AUSTERITY AND ENVIRONMENTAL ETHICS IN RAMADHAN Lessons from the Quran and Ahadith Dr. Haris Z Deen The Qur’an commands austerity in all aspects and during all times not only during the period of fasting. Austerity as commanded by God does not fall within the strict meanings given in dictionaries. Being austere according to the Oxford English dictionary is ‘harsh, sober, severe, grave, rigid’ etc. and has also been defined as a morally strict or ascetic self-denial. The Qur’an though provides a middle path when it states “….. those who, when they spend, are not extravagant and not niggardly, but hold a just (balance) between those (extremes)”. (25:67). God has not prescribed fasting as a requirement of ‘ascetic self-denial’. Far from it, fasting is more a means of ‘meditational’ training. Refraining from consuming food and water is only for a set period of time and not the whole day and furthermore, the Prophet (Sal) laid strict instructions that the Suhoor meal (the meal taken to commence the fast) must be taken as late as possible and the Ifthar meal to break the fast must be hastened as soon as the time for breaking the day’s fast arrives. Against this background what austerity are we talking about? We are actually examining the need for austerity in terms of economy, sinplicity, plainness and self-discipline in our expenditure and control of natural resoures from wastage and pollution. Excessive Consumption of Food It was reported in Tirmadhi & Ibn Majah that Prophet Muhammad (Sal) said: “Nothing is worse than a person who fills his stomach. It should be enough for the son of Adam to have a few bites to satisfy his hunger. If he wishes more, it should be: One-third for his food, one-third for his liquids, and one-third for his breath.” This does not mean that Islam has decreed any benchmark for the standard of living or a maximum ceiling for Muslims. But adoption of a living standard has been left to the discretion as well as to the conscience of the individual. Nevertheless, it is the basic principle of the economic system of Islam that every citizen should have at least basic necessaries of life. This can be achieved only by the distribution of excessive wealth of the ‘haves’ to the ‘have nots’. In my experience here in Sri Lanka poverty, misery and want is prevailing to such an extent that no individual can be permitted to enjoy comforts of life although he is very rich, until and unless every other individual is provided with basic human needs. In any case Islam does not permit life of luxury to any Muslim even though he is very rich when there is poverty to such an extent. Moderation in life is the general Islamic principle which should not be lost sight of in adopting a lifestyle. Wastage of Kanji at breakfast time and food of all kinds is seen not only in houses but also in mosques. Let us examine what the beloved Prophet (Sal) says about this: 1. “Successful is the man who has acted on the principles of Islam and lived on simple necessaries of life”. (Ahmad, Tirmizi) 2. “If anyone among you is secure in mind in the morning, healthy in body, possessed of food for the day, it is as if the whole world had been brought into his possession.” (Tirmizi, Ahmad) 3. “The son of Adam has no right except to the following: a house in which he lives, a garment with which he conceals his private parts with, dry bread and water.” (Tirmizi) 4. ‘Ayesha reported: We the family of Muhammad (Sal) used to spend (the whole) month in which we (did not need to) kindle the fire as (we had nothing to cook; we had only dates and water (to fill our bellies). (Bukhari, Muslim) 5. Ayesha reported: Never had the family of Muhammad (Sal) eaten to the fill since their arrival in Madinah with the bread of wheat for three successive nights until his (Holy Prophet’s) death. (Bukhari, Muslim). 6. Abdullah ibn `Abbas reported that the Prophet (Sal) said, The believer is not he who eats his fill while his neighbour is hungry. Nature and Natural Resources Allah has referred to nature in more than 750 verses in the Qur’an. God in His absolute wisdom has also named fourteen chapters of the Qur’an after certain animals and natural incidents. ‘the Cow’, ‘the Cattle’, ‘the Thunder’, ‘the Bee’, ‘the Ant’, ‘the Daybreak’, ‘the Sun’, ‘the Night’, ‘the Fig’ and ‘the Elephant’ are some of the animals and natural incidents mentioned in the Quran. God also 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: “… it was Our power that made the hills and the birds to celebrate Our praise with David: it was We who did (all these things)”.(21:79) “It was We that made the hills declare in unison with him our praises, at eventide and break of day”. (38:18) “The seven heavens and the earth and all beings therein declare His glory: There is not a thing but celebrates His praise ad yet ye understand not how they declare His glory ….”. (17:44). Allah created man as His vicegerent on earth (2:30) as such human beings are ‘trustees’ in respect all God’s creations: The Holy Qur’an states: “We did indeed offer the trust to the heavens and the earth and the mountains but they refused to undertake it, being afraid thereof: But man undertook it ……..” (33:72). Thus having undertaken the ‘trusteeship’ human beings must recognise their role of trusteeship and behave likewise as having undertaken the stewardship and trust (al-amaanah). Prophet Mohammad (Sal) summarised the importance of this trusteeship when he said 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” (Nahj al-Fasahah, vol 2, p 713) Water. Water is the utility that is wasted callously. Muslims must share this responsibility equally. I have observed in all places where ablution takes place before prayer, particularly in mosques, the callous disregard by some people when making their ablutions. The Holy Prophet (Sal.) has urged his followers to save water and not to waste it. In a Hadith in Sunan Ibn Majah, Vol 1, Pg No: 34 and in Musnad Imam Ahmed: It has been narrated on the authority of Hadhrat Abdullah bin Umar (May Allah be well pleased with both of them), that the Holy Prophet (Sal) passed by Hadhrat Saad (May Allah be well pleased with him) when he was performing wuzu (ablution). He (Sal) said: What wastage is this? Hadhrat Saad said: Is there wastage in wuzu also? The Holy Prophet (Sal) said: Yes, even if you are at a flowing river. In another Hadith in Sunan Ibn Majah, Vol 1, Pg No: 34, It has been narrated on the authority of Hadhrat Abdullah bin Umar (May Allah be well pleased with both of them), that the Holy Prophet (Sal.) passed by a person performing wuzu. He (Sal.) said: Do not waste (water), do not use more water than you need it. Pollution “Mischief has appeared on land and sea because of (the need) that the hands of men have earned, that (Allah) may give them a taste of some of their deeds: in order that they may turn back (from evil) (30:41). Thus God defines all corruption on earth as mischief and evil. Pollution also falls within this definition as pollution causes harm not only for humans but also for all animal and plant life. The Holy Prophet(Sal) has not only ordered all of us to conserve water, but He (Sal) has ordered us to abstain from dirtying water. As given in a Hadith in Sahih Muslim, Vol 1, Pg No: 138: Beware of the three acts that cause you to be cursed: [1] relieving yourselves in shaded places (that people utilise), in a walkway or in a watering place. - Narrated by Mu`adh, The Prophet (Sal) also asserted thatRemoving harmful things from the road is an act of charity (sadaqah). Narrated by Abu Dharr Al-Ghafari. 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 the (earth) did We create you and into it shall We return you,and from it shall We bring you out once again”.(20:55) God created the earth and laid it out for humanity. He also made the earth manageable and tractable.[ God has made for people a means of their livelihood in the earth. 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) Caliph Ali (RA) is said to have written in a letter to his governor: ‘You should be more concerned with the construction (physical development) of the land than collecting the land tax’ and ‘Fear God regarding His servants and lands! You are responsible for the lands and the animals’. 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. The Holy Prophet (Sal) said: ‘Unless you are compelled, do not cut down a tree!’. In the following Ahadith the Prophet (Sal) succinctly explained the importance of care for plants: 1. The example of a believer is that of a fresh tender plant; from whatever direction the wind comes, it bends it, but when the wind quietens down, the plant becomes straight again... narrated by Abu Hurayra in Bukhari 2. If a Muslim plants a tree or sows seeds, and then a bird, or a person or an animal eats from it, it is regarded as a charitable gift (sadaqah) for him. - Imam Bukhari. Animals. According to Islamic teachings, animals have numerous rights, for which human beings are held responsible. A fundamental right for animals is the right to life. According to a well-known hadith, the Holy Prophet said: ‘A woman will be put in the hell because she imprisoned a cat until the cat died’. The Prophet also said: ‘Whoever kills a sparrow without any reason will be questioned by God on the Day of Judgment’. In this regard the Holy Prophet (Sal) also said: A man felt very thirsty while he was on the way, there he came across a well. He went down the well, quenched his thirst and came out. Meanwhile he saw a dog panting and licking mud because of excessive thirst. He said to himself, This dog is suffering from thirst as I did. So, he went down the well again, filled his shoe with water, held it with his mouth and watered the dog. Allah appreciated him for that deed and forgave him. The Companions said, O Allahs Messenger! Is there a reward for us in serving the animals? He replied: There is a reward for serving any living being. - Imam Bukhari. The Prophet provided for animals to such an extent that he would not disturb a kitten that sought refuge in the sleeves of his Thorb, as did Abu Huraira who narrated this hadith. Abu Hurayras name translates as the father of kittens, named so because he was known to carry kittens in the draped sleeves of his robe. Animals have a huge role in the ecological welfare system. The tenets of the Shariah law towards animals rights make it obligatory for any individual to take care of crippled animals, to rescue strays and to guard a birds nest of eggs. 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; 16:10-14; 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” It does not mean that Islam promotes or condones self-denial and asceticism, far from it it requires from its followers moderation in all aspects of his life including his use of nature. The Holy Prophet (Sal) said: “The best of affairs is the medium one” and “Whoever is moderate he will not become poor”. 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) Hopefully this will inspire everyone reading this article during this month of Ramadhan to gain the lesson on the Eco-Sunnah and be moderate in the use of water in your wudhu (ablution) and keep the environment clean as required by Allah and His Prophet (Sal). Email: deenmohamed835@gmail
Posted on: Sun, 20 Jul 2014 05:32:34 +0000
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