We Borrowed This World From Our Children

We are born into an established world, but we enter a relationship with our natural environment with an awareness produced by social life. We approach our natural environment with a style of behavior and thought that we got from our family and close social circle since our childhood. Consequently, we do not see many things not seen or avoided by our social circle. In spite of there being many things in our environment that we need to pay attention to and protect, usually we do not even notice them.
 For either we did not set them up or, seeing them every day, we have become accustomed to them. Only when they no longer exist or become unusable do we notice the air that we breathe every moment; the sun whose light and heat we are dependent upon; greenery that produces oxygen for the air and gives us psychological pleasure; the clear, blue sky that gives us inner expansion; and the sea that attracts people with its emerald green color. We notice them and comprehend at that moment what great value they have for humanity.
This natural order was created by Allah and bestowed upon us. (See Quran 14/32; 16/12, 14; 22/65; 29/61; 31/20; 35/13; 39/5; 45/13.) This is a clear sign of the value Allah gives to man. While the Quran declares that all animate and inanimate creatures on the earth and in the heavens have been created with a certain measure and balance (Al-Hijr 15/16-20; Al-Qamar 54/49), it also points out that man should not destroy this measure and balance while utilizing nature (Al-Rahman 55/7-12). Entering a relationship with nature in a measured and balanced way will result in man's being able to benefit from nature for the longest period of time.
Industrial wastes cause desertification of the land, drying up of our rivers and lakes, and pollution in the seas that prevents fish from living there; forests are destroyed for the sake of urbanization; products are created in the name of civilization, but harm the air. If precautions are not taken against these, the scene confronting us will be terrifying. As an Indian chief said, we did not inherit this world from our ancestors; we borrowed it from our children. Just as we have made the world into a harmful place for ourselves with our irresponsible approach, we are about to leave an uninhabitable world to our children.

It should not be thought that Islam only gives us a number of responsibilities on religious subjects like belief and worship and then leaves other areas of life untouched. Islam gives commands, recommendations and warnings in relation to every aspect of human life. Consequently, there are a number of commands, recommendations and warnings regarding our topic, too. We can list them as follows:

• Islam teaches Muslims to respect all creatures and to not disturb their lives. Every Muslim believes: "The seven heavens and the earth, and all beings therein, declare his glory: there is not a thing but celebrates his praise" (Bani Israil 17/44). In view of this, we can say that Muslims will not/cannot irresponsibly destroy the environment and unconsciously use nature. This matter is an important point in regard to the development of environmental awareness. The relationship with the environment of a person who has this awareness will be measured accordingly. At least he will see the creatures in his environment as his friends and helpers. While benefiting from them, he will be careful not to destroy balance. The statement in the Quran thatwaste is sinful and spendthrifts are brothers of Satan (Al-Araf 7/31; Bani Israil 17/26-27, 29-30; Taha 20/81), and the warning of the Prophet that even running water should not be wasted while taking ablution (Ibn Mace, Ikame, 193) are important bases for the development of environmental awareness among Muslims.
• A Muslim believes that Allah's names are present within himself and that he manifests them. One of God's names is Quddus. Quddus means holy, clean and pure. As a manifestation of this name, Allah constantly cleans natural pollution that appears on earth by means of the ecological system He set up. Thousands of animals that die and plants that dry up every season are chemically changed and cleaned up. In addition, the earth is swept by means of the winds and washed by the rains. At this point a Muslim, as a reflection of the name Quddus, acts with the belief that he, himself, and his environment must be kept clean and does what is necessary. If thought of in relation to this subject, possessing environmental awareness and preventing environmental pollution can be evaluated as taking on the virtues of Allah.
• The Holy Quran declares that Allah has given the duty of re-constructing the world to man. It is said in one verse, "Allah created you in the earth and wants you to build it up" (Al-Hud 11/61). The word "isti'mar" that passes in this verse has been given two meanings by commentators. One of them is: "Allah made you re-constructers of the earth" (Ibn Kesir, Tefsir. 2/450). The second is: "Allah wanted you to re-construct the earth" (Ibd'l-Jevzi, Zadu'l-Masir, Beirut 1984, 4/133). While the first commentary expresses that Allah created man in a form to re-construct the world, the second expresses that He wanted man to re-construct the world. Based on the above verse, Islamic scholars said that it is mandatory for society to do constructive work such as making housing, opening water canals and planting trees (Abu Hayyan, al-Bahru'l-Muhit, Beirut 1992, 6/175). Of course, humans will re-construct the world as a natural or religious duty. But this should be done without damaging nature. Muslim morality demands this.
• Muhammad (pbuh) was an example to Muslims on this subject. Knowing this command well, the Prophet participated in construction activities and tried to make the city where he lived into a developed state. In addition, he declared the Medina and Taif regions as haram in addition to Mecca and prohibited cutting down trees and hunting there. Adiy b. Zaid (ra) related that the Prophet declared a 30 km. area on every side of Medina (approximately 1000 square meters) as a protected grove and prohibited the cutting down of trees and the breaking off of branches (Abu Davud, Menasik, 96). In addition, when the Prophet stopped at Zuraybu't-tawil, a pasture of the Bani Haris tribe near Medina, on his return from the Zu-Qard expedition, they described it as a place where their animals grazed and their women walked around. Our Prophet said, "Whoever cuts down a tree here should definitely plant another in its place" (Belazuri, Futuhu'l-Buldan, Beirut 1987, 17; Ibrahim Canan, Islam ve Çevre Sağlığı, Istanbul 1987, pp. 59-60). When the Taif people were about to become Muslim and sent a delegation to Medina, an article was put in the text of the agreement that the Prophet had prepared to the effect that the Taif region valleys were under protection, that it was prohibited to damage the ground cover there or hunt animals, and that those who did not conform to this law would be punished (Muhammad Hamidullah, Islam Peygamberi, Istanbul 2003, 1/500; Muhammad Hamidullah, al-Vasaiq, Beirut 1969, pp. 236-38, 240; Ali Riza Temel, "Islam'a Gore Insan Cevre Iliskisi," Insan ve Cevre, p. 77). During the caliphate of Omar, Sa'd b. Abi Vakkas (ra) punished someone who did not conform to this law based on this decree (Abu Davud, Menasik, 96). Again, the Prophet forbade the cutting down of the cedar tree in the desert where travelers and animals found shade and he cursed those who cut it (Abu Davud, Adab, 159).

In addition, Muhammad gave orders and recommendations to keep the city where they lived clean, and he was careful about the protection of plants and animals. At this point, commands by the Prophet to clean the masjid and make it smell good with perfume (Tirmizi, Jum'a, 64), to keep the courtyards clean (Tirmizi, Adab, 41), not to make urine in still waters (Buhari, Wudu, 68; Muslim,Taharet, 94-96; Abu Davud, Taharet, 36), and not to dump garbage near drinking water (Servet Armagan, "Islam Cevre Hukukunun Genel Esaslari," Islam ve Cevre, p. 250) should be remembered. Also to be recalled is the news that the man would go to heaven who took water from a well in his shoe and gave it to a dog whose mouth was dried and whose tongue was hanging out from thirst (Buhari, Bed'u'l-halk, 17, Adab, 27) and the news that the woman would go to hell who shut her cat in the house and allowed it to die from hunger (Buhari, Azhan, 90).
These examples show that our exalted Prophet was an example to his followers on the subject of protecting the environment and keeping it clean, as he was on every subject. In addition, these hadiths encouraging the planting of trees are perfect signs of his encouraging sensitivity towards and awareness of the environment: "If you have a sapling and time to plant it close to Doomsday, plant it" (Buhari, Edebu'l-müfred, Cairo 1379, p. 168); "Whoever plants a tree, Allah will write as much merit for him as the produce from the tree" (Ahmed b. Hanbel, Musned, 5/415); "Whoever revives an empty, arid, infertile piece of land will be rewarded for it by Allah. As living creatures benefit from it, charity will be written for the one who revived it" (Munavi, Feyzu'l-kadir, 6/39); "If a Muslim plants a tree, the fruit of that tree that is eaten is definitely charity for that person. Fruit stolen from that tree is again charity for him. Fruit eaten by wild animals is also charity. What birds eat is also charity. Whatever fruit is eaten is charity for the one who planted the tree" (Muslim, Musakat, 7-10, 12; Buhari, Adab, 27; Hars, 1).


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Importance of Sunnah & Hadiths

Rahil Ahmed Khan

Summary

There are two main fundamental sources of knowledge in Islam – The Qur’an and the Hadeeth. Often people associate Islam with teachings and commandments of only Qur’an; this is true for both Muslims and non-Muslims. However this attitude of ignoring the Hadeeth or Sunnah has lead to many misunderstandings about the already misunderstood way of life, Islam. Best example being that of the perception of Islam promoting hatred. Such doubts and baseless allegations arise mostly due to partial study of Islamic literature.

The Qur’an is the directly revealed word of God (Allah) and the Sunnah gives the practical implications of Qur’an. The Sunnah shows how the commandments and teachings mentioned in Qur’an can be put to practice. Sunnah wipes of all the arguments regarding the practicability of Qur’an’s teachings. It leaves no room for something like, ‘It was easy for God to reveal but difficult for people to practice’. As also mentioned in Qur’an 17:94-95 :-

And what has kept people from believing when guidance has come to them, except that they said: “Has God sent a mortal man as the Messenger?”
Say: “If angels had been walking about on earth as their abode, We would surely have sent down upon them an angel from heaven as Messenger.”

Thus by sending a human as messenger for humans God (Allah) left no argument what so ever, and Allah knows the best. Thus the messenger (pbuh)’s life itself acted as a revelation and whatever he did, said or allowed is also from Allah as explained further in this article and mentioned by Allah in Qur’an Surah (chapter) 53, Ayah (verse) 3-4.

DEFINITIONS

Hadeeth: The Arabic word Hadeeth basically means ‘an item of news, conversation, a tale, a story or a report,’ whether historical or legendary, true or false, relating to the present or the past. Its secondary meaning as an adjective is ‘new’ as opposed to qadeem, ‘old’. However, like other Arabic words (e.g. salaah, zakaah), its meaning changed in Islam. From the time of the Prophet (pbuh), his stories and communications dominated all other forms of communication. Consequently, the term Hadeeth began to be used almost exclusively for reports that spoke of his actions and sayings.

Hadeeth and Sunnah: The term Hadeeth has become a synonym for the term Sunnah, though there is some difference in their meanings. Sunnah, according to Arabic lexicographers, means ‘a way; course; rule; manner of acting or conduct of life’.  Sunnah, as a technical term in the Science of Hadeeth, refers to whatever statements, acts, approvals, physical or character descriptions that are attributable to the Prophet (pbuh) along with his biography before or after the beginning of his prophet hood. It is thus synonymous with the term Hadeeth. However, according to Usool al-Fiqh science (legal methodology), Sunnah refers to only the statements, acts and approvals of the Prophet (PBUH). It also refers to whatever is supported by evidence from the sharee‘ah (Islamic laws); the opposite of bid‘ah (innovation). And in the Legalistic science of Fiqh the term Sunnah refers to recommended acts. The Examples of different types of Sunnah as per Science of Hadith could be seen below,

Example of ‘Statement’

Narrated Abu Huraira: The Prophet (saww) said, “Whoever does not give up forged speech and evil actions, God is not in need of his leaving his food and drink (i.e. God will not accept his fasting.)”
Volume 3, Book 31, Number 127 (1903) (Bukhari)

Example for ‘Acts’

Malik b. Huwairith reported: The Messenger of Allah (may peace be upon him) raised his hands apposite his ears at the time of reciting the takbir (i. e. at the time of beginning the prayer) and then again raised his hands apposite the ears at the time of bowing and when he lifted his head after bowing he said: Allah listened to him who praised Him, and did like it (raised his hands up to the ears).  (Muslim 4:762)

Example of ‘Approval’

Narrated Abdullah ibn Umar: I used to sell camels at al-Baqi for dinars and take dirhams for them, and sell for dirhams and take dinars for them. I would take these for these and give these for these. I went to the Apostle of Allah (peace_be_upon_him) who was in the house of Hafsah. I said: Apostle of Allah , take it easy, I shall ask you (a question): I sell camels at al-Baqi’. I sell (them) for dinars and take dirhams and I sell for dirhams and take dinars. I take these for these, and give these for these. The Apostle of Allah (peace_be_upon_him) then said: There is no harm in taking them at the current rate so long as you do not separate leaving something to be settled. (22:3348) Suna Abu Dawud [Thus Prophet(PBUH) allowed money exchange with condition]

Example of character ‘Description’

Anas b. Malik reported: I served the Messenger of Allah (may peace be upon him) for ten years, and, by Allah, he never said to me any harsh word, and he never said to me about a thing as to why I had done that and as to why I had not done that. (Muslim 30:5720)

IMPORTANCE OF HADITH

1. Revelation: The Prophet’s sayings and actions were primarily based on revelation from Allah (One True God) and, as such, must be considered a fundamental source of guidance along with Qur’an. Allah in the Qur’an said concerning the Prophet (pbuh) -

He does not speak on his own, out of his own desire; That is but a Revelation that is revealed to him.
[Quran 53:3-4]

Therefore, the Hadeeth represents a personal source of divine guidance which Allah granted His Prophet (pbuh) which was similar in its nature to the Qur’an itself. The Prophet (pbuh) reiterated this point in one of his recorded statements, “Indeed, I was given the Qur’an and something similar to it along with it.” [Sunan Abu Dawud]

2. Tafseer: The preservation of the Qur’an was not restricted to protecting its wording from change. Was that the case, its meanings could be manipulated according to human desires, while maintaining its wording. However, Allah also protected its essential meanings from change by entrusting the explanation of the meanings of Qur’an to the Prophet (PBUH) himself. Allah states the following in the Qur’an regarding its interpretation:

(We sent them) with Clear Signs and Books of dark prophecies; and We have sent down unto thee [Muhammad (pbuh)] the Message; that thou mayest explain clearly to men what is sent for them, and that they may give thought. [Qur’an 16:44]

Therefore, if one is to understand the meanings of Qur’an, he or she must consider what the Prophet (PBUH) said or did regarding it. E.g. in the Qur’an, Allah instructs the believers to offer salaah (formal prayers) and pay zakaah (obligatory charity) in Chapter 2, verse 43. However, in order to obey these instructions correctly, one must study the methodology of the Prophet (PBUH) in this regard. Among his many clarifications concerning Salaah and zakaah, he instructed his followers saying “Pray as you saw me pray,”[ Sahih Al-Bukhari, vol. 1, no. 604.] and he specified that surplus wealth, unused for a year, should be given as zakaah.

3. Laws: One of the primary duties of the Prophet (pbuh) was to judge between people in their disputes. Since his judgments were all based on revelation, as stated earlier, they must be considered a primary source of principles by which judgments are carried out in an Islamic State. Allah also addressed this responsibility in the Qur’an saying:

O believers obey Allah, obey the Messenger and those in authority among you. If you dispute about anything, refer it to Allah and the Messenger. [Quran 4:59]

Thus, Hadeeths are essential for the smooth running of the law courts in an Islamic State.

4. Moral Ideal: Since the Prophet (pbuh) was guided by revelation in his personal life, his character and social interactions became prime examples of moral conduct for Muslims until the Last Day. Attention was drawn to this fact in the following verse of Qur’an:

Surely there is for all of you a good example (of conduct) in the way of Allah’s Messenger [Qur’an 33:21]

Consequently, the daily life of the Prophet (pbuh) as recorded in hadeeth represents an ideal code of good conduct.

5. Preservation of Islam: The science of narration, collection and criticism of hadeeth was unknown to the world prior to the era of the Prophet (pbuh). In fact, it was due in part to the absence of such a reliable science that the messages of the former prophets became lost or distorted in the generations that followed them. Therefore, it may be said that it is largely due to the science of hadeeth that the final message of Islam has been preserved in it is original purity for all times. This is alluded to in the Qur’anic verse:

“Indeed, I have revealed the Reminder, I will, indeed, protect it.” [Qur’an 15: 90]

DISASTER OF IGNORING THE SUNNAH

Sunnah is ignored mostly out of arrogance and ignorance. Arrogance is having knowledge about a Sunnah and then ignoring it. Similarly, ignorance is being unaware of an authentic Sunnah.

Arrogant usually have the argument that Qur’an is enough to follow Islam. I’ll like to remind them that Allah takes vows by Himself very few times in Quran (most of the vows are taken by His creation). And one such place where He takes vow by Himself is Chapter4, Verse 65:-

But no, by the Lord, they can have no (real) Faith, until they make thee (Prophet Muhammad [pbuh]) judge in all disputes between them, and find in their souls no resistance against Thy decisions, but accept them with the fullest conviction. [Qur’an 4:65]

According to me there are two main points to note here:-

1)      “…they can have no (real) Faith, until they make thee [Muhammad (pbuh)] judge in all disputes between them…”

2)      “…and find in their souls no resistance against Thy decisions, but accept them with the fullest conviction.”

Thus Qur’an in very clear words state that our lives must be in accordance with the judging of Mohammed (pbuh) or else it leads to DISBELIEF. And once we know the Sunnah there must be no resistance on our part.

A single ayah of Qur’an is enough to make people realize the facts about the graveness of sidelining the Sunnah. However if you need more; here they are (after all Sunnah is the part of Islamic Faith, and no one has real faith unless he follows the Sunnah):-

- How many of our decisions might go against messenger if we don’t know/sideline/reject Sunnah-

It is not fitting for a Believer, man or woman, when a matter has been decided by Allah and His Messenger to have any option about their decision: if any one disobeys Allah and His Messenger, he is indeed on a clearly wrong Path.(33:36 Quran)

-Ignoring Sunnah may lead to punishment here or in hereafter-

Just to give one example through a Hadith,

Salama b. Akwa’ reported on the authority of his father that a person ate in the presence of Allah’s Messenger (pbuh) with his left hand, whereupon he said: Eat with your right hand. He said: I cannot do that, whereupon he (the Holy Prophet) said: May you not be able to do that. It was vanity (excessive pride) that prevented him from doing it, and he could not raise it (the right hand) up to his mouth.  (Book 023, Hadith 5011)(Bukhari)

-The very fact of sending messengers?-

We sent not a messenger, but to be obeyed, in accordance with the will of Allah. If they had only, when they were unjust to themselves, come unto thee and asked Allah’s forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful. (Quran 4:64)

-Take WHAT messenger assigns-

What Allah has bestowed on His Messenger (and taken away) from the people of the townships,- belongs to Allah,- to His Messenger and to kindred and orphans, the needy and the wayfarer; In order that it may not (merely) make a circuit between the wealthy among you. So take what the Messenger assigns to you, and deny yourselves that which he withholds from you. And fear Allah. for Allah is strict in Punishment.(Qur’an 59:7)

http://scanislam.com/articles/importance-of-sunnah-hadiths/

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