The ultimate objective of life for a Muslim is salvation. An Arabic dictionary defines "Islam" as "abiding by obligations and (avoiding) the forbidden without repining." Salam, the Arabic root of the word "Islam," means "peace and harmony". Ansari, therefore, argues that an "Islamic way of life entails living in peace and harmony" at individual and social as well as ecological levels.

The Prophet (peace and blessings be upon him) was a strong proponent of the sustainable use and cultivation of land and water, proper treatment of animals, plants and birds, and the equal rights of users. In this context the modernity of the Prophet’s view of the environment and the concepts he introduced to his followers is particularly striking; certain passages of the Hadith could easily be mistaken for discussions about contemporary environmental issues.

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The Prophet’s environmental philosophy is first of all holistic: it assumes a fundamental link and interdependency between all natural elements and bases its teachings on the premise that if man abuses or exhausts one element, the natural world as a whole will suffer the direct consequences. This belief is nowhere formulated in one concise phrase; it is rather an underlying principle that forms the foundation of all the Prophet’s actions and words, a life philosophy that defined him as a person.

The three most important principles of the Prophet’s philosophy of nature are based on the Qur’anic teachings and the concepts of tawheed (unity), khalifa (stewardship) and amana (trust).

Tawheed, the oneness of God, is a cornerstone of the Islamic faith. It recognises the fact that there is one absolute Creator and that man is responsible to Him for all his actions. The Qur’an says: “To God belongs all that is in the heavens and in the earth, for God encompasses everything.” [4:126] The Prophet considered all of God’s creations to be equal before God and he believed animals, but also land, forests and watercourses should have rights. Therefore abusing one of His creations, whether it is a living being or a natural resource, is a sin.

The concepts of khalifa, stewardship, and amana, trust, emerge from the principle of tawheed. The Qur’an explains that mankind holds a privileged position among God’s creations on earth: he is chosen as khalifa, “vicegerent” and carries the responsibility of caring for God’s earthly creations. Each individual is given this task and privilege in the form of God’s trust. But the Qur’an repeatedly warns believers against arrogance: they are no better than other creatures: “Surely the creation of the heavens and the earth is greater than the creation of man; but most people know not.” [40:57]

The Prophet believed that the universe and the creations in it – animals, plants, water, and land – were not created for mankind. Man is allowed to use the resources but he can never own them. Thus while Islam allows land ownership, it has limitations: an owner can, for example, only own land if he uses it; once he ceases to use it, he has to part with his possession. He incited believers to share the earth’s resources. He said: “Muslims share alike in three things – water, herbage and fire,” and he considered it a sin to withhold water from the thirsty.

The Prophet’s attitude towards the sustainable use of land, conservation of water and the treatment of animals is a further illustration of the humility of his environmental philosophy.

It is impossible to do justice to the full scope and significance of Prophet Muhammad’s environmental philosophy in this short article. His holistic view of nature and his understanding of man’s place within the natural world pioneered environmental awareness within the Muslim community.

Sadly, the harmony that the Prophet (peace and blessings be upon him) advocated between man and his environment has today all too often been lost. As we face the effects of pollution and overexploitation, desertification and water scarcity in some parts of the world and floods and violent storms elsewhere, it is perhaps time for the world community as a whole, Muslims, Christians and Jews, Hindus and Buddhists, atheists and agnostics, to take a leaf out of the Prophet’s book and address the current environmental crisis seriously and wisely.

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