“Whoever plants a tree, reward will be recorded for him so long as it produces fruit
No doubt, one of the most significant aspects of shielding the environment and ecology is the protection of the forests, trees, woodland, countryside, and all the living creatures whose locale are such areas. We see that the religion of Islam puts forward vital principles for these too. These notable values related to the preservation of such areas may be classed as ethical and legal. If we look at the Quran, we see that the word “tree” is mentioned with a variety of meanings. In spite of containing no direct command to implant trees, it speaks of trees and gardens and orchards so repeatedly and descriptively that it is not probable for any obedient reader of the Quran not to cultivate in consciousness of them. For this when creating this world, God decorated it with trees and gardens and offered them for man’s use. The word “tree” is mentioned many times in the Quran and the word “paradise” in the logic of garden around 146 times. It is He Who sends down rain from the skies; with it We produce green (crops), out of which we produce grain, heaped up (at harvest); out of the date-palm and its sheaths (or spates) (come) clusters of dates hanging low and near; and (then there are) gardens of grapes, and olives, and pomegranates, each similar [in kind] yet different (in variety); when they begin to bear fruit, feast your eyes with the fruit and the ripeness thereof. Behold! In these things there are signs for people who believe. ( Chapter 6 : 99). It is He Who produces gardens, with trellises and without, and dates, and tilt with produce of all kinds, and olives and pomegranates, similar (in kind) and different [in variety]; eat of their fruit in their season, but render the dues that are proper on the day that the harvest is gathered. But waste not by excess; for God loves not the wasters. (Surah Al Anam 6 :142).
"It is He Who sends down rain from the sky. From it you drink, and out of it (grows) the vegetation on which you feed cattle. With it He produces for you corn, olives, date-palms, grapes, and every kind of fruit. Verily in this is a sign for those who give thought." These verses thus states the gardens, rain, trees, vineyards, earth, and date groves, as well as clouds; they indicate the Divine equilibrium between all the basics making up nature, and want us to take instruction from them. To describe it in other way, we are being required to lift our heads in our personal and daily lives and to look at the world around us in a different way. For throughout their order and systems and ecological balances, all creatures point to their Creator. In another place, the Quran draws our notice to the balance of nature, and then indicates that we should be cautious to scrutinize the balances and rights in the life of society. That is to say, rights and balances are universal rules that we have to examine. The sun and the moon follow courses (exactly) computed; and the herbs and the trees both (alike) bow in adoration. And the firmament He has raised high, and He has set up the balance (of justice), in order that you may not transgress (due) balance. So set up load with justice and fall not short in the balance. It is obvious that the Islamic worldview could not sanction any view of man’s decedent of the earth which demolishes and plunders the ecological balances and the regulation and structure of nature, which it instructs that God has created and put as signs of His own existence, The vicegerent (Khalifa) means ‘deputy of God’ whom God holds responsible for the earth, to which He has entrusted its preservation. Such a delegate would not deceive the trust of the One who created the world with a particular balance, order and harmony. If he was to ruin the order and harmony and destroy them, he would be known as an untrustworthy and dishonest deputy
Trees and Woodlands in Hadiths of the Prophet (SAW)
The Prophet Muhammad (SAW) in his practices and in his various Hadiths attached great importance to planting trees, protecting existent ones, planting forests, as well as to conserving existent ones. ‘Aisha’ one of his wives, said: “His character was the Qur’an”. His practices and conduct related to conservation of the environment should therefore be considered from the Quranic point of view. For us his deeds are basis of encouragement constituting his Sunnah or practices, which we are indebted to follow. To put it in other way, as in all matters, the exemplar of Islamic conduct related to the environment and the person who displayed it in most perfect fashion was God’s Messenger (SAW). As these and his instructions concerning it are learnt our weighty responsibilities become clear. Some Hadiths of the Prophet (SAW) connected with planting trees and protecting them are: “If you have a sapling and if you have the time, be certain to plant it, even if Doomsday starts to break forth”. And it is described as “Whoever plants trees, God will give him reward to the extent of their fruit”. “Whoever reclaims and cultivates dry, barren land will be rewarded by God for the act”. So long as men and animals benefit from it He will record it for him as almsgiving”. “Whoever plants a tree, reward will be recorded for him so long as it produces fruit”. If a Muslim plants a tree, that part of its produce consumed by men will be as almsgiving for him. Any fruit stolen from the tree will also be as almsgiving for him. That which the birds eat will also be as almsgiving for him. Any of its produce which people may eat thus diminishing it, will be as almsgiving for the Muslims who planted it.The reward accruing from seven things continue to reach the person concerned even if he is in his grave: knowledge he has taught, water he has provided for the public benefit, any well he has dug, any tree he has planted, a mosque he has built, recitations of the Quran bequeathed to him, and children who pray for him after his death. On migrating to Medina, God’s Messenger (SAW) organized the planting of trees and of date groves. He made the forests and green spaces conservation areas, where every sort of living creature lived.
These were called sanctuaries (Hima). For example, a strip of land approximately twelve miles wide around Medina was proclaimed a sanctuary and made a conservation area. We know that he proclaimed other areas, similar to this, sanctuaries. All these show the paramount importance as a religion. Islam gives to nature conservancy and protection of all nature’s living creatures. Following these commands of the Quran and the exemplary practices of God’s Messenger (SAW), throughout history Muslims have given importance to planting trees and protecting existing ones. Abu Bakr, the first Caliph, for example, when sending an expedition for a battle to Muta, gave some instructions and underlines that: "Do not cut down trees and do not kill animals except food (in the enemy territory)". Green is the color of Islamic civilization, so too the dome of Prophet’s tomb is green. These are not mere coincidence; they should be seen as reflecting the importance Islam gives to greenery, nature, and trees. Writer is a research s
Writer is a Scholar at IUST Dept of Islamic studies
Email:-----muneebwani847@gmail.com
“Whoever plants a tree, reward will be recorded for him so long as it produces fruit
No doubt, one of the most significant aspects of shielding the environment and ecology is the protection of the forests, trees, woodland, countryside, and all the living creatures whose locale are such areas. We see that the religion of Islam puts forward vital principles for these too. These notable values related to the preservation of such areas may be classed as ethical and legal. If we look at the Quran, we see that the word “tree” is mentioned with a variety of meanings. In spite of containing no direct command to implant trees, it speaks of trees and gardens and orchards so repeatedly and descriptively that it is not probable for any obedient reader of the Quran not to cultivate in consciousness of them. For this when creating this world, God decorated it with trees and gardens and offered them for man’s use. The word “tree” is mentioned many times in the Quran and the word “paradise” in the logic of garden around 146 times. It is He Who sends down rain from the skies; with it We produce green (crops), out of which we produce grain, heaped up (at harvest); out of the date-palm and its sheaths (or spates) (come) clusters of dates hanging low and near; and (then there are) gardens of grapes, and olives, and pomegranates, each similar [in kind] yet different (in variety); when they begin to bear fruit, feast your eyes with the fruit and the ripeness thereof. Behold! In these things there are signs for people who believe. ( Chapter 6 : 99). It is He Who produces gardens, with trellises and without, and dates, and tilt with produce of all kinds, and olives and pomegranates, similar (in kind) and different [in variety]; eat of their fruit in their season, but render the dues that are proper on the day that the harvest is gathered. But waste not by excess; for God loves not the wasters. (Surah Al Anam 6 :142).
"It is He Who sends down rain from the sky. From it you drink, and out of it (grows) the vegetation on which you feed cattle. With it He produces for you corn, olives, date-palms, grapes, and every kind of fruit. Verily in this is a sign for those who give thought." These verses thus states the gardens, rain, trees, vineyards, earth, and date groves, as well as clouds; they indicate the Divine equilibrium between all the basics making up nature, and want us to take instruction from them. To describe it in other way, we are being required to lift our heads in our personal and daily lives and to look at the world around us in a different way. For throughout their order and systems and ecological balances, all creatures point to their Creator. In another place, the Quran draws our notice to the balance of nature, and then indicates that we should be cautious to scrutinize the balances and rights in the life of society. That is to say, rights and balances are universal rules that we have to examine. The sun and the moon follow courses (exactly) computed; and the herbs and the trees both (alike) bow in adoration. And the firmament He has raised high, and He has set up the balance (of justice), in order that you may not transgress (due) balance. So set up load with justice and fall not short in the balance. It is obvious that the Islamic worldview could not sanction any view of man’s decedent of the earth which demolishes and plunders the ecological balances and the regulation and structure of nature, which it instructs that God has created and put as signs of His own existence, The vicegerent (Khalifa) means ‘deputy of God’ whom God holds responsible for the earth, to which He has entrusted its preservation. Such a delegate would not deceive the trust of the One who created the world with a particular balance, order and harmony. If he was to ruin the order and harmony and destroy them, he would be known as an untrustworthy and dishonest deputy
Trees and Woodlands in Hadiths of the Prophet (SAW)
The Prophet Muhammad (SAW) in his practices and in his various Hadiths attached great importance to planting trees, protecting existent ones, planting forests, as well as to conserving existent ones. ‘Aisha’ one of his wives, said: “His character was the Qur’an”. His practices and conduct related to conservation of the environment should therefore be considered from the Quranic point of view. For us his deeds are basis of encouragement constituting his Sunnah or practices, which we are indebted to follow. To put it in other way, as in all matters, the exemplar of Islamic conduct related to the environment and the person who displayed it in most perfect fashion was God’s Messenger (SAW). As these and his instructions concerning it are learnt our weighty responsibilities become clear. Some Hadiths of the Prophet (SAW) connected with planting trees and protecting them are: “If you have a sapling and if you have the time, be certain to plant it, even if Doomsday starts to break forth”. And it is described as “Whoever plants trees, God will give him reward to the extent of their fruit”. “Whoever reclaims and cultivates dry, barren land will be rewarded by God for the act”. So long as men and animals benefit from it He will record it for him as almsgiving”. “Whoever plants a tree, reward will be recorded for him so long as it produces fruit”. If a Muslim plants a tree, that part of its produce consumed by men will be as almsgiving for him. Any fruit stolen from the tree will also be as almsgiving for him. That which the birds eat will also be as almsgiving for him. Any of its produce which people may eat thus diminishing it, will be as almsgiving for the Muslims who planted it.The reward accruing from seven things continue to reach the person concerned even if he is in his grave: knowledge he has taught, water he has provided for the public benefit, any well he has dug, any tree he has planted, a mosque he has built, recitations of the Quran bequeathed to him, and children who pray for him after his death. On migrating to Medina, God’s Messenger (SAW) organized the planting of trees and of date groves. He made the forests and green spaces conservation areas, where every sort of living creature lived.
These were called sanctuaries (Hima). For example, a strip of land approximately twelve miles wide around Medina was proclaimed a sanctuary and made a conservation area. We know that he proclaimed other areas, similar to this, sanctuaries. All these show the paramount importance as a religion. Islam gives to nature conservancy and protection of all nature’s living creatures. Following these commands of the Quran and the exemplary practices of God’s Messenger (SAW), throughout history Muslims have given importance to planting trees and protecting existing ones. Abu Bakr, the first Caliph, for example, when sending an expedition for a battle to Muta, gave some instructions and underlines that: "Do not cut down trees and do not kill animals except food (in the enemy territory)". Green is the color of Islamic civilization, so too the dome of Prophet’s tomb is green. These are not mere coincidence; they should be seen as reflecting the importance Islam gives to greenery, nature, and trees. Writer is a research s
Writer is a Scholar at IUST Dept of Islamic studies
Email:-----muneebwani847@gmail.com
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