Autonomously Meaning & Definition in Arabic

Autonomously Meaning –   Meaning of the word “autonomous” is in Arabic is mstql. A synonym and related autonomous. Self-reliant, Independent, and Sovereign. Find similar words for Autonomous such as Autonomously. Urdu Translation is mstql.

The discussion regarding Islam and ecology should start with an observation of a more historical nature that is: in the creation of what we refer to as our modern society, Islam was a minor influence. 

It is true that one can’t think of, or even discuss the event that is commonly referred to as the science revolution or the one is referred to as the Renaissance without taking into mind the enormous influence of intellectuals that Islam upon Latin Christendom. 

The legacy of Islam was appropriated–and here are the complexity and irony of the process of history–in ways that were often unrelated from the realm of Islam in its own right. The acceptance in both Islamic as well as Christian communities of works by the tall gigantic Alhazen (Ibn al-Haytham d. 1038) or the legendary Avicenna (Ibn Sina Avicenna, 1037 -. 1037) is a case of this. 

Autonomously Meaning –   Alhazen revolutionized the field of optics was largely ignored by the Islamic world, even after he became a major scientist throughout the West. Avicenna an exceptional doctor and philosopher became an important medical expert in Europe until the beginning of the seventeenth century.

However, his theory was developed in a highly abstract spiritual-mystical framework in Islam which is why he was frequently viewed as an “Visionary Reciter” ¹ as opposed to a Hellenized thinker. In fact, it was the Latin life of these people that lasted into the present world, and not the further development of their ideas by modern-day Muslims.

I am using the expression “modern globe” in its broad sense, referring to the entire world-system as well as the worldview that started their journey together in Western culture after the end through the European Dark Ages, and that, following an extremely complex process of evolution that culminated in full maturity through what is known as the Enlightenment. 

The modern world is characterized not only by a series of amazing technological and scientific accomplishments, which all were developed and cultivated within the Western context; it also has an attitude that, collectively referred to as known as a Weltbild which is now the most prevalent global framework for our lives, and the only structure we acknowledge as the basis for our present-day conversation. 

The Weltbild provides offered us its perspectives on human nature as well as the economic theory, system of government it’s lifestyles, as well as its secular doctrine.

In the same way it is not uncommon to see at the edges of the contemporary worldview are controversial issues of power and control. This Weltbild that, as has been argued in a fervent manner and argued, was forced upon large swaths of the globe that we call “the emerging world. 

Autonomously Meaning –   In this case, from an essentially historical and not moral perspective, one thing should be put in stark relief: we observe the disappearance out of the emerging world virtually all indigenous institutions and systems–a disappearance that was triggered in recent times largely due to direct European colonization that was carried out as an outcome of deliberate colonial policies as well as sometimes accompanied by violent local protests. 

Today, the demise of indigenous systems is mostly due to Western market forces, whose influence has expanded to unprecedented global dimensions. The military apparatus of the developing world and techniques, the attire and way of life of its people as well as its economy, industries as well as banking and finance the system of education, health methods, bureaucratic organizations and government agencies and, more importantly its printed and electronic media–all these institutions and entities are, generally speaking, been derived away from Western world or built in imitation from Western models.

The dependence of developing nations upon the Western world leads to the huge question of survival. For instance, consider the health issue for the public. We are not just observing that traditional health care institutions or healing either failed or were marginalized forever and marginalized; but we also note that modernity has brought about illnesses as well as epidemics and injuries that can’t be managed by these institutions in the way they existed, or even in the way they are situated in the outskirts of the world currently. 

The developing world relies heavily on Western pharmaceutical companies as well as medical institutions. this leads to that there is a requirement for hard currency to purchase medicines and medical equipment, and to train health professionals. This creates a complex web of dependence, need on, frustration, death and political maneuvers.

These issues are all in our faces when we consider the issue of Islam and the environment. The Islamic world, a variety of views has emerged in reaction to what is commonly described as Western Hegemony, which is a controversial phrase. Within the world of Islam, the social spectrum is wide.

Islamic world, where the leaders and high officials usually are part of a small, Western-educated group of people–you can find crude apologetics on one hand and a bitter resentment of anything that is considered to be Western to the contrary hand, and all kinds of Islamic Reformist and revivalist tendencies that are between. 

 According to this, plenty of written works are in the hands of contemporary Muslims who claim that all the modern-day intellectual accomplishments and all modern-day successful scientific concepts and theories of technology and their in the smallest of details can be found in the Qur’an if all Muslims were to seek. 

In a view of Islamic in comparison to Western societies to be mutually exclusive This literature teaches that the environmental challenges that are facing the world today result from the hegemony of West. The world’s control ended up in the wrong hands. 

However, some Muslim writers put the blame for the ecological crises squarely on Western technology and science, entities that are conceived as different from Islamic technology and science that is distinct in substance as well as the morphology. The second argument, when compared with one, appears comparatively moderate, but it is found to be extremely problematic.

This is a shocking irony. Seventy years ago Sir Hamilton Gibb articulated a fundamental historical fact: Islam in its foundations is an integral component of greater Western society. He stated it clearly “Islam can’t deny its roots and remain.”  In this sense, aware recognition of the essential reality of Islam’s relationship with the West is crucial for its survival. 

Autonomously Meaning –   As al-Biruni did in the 12th century, and expressing what was happening in and expressing the spirit of Islamic contemporary movement in the 19th and the twentieth century, Gibb argued that Islam exists alongside in the Western world, as opposed to “the “true” eastern societies that were based in India as well as East Asia.

 The reason for this was due to the fact that Islam was finding itself and had created itself, in a way that was creative and conscious, as the heir of Classical Civilization. Furthermore, in a variety of ways that aren’t trivial, Islamic culture can indeed be described as a manifestation of Hellenism. 

Sir Hamilton could have expressed this more evocatively: the two civilizations that were Islam and Europe according to his writings, were “nourished at the same source and breathing identical air . . . It was only artificially sundered during the Renaissance.” 

In spite of the particulars in Hamilton Gibb’s dissertation we can see the outline for a constructive method that, in reality, is a system that is born from the thoughts of a variety of contemporary Muslim philosopher. We can see that, even while Islam’s part in the creation of the modern world is in indirect ways, at its historical roots, this world originates out of an Islamic intellectual environment. 

It’s more obscure than informative to believe that there is a direct contradiction among Islam with the Christian West or a complete break in the history between the two. However, once the intellectual connection among Islam and the contemporary world is recognized, we can be able to recognize the Islamic origins of modern concepts, concerns and the institutions. 

However, and this is an indication of an urgent need–we could realize that the intellectual resources for understanding today’s critical global problems are within the Islamic tradition in itself. Given the long-term viability of the classic Islamic civilization that Gibb’s thesis puts to the forefront, we could be able to legitimately draw inspiration from Islam to help guide our fight against environmental challenges that are threatening our planet currently.

We are faced with a huge task. It calls for, inter alia the ability to comprehend both the complex nature of our current world as well as the nature and the historical significance that is the Islamic legacy. It also is a process of reconstruction adjustments, revisions, and adjustment. For the situation at hand it becomes even more difficult because of its actual opposed to its purely theoretical. 

 The subject is not a viable subject when its actual aspects are concealed in the light of a sophisticated theoretical discussion. The issues of control and power, distributive justice as well as finance and economics as well as the movements in market-driven forces the process of making policy and tactics, lifestyles and social norms are all relevant to this. The question is linked in a complicated way to a variety of disciplinary areas at the same time such as ethics, social sciences and religion are among them.

However, it should be noted that the essay is mostly focused on theoretical issues even in this area it is primarily concerned with the normative pillars of the Islamic religion. 

In fact, its subject matter is even more narrow as it aims to construct doctrinally certain Qur’anic notions, clarify specific imperatives of what is referred to as the Prophetic Tradition, and to define briefly some Islamic legal terms–a re-construction of exposition and articulation that is done with the intention of recovering Islamic sacred texts that may aid in understanding the way Islamic culture views present environmental challenges and help guide Islamic thought about the issue. 

Autonomously Meaning –   However, what’s most fascinating within the context of traditional Islam it is that this endeavor, by its nature could be regarded as not a solitary, but an entire undertaking, given that religion is believed to be inclusive. In traditional Islam studying religious sources is a matter of examining the vast framework that encompasses every aspects of our lives, since every aspect is a religious aspect.

THE NATURE OF NORMATIVE SOURCES

Autonomously Meaning –   It is important to understand in the first place that the Qur’an is considered to be the real speech of God communicated by an angel, isn’t an authoritative book of rules or a guide to procedures or a collection stories.

It is not an exhaustive treatise intended to impart ethical doctrines or fundamentals. The experts agree that the Qur’an must be viewed in its own way, that is it is a genre in itself.8 One of the most striking features of this holy Islamic book is its stylized diction and its rhetorical structure and literary diction and its sophisticated use of language that has “semantic profundity, wherein it is possible to connect one meaning to another through a rich combination of related ideas.

“9 This is why scholars have described the Qur’an not as a textbook for doctrinal issues, but “more than that, it is an ingenuous and subtle stimulus for religious imagination.

“10 If the text is to produce the concrete structure which is to be used in a creative reconstruction by the reader. In principle the reconstruction is not able to be considered to be epistemologically complete however it might be based on an overwhelming consensus among the community. This is precisely the case of the classical Islam.

With regard to the question of the cosmos and its relationship to human beings, one notes that the Qur’an moves at three levels simultaneously–metaphysical, naturalistic, and human. However, when we look at these levels as a whole of the Qur’an text, they are able to turn out to be interdigitated On one other hand, the Qur’anic idea about the nature of things as well as the natural world is logically and semantically bound to the concept of God while in contrast this concept is linked to the universal principle of the very origin of humanity. 

Three levels in Qur’anic thought are, therefore, not able to reveal any distinct conceptual self-sufficiency of, or conceptual rift between these three levels of divine realms, of nature and of humankind. Indeed, this linkage is of fundamental importance to our concerns, for in our reconstruction of the cosmology of the Qur’an, we can see that the historical-naturalistic is linked to the transcendental-eternal, and this means that there is no ontological separation between the divine and natural environments. On a psychological, human level, all of this leads to an individual view of the world at large.

As we will be able to see as we go on, the Qur’an stresses the transcendental importance of nature. Because nature cannot comprehend its own nature and existence, it is seen as an indication ( aya, plural ayat) of something greater than itself, pointing towards a transcendental being that confers the concept of existence on the universe and its things. 

Nature is, therefore, an image of God as well as an instrument through that God communicates with us. One could legitimately argue that as long as the Islamic tradition permits God’s entrance into the flow of time, which is, within the universe that is bound by time and space, nature is one of the two ways of this entry, with the alternative is God’s Word.

That is the Qur’an. In particular, the verses in the Qur’an are also known as “ayat” or signs and in the same symbolic way–which means that the things of the natural world as well as the Qur’anic texts are metaphysically comparable with one another.

In the naturalistic realm On the naturalistic plane, the Qur’an refers to the universe as a complete system, that is governed by a set impermanent laws that are God’s commands ( amr, plural awamir). 

Nature’s phenomena generally speaking things are governed by a strict set of rules that is characterized by consistency and regularity because nature cannot break it’s amr or, in other words, its inviolable laws. In this naturalistic context we can find the Qur’an saying that the universe is designed to sustain, nourish and sustain the cycle of life–all life- including human life in particular. 

Although human life is a an important place within the Qur’anic framework, the centrality is that is mediated and ruled by the metaphysical and moral controls, which we will explore more in depth when we get to it.

Autonomously Meaning –   The most remarkable aspect of the genesis tale within the Qur’an the fact that it speaks of God declaring to the angels that he’s planning to create an”khalifa” (vicegerent) on earth. In the sense that Adam as well as the rest of his “equal portion” (zauj)

11 were bound to Earth before they even committed the crime. The life on Earth is an integral aspect of the idea that the human person is. It is not a punishment-based loss of glory; the human being is not in a state of shame in the realm of nature or is nature in any way unredeemed.12 To put the Qur’anic stance in a concise manner the fundamental principle behind being a vicegerent of God (khilafa) has made human beings his slaves (‘abd in plural form ‘ibad ) as custodians of the all natural world. 

Human beings are created by virtue of a covenant that was made in the beginning ( mithaq) that they have affirmed themselves as amorphous beings as well as the trust they have placed on their own pre-eternal self. 

There is a proper degree ( qadr) to all things, as well as the balance ( mizan) in the cosmos. humanity is adamant to not tamper with or break the balance of the qadr as well as mizan as well as mizan. In fact the achievement of this obligation is the primary moral obligation of all humanity.

The three dimensions of the Qur’anic discourse–metaphysical, naturalistic, and human–are thus mutually related in a complex manner, and any one of them cannot be understood in isolation from the others. 

Nature as a Qur’anic concept is grounded in spirituality, and metaphysically as well as morally. The phrase is powerful: “But to God belongs all that is in heaven as well as on earth. and He is the one who encompasses ( Muhit) everything” (4:126) Also, note it is that Muhit is also translated in the sense of “environment.” 

 Thus, we can conclude it is when the Qur’an’s idea of nature is put into the larger context of this ultimate Islamic Source, it is to be inherently linked with its concepts of God and humanity. All these concepts, as we’ve observed, are rooted in the realm of transcendence and later emerge within the moral-historical realm.

When we look at the Hadith literature, which is commonly called Prophetic Traditions, we are in a totally different ambiance. There is a large collection of formally authenticated documents about the actions and words from the Prophet Islam as well as his contemporaries who have an authority that is derived from him. 

Autonomously Meaning –   The gathering and authenticating of Hadith was a massive project that was aimed at articulating Islam in its concept as a religion, and for this reason the God’s Way ( shari’a) was to become a believable set of concrete guidelines for action and rules. One of the primary sources to comprehend the meaning ( fiqh) of shari’a was the well-established traditions of prophetic path ( sunna). A authenticated Hadith is legally binding.

However, the enthralling discipline known as”the Science of Hadith ( ‘Ilm al-Hadith ) didn’t begin to develop over two hundred years after the demise of the Prophet and, in the meantime, an entire corpus of fake Hadith was being created. It was not until the mid-point of the 9th century that an initial Correct ( Sahih ) collection of Hadith emerged; it was created after lots of organizing, sifting and a thorough process of authenticating. 

Five more huge Sahih collections were assembled over the next century. The large size of these reports transmitted and the inherent problems inherent within the nature of the transmission chain ( isnad) The six Correct collections differ widely in terms of authenticity and the content. It is important to note the fact that, in Hadith authentication generally almost all attention was given on an isnad instead of the actual contents ( matn) of the report.

For reasons like these that using Hadith materials to reconstruct the Islamic view of the ecology and environment isn’t an easy task. Hadith collections contain manuals that can be considered in a more qualified sense call an extensive body of law. The concept of an isolating and unrelated ecological issue is not present in this collection–this is an actual development.

However, scattered throughout the corpus of Hadith there are information on the general state and the meaning of nature as well as regarding land cultivation and building construction, agriculture livestock as well as water resources, animals plants, birds and many more. 

Furthermore, one should note the amazing significance of it is the Hadith corpus also contains two crucial theologies hisa and Haram consecration and distribution of land. These two concepts were indeed formulated by Muslim legists, who expressed them specifically with regard to their environmental implications by naming certain areas as protected holy sanctuaries. 

Himaand Haram was incorporated into the legislative framework of land equity, on one on the one hand, and of ethical considerations for the environment on the other and later were integrated into the overall corpus in the Islamic legal code. It is important to note that ethical issues as well as environmental concerns are interspersed as they are interconnected.

The most reliable source for codified Islamic rules of religion is that of fiqhwhich is alaw which was formulated on the basis that are found in the Qur’an and Hadith . It is possible to say the this fiqh-law is the complete guideline that governs all aspects of Muslim life that covers every aspect of human behavior in the external world as well as private. 

In this vast collection of laws and regulations that have taken on an official character because they were enacted in the discipline of fiqh discipline is currently inactive–the notion to ita is specifically well-established at the Maliki school, which is one among four lawful schools embraced by the majority of Muslims. 

Autonomously Meaning –   We also find in the articulated as well as written down Islamic legal writings, a number of environmental concepts that are directly derived from two of the most important sources of material ( usul) and which are the Qur’an as well as Hadith.

One of these concepts is Mawat which literally means “wasteland.” A few of the fiqh-legists have been working on the concept of mawat in depth and it is a common theme in the lengthy discussions about canals, rivers, and other water resources including their distribution and maintenance rights and controls. 

Similar to this, for instance that arise directly from the moral and philosophical nature of the two the usul is the fiqh rules that govern hunt, treatment, and well-being, and usage of animals, which includes birds. Again, take note of the manner in which Islamic law is designed to enforce Islamic ethical principles. Moral and legal concerns have the same framework of operation.

HUMAN NATURE and the Natural World: QUR’ANIC EXCURSUS

Autonomously Meaning –   The transcendental dimension In the transcendental plane, the Qur’an contains seven sura the famous sonorous verse which is said to represent the original agreement between humanity and the creator of it: “And when your Lord took away from the children of Adam from their spinal cords the entire family and made them witness to themselves, saying: Am you not my Lord? They replied, “No doubt, You are. We are witnesses!” 

 It is so powerful the story here and so deeply embedded within the Muslim awareness is the phrase “alastu birabikum” (Am you not my Lord? ) The questioning alastu has been reverberating throughout the poetic and mystical chambers of Islam till the present. Humanity as a fundamental principle of being has acknowledged the supremacy of God. 

Also, human nature is fundamentally theomorphic. To be able to recognize God means to exist in the state of nature. In fact, God had made human beings in the highest of shapes;15 and further in the name of this divine creature, and to humans, he subjugated (shakhkhara lakummeans “He submitted to your”) everything that exists in heaven and on the earth.16

However after that, the Qur’an connects this metaphysical exaltation with the moral weight of. Humankind’s supremacy is not due to the fact that it has any greater control, power, or authority over other creatures but rather in the reality that it is accountable to God in the same way as any other creature has ever been. 

This accountability stems from faith ( al-amana) which human beings have taken as their divine origin. It is worth noting immediately that this mana involves a sort of global trusteeship. this interpretation is not in any way a defiant reference to the Qur’anic notion that trust is a virtue “We actually offered our Trust for the Heavens as well as the Earth and the mountains. But they were unable to carry itbecause they were afraid of the consequences. However, the human being carried it and said: “Ho! Humanity is unjust to itself and foolish.” ¹⁷

Notice here the cosmological ethos that is an transcendental story. Also, note the final sentence. The burden was so massive that the Qur’an acknowledges it through what was called by Rahman “a “tender criticism,” calling human beings foolish and unjust to themselves.

Autonomously Meaning –   Here we see the moral-naturalistic aspect of the human theomorphism. Humanity is not able to claim the absolute power of control over nature. In the the very essenceof its existence humanity was obligated to observing the God-ordained shari’a or his Way. In addition the shari’a wasn’t given to humanity in the form of a fully articulated set of laws; instead it was spread over God’s symbols ( ayat) as indicators with probative significance ( adilla). Remember that ayatdesignates the verses in the Qur’an and also the phenomena and the things from the world of natural phenomena. 

The natural world therefore is a reliable source of comprehension ( fiqh) of the shari’a which is why it should not be regarded as subservient to the desires of humankind. As we’ve mentioned, for human beings to be in the world is a part of God’s plan.

To be human is, by definition, to be a part of the course of history. So, if there is no reason for this Qur’anic context to view the existence of humans in historical times as a curse, or think of nature as something contrary the grace of God, or think of salvation as the humbleness of the natural through supernatural forces. To echo Mircea Eliade, we can declare that nature can be revealed in the form of cosmic sacrifice.

It is also evident the moral implication of the frequently Qur’anic statement that God has created the natural universe “subject to” human beings. It is not a statement that nature is subordinate to man’s unbridledand destructive powers. It is God’s commands ( amr) and not the command is the responsibility of a person that nature is bound by (see further below). 

It is interesting to note that the expression “sakhkhara lakum” (“he was made submissive to you”) is a reference to God’s command . . .”) is every time with its accompanying moral aspect. Therefore: “It is all from Him. . . . And He has made subject to you everything that is in heaven and anything that is on earth, it comes from Him. Lo! Herein are signs of hope to those who ponder.” ¹⁸ The argument is repeated frequently and with great rhetorical power:

He has subjected to your control the night and the day and also the sun, moon and the stars are subject to His commands (amr)”Surely that in this are the indicators for those who think!

The things of this world that He has multiplied have been varied, indeed, it is a sign to people who remember!

It is God Who created the sea as a subject to His law, so to allow you to eat of its fresh and tender flesh and get ornaments out of it. Look how the vessels plow through the waves! Therefore, you should seek the abundance of God and perhaps you will be thankful!19

The intelligibility of nature to human mind on the other hand and the capacity to surrender itself to human efforts and supporting human life on the other hand, both are derived from the same principle that is amr.

Do you not know that at His instruction (amr) God has made you the entire thing of the things on earth? Also, that through His instruction He has given you authority over the ships that travel across the ocean? He keeps the skies from falling upon the earth. But He gives it to Him for His blessing. Since God is most compassionate and most merciful to humanity.

It is He who gave you life, and later He will make you die, and He will return you to life Humankind is the most unregenerous! 

Autonomously Meaning –   In this natural-transcendental linkage, the moral question is fundamental. The Qur’an is a proclamation of what one could refer to as a cosmology of justice, a cosmology which integrates two worlds simultaneously both the human and the cosmic, or, more specifically that of the individual in the universe. In the realm of human the concern for social justice is a constant theme through the Qur’anic text even in its earlier verses that focus on metaphysical questions such as the unity of God the beginning and End, and the apex of the universe. 

The dignity of the disabled, 21 and the right of those poor especially orphans, 22 integrity in trade, 23 feeding the poor, 24 condemnation of greed, and warning against hoarding wealth25 — all of these concerns can be found in the very first Qur’anic verses. They are, according to general academic consensus the most significant and beautiful in their stylistic embellishments.

However, these issues operate within the vast cosmic realm of justice. Human relations therefore take on a meaning because of their place in the very heart the natural laws. This is a way of creating an intellectual link between moral and natural law.

Natural law is not violated when things follow their usual course, and moral law is not to be infringed upon. The Qur’an mentions the existence of an infinite equilibrium ( mizan) and states that everything other than God has been “measured to be measured out” ( qadar, Qadr, Taqdir)–that is all things are given their nature of being and its place in the cosmic totality.

This is the purpose of amr (command) of an entity. amr (command) of an entity, which is a concept I will revisit shortly. The message is formulated in a moral way: “God intends no injustice to His creations. God is the only one who has everything that exists in heaven and on all that is on earth.” 

Humanity’s fear of “corrupting Earth” ( fasad fi’l-ard) and the calamity that such a transgression could bring about, and the warnings to the transgression are so overwhelming that they are the backdrop of the Qur’anic cosmology for justice. 

It is clear that the creation process of this universe is not a frivolous or insignificant act: “And We have not created the heavens or the earth and all that is within in a vacuum–that’s the belief of those who do not believe in the truth or are not grateful.” 

 In the divine process of creation, which was a result of divine wisdom, the universe is so unified and integrated that it operates with an order and regularity which is the reason it’s God’s primary marvel: if goodness is brought to it or in it, it returns; and when evil is brought upon it or within it, what results is pure terror

When you look at mountains, you believe that they are solid and stationary] but they’re floating like clouds. This is the art of God Who has fully completed [the creation] of all things. He is very well-aware of every thing you perform.

If anyone does the right thing, goodness will flow to them from it They will also be safe from the wrath of Doom. If they commit a crime then their faces will be thrown into the Fire.28

It is important to recognize that the Qur’an has passages that appear to make it appear of the fact that nature and its creatures exist for benefit of humans however it is an extreme oversimplification of the truth to place these declarations as if they were morally indefinable.

 “In taking a look at these verses” wrote the great jurist of the medieval Islam Ibn Taymiyya (d. 1328), “it must be considered the fact that God with his infinite wisdom has brought to existence these creatures to serve reasons different from serving humans. In these passages, God just explains the [human advantages from the creatures.” 

 It is fascinating to observe in this context that of the three great monotheistic religions, Islam does not have to shoulder all the responsibility of any biblical obligation in order to “subdue” to the Earth or strive for “dominion” on the earth. 

There is an eloquent and precise response to the query of which and who has the supremacy of the earth. It is an answer that is so clear in the general tenor of the Qur’an, that it’s stated in a rhetorical manner: “Knows thou not that to God is the supreme power of the heavens and earth! ?” Also: “Yea, to God is the supreme power of the heavens as well as the earth. In addition, God is the ultimate objective of all.” 

Although it might seem ironic the human superiority of being created in the most perfect of ways ( fi ahsani taqwim) and people are considered in the Islamic tradition to be the most noble of all creatures ( ashraf al-makhluqat)–turns out to be an incredibly humble quality. 

The Qur’an also humbles humanity by stating it is the case that creation in the entire universe is more important in comparison to the creations of human beings: “Assuredly the creation of the heavens and earth is higher than the human beings’ creation However, the majority of people do not!”32 There is no an exclusive right to the earth because “the earth is given by God the earth to every living creatures.

“33 All living creatures are natural community members, each with their own ecosystem as well as their own rules, and their unalienable rights as natural beings: “And there is no creature on earth, nor a bird that fly with two wings, except that they are all communities just like yourselves.”34

The story is reminiscent of an old Arabic story that can be found in the well-known Rasa’il (Epistles) which were written around the time of the tenth century, by the fraternity called the Ikhwan Al-Safa’ (Brethren of Purity). 

This vibrant and highly constructed fable concerns an animal group who make their case to the King of Jinn (genies) asking the issue whether humans have superiority over animals and if they are, in how much. 

The conclusion will be “natural as well as inevitable”:  humans are superior to animals, but not because they have a more superior moral or position. They are more superior due to their moral burden being the custodians for the earth. As God’s regents on planet ( Khalifat Allah fi’l-Ard) They have to be accountable for their actions and actions; animals are not. The verdict, delivered by a nonhuman being also reads:

Autonomously Meaning –   Do not let man think . . . It is not because you are superior to animals, they are also his slaves. Instead, we are all slaves to the Almighty and are required to comply with His instructions . . . It is important to remember that the responsibility lies with his Creator for the manner the way he interacts with all animals and is accountable for the behavior he displays toward other human companions. Man has a great responsibility. . . .36

QUR’ANIC NATURALISM and NATURE-PROPHECY PARALLEL

Autonomously Meaning –   If one takes an analytical exploration of the Qur’anic conversation about the created world, three fundamental aspects of nature come into clear view The first is that natural phenomena exhibit regularity in their internal coherence, consistency, and a sense of elegance, and they are self-sustaining. Second it is that the whole of nature is, in its own self it has no metaphysical or logical justification for existence; and lastly, that nature is a manifestation of God’s mercy or, in a more comprehensive sense the mercy of God manifests itself in the nature of creation. 

These three defining traits, as it is noted, don’t occur in Qur’anic narrative in theological or textual separation from one another. They are discussed in the same context throughout the passage as well in the exact manner and together they form an entire conceptual framework.

The concept of independence of nature, which is governed by its own laws–is demonstrated clearly in the way that every time the Qur’an refers to the actual cosmological events of natural phenomena, and it often does–it uses naturalistic language. 

So, the human being is a natural creature: Adam was fashioned out of baked clay (salsal) and clay that was shaped into form (hama’ masnun);37 from dust (turab );38 from the blood clot (‘alaq);39 from the earth (tin)40 that created through the fusion of natural processes, an extract called sulala, which acts as a reproduction semen.41 In reality there is a completely biological explanation for this:

Humankind created clay, a fertile extract. Then we put it in the form of a drop of sperm inside a container, safe. Then, we turned the sperm into a clot made of congealed blood. After that, we created a fetus-like lump. Then we made from the bones of the lump and covered the bones in flesh . . . Blessed be God the Greatest of Creators! 42

Natural nature, forces and natural phenomena are commonplace in the Qur’an . Out the 114 Suras 31 are named for these. In every instance the physical world in its actual functioning is described within the naturalistic context, within the context of physical processes and forces that happen consistently and in a regular fashion. In this way, we can observe the basic features of a theistic naturalism

Why! Do they not see the sky? How have we constructed it and decorated it so that there are no holes in it?

And the earth, we have laid it out and set it upon mountains that stand firm and resulting in all sorts of gorgeous growth. This is to observe and remembering of every being that reflects.

We also drop down from the skies rain, filled with blessings. And we produce with it crops and grains to harvest. And majestic and tall palm trees that sprout fruit stalks, which are piled on top of one another to provide to God’s faithful servants. We also give an opportunity to live again to the land that has died. . . .43

In a more explicit naturalistic expression The refrain is reintroduced:

We have laid it out, put on it mountains that are solid and unmovable and created therein every kind of thing that are in equilibrium (mauzun). In addition, We have provided the means of livelihood (ma’ayish)–for you as well as for those who’s food (rizq) is not dependent on your. There is no thing except that its abundant sources are in Our hands And we will not send out unless it is in a proper and measurable amount (bi-qadrim ma’lum ).

We also send down winds to nourish the vegetation Then we cause rain to fall from the skies, giving you ample water, even though you are not the ones who are the protectors of the sources. . . .44

Humankind was created from baked clay, a mud that was shaped into. Then, in the period prior to that, we had created the jinn out of the flame of smoldering winds.45

The Qur’an accepts the concept of natural causation and avows the totality of natural processes as most proximate, autonomous, and effective causes that are operating throughout the world. It is the fertility of the earththat we observe, and the inherent qualities of water and favorable winds, or natural phenomena in themselves that cause causality but also proximately the entire plants; it was the rain that brought back the land that was dead and inaccessible and clay that was the basis for the human being as a natural being. 

Furthermore, in what is to be considered an anthropological sense it is all in relationship to the livelihood of humans ( ma’ayish) and the current subsistence of the human race. The story is a clear explanation of actions and processes like cultivating land, harvesting fertility, the production of gardens, the yielding of grains and fruits. it describes real and not the metaphysical human supply ( rizq) and its associated social and economic ramifications.

It is the two-pronged idea of the cosmic just that we have discussed earlier and the rigors of naturalism which explains a key principle that is part of Qur’anic ethics: the concept of zulm al-nafs (self-injury). 

 In fact this doctrine is the moral principle that appears to be the basis of a holistic ecological philosophy. As I’ve stated elsewhere, 47 in the world in the present, tangible reality humans are a in the nature of things; they are an element of nature that is subject to the laws of nature as any other creature and a vital component of the overall equilibrium of the natural world (mizan) that is part of the cosmic totality. 

That means to harm, offend or disturb the balance of nature’s environment is to harm or harm the self.. Any harm inflicted on “the others” is self-injury, also known as zulm al-nafs. This is a major principle in the foundations of Qur’anic ethics “Whoever does not adhere to the rules of God has committed a sin but to himself”;48 and then: “God wronged them not however, they themselves they wronged.”49 The principle is that any wrongdoing eventually reverts on the perpetrator, for when the balance is consciously perturbed, the disturbance brings the offender into its fold.50

However the naturalistic stance that is a part of the Qur’an is accompanied by an epistemological stance which has fundamental heuristic as well as methodological implications for our pursuit of knowledge from nature. The universe is filled with things that are in universe that is not in proper to balance ( mauzun) and that isn’t fully defined and measured in a manner that is beyond the reach of our human brains The universe, as we know it is an known measurement ( bi-qadrim ma’lum ) and the universe is, therefore, in principle understandable. 

The epistemological argument is persuasive that there are immutable rules that govern nature. and these laws are both universal as well as subject to systematic understanding and are rediscovered when human reason stretches its web. In fact, in the Qur’anic narrative ,

 we will find numerous exhortations to application of reason, and they appear often in the pathos the subjunctive “Perhaps you can exercise the mind!” or “They might perhaps think!” or “May you not be able to see?” or “Would you not think about it?” or “What! Do you think that you don’t?” So, heuristically we are presented with an anchorage from the Qur’an for an exploration of science into the universe that humanity is firmly charged.

This connects our discussion with two of the most important characteristics of nature as it is described in the Qur’an as well as the implications of its methodological epistemological perspective that we’ve just studied.

 All through, I’ve been pointing out an essential aspect of the Qur’anic narrative, namely that it defines the the place and base of the real as well as the temporal within the transcendental and eternal, continually forming an interconnection. The second key aspect of nature that we have already mentioned that nature is not the ultimate in that within itself it does not have a logical or metaphysical reason to exist. Nature exists solely because God has bestowed his existence to the existence of it. 

Plants did not create its own existence. It was given existence, and was a symbol ( aya) of something greater than itself. It was also due to a divine act of grace ( rahma) that humanity was able to be in existence, since it was not an inherent basis for this existence. The ontological aspect is that the nature of the universe in historical time is a revolving sequence of cosmic celebration to god’s amr.

Let me discuss the Qur’anic concept that amr refers to amr in a second time. The word literally translates to “command.” On a technical level, one can think of amr to be a signification of a universal operational principle that ensures that every natural being plays its job and accepts its place as an integral component in the bigger cosmic picture. 

Autonomously Meaning –   This means that amr is the unique concept of the existence of every thing in relationship to everything else and bringing it in accordance with the commands it receives only from God. It can be explained in a different way: laws of nature are God’s instructions and commands that nature cannot be able to violate.

This is the reason why the whole universe of natural phenomena is declared to be muslim by the Qur’an “Do they then look for an alternative to obedience to God in the same way that the ultimate goal is Him that everything within the heavens as well as the earth is submitting ( aslama)?” 

 Thus, once more we are dealing with an integrative conceptual system where transcendental concepts are coherently linked to the naturalistic and the temporal. Nature begins in and then returns to the transcendental.

At the operational level – and this is the most important aspectat the operational level amr is regarded as a system that is autonomous, self-governing, and self-sustaining natural laws. This is the case with an amr amr of an apple seed to develop into a tree of mango; and the amr of an egg that hatches into a bird. the sperm’s development into embryos; those of oceans that sustain an array of life forms within their bosoms; and the sun rising from the sky. 

In the investigation of science into the physical world it is the human mind’s exploration of natural laws and not relying on any no naturalistic or nonrational principle should be used. However, there is one caveat: the investigation is devoid of any basis to any meaning in the event that it is suspended, without being grounded to the transcendental that comes moral imperatives, that is moral law or the divine Shari’a.

This brings us to the third nature characteristic as stated in the Qur’an: nature is an manifestation that God’s grace. In fact, given that God’s will isn’t dependent on any other decision, and given that God is infinitely powerful and omnipotent, he could choose the chasm of absolute nothingness in contrast toward the creation and creation of vast range of being. The fact that he chose the latter option is a sign of God’s kindness ( rahma). 

Autonomously Meaning –   Louis Gardet once observed that within the whole of the Qur’anic teaching , God’s mercy and his omnipotence seem unassailable: “These two perfections,” he wrote, “are the two poles of divine action that are yet they are also in contrast as well as complementary.”52 God’s creative act is an manifestation of his mercy, for not just did God bestow his existence on his creation, but God also provided nourishment for his creation, and provided guidance to that creation, and even was the one who brought the creation to its ultimate (al-Akhir)53 to which the whole created world was instructed by him to come back.

In the Qur’an are the references to the beauty of nature as an indisputable evidence of God’s grace. In fact this is the primary theme of the Chapter al-Rahman The Merciful The Merciful, a collection of verses that is unique to the codex due to its aesthetic beauty as well as its the rhymes and rhythms, as also the rich imagery. In a poetic way, the Qur’an speaks of the bounty of nature along with the naturalistic cosmos providing divine blessings and favors and asking rhetorically what could they be not recognized, the Qur’an writes:

The moon and the sun follow exact paths precisely calculated. The stars, as well as the trees bow in admiration. And the Firmment–God has raised it up and set the Balance . . . It is He who has created the earth to His creatures. There is date palms and fruit, with their clusters encased in. Corn, too with its leaves and stalk for fodder and fragrant plants. . . .

This is the source of the question which serves as the main refrain: “So, which of the blessings from your Lord do you refuse?” Again, turning back to the world in a naturalistic manner: “He created human beings out of sounding clay, just similar to the clay pottery maker’s . . . 

He allowed the two oceans that join together. Between them is a line of separation to ensure that they don’t cross . . . They are made of coral and pearls. . . .” Then is the final line: “Of God seeks [its sustenance] all creatures in the heavens as well as on the earth. Every day , in an ever-changing splendor is He shining!” The undercurrent of the refrain continues: “So which of the benefits of the Lord will you reject?” 

However, this immense variety of existence we refer to as the universe is also a symbol of God’s the tanzil (sending out) of instructions ( hidaya) to the human race. It is important to note that the shari’a that we have observed, isn’t as a ready-to-use document in the form of an ordered fixed, unchanging, and completely defined corpus of divine directives for the development of an order of morality. 

It is instead up to the human race to use its intellectual and moral capacities, as well as its amr, and continuously build and reconstitute God’s shari’a with knowledge (fiqh) and understanding of signs of guidance (adilla) which are offered in two different ways, one of which is the ayat that constitutes nature. 

This is why, due to what I describe as the Qur’anic dynamic of the tanzil nature is granted the status of being a valid source for the understanding of the shari’a–a position that is divinely endorsed. It is a continuous process of continually evolving shari’a constructs is it because human knowledge can never assert the status of, or even be capable of attaining the epistemological certainty or ultimateity.

The guidance of God was also given in a clear the form of tanzil in an articulate and clear spoken language ( bayan) The second way of delivering the adilla is the Qur’an which is the speech ( Kalam) of God himself. In this context, we can see this remarkable metaphysical connection between natural phenomena as well as revelation, and between prophecy and nature.

 Autonomously Meaning –   In many Qur’anic texts, the creation of nature is paired to the revelations of verses of Qur’an which has caused numerous medieval Muslim scholars to talk of an intimate relationship and ontological connection between the two. they even discussed the connection between two. two.55 In the same way that nature is the eternal logoi of God, so too does the Qur’an however, it is more significantly, because the former is referred to as ayat, but the former is described as ayat in the Qur’an, the latter is the explanation (tabyin)57 of these ayats.

It is the return the ayat (nusarrifu’l-ayat ),58 as well as the explication in these Ayat (fassalna’l -ayat).59 The verses in the Qur’an are generally regarded as clear ayat (ayat bayyyinat) or, in simpler terms clarifications, or manifests (bayyyinat). This last phrase does not apply to nature. This establishes a hierarchy of God’s signs, a hierarchy that the Qur’an remains epistemologically preceding.

Like natural beings exist in the shape of historical objects, God’s message is also delivered through an actual historical Prophet an apostle of the human race who is not a god or not a supernatural being, but is “from within yourselves.”60 As nature guides us as well, so is the Prophet a guide (hadi) Prophet an expert (hadi)61 by far. As nature follows and receives God’s amr so does the Prophet.

Just as nature receives and follows God’s amr, so does the Prophet get “a Spirit of (God’s) amr”62 which the Prophet himself as well as the entire human race must be following. As natural entities God’s ayat express and show God’s mercy, is the same for Prophet Muhammad the person selected to hear God’s message and his ayat “nothing is more than a gesture of kindness (rahma) towards all beings.”63

In the strict and uncompromising monotheism of Islam Nature will never be elevated to the status of a god. The idea of worshiping nature will break down the fundamentals of Islam. However, when considering this one can see a deeper and subtle parallel between prophecy and nature. The Qur’an speaks of following the Prophet, with his authority being derived from God. In contrast with this we offer an understanding of famous 14th-century Qur’an scholar Ibn Kathir : When the Qur’an refers to God “the God of all the universes ( Rabb al-‘Alamin),” 

 it is God is the Lord of various types of creatures according to Ibn Kathir . Muslims affirm that they believe that they are submitting to the Creator who created them and also created the worlds. However the commentator states: “Muslims also submit themselves to the evidence of of God and his unification. 

Autonomously Meaning –   This second meaning is derived from the word “alamin” (worlds) originates directly from the root, out of which is the word “alam” meaning’sign’]. ‘].” Notice it is important to note that Ibn Kathir is not alone in examining the issue in this manner.  Therefore, one could say that, while the Qur’an instructs respect for the prophet, God’s delegated commander as well as teaches submission to the natural laws. This creates a sense that is a profound respect towards the universe, and implies, inter alia an obligation of God to prevent the destruction or harm to the natural environmental system.

MODELS OF CONDUCT and ISLAMIC LAW

Autonomously Meaning –   In the renowned Right ( Sahih) Hadith collection by Al-Bukari (d. 870) We are able to read the powerful words from the prophet: “The earth has been designed for me to be an Islamic place of worship ( masjid) and also as a method of cleaning.” 

 Indeed, to declare the whole earth to be pure by itself as well as purifying what it touches means to raise it physically and spiritually. It is believed that the word masjid literally refers to a place for prostration and prostration is contact with to the earth. 

This is why, according to this Hadith the entire earth is transformed into a shrine of sacrality. This is the typical situation: an extension and elaboration of a Qur’anic rule that in this particular instance is found in 5:6. This is, in essence the bringing of the Qur’anic principle into the realm of human actions and behavior.

In a certain way, Hadith, as a discipline, could be described as a practical undertaking that is the process of translating the broad and general concepts from the Qur’an into precise rules that are applied to the daily life in the lives of the communities. It could be said that Hadith introduces metaphysics to the realm of history. 

More than that it also has an independent status as well as Hadith brings new practical questions to the ones found in the Qur’an. Sometimes, it is even modifying them or deciding between different Qur’anic perspectives on the same subject. It is still an actual undertaking nonetheless. The prophet’s life, and his long-standing practice ( sunna) is an ideal example for every Muslims to emulate. In fact imitation ( ittiba’) of this model is an essential necessity for any Muslim.

As a feature that is standard, Hadith collections are corpora of authentic reports from prophetic traditions that are categorizing them thematically; the collection of accounts that cover a broad topic is called the Book ( Kitab) which, when joined together form the complete collection.

 Within the Sunni Islamic world–and to this are the majority of Muslims–the most reliable among Hadith collections are considered as those of the “Six Corrects” ( Sihah Sitta), with a total of 67 from which the most cited “Correct of al-Bukhari” enjoys supremacy. The Bukhari corpus contains 88 Books. The scope of topics included by this collection is incredibly broad, given that Hadith is designed to cover all aspects of public and private, personal and communal life. 

The collection is a mix of one Hadith collection are concerns that are stated with a sense of urgency, regarding environmental issues, their value as well as its connection to human beings as well as what we might be able to call eco-ethics. These concerns aren’t seen as if they are issues in themselves however, in fact, they are interspersed with a variety of moral, naturalistic, and practical principles that constitute the foundation of moral ethics.

In general in its various parts, the Bukhari collection has separate books about animal sacrifice, agriculture and cultivation of land, medicines hunting, the use of water as well as irrigation. “The “Book of Agriculture” is a treasure trove of information regarding the environment, speaking about the noblesse in the the sustainable cultivation of the land and encouraging it through moral conviction. 

The issues of irrigation for land and the rule of sharing equally water can be found within the “Book of Distribution of Water” obviously as well as inside the “Book of Ablution” and the one I mentioned at the beginning of this article is out of the “Book of Tayammum” (ritual of ablution using earth). In addition, throughout there are a huge variety of articles on the treatment of livestock and pastures, and the concept of rights of animals. 

In the “Book of Generalities” ( al-Jami’) of the well-known collection al-Muwatta’of Malik ibn Anas (d. 795) who was the master in the Maliki school of law, we find an allusion to the vital concept that is the hima–land protection and consecration. It is linked in its essence to the issue of economic and social justice. 

Thus, we can see that plenty of relevant information is found within Hadith collections, however the material is as it is, but hasn’t been given any formal treatment within the context of an environmental system ethical or eco-ethical ethics. We have an accumulation of classified reports similar to the case law collection which is exactly the essence of what Hadith is.

However, in Islamic legal writings, the principles found of Hadith reports are uncovered and then subjected to a complex process of processing into a rigorous law-based theory. The legal writings, commonly considered to be the most important part of the writings from the Islamic academic culture exemplify this discipline known as fiqh which literally refers to “understanding,” as we have previously observed. 

Autonomously Meaning –   Fiqh, also known as the Islamic discipline of jurisprudence is a methodical and organized study of God’s shari’a or way, which had to be discovered and built from the numerous adilla (here legal signs) which were provided for contemplation throughout the ayat of God . In a broader sense of disciplinary terminology, the definition of fiqh is the process of determining the legality (hukm) in an event, which is that is made by the application of the correct but not necessarily epistemologically certain procedural rules (usul). 

The rules for proper procedure were established in the middle in the 9th century with the formal system of logical inferences derived from the law’s sources ( usul al-fiqh) fully defined. The primary source material to the fiqh-law was, naturally the Qur’an.

But in addition and sometimes in a parallel manner and as a supplement to it, there was also it was the sunna (custom) of the Prophet, which was now accessible as verified Hadith collections. In keeping with the claim of Islam of being a comprehensive lifestyle, fiqh-laws are in general intended to be universally applicable, that means, they encompass all possible human actions. It is possible to say, therefore fiqh is “fiqh” is the logical expression of the wholeness of Islam in its exterior operational expression.

The story of hima provides a relevant instance. As I’ve previously mentioned the principle is found in Muwatta” and is described as an Hadith from the Prophet’s popular companion and the second Rightly guided ( Rashid ) caliph ‘Umar al-Khattab. his word containing a prophetic authority:

“Umar ibn al-Khattab” said to his freedman . . . who he had put under his control, “Beware of the cry of the oppressed, for it will be answered. Accept to him the owner of small groups of camels and sheep . . . Thanks to God! this is their land that they fought during the pre-Islamic period and was included in their agreements as they changed their status to Muslims. 

They’d certainly think that I am an enemy (for declaring their land as himabut, in reality were it not that the cattle were utilized for the sake of God I could never consider a part of the their land hisa. .”^{The 68}

Autonomously Meaning –   It is evident from this article that the concept that is hima that I will explain further, is simultaneously an ecological problem in addition to one of fairness and distributive justice. The dual significance of this principle is well demonstrated by the fact that it is explicitly mentioned throughout the “Book of Business Transactions” of the highly regarded Mishkat al-Masabih (Niche for Lamps) the manual of Hadith that is derived from the work by one Al-Baghawi (d. c. 1116); 

 Autonomously Meaning –   The book is focused on the ethical aspects of commercial and trade transactions. It is found in the Sahih Bukhari also, the principle is contained in a chapter bearing the same title, and also within the “Book of Fair and Equitable distribution of Water.”71 This further demonstrates the notion that the hima can be both an issue of environmental problem as well as an ethical matter of an ethical public policy.

It was up to those who were the the Fiqh legists to transform this hisa principle into a legal entity that could be subject to the law, and this procedure is conducted as per definition, within the context of ethics in practice. In reality, him had a long-running history of misuse. 

The word literally translates to “protected or forbidden area,” is a reference to an early Islamic institution that saw a powerful person or a chief ruling declared a particular piece of fertile area to be off limits to the general public or beyond the bounds of. It was usually an unlawful act of deprivation and confiscation of land. In the name of hisa the rulers were granted all grazing, watering and cultivation rights in the land they controlled. Islam ended this practice and changed the way in which it was conducted. In the Qur’an “O my people This is the camel from God that is to give you to be a symbol ( aya). 

You can leave it to graze in the ground of God.”72 Also, in the Bukhari we find one of the Hadith : “Nobody has the right to announce a location hima other than God or his Messenger.”73 In this manner the hima became an emblem of justice and restoration of justice . It slowly gained a status similar to the status of the word haram (see below) in that it was a sanctuary, with its fauna and flora being given special protection.74

However, the environmental aspects of the practice of Hima are well-known in particular, it is evident that the Maliki legal school particularly it has developed these dimensions and has maintained their close relationship with ethical and social equilibrium. 

Therefore, four conditions had to be fulfilled in order for land to be considered a potential hima The first was the requirement of need and fairness. hisa had to be controlled not by the whims or greed of an influential person or groupof people, but instead by the common sense need of people to protect a limited zone; in other words the land had to be an act in good faith. In addition, as a matter of what is termed ecological proportions, the area that was to be declared hima should not be too big because it would be in a way disproportionate. Thirdly, the requirement was protecting the environment.

The area under the hima protection could not be commercialized or built upon or cultivated for profit. It was also not intended to be developed for the purpose of financial profits. Fourth was the requirement of social welfare. The primary goal for hisa was the environmental and economic benefit of the population. This is the outline of a specific environment policy for protected zones.

A similar system of law formulated by the legists was that of the haram (or harim)–sacred territory that is inviolable, a sanctuary. Mecca was declared a Haram through the order by God himself. 

 In Mecca, for instance it is the case that no animal of the game species will ever be executed. In turn, the haram was transformed into an environmental institution and is frequently mentioned in the section dedicated to the land of wasteland in legal texts. Izzi Deen writes “The harim is typically associated with natural springs, wells and underground water channels, rivers, and even trees placed on barren lands or the mawat (wasteland). 

Autonomously Meaning –   In certain parts in the Islamic world] a meticulous management of “harim” zones that are based on tradition that was followed by the prophet Muhammad as well as the precedence set by his companions as documented within the source books of Islamic laws.” 

It’s quite amazing that the Hadith corpus an abundance of information about trees and plants as well as irrigation and land cultivation as well as livestock, crops, grazing, distribution of water and water sources, maintenance of rivers and wells and water rights. All of this is an extremely promising resource to address our current environmental concerns. 

For instance, in a document in Bukhari’s Sahih The Prophet was quoted saying “There is no one among the religious people who plant trees, or plants seeds, only to have bird, or individual or animal consumes it, but is thought to have made an offering of charity [for which there is an enormous recompense].”78 This is a noble and laudable task. is the job to sustainably cultivate the land which even when it is in Paradise (al-Janna which essentially is “the Garden”), that is beyond the physical realm the physical world, does not come with a close. This is why we hear that the Prophet instructing his followers:

One of the people of Paradise will plead with God to let him have land for cultivation. God will inquire “But isn’t it your ideal status”? “Yes,” he will declare, “but I would still like to be able to cultivate land” . . . If a man is granted the blessing of God for the task, he will plant seeds and the plants will sprout out of them, and eventually become mature and ripe, ready to harvest. They will grow into massive mountains. God will then declare: “O Son of Adam I invite you to gather “!^{the 79}

Another place where the Prophet is believed to say: “When doomsday comes, and there is a palm shoot in his palm and wants to plant it, he must do so.”  This saying reflects an ominous sacrality to every aspect of life: the abundance of nature is a blessing in and of itself even in times of Doom. benefit that is that is beyond any immediate or possible benefits one can derive from it.

In the Bukhari’s chapter on questions regarding the ownership, use of, management, and distribution of water, one can find an interesting play on the word “fadl which can mean both “excess” as well as “grace”: “[Among the many . . . There are three kinds of people with who God at the Day of Resurrection will exchange not a word, nor will He be looking at them.

” The Prophet was reported to have said, “. . . The one who is awash in water, yet conceals it from the rest of us. For them God will say, “Today I will not grant thee my blessings ( fadli) just as you hid from others the excess ( fadl) of the things you could not have made by yourself.'” 

Take note of the moral concept here that connects the real to the transcendental. It is not humans who created water. God is the one who created it. In fact, even as in its legal evolutions the issue of ownership of rivers, wells and other natural water and irrigation sources became a tangled one however, one thing was evident on the moral level that water should be distributed equally according to what the Prophet has repeatedly and consistently said to have instructed. 

Autonomously Meaning –   This principle of ethics that is egalitarian has profound ecological implications: due to the because of the principle of equality, there is no person including animals is deprived of water, if it is readily available and no area of land suitable for cultivation, regardless of ownership, should be left without irrigation, if there is enough water available. In addition, and more significantly it is this “Book of Transactions in Business” from Mishkat Mishkat refers to the Prophet’s solemn statement of a fundamental principle: “Muslims share alike in three aspects: water, herbage along with the fire.” 

One is amazed to discover how many of these Hadith concepts were developed in their smallest detail in layers and point by point within the works from fiqh-jurists and then woven within the big legal framework of ethical norms. One of the most famous examples of this works is one of them, the Hidaya that was written by al-Marghinani’s twelfth century jurist considered as the most reliable one-of-a-kind work from the Hanafi school of law that is followed by the majority of Muslims. 

In this eminent manual, which was already translated into English during the 18th century  is a detailed discussion about the wasteland ( mawat) and, within this context extensive discussions on the rights to water and resources as well as their care.

It is believed that the Hidaya includes an exhaustive “Book regarding the Cultivation of wastelands” including sections regarding how to define the term “mawat” and the rights to cultivate it as well as the treatment of adjoining territories as well as the status of adjoining territories, water courses within Mawat as well as issues related to aqueducts that run throughout in the mawat and on. There is a substantial section on water that deal with control and flow direction.

There is an extensive section on the construction of canals, rivers, their types as well as cleaning procedures, and also guidelines for drainage and watercourses. Furthermore, there is an entire section on water rights, that covers the rights to alter or block dams, water courses excavation of trenches as well as building water engines, water vents, bridges and other structures. The details there are quite a lot to consider. 

Perhaps more remarkable than the sheer number of Prophetic reports on the subject of vegetation or irrigation fact that there is in the Hadith corpus of a huge collection of traditions, admonitions as well as rules and tales about animals and their rights, treatment inherent dignity, even their individual identity. In the “Book of Strriving” ( Jihad) of the Muwatta’ is the famous horse-related tradition:

 “In the forehead of horses,” the Prophet is quoted as saying that they “are connected to with happiness and well-being up to they reach the Day of Resurrection.”  The compassion and concern for animals can be seen in the same text in the account that the Prophet wipes his face of the horse using his own cloth. When asked about the reason, he responded: “Last night I was punished by God for not caring for the horse I was riding.” 86 Also, in the Bukhari’s “Book of Water” we read this passage:

The person for whom the horse’s an opportunity to earn rewards is the person who keeps it in the way of God and secures the horse with a rope to a field or in a garden. The person who does this will receive an amount of money equal to the amount the horse’s long rope lets it to eat while in the pasture or in the garden. 

If the horse is able to break its rope and reaches two or more hills, the marks of the horse’s hoofs and excrement will be considered positive actions for the owner. If it crosses an aquifer and drink from it, this will also be considered a good act on the part of the owner. . . .

In the “Book of Jihad” in the Mishkat is an order that the Prophet declared regarding how to treat camels. “When you travel through the land of fertility,” he said, “give the camels the respect they deserve to the ground and if you travel in times of drought, make them move swiftly. When you are camping at night, stay clear of the roads because they are the main places that animals pass and an ideal place for insects to go in the night.” 

 It’s amazing that concern for animals is not able to disappear in military conflicts. In the same publication is a harsh warning against abuse of animals. abuse–“Do not consider the backs of your animals as a pulpit as a means of expressing your opinions, since God the highest has given them to you, only to take you to a location that you would not be able to reach without difficulty.” 

Autonomously Meaning –   We also have an fable of the Prophet of the Bukhari’s “Book of Agriculture”: “While a man was riding a horse, it came to the man and said “I was not created to ridebut I was designed to plough.'”  

We have the Qur’anic concepts in the form of amr and the qadr that are basically the principles of moral law and natural laws and ecological balance which are translated into a practical ethical. Also, in the “Book of Jihad” from a different Sahih (Correct) Hadith collection that is in the Sunan from Abu Da’ud (d. 8888) One tradition clearly indicates–and this assumption is believed by Muslim commentators–that all animals are to be treated as an individual.

This is because the tradition talks about animals having proper names (“a donkey being called ‘Afir”).91 It is quite remarkable that this concept of individuation allows an individual identity to every single individual animal species. It is therefore interesting to consider whether Islam can be considered to be an alternative in what is known as “speciesism” which is the norm in the world of classical times. As I have previously stated, this could be a very interesting inquiry to investigate.

A popular story within popular culture in the Islamic community is the Hadith account of a woman sent in hellfire “because of the feline she held in her prison and then passed away from starvation

 God declared to her that you are slain for your inability to feed the cat and didn’t give it the water it needed, or let it go free in order to allow it to devour the animals that inhabit the Earth.'”  This Hadith tale is the foundation for the Fiqh-legislation that the person who owns animals is legal accountable for the well-being of their animal. 

If the owners are not able to take care of the animals they care for, as jurists declare that they must sell them or let them roam free so that they can get shelter and food or even kill the animals when eating their flesh is permitted. In light of the fact that animals be allowed to roam as much as is possible for them to live their lives naturally and not be kept in cages is considered to be illegal.

Books with large sections that are devoted to the hunt of game and animals, as well as the sacrifice of animals is a common aspect within the Hadith corpora. Everything is handled with an ethical stance, the basis of that is a certain view of the natural world which is derived of the Qur’an. However, this approach to ethics the issue creates the moral and philosophical approach to the world that is exclusively Islamic which is a real reality of the daily life in Islamic societies. 

Autonomously Meaning –   It is very instructive to remember E. W. Lane writing in his renowned work of the nineteenth century of Manners and Customs of the Modern Egyptians: “I was very pleased with their compassion for animals.” However, Lane discovered that the Egyptians have since lost their sense of sensibility to animals. the author states: “I am inclined to believe that the behavior of Europeans has helped cause this, since I don’t recall to witness any acts of violence to animals that are dumb, other than in areas in which Franks reside or have frequent visits.” 

It is believed that the Egyptians’ “humanity to animals” seems to represent the moral fruit of Prophetic principles, and has a myriad of ecological implications. Actually, an in Mishkat the dictum from Prophet Muhammad: Prophet, “If anyone wrongfully kills even the sparrow, let alone any other animal the person will be subjected to God’s interrogation.

“96 In the same book how strongly the Prophet rejected the practice of branding animals. the story recounts how the donkey was brandished with a mark on its face. it was so traumatic for him that the Prophet invoked God’s curse “God cursed the person who had it branded!”

In fact, it is specifically stated that “God’s messenger prohibited attacking the facial area of animals or placing a logo the face of an animal.” In addition it is reported that he would ban any blood sport that included inciting living animals to fight and using them as targets–“The Prophet cursed those who utilized living creatures as targets.

“97 The ferocity of this rebuke can be judged by it being the case that both narratives mention the Prophet cursing and this is an extraordinary aspect in his personality as described in the scriptures. In the same way in clear eco implications We have a narrative in the Abu Da’ud’s Sunan: “Once one of the companions of the Prophet was observed breaking into a stale bread to feed insects with the words “They are our neighbors, and have rights over us.'” 

Islam does not require vegetarianism. Of course, the killing of certain species animal species for their food are allowed but only when it is done in a certain method and–in order to stop in the future arrogant and cruel traits from forming–God’s name is read over the killing. 

Islamic Tradition says that it’s precisely the eradication of arrogance in humans and the development of an ecological sensitivity that is in the wisdom ( hikma) of the entire concept in “Dhabh” (lawful slaughter of animal to feed). This is why there are Hadith collections that provide extremely precise instructions on the slaughtering of animals.

The report in the Mishkat contains the Prophet’s words, “God who is blessed and exalted has decreed that all things should be conducted in a manner that is good So, when you slaughter an animal, ensure that you follow a method that is safe and when you cut the throat of an animal, you must employ a method that is safe and each one of you should sharpen your knife and provide the animal with the least amount of pain possible.

“99 It is considered to be a sin in the words of Prophet Muhammad to allow one animal to witness the slaughter of another, or hold animals in a waiting area to be slaughtered or to sharpen the knife while in presence–“Do you want to kill the animal twice? Once by sharpening your blade the front of it, and then another time, by cutting its throat?”100

The jurist Marginani who we’ve previously met, has a entire section about Dhabhin and his Hidaya in which he explains the issue in all of detail, as it was in his style and style, he writes:

Autonomously Meaning –   It is unpalatable to first throw the animal on its back, then to sharpen the knife. After all, it is said to the fact that the Prophet was once, while observing a person who did this and then said to him “How many times do you want to see the animal suffer? Why didn’t you sharpen your knife prior to when you put it down?” IT is abominable to let the knife penetrate the spinal marrow or take off the head. 

The reason . . . First, because the Prophet has prohibited the practice; and, secondly as it does not needlessly increase the pain of animals and is therefore prohibited by our LAW.–In the simplest sense, anything that is unnecessarily aggravates the animal’s pain is inhumane . . . IT is unjust to grab the animal that is destined to slaughter at the foot and then drag it . . . IT is unthinkable to cut off the neck of an animal while it is fighting for its life. . . 

We’ve previously discussed the rule of equal share of water. This rule does not distinguish between animals and humans. This is why, for instance within the “Book of Ablution” of the Bukhari corpus and in other corpora, is the story of a man.

The man was walking along the roadway and became thirsty. He found a well and put himself down and then drank. After he emerged, the dog was painting with thirst and licking the soil.

Then he went back to the well, to fill his shoes with water, and offered it up to his pet. In this way, God Almighty forgiven him for his mistakes. The Prophet was later asked if man could receive any reward in the form of animals and he said: “In everything that lives there is an benefit .

“In every living thing there is rewards” could be regarded as an important principle that is central to the Islamic ethics of environmental protection.

Thus, we can appreciate the richness of Islamic materials that are pertinent to the issue of the environment and ecology as well as the advanced treatment this material was given in Islamic culture, however the issue is far more complex and broader. To fully grasp the scope of the issue of Islam and ecology, we’ll have to use a wider web. This essay doesn’t even claim to provide a wider net, but it does provide some twine.