah's Asma'
(Names) and Sifat (Attributes), must continue to be the inspiration for our moral, political and
other philosophies. We will now briefly touch on the Shariah and how the ascendant
philosophical outlook has restricted its scope.
The Shariah and Public Sector Corruption.
In the time of the Prophet (SAW) the government was not a major economic force. The
role of the Prophet (SAW) was largely that of a guide, a judge and a military commander.
The government treasury received zakat and fai' for distribution but the major revenue
flows and expenditures on social welfare, defense and the bureaucracy that later came to
typify the state were virtually nonexistent it is natural that the crime of public sector
corruption should not be a major feature of such a society not just because of the limited
finance of the state but also, and more fundamentally, because of the quality of persons
managing these funds and the presence of the Prophet of Allah among them.
Thus, although the Qur'an did come up with verses which showed the prohibition of
corruption, its occurrence was rare and its punishment deterrence was therefore not the
preoccupation of the Shariah at that stage. We find a greater focus on offenses like theft,
adultery, intoxication, and slander . These are crimes of a largely personal in nature, which
was a reflection of the limited nature of public sector crimes.
With the passage of time and the conquest of the early Islamic state, the coffers of the
government were filled with treasures managed by human beings whose fear of Allah was
decreasing by the day. Corruption became a cancer in public life, as we have shown.
Towards a More Inclusive Islamic World-view 26
The Umayyads established a hereditary kingship, nepotism, and the appropriation of
booty and property and profits.
Muawiya himself made it clear in his sermon in Kufa and Madinah that he had fought
for power and would reap the benefits from it. The early Muslims did fight against this
Umayyad mindset. There was the great rebellion against 'Uthman. Then there was the
rebellion of the Hijaz against Yazid ibn Muawiya. There was the Qarmatian revolt. All of these
and many more were directed against exploitation, arbitrary power, class distinction, and other
features of a system without accountability and probity.
The striking thing about all of this is that the fight against corruption was always waged
by those outside the establishment. 18
Throughout the reign of the Umayyads, Abbasids, Fatimids etc, the Muslim world was
governed by the Shariah, and by the system of civil and criminal law recognized as distinctive
of Muslim societies. Zakat was collected, the hands of thieves were cut off, and the courts
continued to administer capital punishment for murder, apostasy, and rebellion.
Yet those who supervised the implementation of Shariah were themselves corrupt and,
seemingly, above the law. This is the question that I hope to address.
We would like to contextualize that this form of corruption has not only existed only in
our forebears, but also is prevalent in different parts of the Muslim world and even here in the
Philippines, particularly in the Autonomous Region of Muslim Mindanao (ARMM) areas.
A government can claim to be implementing Shariah, cut off the hands of a thief who
steals a cow or money, force women to dress in a particular way, collect zakat for distribution
18 Tabatabaie, Allamah Husain, Islamic Teachings in Brief, WOFIS, 1985, Tehran Iran
Towards a More Inclusive Islamic World-view 27
and the likes, without coming out with strong sanction for corruption in public office. This has
been the problem of the Taliban, although it had insisted that it was engaging in the
implementation of Islamic law, it is however was one of the biggest traffickers of illegal drugs
and narcotics, having the largest opium poppy fields in the world.
This has led some people to the false impression that the Shariah is a law designed to
punish the poor while allowing leaders to go scotfree. Nothing can be further from the truth.
We would like to impress that what is described above is inconsistent with Shariah, but
its interpretation by society at different points in time in a manner consistent with the
dominant world view of the leaders and ulama in that society. It is not the eternal law
revealed by Allah but its interpretation and crystallization in time and space.
It is perhaps fair to say that the rudimentary nature of political structures in the Muslim
world, the absence of effective checks and balances, and the low political consciousness of civil
society have contributed to this state of affairs. It is however, equally important to recognize
fundamental flaws in our understanding of Islamic law.
Criminal or Civil Law in Islam divides offenses, from the perspective of sanction, into
three categories. Hadd offenses (jara'im alhudud) are those which attract a fixed and
nonnegotiable punishment once established. These include adultery & fornication, apostasy,
drinking, rebellion, slander, and highway robbery. Qisas and Diyah offences (jara'im al qisas
waddiyah) are those which are retributive in nature, but which can be substituted by some
payment in kind as restitution, or forgiven by the injured party or his heirs19. These include
murder, manslaughter, and bodily harm. A third category, Ta'zeer offenses (jara'im atta'azeer)
19 Baqr As-Sadr, Muhammad, Introduction to Fiqh, Darul Imaan, 1975, Beirut Lebanon
Towards a More Inclusive Islamic World-view 28
refers to everything that is prohibited in the Qur'an or Sunnah but for which a punishment is
not prescribed under Hadd or Qisas and Diyah.
Understanding this point is critical to understanding Islamic civil and criminal law.
There has been a lot of polemic over the limits of punishment for ta'azeer offenses. Abdul
Rahman 'Audah has a detailed discussion of these including justification for including offenses
not specified in the Qur'an and Sunnah but which affect "general interest" of society, in his
classic work on Islamic criminal law (attashri' aljina'I alIslami).20
What interests us here is that for all offenses defined as Ta'azir offenses the Shariah
provides a range of sanctions. These are:
a] threat of punishment,
b] whipping or caning
c] humiliation,
d] detention or jailing,
e] crucifixion or execution, and
f] exile.
These offenses have been extracted by scholars from the Qur'an, Sunnah and Ijma'.
Now we know that the Qur'an prohibits many things without specifying the punishment for the
offenders. For example, we know that bribery is an offence, that nepotism, in the sense of
appointing an incompetent person to office, is an offense, that consuming wealth of orphans is
20
Towards a More Inclusive Islamic World-view 29
an offense, that spreading fasad (evil) and fahisha (obscenity) among the Ummah are offenses.
If the Hakim at a point in time chooses not to punish an offense severely (and we have
said his options are as severe as the death sentence) it is not because the Shariah does not
provide for it but because either the judge or the government does not consider it a problem.
As we live in an environment in which these offenses bother all of us, (corruption,
religious intolerance, destruction of places of worship, mediocrity in the name of quota system,
tribalism, and ethnic genocide etc.) we must remember that Sharia explicitly prohibits each of
them and also allows the state to punish with a range of punishments including jailing and
death. The choice however reflects our own values, not of the Shariah.
That corruption has for so long remained unpunished is a reflection of the underlying
moral philosophy, which has come to permeate our collective consciousness, deadening the
sense of outrage and revulsion against this heinous and cancerous crime.
Reflection:
The Qur’an calls for fair, open, and ethical behavior in all dealings and transactions.
As one example, Verse 2:282 requires that financial transactions be made through witnessed,
written contracts. Numerous other verses exhort believers to fulfill their contracts faithfully
and testify honestly (see, e.g., Verses 4:135, 5: 89. or 5:108). Honesty, accountability, reliable
bookkeeping, and dependability should be the hallmarks of Muslim organizations.
Nonetheless, as the Qur'an asserts, the lapses of others do not offer any excuse for
Towards a More Inclusive Islamic World-view 30
lapses on our own part (see, for instance, Verse 5:8 which teaches Muslims that hatred or
prejudice are never a reason to swerve from justice).
The standards of accountability and transparency laid out in the Qur’an are the
standards we should aim for, whether or not we receive approbation from the greater
community, and whether or not they have different standards for Muslim versus nonMuslim
organizations.
Calm response to any criticism, whether or not that criticism is fair, is consistent with
Qur’anic exhortations to gentle discourse, rational debate, and the Islamic tradition of courtesy
(see, for instance, 6:125). Not only does rational discourse fulfill Qur’anic ideals, but it
presents the community in a favorable light, and illuminates the hostility behind illmotivated
attacks.
These principles go far beyond organizational proprieties. They extend to our ability to
address larger issues. Yes, the crisis in Darfur has roots in neocolonialism and global warming;
yes, female genital mutilation and socalled “honor killings” are cultural practices and not
really Islamic. We must understand that whatever the cause or scope of the problems in the
community of believers, we must be responsible and accountable if we are ever to solve them.
Simply put, a problem involving Muslims, whether or not it is an Islamic issue, is a
Muslim problem. It is never enough to neglect our internal housekeeping by making excuses
or blaming others. We have a duty as Muslims to improve ourselves and our world. From the
smallest problem to the most complex, we can only find solutions by being open and
responsible.
Towards a More Inclusive Islamic World-view 31
We have attempted to cover in this paper the origin and nature of corruption in the
public affairs of the Muslim Ummah, the philosophy which has nourished it and the legal
superstructure which, elaborate as it is, has been seemingly designed by lawmakers to
sidestep it. We would like to emphasized that we have not yet exhausted all the issues
relevant to this topic. It is hoped that this paper has given us all food for thought and
contributed to our outstanding of Islamic history, philosophy and law.
Approaching ethical leadership through rights based approach.
Much is written by the ethical fitness of the Prophet (SAW) of Islam as well as the state
of governance during his lifetime. As such, it would be worth noting what foundational
sources did the Prophet (SAW) adhere to during his rule as well as other foundational sources
after his demise.
There are two exemplary sources that can be examined, first is the Charter
(constitution) of Madina during the lifetime of the Prophet, second is the Risalatul Huquuq
(treatise on rights) written by the great grandson of the Prophet (SAW), Imam Zainul Abideen
Ali ibnul Hussain.
However, for the sake of brevity and the need to look at it more in the context of ethical
leadership through rights based approach we will first deal with Risalatul Huqooq (treatise of
rights) before proceeding to the Constitution of Madina .
Imam Zainul Abideen was both a mystic (urafa) as well as a jurist who manages to
teach the many aspects of Islam at a time when state repression was strong enough to
disempower many good Muslim leaders and even oppress the rights of Many Muslims. Shortly
Towards a More Inclusive Islamic World-view 32
after the tragedy of Karbala where his father Sayyiduna Hussein ibn Ali was massacred with
his other brothers and relatives, there was hardly any other mechanism by which the principles
of ethical leadership, accountability and transparency could be shared with the Muslims of that
time and period.
Imam Sajjad then came out with two major documents, the first being the
SahifatusShajadiyyah, a compilation of supplications wherein to fortify Muslims from the
weaknesses of their faith, and the second was this monumental treatise on Jurisprudence
which answers many of the fundamental issues on transactional and governmental processes
that a leader must be aware of.
The Risalatul Huqooq treats mans rights and responsibilities from two aspects: (1) worship
wherein it puts primal consideration of the rights of God and the rights of every part of ones
body, self, and other people. (2) transactional aspect, wherein social relations and the rights
that others have upon you must not only satisfied but also met with proper addressing.
It is composed of 50 lines that deals with Allah, self, blood relations, acquaintanceships,
those who are are obligated to serve (as Allah's deputies on earth) and the emphasis on rights
over privileges.
Only then can a person be considered ethically following the teachings of Islam once one has
followed and considered these rights which are known as Huqooq Allah (rights of Allah) and
Huqooq Insan (rights of man and society).
It is said by many Muslims that the Quran is the constitution of Muslims, but little to
they know that the prophet Muhammad (SAW) drafted a foundational document which served
Towards a More Inclusive Islamic World-view 33
as a binding agreement and charter for the citizens of Yathreeb, which was known as “doostoor
madeena” or Charter of Madina.
Globalization today has made cultures more proximate to each other and interaction
more frequent, these exchanges of information and cultures makes conflict more broader and
more frequent on both a local and a global rate.
Conflicts occur in modern day times due to the wide disparity in cultural, religious or
philosophical backgrounds. There are even times that these differences are used by third
parties to ignite conflicts or justify using acts of violence.
In the light of all these, conflict resolution must be broadened in the sense that it
encompasses faith traditions and cultures and go beyond traditional communities in an
overarching manner to accommodate all these diversity among communities.
Conflict, can be defined in the words of social scientists as “an expressed struggle
between at least two interdependent parties who perceive incompatible goals, scarce
resources, and interference from others in achieving their goals.21” Often, conflicts turn out to
be too difficult for the actual parties to resolve through negotiation or informal formats
without the aid of an independent, neutral third party, resulting in a stalemate in which
participants remain angry and engage in destructive tactics. Unless subjected to a a process of
amicable settlement, this would normally result to increased tensions eventually leading to
violence and more violence.
This is where mediation is required. Mediation is defined as “the process by which the
21 Wilmot, W. W., & J. L. Hocker. 2001. Interpersonal Conflict, Sixth Edition. New York: McGraw-Hill.
Towards a More Inclusive Islamic World-view 34
participants, together with the assistance of a neutral person, systematically isolate disputed
issues in order to develop options, consider alternatives, and reach a consensual settlement
that will accommodate their needs,” is a universal phenomenon of communities, but must be
provided in a way that is consistent with the beliefs and traditions of the participants 22. The
purpose of mediation is to help the participants move beyond the specific content of a dispute,
but it cannot do so if the settlement is not in accordance with the commonly accepted notions
of justice and behavior in the community.
Several precedents for the practice of mediation have been set within Islamic
institutions. Where no law in the Qur'an existed, Prophet Muhammad (SAW), using his own
reasoning and guided by inspiration, dealt with many issues at his own discretion. These
teachings and actions of Prophet Muhammad (SAW) are the second source of knowledge
called Sunnah and Hadith. If the Qur'an, Sunnah, and Hadith are tacit on a certain issue, then
qualified individuals are allowed to use their own reason to resolve issues. This is the principle
of ijtihad.
A second principle in Islam that supports the practice of mediation is istislah, which is
concerned with decisions that are in the best interest of the community. Istislah is used when
“the rules of logic would suggest one solution but another appears better in the interest of the
people whose welfare is an overriding consideration.”23 A final consideration of Islam that
supports mediation is consensus, which enables groups of individuals to search for the solution
to a problem if one is unavailable in the Quran, Sunnah, and Hadith. When consensus can be
22 Folberg, J., & A. Taylor. 1984. Mediation: A Comprehensive Guide to Resolving Conflicts Without
Litigation. San Francisco: Jossey-Bass Publishers.23 Hamidullah, M. 1975. The First Written Constitution in the World: An Important Document of the Time
of the Holy Prophet. Lahore, Pakistan: Ashraf Printing Press.
Towards a More Inclusive Islamic World-view 35
reached, it is particularly powerful in setting a precedent on issues.
The Constitution of Madina, also known as the Medina Charter, prepared as the basis of
Madinatun Nabawi (the city of the prophet) the Medina citystate established by Prophet
Muhammad (SAW), was the first written constitution in Islam and arguably the first instance
of constitutional law in society. The charter was a document that established governing rules
for the people of Yathrib (later known as Medina, which means “city” in Arabic) and addressed
specific social issues of the community in an attempt to end the chaos and conflict that had
been plaguing the region for generations.
Before Prophet Muhammad’s (SAW) arrival from Mecca, from where he had fled
religious persecution, Yathrib had a population of 10,000 organized into approximately 22
tribes. Half the population was Jewish and half was Arab.
Regardless of religion, tribes sought power through military dominance over other
tribes, with numerous alliances forged between warring tribes greatly contributing to the
aggression. Constant warfare was taking a toll on the tribes. Whereas some sought external
military assistance for the conflicts, many were making preparations for the enthronement of a
leader from one of the tribes. However, it was unclear whether each tribe would acquiesce to
the leadership of a single leader from one of the tribes. It was also uncertain, according to
Hamidullah24, whether such a leader would be able to establish a political organization, create
24 Hamidullah, M. 1993. The Emergence of Islam: Lectures on the Development of Islamic World-view,
Intellectual Tradition, and Polity. Islamabad, Pakistan: Islamic Research Institute
Towards a More Inclusive Islamic World-view 36
a military defense for the city, reconcile tribal hostilities, and define local rights and obligations
as well as address the issues of the growing immigrant refugee population from Mecca.
Within months after the arrival of Prophet Muhammad (SAW) he had decided to
confront the situation in Yathrib and act as a thirdparty mediator to resolve the conflicts
among the tribes. Prior to the Prophet's hijrah to Yathrib the Ansars led by Bara ibn Azib had
sent a delegation to the Prophet (SAW) and had asked him who in his moral ascendancy to
mediate and be the voice that the Aws and the Kazraj tribe which comprised the Ansars will
listen to. In response to this, the Prophet in a famous narration from Bukhari, asks the Ansars
to make an oath that there shall be nothing dearer to them than Allah and the Prophet (SAW)
and in return the Prophet (SAW) shall act as their guardian, leader, and mediator in all affairs,
to this the Aws and Khazraj conceded.
This pushed forward for the hijrah of Muslims to Yathrib in the establishment of a state
that was the primal manifestation of the city of the Prophet (SAW). As such this led to the
eventual settlement of conflicts between the two tribes. This was possible since the Prophet
(SAW) was able to exert influence and social pressure to persuade both parties (in this case the
Aws and the Khazraj) to accept settlement, which is primarily due to his unique position in
kinship networks since the Prophet's mother (Aminah's kin) were from Yathrib and thus also
wielded as a result some level of political power, notwithstanding his religious and moral
ascendancy and inarguably past successes at mediation during the time prior to his declaration
as a Prophet (SAW).
Towards a More Inclusive Islamic World-view 37
There are several reasons suggested by Hamidullah25 and others as to why the tribes in
Yathrib ultimately accepted Prophet Muhammad’s influence. First, there was a leadership void
already present in the area, allowing Muhammad a chance to fill that role.
Second, it was common practice of Arabs at that time to refer their conflict to
foreigners.
Prophet Muhammad had a reputation in the region for being an able mediator, by
helping to resolve conflicts in Mecca. For instance, he was chosen by various tribes in Mecca to
place the holy corner stone of the Kaaba resolving a bitter dispute among them. He was also
trusted with money and valuables by the polytheist Meccans even during his persecution
during the Meccan period.
He was given the title AlAmeen or “The Trustworthy” by the residents of the Mecca.
Third, the absence of alliances and alignments along religious lines prior to Muhammad’s
arrival allowed him to use religious sanctions in order to exert influence with tribal leaders.
Finally, while drafting the constitution, Prophet Muhammad consulted the leaders of each tribe
while negotiating and drafting the Charter, thereby demonstrating his willingness to listen to
the needs of all tribes. Once the tribal chiefs accepted the governance of the Charter, it was
assumed that younger members of the tribes would follow their leaders, regardless of religion.
It was thus both the foundational legal and spiritual document that all the citizens of Yathrib
(now declared as Madinatul Nabi)
This Charter, which was the first political and legal statement of the area as a citystate,
outlined the rights and duties of its citizens, provided collective protections for all citizens of
25 ibid
Towards a More Inclusive Islamic World-view 38
Medina, including both Muslims and nonMuslims, and provided the first means of seeking
justice through law and community instead of tribal military actions.
In his article “A Short Note on the Medina Charter,” Kassim Ahmad asserted that the
Medina Constitution established a “plural society” that granted equal rights and duties to the
citizens of the citystate coming from different social and religious groups .
Time and time again this document proves that the universal principles of participatory
democracy (shoora), inclusivity and pluralism has been part and parcel of the Islamic legal
tradition and that even the Prophet (saw) of Islam had actively acknowledged the necessity
and importance of nonMuslims in an Islamic state that he personally governed and have
integrated them into mainstream Islamic society.
As a last glance allow us to look at the document through the eyes of Dr. Tahirul Qadri
in his book Constitutional Analysis of the Constitution of Madina which dissects the charter
into several sections and was able to categorize them. We shall show a summary of that
analysis as follows:
Article 1. Constitutional Document
This is a constitutional document given by Muhammad (Peace be upon them), the
prophet, (Messenger of God).
Article 2. Constitutional Subjects of the State
(This shall be a pact) between the Muslims of Quraysh, the people of Yathrib (the
Citizens of Madina) and those who shall follow them and become attached to them
(politically) and fight along with them. (All these communities shall be the constitutional
subjects of the state.)
Article 3. Formation of the Constitutional Nationality
Towards a More Inclusive Islamic World-view 39
The aforementioned communities shall formulate a Constitutional Unity as distinct from
(other) people.
Article 4. Validation and Enforcement of the former tribal laws of blood money for the
emigrant Quraysh
The emigrants from Quraysh shall be responsible for their ward and they shall,
according to their former approved practice, jointly pay the blood money in mutual
collaboration and every group shall secure the release of their prisoners by paying the ransom.
Moreover, the deal among the believers shall be in accordance with the recognized principals
of law and justice.
Article 5. Validation of the former laws of blood money for Banu Auf
...And the emigrants from Banu Auf shall be responsible for their ward and they shall,
according to their former approved practice, jointly pay the blood money in mutual
collaboration and every group shall secure the release of their prisoners by paying the ransom.
Moreover, the deal among the believers shall be in accordance with the recognized principles
of law and justice.
Article 6. Validation of the former laws of blood money for Banu Harith
...And the emigrants from Banu Harith shall be responsible for their ward and they
shall, according to their former approved practice, jointly pay the blood money in mutual
collaboration and every group shall secure the release of their prisoners by paying the ransom.
Moreover, the deal among the believers shall be in accordance with the recognized principles
of law and justice.
Article 7. Validation of the former laws of blood money for Banu Saida
...And the emigrants from Banu Saida shall be responsible for their ward and they shall,
Towards a More Inclusive Islamic World-view 40
according to their former approved practice, jointly pay the blood money in mutual
collaboration and every group shall secure the release of their prisoners by paying the ransom.
Moreover, the deal among the believers shall be in accordance with the recognized principles
of law and justice.
Article 8. Validation of the former laws of blood money for Banu Jusham
...And the emigrants from Banu Jusham shall be responsible for their ward and they
shall, according to their former approved practice, jointly pay the blood money in mutual
collaboration and every group shall secure the release of their prisoners by paying the ransom.
Moreover, the deal among the believers shall be in accordance with the recognized principles
of law and justice.
Article 9. Validation of the former laws of blood money for Banu Najjar
...And the emigrants from Banu Najjar shall be responsible for their ward and they
shall, according to their former approved practice, jointly pay the blood money in mutual
collaboration and every group shall secure the release of their prisoners by paying the ransom.
Moreover, the deal among the believers shall be in accordance with the recognized principles
of law and justice.
Article 10 Validation of the former laws of blood money for Banu Amr
...And the emigrants from Banu Amr shall be responsible for their ward and they shall,
according to their former approved practice, jointly pay the blood money in mutual
collaboration and every group shall secure the release of their prisoners by paying the ransom.
Moreover, the deal among the believers shall be in accordance with the recognized principles
of law and justice.
Article 11. Validation of the former laws of blood money for Banu Nabeet
Towards a More Inclusive Islamic World-view 41
...And the emigrants from Banu Nabeet shall be responsible for their ward and they
shall, according to their former approved practice, jointly pay the blood money in mutual
collaboration and every group shall secure the release of their prisoners by paying the ransom.
Moreover, the deal among the believers shall be in accordance with the recognized principles
of law and justice.
Article 12 Validation of the former laws of blood money for Banu Aws
...And the emigrants from Banu Aws shall be responsible for their ward and they shall,
according to their former approved practice, jointly pay the blood money in mutual
collaboration and every group shall secure the release of their prisoners by paying the ransom.
Moreover, the deal among the believers shall be in accordance with the recognized principles
of law and justice.
Article 13. Indiscriminate rule of law and justice for all the communities
...And every group shall secure the release of its captives ensuring that an indiscriminate
rule of law and justice is applied among the believers.
Article 14. Prohibition of relaxation in execution of law
The believers shall not leave a debtor among them, but shall help him in paying his
ransom, according to what shall be considered fair.
Article 15. Prohibition of Unjust Favoritism
A believer shall not form an alliance with the associate of (another) believer without the
(latter’s) consent.
Article 16. Collective resistances against injustice, tyranny and mischief
There shall be collective resistance by the believers against any individual who rises in
rebellion, attempts to acquire anything by force, violates any pledge or attempts to spread
Towards a More Inclusive Islamic World-view 42
mischief amongst the believers. Such collective resistance against the perpetrator shall occur
even if he is the son of anyone of them.
Article 17. Prohibition of killing of a Muslim by a Muslim
A believer shall not kill (another) believer (in retaliation) for an unbeliever, nor help an
unbeliever against a believer.
Article 18. Guarantee of equal right of life protection for all the Muslims
The security of God (granted under this constitution) is one. This protection can be
granted even by the humblest of the believers (that would be equally binding for all).
Article 19. Distinctive identity of the Muslims against other constitutional communities
The believers shall be the associates of one another against all other people (of the
world).
Article 20 NonMuslim minorities (Jews) have the same right of life protection (like
Muslims)
A Jew, who obeys us (the state) shall enjoys the same right of life protection( as the
believers do), so long as they (the believers) are not wronged by him. (the Jews), and he does
not help (others) against them.
Article 21 . Guarantee of peace and security for all the Muslims bases on equality and
justice
...And verily the peace granted by the believers shall be one. If there is any war in the
way of Allah, no believers shall make any treaty of peace (with the enemy) apart from other
believers, unless that is based on equality and fairness among all.
Article 22. Law of relief for war allies
Every war ally of ours shall receive relief turns (at riding) at all military duties.
Towards a More Inclusive Islamic World-view 43
Article 23. Law of vengeance for the Muslims in case bloodshed in the way of Allah
The believers shall execute vengeance for one another for the bloodshed in the way of
Allah.
Article 24. Islam is the best code of life
All the Godfearing believers are under the best and most correct guidance of Islam.
Article 25. Prohibition of providing security of life and property to the enemy
No idolater (or any nonbeliever among the clans of Madina) shall give protection for
property and life to (any of the) Quraysh (because of their being hostile to the state of
Madina) nor shall intervene on his behalf against any believer.
Article 26. Execution of the law of retaliation for a Muslim murder
When anyone intentionally kills a believer, the evidence being clear he shall be killed in
retaliation, unless the heirs of the victim are satisfied with the blood money. All the believers
shall solidly stand against the murderer and nothing will be lawful for them except opposing
him.
Article 27. No protection or concession for the doer of mischief and subversion against
the constitution
A believer who believes in God and in the Hereafter and agrees to the contents of this
document shall not provide any protection or concession to those who engage in mischief and
subversion against this constitution. Those who do so shall face the curse and wrath of God on
the Day of Resurrection. Furthermore, nothing shall be accepted from them as a compensation
or restitution (in the
life hereafter).
Towards a More Inclusive Islamic World-view 44
Article 28 The final and absolute authority in the disputes vests in Almighty Allah and
Prophet Muhammad (SAW)
When anyone among you differs about anything, the dispute shall be referred to
Almighty Allah and to the Prophet Muhammad (Peace be upon them) (as all final and absolute
authority is vested in them).
Article 29 Proportionate liability of nonMuslim citizens (the Jews) in bearing the war
expenses
The Jews (nonMuslim minorities) will be subjected to a proportionate liability of the
war expenses along with the believers so long as they (the Jews) continue to fight in
conjunction with them.
Article 30 Guarantee of freedom of religion for both the Muslims and nonMuslim
minorities (the Jews)
The Jews of Banu Awf (nonMuslim minorities) shall be considered a community along
with the believers. They shall be guaranteed the right of religious freedom along with the
Muslims. The right shall be conferred on their associates as well as themselves except those
who are guilty of oppression or the violators of treaties. They will bring evil only on
themselves and their family.
Article 31. Equality of rights for the Jews of Banu Najjar with the Jews of Banu Awf
The Jews of Banu Najjar shall enjoy the same rights as granted to the Jews of Banu
Awf.
Article 32. Equality of rights for the Jews of Banu Harith with the Jews of Banu Awf
The Jews of Banu Harith shall enjoy the same rights as granted to the Jews of Banu
Awf.
Towards a More Inclusive Islamic World-view 45
Article 33. Equality of rights for the Jews of Banu Sa'ida with the Jews of Banu Awf
The Jews of Banu Sa'ida shall enjoy the same rights as granted to the Jews of Banu
Awf.
Article 34. Equality of rights for the Jews of Banu Jusham with the Jews of Banu Awf
The Jews of Banu Jusham shall enjoy the same rights as granted to the Jews of Banu
Awf.
Article 35. Equality of rights for the Jews of Banu Aws with the Jews of Banu Awf
The Jews of Banu Aws shall enjoy the same rights as granted to the Jews of Banu Awf.
Article 36. Equality of rights for the Jews of Banu Tha'laba with the Jews of Banu Awf
The Jews of Banu Tha'laba shall enjoy the same rights as granted to the Jews of Banu
Awf except who are guilty of oppression or violate treaties, they will bring evil only on
themselves and their family.
Article 37. Equality of rights for Jafna, the branch of Banu Tha'laba, with the Jews of
Banu Awf
Jafna, a branch of Banu Thalaba, shall enjoy the same rights as granted to Banu
Tha'laba.
Article 38. Equality of rights for the Jews of Banu Shutayba with the Jews of Banu Awf
The Jews of Banu Shutayba shall enjoy the same rights as granted to the Jews of Banu
Awf. There shall be complete compliance (with this constitution) and no violation (of its
clauses).
Article 39. Equality of rights for all the associates of the tribe Tha'laba
All the associates of Banu Tha'laba shall enjoy the same rights as granted to Banu
Towards a More Inclusive Islamic World-view 46
Thalaba.
Article 40. Equality of rights for all branches of the Jews
All subbranches of the Jews shall enjoy the same rights as granted to them (the Jews).
Article 41. Final command and authority in military expeditions vests in the prophet
Muhammad (SAW)
Verily, none among the allies shall advance (on a military expedition) without the prior
permission of the Prophet Muhammad (Peace be upon them) (in whom vests the final
command and authority).
Article 42. No exception from the law of retaliation
There shall be no impediment on anyone who wished to avenge a wound.
Article 43. Responsibility of Unlawful Killing
Whoever commits an unlawful killing shall be responsible for it himself with his family
members but he is exempted in case he kills a cruel. Verily, Allah (is the Trust Helper) support
those who adhere completely to this constitution.
Article 44. Separate liability of war expenses
The Jews and the Muslims shall bear their own war expenses separately.
Article 45. Compulsory mutual help to one another in case of war
There shall be mutual help between one another against those engage in war with the
allies of this document.
Article 46. Mutual consultation and honorable dealing
There shall be mutual consultation and honourable dealing between the allies and
there shall be the fulfillment not the violation, of all pledges.
Towards a More Inclusive Islamic World-view 47
Article 47. Law of prohibition of treachery and help of the oppressed
No one shall violate the pledge due to his ally and verily; help shall be given to the
oppressed.
Article 48. The Jews (nonMuslim minorities) shall also extend financial support to the
state during the war period
The Jews (nonMuslims minorities) along with the believers shall extend financial
support to the state during the war period.
Article 49. Prohibition of Fighting and bloodshed among the various communities of
the state
The valley of Yathrib is sacred and there shall be prohibition of fighting and bloodshed
among the various communities of the state.
Article 50. Equal right of life protection shall be granted to everyone, who has been
given the constitutional shelter
A person given constitutional shelter shall be granted an equal right of life protection as
long as he commits no harm and does not act treacherously.
Article 51. Law of shelter for the women
A woman shall not be given any shelter without the consent of her family.
Article 52. Authority of Allah and the prophet Muhammad (Peace be upon them)
...shall be final and absolute authority in all disputes instigating any quarrel
...And verily if any dispute arises among the parties to this document from which any quarrel
may be feared, it shall be referred to God and to Muhammad (Peace be upon them), the
Messenger of God, for the final and absolute decision. Verily, God is the Guarantee for the
Towards a More Inclusive Islamic World-view 48
faithful observance of the contents of this constitution (which shall be enforced by the state).
Article 53. No refuge for the enemies of the state nor for their allies
There shall be no refuge for the Quraysh (the enemies of the state) nor for their allies.
Article 54. Joint responsibility of defence in case of an attack on the state
The Muslims and the Jews shall be jointly responsible to defend (the state of) Madina
against any outside attack.
Article 55. Incumbency of observance of the treaty of peace for every ally
It shall be incumbent upon the Jews to observe and adhere to any peace treaty they are
invited to participate in. Likewise, it shall also be incumbent upon the Muslims to observe
and adhere to any peace treaty, they are invited to.
Article 56. No treaty shall suspend or negate the responsibility of the protection of Deen
(Likewise, it shall be incumbent upon the Muslims also to observe and adhere to any
peace treaty that they are invited to), but no treaty will restrain them from fighting for the
protection of their Deen.
Article 57. Every party to treaty shall be responsible for the defense of its facing
direction.
Every party to the treaty shall be responsible for the measures and arrangements of the
defense of its facing direction.
Article 58. The basic constituent members of this document and their associates shall
possess the equal constitutional status
The Jews of Aws (one of the basic constituent members of this document) and their
allies shall posses the same constitutional status as the other parties to this document, with a
Towards a More Inclusive Islamic World-view 49
condition that they should thoroughly sincere and honest in their dealing with the parties.
Article 59. No party shall have any right of violation of the constitution
No party shall have the right to violate the constitution. Every person who is guilty of a
crime shall be held responsible for his act alone.
Article 60. Favor of Almighty Allah will be subject to the observance of the constitution
Verily, God is the Guarantee for the faithful observance of the contents of this
constitution (which shall be enforced by the state).
Article 61. No traitor or oppressor shall have the right of protection under this
document
Verily, this constitutional document shall not protect any traitor or oppressor.
Article 62. All peaceful citizens would be in a safe and secure protection
Verily, whoever goes out (on a military expedition) shall be provided with security and
whoever stays in Madina shall have (likewise), except those who commit oppression and
violate the contents of this constitution.
Article 63 Allah and his Prophet Muhammad (Peace be upon them) are the protectors of
the peaceful citizens of Madina who abide by the constitution
Verily, Allah and the Prophet Muhammad (Peace be upon them), the Messenger of God,
are the protectors of good citizens and of those who fear from Allah.
Postcript:
If this paper may have sounded too critical of some aspects of Muslim thought, please
accept this clarification: the writer has implicit respect and love for generations gone by.
However, no one is perfect and it is only by learning from mistakes of the past and
Towards a More Inclusive Islamic World-view 50
questioning "received wisdom" that change is possible. "Allah does not change what is with a
people unless they change themselves."
It should be selfevident that any and all public organizations should adhere to ethics of
conduct that include transparency of responsibility and bookkeeping. We appreciate that such
a simple, clear standard is complicated by mounting government secrecy, racism,
Islamophobia, and xenophobia, but even with these considerations in mind, we affirm that
organizational and financial transparency, and being open to constructive criticism are in the
best interest of all organizations.
Towards a More Inclusive Islamic World-view 51
REALIZATION OF BEING A MUSLIM and the context of the righteous stewards of Allah on Earth:
A Islamic framework for Muslim youths as a guide to leadership
Introduction :
Becoming a Muslim is easy, every child is born in a natural state of surrender (fitrah wa Islam) and his parents decide his faith as he grows us. One can easily embrace Islam, one simply embraces the reality of Tawheed and the prophethood of Prophet Muhammad (saw) and recited the kalimah shahadah (declaration of faith) ashhadu anla Ilaha illah Allah wa ashhadu anna Muhammadan rasullullah (I profess there is no other God save Allah and his Prophet is Muhammad).
But to live a life as a Muslim is indeed at times a struggle in today's modern world. This has been the prayer of every Muslim, "Ya Allah let me die as a Muslim."
A Muslims existence and living a life as a Muslim is inevitably linked with his society and his environment, Islam being both a spiritual and a social philosophy.
The major context of this framework is khilafatullah alard which hinges around a central them which is a concept unique to man, this is described as amanah or trust. Allah offers amanah to the heavens, to the earth, to the mountains – to the rest of creation – but they all refused; only mankind was foolish enough to accept it.
Verily, We did offer the amanah to the heavens, and the earth, and the mountains; but they refused to bear it Yet man took it – for, verily, he has always been prone to tyranny and foolishness (Qur’an 33:72).
A trust entails one who entrusts and a trustee. Allah offered the trust to man, the trustee, and he accepted the responsibility. Man chose the amanah the faculty of choice and relative free will – and gained thereby the capacity to live for good or evil. As His khalifa on earth, man must fulfill that trust placed on him by Allah, by acting justly in accordance with Allah’s laws,
Towards a More Inclusive Islamic World-view 52
or be false to that trust and perpetuates tyranny and injustice against Allah’s earth and His creation.
“For He it is Who has made you khalifa on earth,
and has raised some of you by degrees above others,
so that He might try you by means of what He has bestowed on you.
And thereupon We made you their khalifa on earth,
so that We might behold how you act”
(alQur’an 6:165).
As representative or trustee of Allah on earth, one must understand that there are a web of relationships that a Muslim must maintain and these relationships form a cruicial role in the implementation of that amanah from Allah which we will enumerate and elucidate in the succeeding paragraphs.
A Muslim and his web of relationships in his quest to fulfill him “amanah” (divine trust) :
These can be defined by the sphere of relationships that a Muslim has which can be classified in the following categories :
Relationship with Allah. One must remember the Ayah from the Quran that Allah has created men and jinn to worship him and that all of our actions must manifest our state of worshipfullness to Allah. In this regard it is but essential that our devotional aspects of life (worship) must be put in order and that we may achieve our ultimate goal. As Allahu Taala reminds us in the Holy Quran :
“I did not create the jinn and the humans except that they may worship Me” (51:56)
Imam Hussain (as) elaborates on the significance of this verse as follows :“Verily, Allah, the Exalted, has not created human beings except for recognizing Him and worshipping Him as (the consequence of) knowing Him.”26
As such the worship of Allah, which the Qur’an describes as the purpose of our creation, we
26 A Bundle of Flowers. Chapter 2: ‘Knowing Allah, His Greatness and His Grace.’
Towards a More Inclusive Islamic World-view 53
must have a type of knowledge of Allah, which is called ma’rifah. This knowledge, however, is not the type gained merely from reading books or hearing lectures. That is called conceptual knowledge, and is indeed beneficial, but what the Imam (as) is referring to here is something far more sublime and majestic. Ones worship becomes a result of ones understanding and knowledge of Him.
Allah inspires creations like the humble bee mentioned in the Holy Quran (16:68), we should not be at all surprised that He can inspire the hearts of His servants with knowledge of His Self. The Aimmah and his devoted friends has recommended us to recite this dua:
“O Allah! Grant me ma’rifah of Yourself for if I do not have the ma’rifah of You”27
It is essential that man has both certain knowledge of Allah as well as understanding of his spirituality (faith) among the essential aspects of religion he must possess is knowledge of his creed (aqaed), understanding of Islamic laws (shariah) and understanding of how to approach Allah. Aqaed (creed) entails the basic beliefs that A Muslim must possess like knowledge of Allah, his Prophets (saw), his angels, his revelations
All of us have a deep longing for meaningful relationships. Allah made us that way. A relationship with Allah is the best relationship we could ever have in our lives. Stop and think for a moment of the happiest time in your life. What about it made you so happy? Most if not all of us will likely remember a time when we were around people that we LOVE. Can you imagine being with Allah, spending time with Him and talking to him? The relationship with Allah is the best relationship one can ever have! But how does one do that?
The way to develop a relationship with Allah is through talking to him and listening to him. When one is in Salah you are actually talking to him and when one is reading the Qur’an one is listening to His Words. One should start with the obligatory prayers (salah) and always include supplications (dua). The Qur'an is Allah's way of communicating with us while supplications are our channel towards Allah. Spend time reciting and understanding the Qur’an. When you read the Qur’an you will feel that Allah is telling you something, STOP and ponder over the meanings. Pray and ask Allah to show you the guidance and ask for His help and His love.One must consider that the best way to cultivate one's relationship with Allah is by following the following contexts :
• All actions must be done with the intent of "Wajib Qurbatan Illah Allah" (for the sake of
God and God Alone)
• the Quran reminds us that we should "watiullah, waturasulihi wa ulil amri minkun"
27 Sayyid Ridha Husayni Mutlaq. The Last Luminary. (Islamic Publishing House) Page 8.
Towards a More Inclusive Islamic World-view 54
Obey Allah, Obey the Prophet (saw) and those in authority among you), this rule
applies to both our spiritual and material lives as such we must pay attention to every
action we do.
• All needs must be asked to Allah and no one else as he is the source of All needs.
• Remember Allah at all times and seek his forgiveness always.
Indeed, the Quran mentions us what are the innate qualities of a Muslim: "The most honorable among you in the sight of God is the one who is most Godconscious." (49:13)
Humility, modesty, control of passions and desires, truthfulness, integrity, patience, stead fastness, and fulfilling one's promises are moral values which are emphasized again and again in the Quran. We read in the Quran:
"And God loves those who are firm and steadfast". (3:146)
"And vie with one another to attain to your Sustainer's forgiveness and to a Paradise as vast as the heavens and the earth, which awaits the God conscious, who spend for poordue in time of plenty and in time of hardship, and restrain their anger, and pardon their fellow men, for God loves those who do good". (3:133134)
"Establish regular prayer, enjoin what is just, and forbid what is wrong; and bear patiently whatever may befall you; for this is true constancy. And do not swell your cheek (with pride) at men, nor walk in insolence on the earth, for God does not love any man proud and boastful. And be moderate in your pace and lower your voice; for the harshest of sounds, indeed is the braying of the ass". (31:1819)
The second aspect of mans relationship is with his fellowmen. One must remember that no man is an island, and that man's life is divided into two constructs, the worship (ubudiyah) construct wherein he worships Allah, and his muamaliyah (transactions) which is his dealings with fellowmen and the material world.
Muslims deal with other men on two levels, first with his brothers in faith (fellow Muslims) and second his brethren in creation and he is enjoined to act with kindness with both.
Allah has made the relationship of the Muslim to a Muslim more sacred than any relationship, even that of blood, culture or nation. He has united us into one ummah, the Muslim ummah, and has made us responsible for each other. The relationship between the Muslims is a sacred one:
“.A Muslim is the brother of a Muslim. He neither oppresses him nor humiliates him nor looks down upon him. The piety is here, (and while saying so) he pointed towards his chest thrice. It
Towards a More Inclusive Islamic World-view 55
is a serious evil for a Muslim that he should look down upon his brother Muslim. All things of a Muslim are inviolable for his brother in faith; his blood, his wealth and his honor”... 28
We have special responsibilities towards our brothers and sisters in Islam that we do not have towards the nonMuslim, and the rights of Allah come first, and the rights of Allah include the treatment we give to our brothers and sisters in Islam. We are to consider the Muslim, first and foremost, regardless of our relationships.
The Muslim is sacred for us in his faith, his blood and his honor. The act of looking down upon a Muslim brother or sister is a serious sin in Islam. Think about this. How many times do we look down to the Muslim for his or her position in life. For instance, a brother refuses to consider a woman for marriage because she is a maid, or a sister refuses to consider a brother because he has not finished college. Yet, these people are great in their deen and their manners. This is a serious offense, to look down upon a Muslim because his or her social status does not suit us. We must also not assume the worst about people. Many Muslims would warn about fellow Muslims from other cultural groups are not good. They are dangerous. They are not "real" Muslims.
We should feel ashamed for accepting such a thing before we have even a chance to meet one of them! Based on such presumptions, many of us would prefer to assist a nonMuslim in need, while ignoring our brothers and sisters. The ties of Islam must be stronger than all other ties. The most vivid example of this is that of the prophet Noah and his son.
Allah tells us; And Noah called upon his Lord, and said: "O my Lord! surely my son is of my family! and Thy promise is true, and Thou art the justest of Judges!" He said: O Noah! Lo! he is not of thy household; lo! he is of evil conduct, so ask not of Me that whereof thou hast no knowledge. I admonish thee lest thou be among the ignorant. 11:4546
Here was the prophet's own son, and Allah was telling him that the son's disobedience had effectively removed him from the family unit and from Allah's protection. How did Noah react to this?
Noah said: "O my Lord! I do seek refuge with Thee, lest I ask Thee for that of which I have no knowledge. And unless thou forgive me and have Mercy on me, I should indeed be lost!" 11:47
We can also look into the instance of the life of prophet Lut (Lot)
Noah said: "This day nothing can save, from the command of Allah, any but those on whom He hath mercy! 11:43
The Prophet was true to his character, recognizing the wisdom of Allah over his own judgement, and he sought forgiveness for his assumption.
28 Sahih Muslim Book 31, Number 6219.
Towards a More Inclusive Islamic World-view 56
Another example of this is Prophet Lut. He fled his city by Allah's command, and tried to save his family, but this was not the will of Allah, for his wife was not of the believers. "But we saved him and his family, except his wife: she was of those who lagged behind" (Al Quran 7:83) Here we see that Allah did not save the wife of the Prophet. He had to choose between obeying Allah and saving his wife, he had no choice, he obeyed Allah. He knew that at times when tested by Allah the only relationships that exist are those for the sake of Allah seeking His Great Pleasure.Relationship with society :. Each one of us owes a debt to society . For through society man is raised, educated and assimilated, this is our process of education and acclimatization.
The teachings of Islam concerning social responsibilities are based on kindness and consideration of others. Since a broad injunction to be kind is likely to be ignored in specific situations, Islam lays emphasis on specific acts of kindness and defines the responsibilities and rights of various relationships. In a widening circle of relationship, then, our first obligation is to our immediate family parent,s husband or wife and children, then to other relatives! Neighbors, friends and acquaintances, orphans and widows, the needy of the community, our fellow Muslims, all our fellow human beings and even to animals.
Islam puts emphasis on society and has made emphasis on shariah (Islamic laws) for the presevation of society and its protection even having concepts such as maslaha (public interest) and at times during islamic cases puts emphasis on public interest over individual interest. and putting a maxm that individual freedoms are subject to the public interest especial in cases where an individual freedom tramples on the freedoms of others.
Islam also puts premium on service to society calling this "khidmatun insaniyyah" (service to humanity) and puts this as an essential aspect of worship to God. Islam looks at humanity as a divine trust and that one of the essential aspects of spirituality is translated when man serves his neighbor with no other purpose except for the pleasure of Allahu Ta'ala. This in itself puts service to humanity at a whole new level wherein a Muslim serves with no ulterior motive but merely to express his thankfullness to his Lord and maker and manifesting it through serving his fellowmen.
Islam strongly encourages Muslims to cooperate with everyone regardless of his/her religion or creed in all projects that are virtuous or beneficial to humanity or other creatures of God; so one must cooperate with everyone on projects intended to restore justice, peace and betterment of humans or God's creation. We learn from the sources that the Prophet (peace and blessings be upon him) as well as his Companions never stayed away from forging such relations with the nonMuslims.
In fact, the Prophet fondly cherished his memories of a pact he had entered during the preIslamic times, which was related to siding with the oppressed against the oppressors and restoring the rights of those who have been victimized. His words in this context are almost axiomatic: "If I were to be invited to a similar pact by anyone, I would certainly hasten to join it!" We also learn from his seerah (biography) that he entered into a relationship of mutual
Towards a More Inclusive Islamic World-view 57
cooperation and partnership with the Jews of Madinah. Although later on, they broke their part of the covenant, he never initiated such a breach.
Dealing with material things. we must remember that material things are temporal, we can never bring them to the akhirah and they stay with us only in this dunya, on the other hand all material things are taken from the environment and material things not properly utilized end up as waste materials that contribute to the pollution and defilement of the surroundings affecting air, water and land, as Muslims we are enjoined to be clean and use these properly.
We must remember that while material things and possessions constitute as one of the greatest blessings that mankind has been given, is at the same time one of the greatest trials and temptations. For in the Quran Allah states,
"Your wealth and your children are only a trial (fitnah). And Allah With Him is a great reward (Paradise)." [Surah alTaghabun, 15]
He reminds us further that,
"And know that your possessions and your children are but a trial (fitnah) and that surely with Allah is a mighty reward." [Surah alAnfal, 28]
Hence, every material possession is only a test and a trial. To make this test even more difficult, the value of wealth is raised high above most other worldly goods.
This shows that as they are considered a trial we are to use them sparingly and with care with consideration that others less fortunate may use them later should the need arise and that we willingly share what we have with others.
Relationship with nature/environment. One must understand that all things are related to one another, when one part of the environment is destroyed other parts are affected if one part is polluted other parts of the environment would be affected and will eventually be damaged by the environmental destructive practices done by man like destructive mining, quarrying along bodies of water, blast fishing,among others.
History has shown fully that once mankind doesn't take good consideration of the earth, the earth then is affected in a way that mankind becomes the ultimate reaper of the mischief (fasad) that he has put on the earth. This reminds us that with the guidance from the Quran, we see a picture we of a khalifa who is a trustee on earth and is responsible and accountable for his conduct towards his fellow human kind, creatures, and the Earth itself.
His purpose is to serve and worship Allah, by acting in harmony with Allah’s laws, thereby fulfilling his trust and gaining the pleasure of Allah. If he abuses his Godgiven power and violate the laws of Allah, he brings about his own destruction, and severe loss in the Hereafter.
The consequence of violating the trust is attested in the Qur’an by the frequent recounting of
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the histories of the people of Ad and Thamud. Both were powerful tribes in their respective times and lands – Ad were “endowed abundantly with power” and Thamud were “settled firmly on earth” – but they arrogantly abused the power given to them by Allah, and were destroyed by an environmental cataclysm.
The relevance of their stories to contemporary man – truly endowed with devastating power and so firmly settled on earth – is alarmingly frightening.
As a social creature, man has biological and ecological needs for the sun, water, food, shelter and community, and he, as with other living creatures on earth, may utilise the earth’s resources to secure those basic necessities. Clearly there is a potential conflict of interest between spiritual and material, man and nature, man and man.
In this regard, Allah reminded humans of the balance that is being required to be maintained:
The AllMerciful has taught the Qur’an
He created man and He taught him the explanation.
The sun and the moon to a reckoning,
and the stars and trees bow themselves;
and heaven – He raised it up and set the balance.
Transgress not in the balance,
and weight with justice, and skimp not in the balance.
And earth – He set it down for all beings,
therein fruits and palm trees with sheaths,
and grain in the blade, and fragrant herbs.
Of which your Lord’s bounties will you and you deny? (Qur’an 55:112).
It is a test of that amana (trust) , that humankind must pass on to future generations these resources. There is no Qur’anic sanction of the use by one group of people over another, so that no power may usurp the resources of the earth for its own sole use as is perpetrated by contemporary ‘developed’ societies. All peoples, as well as all other creatures on the planet, have an equal right to benefit from these resources. Similarly, all future generations have an equal right to Allah’s bounty.
Towards a More Inclusive Islamic World-view 59
The use of the earth’s resources ought to be in accordance with our material and spiritual needs, the needs of all other creatures, now and in the future, so that we do not jeopardize the planet itself.
And you devour the inheritance (of others) with devouring greed (Qur’an 89: 19).
There is a price to pay for this misdemeanor. According to lbn Majah, Anas reported that the Messenger of Allah, peace and blessings be upon him, said:
“If any one deprives an heir of his inheritance, Allah will deprive him of his inheritance in Paradise on the Day of Resurrection. The environmental resources which is found in the arth is the inheritance of our descendants and that it is our responsibility to ensure that although we may not be ablew to return this earth to them in the same manner that we have found it, we will not devour it totally and responsibly utilize it and prepare its utilizations for later generations.”
As the divine regent of Allah on earth we are custodians of the environment extending out an amanah (divine trust) from Allah to execute his Will to protect the earth and return this to our descendants so they may use this in the coming generations to come.
One must understand that dealing with the five elements/relationships must be primarily hinged on the following principles : Justice (adliyyah), Love (hubb) and Compassion (rahmah), for in understanding the web of relationships of our dealing with every relationship must be primarilly hinged on justice which cannot be tempered without the element of Love and compassion. There is no justice without Love and Compassion and there is no compassion or love without being just.
In the Islamic worldview, justice denotes placing things in their rightful place. It also means giving others equal treatment. In Islam, justice is also a moral virtue and an attribute of human personality, as it is in the Western tradition.
Justice is close to equality in the sense that it creates a state of equilibrium in the distribution of rights and duties, but they are not identical. Sometimes, justice is achieved through inequality, like in unequal distribution of wealth. The Prophet of Islam declared:
“There are seven categories of people whom God will shelter under His shade on the Day when there will be no shade except His. [One is] the just leader.”29
In a Hadith Qudsi (a tradition which Allah instructs the Prophet to quote from Allah directly),
29 (Saheeh Muslim)
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He reminds the believers as :
“O My slaves, I have forbidden injustice for Myself and forbade it also for you. So avoid being unjust to one another.”30
As such the context of Islamic justice represents moral rectitude and fairness, since it means things should be where they belong.
The Quran, the sacred scripture of Islam, considers justice to be a supreme virtue. It is a basic objective of Islam to the degree that it stands next in order of priority to belief in God’s exclusive right to worship (Tawheed) and the truth of Muhammad’s prophethood. God declares in the Quran:
“God commands justice and fair dealing...” (Quran 16:90)
and tells Muslims in another passage:
“O you who believe, be upright for God, and (be) bearers of witness with justice!...” (Quran 5:8)
Therefore, one concludes that justice is an obligation of Islam and injustice is forbidden. The centrality of justice to the Quranic value system is displayed by the following verse:
“We sent Our Messengers with clear signs and sent down with them the Book and the Measure in order to establish justice among the people…” (Quran 57:25)
The phrase ‘Our Messengers’ shows that justice has been the goal of all revelation and scriptures sent to humanity. The verse also shows that justice must be measured and implemented by the standards and guidelines set by revelation. Islam’s approach to justice is comprehensive and allembracing.
Any philosophy that leads to justice is deemed to be in harmony with Islamic Law. God has demanded justice and, although He has not prescribed a specific route, has provided general guidelines, on how to achieve it. He has neither prescribed a fixed means by which it can be obtained, nor has He declared invalid any particular means or methods that can lead to justice. Therefore, all means, procedures, and methods that facilitate, refine, and advance the cause of justice, and do not violate the Islamic Law are valid31.
30 ibid31 Qaradawi, Yusuf, ‘Madkhal li-Darasah al-Sharia al-Islamiyya,’ p. 177
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Talking about The Mindanao Muslim Ecological Paradigm
Introduction
One Must understand that caring and concern for the environment is an intricate part of Muslim spirituality. Living in harmony and tranquility (sakina) with the environment is deeply rooted in Islamic tradition and is considered to be a part of Islamic Law (shariah). Athough some Muslim communities may not appear to be exemplary models of ecoliving and sustainable development, but Islamic law clearly bears emphasis for a more harmonious balanced life of being at peace with the environment and ensuring an active part in preserving it. Allow us then to elaborate the basic elements of what we may hope to craft into a comprehensive “Mindanao Muslim Ecological paradigm”. There are six elements that we believe are essential to this paradigm:
1. Tawhid, or Unity
Allah Ta’ala created everything (40:62): and that includes the sea and everything in it. He gave it form (59:24): that is,for both the animate and inanimate objects of his creation He had determined their physical form, chemical composition and genetic structure. He regenerates and provides from heaven and earth (27:64) and this further explains the term "As Samad" in the key ayah (meaning sign). Earth (ard) is a term that includes both the terrestrial and marine environment. Thus the aspect of regeneration is also linked to everything to both the land and the sea which is explained in the many systems like the water cycle and the land mass movements. Preservation ensures proper regeneration ensures the continuity of our livelihood and sustenance.
2. Khalq – Allah’s Creation or Natural Environment
When Allah Ta’ala says He created “every animal from water" (24:45), this is intended to mean that we as humans are included in this process and that the water forms the essential basis for survival for every organism. It is estimated that about two thirds of the human body consists of water. It should be noted that this statement was made in Al Qur’an many centuries before modern science discovered this fact. It is also a fact that all life, animal and vegetable
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depend on clean potable water which is the source of all moisture that sustains us. Protection of our water resources is thus beneficial to us in the wider context of our lives not forgetting that it keeps us alive with provision from its depths every day.
Understanding that the destructuon of forests through illegal logging and the water systems through the dumping of posionous mining byproducts would show that there is a clear need on how we must see of how to have creative ways of addressing our human needs.
3. Mizan – Balance
It is easy to see the balance of creation when we look at our environment. A denuded forest and a devastated mountain are sure parameters for ecological disaster, and that if efforts are not made to maintain this delicate balance, massive landslides, poisoned water sources and destroyed livelihoods and scarred communities for centuries to come.
All natural ecosystems of the earth are in a delicate ecological balance. The food web straddles terrestrial and marine ecosystems and they can be disrupted or changed by changes in environmental conditions. These changes can be natural or caused by humans as is the case with Misali. This balance, mizan, is the support mechanism that allows ecosystems to support plants, animals and humans.
4. Insan Humankind
Our connection with the sea is obvious. It is home to the fish we eat and Allah Ta’ala says “He created everything on the earth for us” (2:29).
The sea enables us to travel as Allah Ta’ala has made the sea “subservient to us” (45:12). We use it to go to Unguja or the mainland on special occasions and to go to Misali to catch our dinner. It also gives us the weather, which gives us rain, which allows us to grow food on land. All this is on the surface.
The sea hides many secrets in its depths. It is where the coral lives and it has taken thousands of years to form itself into a habitat where the fish can also live and spawn its young of which we are the ultimate beneficiaries.
5. Fasad – Mischief
The condition of our land and water resources are now at a dangerous situation, when we look at the areas where mining is done, where logging is done, no active involvement is done to help the communities recover from the long term effects of these activities and the consequences once the resources are depleted and no more mining/logging is possible in the area.
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Destroying the coral is like throwing dynamite at a mango tree for its fruit or perhaps even cutting it down: no tree no mango; no coral no fish. Destroying the mountains, would mean no forests, no water tables.
These and other malpractices destabilise the ecosystem and consequently cause the depletion of forest cover, instability of our communities due to the threat of flash floods and land slides on resulting also in the disappearance of our livelihood.
6. Khalifa – Stewardship
What makes us different from all other living beings is that we are held accountable for our actions. This accountability requires us to take urgent action and introduce good conservation practices in Mindanao. As guardians of Allah Ta’ala’s creation we have a responsibility to the marine environment to protect it for what it is, a place of beauty and tranquillity and for what it means to us for our survival.
What then defines the Mindanao Muslim Ecological Paradigm?
“More common than you think”
“Earth” (ard) appears 485 time in the Quran
Charity to creatures has rewards
All creatures have similar rights over nature
Preservation of water is a worship
Islam forbids water pollution
Islam forbids air pollution
Islam endorses the transformation of idle lands in the wilderness into agriculture and cattle pastures
Earth as the first mother:
“Humans have rights over the earth, and the earth has the rights over humans”
Kindness to animals: not to kill animals for amusements
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Moderation in life: neither luxury nor miserliness
Kindness to animals is an article of faith
Two stories in prophetic tradition:
Hima (wildlife conservation) in Islam
Islamic science: no tension between science and nature
Islam being against consumer waste
Purity of human life
Improving greenery
Looking at it within the Mindanao Context :
Understanding that the recent developments in Mindanao pushes us forward to immediately think of responses to both ensure that the environment is protected, being the only resource that we trully have as Mindanaons that we can hand over to our descendants.
WE Must that understand that we must act now because :
first, we are God's regent and caretakers and as such must actively stake our claim as stakeholders and claim active ownership of these resources since it is our resources that will be extracted. The Quran reminds us in Surah furqan (25:2) that we must act as judiciious caretakers since everything belongs to Allah and that he has determined the relations therein.
This is best described in the context of Khilafatul ard or what is known as guardianship of the earth. We have a moral responsibility to escercise restraint and to consider the needs of others in the context of ensuring that others too have a right over the utilization of resources and as such must allow them a voice as well.
Second is that that we must understand that the environment is a communal resource and property and must be actively protected and that considerations must be made in that development must nit be in favour of a privilleged few but it must be manifested through sustainable development wherein generations may enjoy the fruits of the environment and not simply during the process of extraction of resources.
Third is that the process of accountability has been imperative and that Muslim Scholars have always placed emphasis on communal rights over individual rights over a particular latural resource if their use or extraction causes greater damage to society. Every member of society is entitiled to benefit from a common resource as long as the needs of others in society are not
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in any way, violated or obstructed. In return for benefits derived from a renewable source, the user is obliged to maintain its renewable value.If the user causes destruction, impairment or degradation of a resource, he is obliged under law to make right the damage inflicted.
Proposed responses :
Over the past few centuries these principles and institutions on the Prophetic example have seen a gradual decline, sad to say these have been replaced by a model that allows capitalist greed through the exploitation of natural resources for profit. In order to avoid the further adverse effects of adoption of these negative models we must then again make use of these Islamic principles to utilize them to be put into good use in the modern context.
Among the proposed responses are :
WE must always remember the the prophet of Islam has refered that "al Ulama alwarasatul alanbiya'ah, being succesors to the Prophets (saw), scholars must put to use the mechanisms and tools of islamic thought and law to protection of the environment as well as guide the faithful (Muslims) towards this goal.
Scholars by virtue of knowledge provided to them on the dangers of environmental degradation can come out with a formal document on the basis of Ijma (concensus) stipulating the previously mentioned principles on the need to protect the environment and can be used as a basis for Muslim faitful to comply as part of their "deen". This can be issued by Muslims scholars by virtue of being part of a darul Ifta (council of Islamic guidance)
Muftis (Islamic Legal scholar/ judges) can also issue such fatawas (religious edicts) mandating protection of the environment on the same basis as mentioned above.
Ulama can also join hands with other religious clergy to have an interfaith intiative for protection of the environment and as such amplify the effect of such efforts with other religious congregations.
Participation must not only be limited to the Ulama but also include the following :
Muslim Leaders (religious, community and traditional)
Communities
Political and religious organizations
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Scholars from the academe and the religious sector
Intellectuals
From this point the Mindanao Muslim ecological paradigm can not oly be discoursed but enhanced by the plurality of voices and push towards the popularization of this paradigm.
Need Assessment on of Islamic Ecology
The references quoted therein comes from the primary foundational document of Islam: the Holy Qur'an as well as from a multitude of sources both from the Sunni and Shia textual sources (hadith literature) .
The objective of the author is to show that all schools of though within the Islamic tradition have a shared heritage for Environmental protection as envisioned under Islamic teachings.
The article focuses both on the Islamic stand on Islamic ecology as well as a personal look at Prophet Muhammad's (saw) elucidation of the Islamic ethos on environmentalism.
Introduction:
Islamic spirituality has always been a total package, meaning that it covers all aspects of human endeavour, it covers mans transactional relationships (fiqh), mans worldview (aqeedah) and including his responsibilities as a divine steward of the earth (khilafatul ard).
We now live in an era wherein one must be constantly aware that his blatant disregard for nature will only worsen the global warming crisis, and that like other faith traditions Islamic spirituality is incomplete without its ecological worldview.
One of the major sources of environmental degradation are the slums where many of our poor brethren live in and this shows how despite the deep religiosity that we have there is a big need to reeducate Muslims on our position on the environment.
Many of the resource rich areas are inhabited by Muslims, in the Philippines for example, Mindanao, the Sulu archipelago and Palawan both have rich marine, mineral and forest resources that despite this, many Muslims still live below the poverty line and in fact have become major contributors to environmental degradation.Gleaning Islam’s stand on the environment
Numerous textual references from the Quran and the traditions of the Prophet (saw). The Quran mandates that men and women are viewed as God's vicegerents on Earth. (2:30) God created nature in a balance ("almizan") and mankind's responsibility is to maintain this fragile equilibrium through wise governance and sound personal conduct. Another ayah refers to
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Believers as “the believing men and women as those who "walk on the Earth in humility." (25:63) Scholars have interpreted this verse, and others like it, to mean that Muslims are to protect nature's many bounties given to them by the Almighty. Ecological Preservation is therefore not just a good policy recommendation but is a divine commandment from Allah.
The Prophet Muhammad reminded his believers that "If Resurrection is starting and one of you has a sapling in his hand which he can plant before he stands up he must do so.32
The teacher of Imam Abu Hanifa , Imam Jaafar as sadiq narrates from his ancestor the prophet (saw) that "There is no joy in life unless three things are available: clean fresh air, abundant pure water, and fertile land. "33
A cursory glance at the Quran one would note that there are more than 700 verses in the Quran that exhort believers to reflect on nature.
For example, the Quran states: "And it is He who spread out the earth, and set thereon mountains standing firm and (flowing) rivers; and fruit of every kind He made in pairs, two and two; He draweth the night as a veil over the Day. Behold, verily in these things there are signs for those who consider." (13:3)
Drawing from textual sources, according to Islamic beliefs, the Earth is a sanctuary in which mankind was made to dwell in comfort. The vast oceans, forests and mountains that make up this bountiful planet have been subdued by God for our enjoyment and productive use.
Further, God makes it wajib for Muslims as stipulated in the Quran to respect and revere the environment when He says, "Greater indeed than the creation of man is the creation of the heavens and the earth." (40:57)
Prophet Muhammad reminded constantly his followers that they would be rewarded by God for taking care of the Earth. He said: "If any Muslim plants any plant and a human being or an animal eats of it, he will be rewarded as if he had given that much in charity." (Sahih AlBukhari, 8:41) He also compared Muslims to a "fresh tender plant" that bends, but does not break, when afflicted with life's inevitable calamities. (Sahih AlBukhari, 7:547)
In another tradition of the Prophet Muhammad, or hadith, he is quoted him as saying: "If the Hour (Judgment Day) is about to be established and one of you is holding a palm shoot, let him take advantage of even one second before the Hour is established to plant it."
The four pillars of environmental ethics of Islam :32(Nahj al-Fasahah, Volume 2, p. 713)33( Bihaar al-Anwaar, Volume 75, p. 234.)
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1. Nature
Concerning nature in general. There are more than 750 verses in the Qur’an that are related to nature. Fourteen chapters of the Qur’an are named after certain animals and natural incidents, such as: ‘the Cow’, ‘the Cattle’, ‘the Thunder’, ‘the Bee’, ‘the Ant’, ‘the Daybreak’, ‘the Sun’, ‘the Night’, ‘the Fig’ and ‘the Elephant’. Moreover there are many cases in which God takes an oath by some natural phenomena like: ‘the dawn’ (89:1) and ‘the fig and olive’ (95:1).
In numerous verses, the Qur’an states that all the natural phenomena have awareness of God and glorify God:
And We made the mountains and the birds to celebrate our praise along with David.(21:79& 38:18)
And there is not a thing but that it glorifies Him with His praise but you do not understand their glorification. (17:44)34
In many verses the natural phenomena are characterised as divine signs indicating the knowledge, the wisdom and the power of God, such as:
Most surely in the creation of the heavens and the earth and the alternation of the night and the day, and the ships that run in the sea with that which profits men and the water that God sends down from the cloud, then gives life with it to the earth after its death and spreads in it all (kinds of) animals, and the changing of the winds and the clouds that are made subservient between the heaven and the earth, there are signs for a people who understand.(2:164)35
Water. In Islamic culture, water is very highly regarded. The word maa’ (water) is used in the Qur’an about 60 times. Water is introduced as the origin and the source of life. For example, the Qur’an says: ‘And We have made of water everything living’ (21:30).36
The Qur’an (24:45) also states that God created from water every animal that goes on its belly, on two legs and on four legs. Water is pure and purifying (25:48). Imam Sadiq said: ‘Surely God made the earth pure as He made the water pure’.37
A Muslim who wants to perform ritual prayer or to touch the Holy Qur’an or to circumambulate around the Ka’bah in Mecca must be ritually pure and to be ritually pure he needs to make ritual ablution with water. In Islamic symbolism, water normally stands for knowledge and faith or even for Imams. According to some traditions, the expression ‘the abundant water’ in verse (72:16) esoterically refers to abundant knowledge and faith and the
34(See also verses 13:13, 17:44, 24:41, 59:1, 61:1, 57:1, 59:24, 64:1 & 62:1.)35[See also verses 3:191–192, 6:97, 6:99, 14:32–34, 16:10–16, 31:31, 35:12 & 13, 42:32–35, 45:3–6, 51:20 & 55:19–25.]36[See also verses 56:68–70 and 22:5.]37[Hurr Amili, Wasaa’il al-Shi’ah, Volume 1, p. 133.]
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expression ‘the flowing water’ in verse (67:30) to Imam Mahdi.
Water must be kept pure and clean. For example, Imam Baqir is quoted as saying: ‘Do not urinate in water!’.38
Earth. Every Muslim in his ritual prayer has to prostrate to God several times on the earth (or an earthly material like soil or sands). If water is not available or using water is harmful to one’s health (e.g. because of injury), one needs to use earth or earthly materials in a special way to perform ritual ablution.
In Islamic scriptures, the earth is introduced as an origin for the creation of human beings. The Qur’an says:
From it (earth) We created you and into it We shall send you back and from it We will raise you a second time.(20:55)
Likewise, the earth is introduced as ‘a mother’ for human beings. The Holy Prophet is quoted as saying:
Preserve the earth because it is your mother.39
God created the earth and laid it out for humanity.40 He also made the earth manageable and tractable.41 God has made for people a means of their livelihood in the earth.42 Human beings should utilise the earth and construct upon it. The Holy Qur’an says: ‘He is the one who created you from the earth and settled you upon it, so that you might cultivate the land and construct towns and cities in which to live.’ (11:61) Imam Ali says: ‘God has sent Adam to make the earth flourish by the help of his offspring’.43 Imam Ali in a letter to his governor said: ‘You should be more concerned with the construction (physical development) of the land than collecting the land tax’.44 Elsewhere, he said: ‘Fear God regarding His servants and lands! You are responsible for the lands and the animals’.45
Plants. Islam highly recommends planting trees and urges people to protect them to the extent that planting a tree is considered as an act of worship, for which special prayer is
38[Ibid., pp. 240, 241.]39 [Nahj-al-Fasahah, No. 1130.]40 [See e.g. verse 55:10.]41. [Verse 67:15 says: ‘It is He Who has made the earth manageable for you…’] 42 Verse 7:10 says: ‘God has given you (mankind) power on earth and appointed therein a livelihood for you.’ 43 Nahj al-Balaaghah.44 Ibid., Letter No.53.45 Ibid., Sermon 167. Also cited in Bihaar al-Anwaar, Vol. 32, p. 9.
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recommended. The Holy Prophet said: ‘Unless you are compelled, do not cut down a tree!’ 46
Before battles, the Prophet always gave instruction to his soldiers not to harm women, children, the elderly, and those who surrendered and not to destroy or burn farms and gardens. 47
In addition to protection of plants, there are many hadiths that recommend Muslims to plant and farm. For example, the Prophet (SAW) said:
Whoever plants a tree and then a human or a creature of God eats its fruit, it will be considered as an act of charity for him. 48Whoever waters a date or lote tree it is as if he has given a drink to a thirsty believer. 49
Imam Sadiq said:
Farm and plant! By God, there is no occupation more lawful and pleasant than this. 50
The best occupation is farming. 51
The greatest alchemy is farming. 52
Regarding Animals. According to Islamic teachings, animals have numerous rights, for which human beings are held responsible. In addition to the abovementioned hadith from Imam Ali (in which he says, ‘You are responsible for the lands and the animals’), one may refer to a hadith from Imam Sadiq: ‘There are six rights for the beasts that their owners should observe: they should not be forced to carry what they do not have the strength to bear, they should not be ridden while the rider is speaking, they should be given their provisions when they stop, they should not be branded (imprinted) or burnt, they must not be stricken at their face because they glorify God and they should be allowed to drink when they pass by water’. 53
Imam Ali condemned urinating in the water because there are animate creatures in it.54
A fundamental right for animals is the right to life. According to a wellknown hadith, the Holy Prophet said: ‘A woman will be put in the hell because she imprisoned a cat until the cat died’. 55 The Prophet also said: ‘Whoever kills a sparrow without any reason will be questioned by
46 Wasaa’il al-Shi’a, Volume 11, pp. 43, 44.47 See e.g. Al-Kaafi, Volume 5, pp. 29, 30.48 Nahj al-Fasahah, Volume 2, p. 563.49 Hurr Amili, Wasaa’il al-Shi‘a, Volume 17, p. 42.50 Al-Kaafi, Volume 5, p. 260.51 Ibid.52 Ibid.53 Al-Kaafi, Volume 6, p. 537.54 Wasaa’il al-Shi’ah, Volume 1 p. 240.55 Nahj al-Fasahah, No. 1559
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God on the Day of Judgment’. 56 Hunting birds or animals for fun is prohibited. 57 A very eminent scholar, ‘Allamah Mohammad Taqi Ja‘fari concludes his discussion about animals in this way:
Consideration of whole sources of Islamic jurisprudence (fiqh) leads to the conclusion that animals must not be killed unless there is a legal permission (by God) like benefiting from them or being safe from their harm. There are adequate reasons for prohibiting hunting animals for fun and one can argue from these reasons for prohibition of killing animals without having a permitting cause. 58
According to Islamic hadiths, not only must animals’ life not be taken unjustifiably, but also their life must be protected. The great Shi’a jurist, Zayn alDin al’Amili, known the Second Martyr (shahide thaani), in his Masaalik alAfhaam writes:
“In the same way that spending money for saving a human being is compulsory, spending money to save a respected animal is compulsory, even if that animal belongs to another person.” 59
Elsewhere he stresses the necessity of buying medicine for animals when they become ill. 60
One of the greatest contemporary Shi’a jurists, Mohammad Hasan alNajafi, writes:
If by using water for making ritual ablution one is worried that an animal whose life is respected may become thirsty he must make tayammum (that is, ablution with soil instead of water), even though that animal is a dog.61
Elsewhere he declares that amongst animal rights is the right to a house, a place for rest. He says:
It is compulsory to provide animals with what they need like food, water and a place.62
Animals must also be loved and respected. It is reported that Imam Ali said: ‘Whoever curses an animal he himself will be cursed by God’.63An animal like a sheep or camel must not be slaughtered in front of another one.64
56 Nahj al-Fasahah, No. 2224 & No. 2610.57 See e.g. Wasaa’il al-Shi’a, Volume 8, p.481.58 Rasaa’il-e Fiqhi, p. 250. Elsewhere he writes: ‘Hunting animals for amusement and without need is prohibited.
Therefore, if someone makes a trip for such kind of hunting his trip is a sinful trip’. (Ibid, p. 118)
59 Masaalik al-Afhaam, Volume 2, p. 250.60 Ibid., Volume 1, p. 305.61 Jawaahir al-Kalaam, Volume 5, p. 114.62 Ibid., Volume 31, p. 395.63 Wasaa’il al-Shi‘ah, Volume 8, p. 356.64 Ibid., Volume 16, p. 258.
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2. Governing rules in Islamic environmental ethics
Some of the major instructions on how to treat the environment and natural resources can be formulated as follows:
Benefit from natural resources in a responsible way! The emphasis of the Qur’an and hadiths on nature and natural phenomena does not imply that we cannot benefit from them. Indeed, the Qur’an clearly suggests that God has created them such that that man can dominate and benefit from them.
For example, the Qur’an says:
And the earth, He has set it for people.(55:10)
He it is who created for you all that is in the earth.(2:29; 45:13; 31:20; 16:1014; 22:65; 14:32–34)
The benefits that we take from the environment are not limited to material or physical ones. They also include mental and psychological benefits as well:
And He created the cattle for you, you have in them warm clothing and many (uses) advantages, and of them you can eat. And there is beauty in them for you when you drive them back home and when you send them forth to pasture.(16:5 &6)
There are some Qur’anic verses and Islamic hadiths which state the spiritual or psychological benefits of plants:
And send down for you water from the cloud; then we cause to grow thereby beautiful and delightful gardens.(27:60; 50:7; 22:5)
The Holy Prophet said:
There are three things which cause brightness of the eyes:
to look at greenery, running water and a beautiful face.65
As described in the preceeding paragraphs, nature and natural phenomena are also signs of God, on which we should reflect to come to a better understanding of God and a closer relationship with Him. We also need some of the natural materials for performance of some acts of worship. Therefore, we can benefit from them theologically and spiritually as well.
65 Nahj al-Fasaahah, No. 1291 and Bihaar al-Anwaar, Volume 3, p.129.
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Behave towards nature as a guardian! Not only must man use natural resources in a responsible way, but also, as the vicegerent of God on the earth (2:30; 6:165; 35:39), he must feel responsible for their maintenance and improvement of their condition. The Holy Qur’an says:
He is the one who created you from the earth and settled you upon it so that you might cultivate it and construct towns.(11:61)
Failure to observe divine pleasure and carry out his responsibilities towards himself and the world certainly leads to man’s dissatisfaction as well as the destruction of the world. To make the case theologically clearer, I can briefly say that God is the True and the whole creation is based on the Truth. Following the True leads to tranquillity of the heart and ultimate satisfaction as well as an abundance of divine blessings including both material and spiritual ones.
For example, the Holy Qur’an says:
And if the people of the towns had believed and guarded (against evil) We would certainly have opened up for them blessings from the heaven and the earth, but they rejected, so we overtook them for what they had earned.(7:96)
On the other hand, arrogance before the True and selfishness leads to confusion, forgetting one’s self, breakdown of human relations and even severe damage to the physical world. This is against the laws of the creation and, as a result, the world would resist such people and finally would rebel and save itself from ultimate corruption. This may be one way of understanding the following verse:
And should the truth follow their low (carnal) desires surely the heavens and the earth and all those who are therein would have perished and been corrupted.(23:71)
Recognise your role as a trustee! The Holy Qur’an states: ‘We offered the trust unto the heavens and the earth and the hills but they shrank from bearing it and were afraid of it. And man assumed it’ (33:72). This means that human beings have been given the responsibility of stewardship and trust (alamaanah) by God in order to care for and serve as a channel for the blessings of God to all creation. Humans are invested with special status and responsibility as trustees on earth and must fulfil the requirements of that trust. 66 According to Islamic thought, nature is a divine trust and man is the trustee. It can also be argued that since future generations also have rights to benefit from it, nature is also a trust for them.
66 For example, see verses (23:8) and (4:58).
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Plan for the improvement of your life and the whole world! It is possible that religious people who believe in the eternal life and its superiority over the material life may underestimate the worldly life and its affairs. They may think this is a transient state which expires very quickly and therefore they should concentrate only on spiritual life and the Hereafter. It is true that the eternal life is to occupy the central place in our attention and actions. However, Islam teaches that we must do our best for the improvement and development of this world as well. For example, Imam Hasan is quoted as saying:
‘In respect to your worldly affairs, act as if you are going to live here forever, and in respect to your afterlife act as if you are going to die tomorrow!’ 67
This hadith indicates that we need to be fully prepared for our eternal journey and must make the greatest possible provision for that, because there is a realistic possibility that we may die tomorrow and we may not have any further opportunities.
Moreover, for our eternal journey we need so many provisions that even if we work hard day by day it will still be insufficient, even if we are given, so to speak, a very long life. On the other hand, we must work hard for this world, as if we are going to live here forever. But a very important point is that this is not a realistic possibility; no one is going to remain in this world. This is given maximum emphasis because people may tend to undervalue working for the improvement of this world when they know that they live here temporarily.
To overcome this problem they are asked to suppose that they would live in this world forever. Moreover, the hadith suggests that you must not only be concerned with yourselves and your immediate children. You must suppose that there will be a kind of continuity of your presence in this world through your offspring and through your fellow human beings. I should like to finish this section with a hadith from the Holy Prophet:
There are six things that will be beneficial for a believer even after his death: a child who asks God’s forgiveness for him, a book that remains from him, a tree that he plants, a well that he digs, a charity which he gives, and a good conduct that he establishes and is practiced by others after him. 68
3. Some virtues related to human treatment of the environment
Cleanliness. Tidiness and cleanliness are very important in Islam. In respect to cleanliness, the Prophet said: ‘Surely God is clean and loves the clean, so clean your courtyard’. 69 He also said: ‘Be clean as you can’. 70 He also said: ‘Cleanliness is next to godliness’.71 He also said: ‘Surely Islam is clean so be clean, because nobody can enter Paradise except he who is clean’. 72
67 Hurr Amili, Wasaa’il al-Shi‘a, Volume 17, p. 28.68 Ibid., Volume 2, p. 44.69 Nahj al-Fasaaha, No. 703.70 Ibid, No. 1182.71 Ibid. No. 3161.72 Ibid. No. 612.
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The Prophet reminded his wife: ‘Surely the clothes glorify, (but) when they are dirty and unclean they do not glorify’. 73 Imam Ali (a.s.) said: ‘Tidy (clean) clothes eliminate grief and sorrow’. 74 These hadiths show that cleanliness has effects on the soul as well.
Moderation and balance. A believer should be moderate in all aspects of his life including his use of nature. The Holy Prophet said: ‘The best of affairs is the medium one’.75 He also said: ‘Whoever is moderate he will not become poor’. 76 Indeed, the whole world is based on order and harmony (mizaan). 77Exceeding limits in using nature or natural resources is extravagance, which is considered as a major sin in Islam. For example, the Qur’an says:
And eat and drink and be not extravagant, surely He does not love the extravagant; And do not squander wastefully. Surely the squanderers are friends of satans and Satan is ever ungrateful to his Lord.(7:31),(17:26–27)
Thankfulness. Another important quality of a believer is thankfulness, not only in words, but also by deeds. Thankfulness by deeds means to use divine blessings in the way which is right and, therefore, pleasing to God. To misuse divine blessings or harm them, for example by destroying jungles and polluting water, are signs of ungratefulness which is severely condemned in Islam. For example, the Qur’an says: ‘Have you not seen those who have changed God’s favour for ungratefulness and made their people to alight in the abode of perdition?’ (14:28)
4. Some vices related to human treatment of the environment
Extravagance. One of the great threats for human society and the environment is extravagance. The origins of this are greed and negligence. This character is controlled by religious teachings. In Islamic sources, two sins are distinguished. One is israaf or wasteful consumption. Another sin is tabdhir or squandering. These two concepts are brought into play to adjust human behaviour.78
Vandalism. According to a wellestablished rule in Islamic jurisprudence, nobody can cause harm or loss to others. This is a general rule which is supported by many verses and hadiths and, in particular, by the wellknown prophetic hadith: ‘La darara wa la dirara fi’lIslam’. This hadith, about which tens of books and essays have been written, means that there is no place in Islam for inflicting any harm on one’s self or on others.
Corruption. Islam opposes mischief and corruption in all forms. Any act of mischief is
73 Mizaan al-Hikmah, Volume 10, No. 3898.74 Wasaa’il al-Shi’ah, Volume 3, p. 346.75 Nahj al-Fasaahah, No. 1481.76 Ibid, No. 2509.77 For the significance of the concept of mizaan, see commentaries of the Qur’an on the verse 55:7–9.78 See also section 3 above, ‘Moderation and Balance’.
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condemned, whether it be in respect to human beings or living beings or even nonliving beings. The Holy Qur’an says:
When he turns his back, his aim is to spread mischief on the earth and destroy crops and progeny. But God does not love corruption.(2:205)
Do no mischief on the earth, after it has been set in order, but call on Him with fear and longing (in your hearts): for the Mercy of God is (always) near to those who do good.79
(7:56)
The Prophet Muhammad (saw) as a personification of the first Muslim Environmentalist :
"There is none amongst the believers who plants a tree, or sows a seed, and then a bird, or a person, or an animal eats thereof, but it is regarded as having given a charitable gift [for which there is great recompense]." 80
The idea of the Prophet Mohammed (SAW) as a pioneer of environmentalism will initially strike many as strange: indeed, the term "environment" and related concepts like "ecology", "environmental awareness" and "sustainability", are modernday inventions, terms that were formulated in the face of the growing concerns about the contemporary state of the natural world around us.
And yet a closer reading of the hadith, the body of work that recounts significant events in the Prophet's life, reveals that he was a staunch advocate of environmental protection. One could say he was an "environmentalist avant la lettre", a pioneer in the domain of conservation, sustainable development and resource management, and one who constantly sought to maintain a harmonious balance between man and nature. From all accounts of his life and deeds, we read that the Prophet (SAW) had a profound.......connection to the four elements, earth, water, fire and air.
Through the course of his life, Prophet Muhammad (pbuh) has also been concerned with the environment and its protection, and he has left behind, if you will, “ecological sunnah (practices of the Prophet).” This phrase refers to the love the Prophet had for the living beings and nature, his verbal teachings concerning their protection as well as his acts in line with this motivation. The hadith (sayings of the Prophet) sources examined in this context reveal many direct and indirect hadiths related to the field.
These hadiths contain many warnings against the pollution of rivers and seas. There are distinctive provisions admonishing urination in waterlines, under fruit trees, on roads and in places that people rested and keeping animals at a distance from the wells. It is even stated that these acts are actually forbidden in Islam.
79 See also the verses 7:85; 13:25; 16:88; 26:152; 27:48; 47:22.80[Al-Bukhari, III:513]
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The hadiths point to the need to keep the masjids clean, not to urinate by the water sources, river sides and stagnant water; “Any of you shall not urinate in dead water because they may do ablution with that water later” 81
He (SAW) was a strong proponent of the sustainable use and cultivation of land and water, proper treatment of animals, plants and birds, and the equal rights of users. In this context the modernity of the Prophet's (SAW) view of the environment and the concepts he introduced to his followers is particularly striking; certain passages of the hadith could easily be mistaken for discussions about contemporary environmental issues.
Three Core Principles in the Prophet's (saw) environmental philosophy
The Prophet's (SAW) environmental philosophy is first of all holistic: it assumes a fundamental link and interdependency between all natural elements and bases its teachings on the premise that if man abuses or exhausts one element, the natural world as a whole will suffer direct consequences. This belief is nowhere formulated in one concise phrase; it is rather an underlying principle that forms the foundation of all the Prophet's (SAW) actions and words, a life philosophy that defined him as a person.
The three most important principles of the Prophet's (SAW) philosophy of nature are based on the Qur'anic teachings and the concepts of tawhid (unity), khalifa (stewardship) and amana (trust).
Tawhid, the oneness of God, is a cornerstone of the Islamic faith. It recognizes the fact that there is One absolute Creator and that man is responsible to Him for all his actions: "To God belongs all that is in the heavens and in the earth, for God encompasses everything [Qur'an 4:126]."
The Prophet (SAW) acknowledges that God's knowledge and power covers everything. Therefore abusing one of his creations, whether it is a living being or a natural resource, is a sin. The Prophet (SAW) considered all of God's creations to be equal before God and he believed animals, but also land, forests and watercourses should have rights.
The concepts of khalifa, stewardship, and amana (trust) emerge from the principle of tawhid. The Qur'an explains that mankind holds a privileged position among God's creations on earth: he is chosen as khalifa, "viceregent" and carries the responsibility of caring for God's earthly creations. Each individual is given this task and privilege in the form of God's trust. But the Qur'an repeatedly warns believers against arrogance: they are no better than other creatures. "No creature is there on earth nor a bird flying with its wings but they are nations like you [Qur'an 6:38]"; "Surely the creation of the heavens and the earth is greater than the creation of man; but most people know not [Qur'an 40:57]".
The Prophet (SAW) believed that the universe and the creations in it — animals, plants, water,
81(Bukhari, “wudu” B.68; Muslim, “Taharat” H.No: 95-96).
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land — were not created for mankind. Man is allowed to use the resources but he can never own them. Thus while Islam allows land ownership, it has limitations: an owner can, for example, only own land if he uses it; once he ceases to use it, he has to part with his possession.
The Prophet (SAW) recognized man's responsibility to God but always maintained humility. Thus he (SAW) said: "When doomsday comes, if someone has a palm shoot in his hand, he should plant it," suggesting that even when all hope is lost for mankind, one should sustain nature's growth. He believed that nature remains a good in itself, even if man does not benefit from it.
Similarly, the Prophet (SAW) incited believers to share the earth's resources. He (SAW) said: "Muslims share alike in three things — water, herbage and fire," and he considered it a sin to withhold water from the thirsty. "No one can refuse surplus water without sinning against Allah and against man" [Mishkat al Masabih].
The Prophet's (SAW) attitude towards sustainable use of land, conservation of water and the treatment of animals is a further illustration of the humility of his environmental philosophy.
The Sustainable Use of Land
The Prophet had been closely involved with the environment and nature ever since he was a child. He explains that he used to be a shepherd like other prophets: “When the Prophet said ‘Allah did not send a prophet who did not herd cattle,’ the Companions said: “The Messenger of Allah, have you also herded cattle?” He replied: “Yes, indeed I have herded sheep of Meccans for a little money “82
Moreover, the Prophet owned many animals (horse, sheep, goat, etc.), orchards and gardens in later parts of his life. Therefore, the Prophet displayed some exemplary behavior in the greening and afforesting of the environment.
One of his greatest efforts in this context was to afforest an area called “Zuraybu’t Taweel,” where he announced: “Whoever cuts a tree here should plant a new tree instead.” Together with this regulation the area shortly turned into a forest. The Prophet also declared an area of 12 mile distance from the center of Medina as haram (forbidden by religion) and also prohibited the cutting of trees and the killing of animals within its borders.
"The earth has been created for me as a mosque and as a means of purification."83 With these words the Prophet emphasizes the sacred nature of earth or soil, not only as a pure entity but also as a purifying agent.
82((Bukhari, "Ijara" B.2; Ibn Maja, "Tijârât" B.5)83[Al-Bukhari I:331]
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This reverence towards soil is also demonstrated in the ritual of tayammum, or "dry wudu" which permits the use of dust in the performance of ritual purification before prayer when water is not available. The Prophet (SAW) saw earth as subservient to man, but recognised that it should not be overexploited or abused, and that it had rights, like the trees and wildlife living on it. In order to protect land, forests and wildlife, the Prophet created inviolable zones known as hima and haram, in which resources were to be left untouched. Both are still in use today: haram areas are often drawn up around wells and water sources to protect the groundwater table from overpumping.
Hima applies particularly to wildlife and forestry and usually designates an area of land where grazing and woodcutting are restricted, or where certain animal species are protected.
The Prophet (SAW) not only encouraged the sustainable use of fertile lands, he also told his followers of the benefits of making unused land productive: planting a tree, sowing a seed and irrigating dry land were all regarded as charitable deeds. "Whoever brings dead land to life, that is, cultivates wasteland, for him is a reward therein."
The existence of many hadiths that encourage the greening and afforesting of the environment clearly reflects the Prophet’s concern thereof.
“If a Muslim plants a tree or grow grains and a bird, a person or an animal eats from it will be counted as a charity for him.”84
“If any of you have a date sapling on the doomsday he should plant it if possible.”85
The aim here is to make people understand the importance of planting trees.
“Whoever plants a tree is rewarded by Allah as much as the produce grown in that tree.”86
“Whoever plants a tree and diligently looks after it until it matures and bears fruit is rewarded,” 87
“Whoever plants a tree and it matures, Allah plants a tree in paradise for that person.”88
The Prophet also emphasized the role of love in treating the environment with care and affection. He has expressed his love for Mountain Uhud as: “This is a mount which likes us; we also love it.” 89
Conservation of Water
84(Bukhari, "al-Khars wal-Muzara", Muslim, "Musakaat", H. No: 12).85(Bukhara, Edebu'l-mufred, (thk., Halid Abdurrahman), p. 138, Daru'l-Ma'rife, Beirut, 1966).86(Ahmad b.Hanbal, Musnad, V, 415.)87(Ahmad b.Hanbal, Musnad, IV, 61, 374) 88(Ahmad b.Hanbal, Musnad, IV, 61).89(Bukhara, “Meghazi”, B. 27). (Ahmad b.Hanbal, Musnad, IV, 61).
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In the harsh desert environment where the Prophet (SAW) lived, water was synonymous to life. Water was a gift from God, the source of all life on earth as is testified in the Qur'an: "We made from water every living thing" [Qur'an 21:30].
The Qur'an constantly reminds believers that they are but the guardians of God's creation on earth and that they should never take this creation for granted:
"Consider the water which you drink. Was it you that brought it down from the rain cloud or We? If We had pleased, We could make it bitter" [Qur'an 56:6870].
Saving water and safeguarding its purity were two important issues for the Prophet (SAW). We have seen that his concern about the sustainable use of water led to the creation of haram zones in the vicinity of water sources. But even when water was abundant, he advocated thriftiness: thus he recommended that believers perform wudu no more than three times, even if they were near to a flowing spring or river.
The Treatment of Animals
"If anyone wrongfully kills even a sparrow, let alone anything greater, he will face God's interrogation" [Mishkat al Masabih].
These words reflect the great reverence, respect and love that the Prophet (SAW) always showed towards animals. He believed that as part of God's creation, animals should be treated with dignity, and the hadith contains a large collection of traditions, admonitions and stories about his relationship to animals. It shows that he had particular consideration for horses and camels: to him they were valiant companions during journey and battle, and he found great solace and wisdom in their presence. narrating other hadiths in this regard reinforces this view :
“Allah the Merciful mercy the merciful. Be merciful to those on the earth so that those in the heavens mercy you.”90
“...Those who are not merciful will not be get mercy...” 91
These two hadiths show that we should be merciful not only to humans but also to other living creatures.
The Prophet has prohibited practices against animals such as hitting them, practicing shooting by targeting them, inciting them to fight, hunting for fun, and using a slingshot to hunt them. It is mentioned in hadiths that the humans will be accounted for their bad treatment of animals.
90(Tirmizi, “Birr”: B.16).91(Bukhari, “Adaab” B. 18; Muslim, “Fadail” H.No: 65).
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By saying, “Allah will ask those who kill a sparrow unfairly on the day of judgment.” 92 the Prophet asked people not to torture animals.
He forbade cauterizing and cursing animals, ruining bird nests, and removing chicks from their nest. He also wanted people to keep domestic animals and their sheds clean and to treat their cubs with compassion. Considering even a cat as a family member, he stated that every good deed concerning an animal would be rewarded.
Treating animals in a humane manner and abandoning traditions that harm them is an irrefutable precondition of being civilized. As the greatest environmentalist, Prophet Muhammad had affirmative practices in relation to the environment throughout his life.
At the root of the hadiths which are related to the environment lie sensitivity for nature and a consciousness to protect it.
Even in the slaughter of animals, the Prophet (SAW) showed great gentleness and sensitivity. While he did not practice vegetarianism, the hadiths clearly show that the Prophet was extremely sensitive to the suffering of animals. Thus he recommends using sharp knives and a good method so that the animal can die a quick death with as little pain as possible. He also warned against slaughtering an animal in the presence of other animals, or letting the animal witness the sharpening of blades: to him that was equal to "slaughtering the animal twice" and he emphatically condemned such practices as "abominable".
It is indeed impossible to do justice to the full scope and significance of Prophet Mohammed (SAW)'s environmental philosophy His holistic view of nature and his understanding of man's place within the natural world pioneered environmental awareness within the Muslim community. Sadly, the harmony that the Prophet (SAW) advocated between man and his environment has today all too often been lost. As we face the effects of pollution and overexploitation, desertification and water scarcity in some parts of the world and floods and violent storms elsewhere, it is perhaps time for the world community as a whole, Muslims, Christians and Jews, Hindus and Buddhists, atheists and agnostics, to take a leaf out of the Prophet's (SAW) book and address the current environmental crisis seriously and wisely.
Looking at the present concerns with the environment :
There is a pressing need for Muslims to take ownership of their divine obligation to protect the environment since the effects have been strongly felt both by global warming and Muslims try to reverse a growing trend toward ecological destruction through a policy of sustainable fishing, agriculture and other economic activities as well as environmental preservation based on the principles of the Quran.
It would really be noteworthy if efforts can be done to develop an indigenous campaign to remind local inhabitants of Islam's respect for nature, so that those who earn their living from
92(Muslim, “Sayd” H.No:57)
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the land, rivers and the sea will understand the benefits of protecting the region's biodiversity.
In Islamic history, Ottoman civilization provides us with an example of the seriousness with which Muslims have traditionally taken their environmental obligations. Ottoman viziers, or ministers, advising the sultan on matters of administration and policy regularly encouraged moratoria on matters deemed potentially damaging to future generations.
Innovations in technology, for example, were hotly debated among scholars, all of whom recognized the importance of considering the longterm impact on both society and the environment.
In Islam, even the Earth has inalienable rights endowed by its Creator.
Sound ecological principles are not limited to Islam, and should be acted upon by practitioners of other faiths. Together we can tackle the environmental problems that besiege our planet.
How do we go about in formulating a workable framework that can easilly be grafted and used by different Muslim groups?
There are many available frameworks being formulated by Muslim ecologists who both understand the islamic stand on Ecology and the environment as well as the current status we are experiencing in the world regarding Global climate change as well as the environmental degradation. They revolve around the following principles :
• Sustainable development and use of the earths natural resources as a manifestation of Man's role as khilafatul ard
• Continued advocacy and education campaigns of proper waste segragation, recycling and disposal in order not to damage the environment
• Continous advocacy and campaigns on reforestation and planting trees as well as protecting the water resources
• active water recycling and protection campaigns which focus on bodies of waters like rivers, lakes and the sea like Marine environmental protection campaigns
• Faithbased ecoactivism.
One of the popular paradigms being adapted is the indigenous practices of the local tribes, since they primarily are “insync” with the environment and that their time tested practices which can be adopted and fitted to the Islamic framework.
It is essential that the warasat alanbiyaah (successors of the Prophets, i.e, the ulama), take a significant role and part. Ulama should also play an active part in equipping advocates with sufficient knowledge in the Fiqh alBiah (jurisprudence of the environment) empowering them with capacitate knowledge that would enable the Muslims to understand the grey areas
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therein.
They must also both individually and collectively come out with both joint statements issued by Darul Ifta (council for guidance) and fatwas (exjudicio decrees issued by Mufti's) on protecting the environment even coming out with one declaring “protected areas” to ensure the active participation of Muslims.
We hope that we ourselves should not only include our personal circle of friends but actively campaign for other Muslims to take a part in protecting the environment.
Bibliography:
• AlMurajaat, by Abdul Husayn Sharafuddin Musawi
• Biharul Anwar, Various translators and commentators
• Constitutional Analysis of the Constitution of Madina by Dr Tahirul Qadri
• Green Deen: What Islam teaches about the environment , Ibrahim Abdul Matin
• Inna Maassadiqin, by Muhammad Tijani asSamawi
• Introduction to Fiqah, by Muhammad Baqr AsSadrConstitutional Analysis of the
Constitution of Madina by Dr Tahirul Qadri
• Islam, Christianity and the Environment,MABDA monograph series no.9, Royal Aal Bayt
Institute
• Islam on the Preservation of the Environment,Meteorology and Environmental
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Protection Administration,Kingdom of Saudi Arabia
• Khilafat wa Malookiat (Caliphate and Kingship), Sayyid Abul A'la Maududi
• Muslim Ethics : Emerging Vistas, Amyn B. Sajoo
• Mizanul Hikmah, ICAS London Press
• Nahjul Balagha, various commentators and publishers
• Nahjul Fahsaha,various commentators and publishers
• Quranil Kareem, various commentators and editions
• Sahih Bukhari,_________________
• Sahih Muslim, _____________
• Shia, by Dr. Seyyed Hossein Nasr
• Risalatul Huqooq, By Imam Zainul Abideen Ali Ibn alHussain
• Teachings of Islam in Brief, by Allamah Hussein Tabatabai'e
• Wasail AlShiah
Towards a More Inclusive Islamic World-view 85
Other Books of Prof Yusuf Morales :
• Arabic Beginners Manual (a teaching manual for beginners) • Isang Pagpapakilala sa Islam (An introduction to Islam) a Filipino
introductory book to Islam • Isang Pagsulyap sa Buhayng Propeta ng Islam (saw) {a peek into the life
of the Prophet of Islam} • Islamic Pluralism as a Basis for Muslim Living ( a monograph/booklet in
Islamic pluralism) • Muslims in the Philippines : radicalization and counter-radicalization ( a
book on the radicalization of Muslims in the Philippines) • Marginal Notes in Moro History• Un Biografiya del Profeta del Islam• Travellers Waiting at the Train Station of Light ( a compilation of short
essays)
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About the Author:
Prof. Roque Yusuf Morales,PhD is a visiting lecturer and member of the board of advisers of Al-Qalam Institute of Islamic Identities in Southeast Asia, at the Ateneo de Davao University (ADDU), Davao City.
He is also a senior fellow at the Institute for Comparative and Advanced Studies (ICAS Phils), a think tank organization focusing on Muslim grassroots capacity building and alternative Muslim religious education, and is currently the Chair of the technical panel for Islamic Studies of the Commission on Higher Education.
Prof Morales, holds several PhD's (hons) and is currently working on a DProf degree in Muslim civilizational studies
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