Wetlands: Our Collective Responsibility

By: Muaz Nasir

Saturday, February 2nd 2019 marks World Wetlands Day, where government agencies, non-governmental organizations, and groups of citizens at all levels of the community, take this opportunity to learn, share and take action aimed at raising public awareness of wetland values and benefits. This day also marks the date of the adoption of the Convention on Wetlands on February 2nd 1971, in the Iranian city of Ramsar on the shores of the Caspian Sea (1).

World Wetlands Day was established in 1997 to raise awareness about the value of wetlands for humanity and the planet. The theme for this year is Wetland and Climate Change, and draws attention to the crucial role wetlands play as a natural solution in building resilience to climate change.

What are wetlands?

Often an overlooked component of the ecological system, wetlands provide us with clean water, protect us from floods and droughts, offer food and livelihoods to millions of people and store more carbon than any other ecosystem. They also support a rich diversity of plants and animals, as well as migratory populations of birds and fish. Yet, the value of wetlands remains largely unrecognized by policy and decision makers (1).

“Wetlands play an important role in the health of our country and our communities. They remove sediments, excess nutrients and even bacteria from our drinking water. They are very effective at storing carbon. And much like a giant paper towel, they absorb and hold water to buffer our cities and farms from floods and droughts – both of which are growing more common and extreme in recent years.” Hillary Page, Director of Science and Stewardship, Nature Conservancy of Canada

Why are they important?

Since 1900, over 64% of the world's wetlands have been lost, with nearly 50% of this loss happening since 1970. Canada is home to nearly 25% of the world’s wetlands but 70% have either been destroyed or degraded. In the worst cases, such as some areas on the prairies, as much as 90% of our wetlands have disappeared (2).

There contributing causes for the disappearance or degradation of these valuable ecosystems include farming, urban development and resource extraction; which result in wetlands being drained and converted for other purposes (3). The negative impacts are cumulative and can have significant impacts to the surrounding environment. Every time a wetland is lost the entire watershed loses value to humans, animals and plants (4).

The loss or destruction of wetlands can result in:

• Loss or degradation of wetland habitat and a loss of plant and animal biological diversity

• Deterioration of wetland water quality

• Reduction in water supply and water storage

• Loss of flood plain land and floodplain protection

• Increased soil erosion and desertification

• Reduced range of recreational opportunities

“Wetland-dependent species are in serious decline. Since 1970, declines have affected 81% of inland wetland species populations and 36% of coastal and marine species.” International Union for the Conservation of Nature

Wetlands in Islam

Recent theological research has highlighted the importance of wetlands as Hima or ‘living sanctuaries’, that deserve to be protected based on their ecological importance to current and future generations. The Islamic concept of Hima has been practiced since the time of Prophet Muhammad (SAW) when he designated a Hima around the area of Madinah to ensure the protection of vegetation and wildlife. This approach has been expanded today, and has been interpreted to include the protection of ecologically significant or sensitive areas, including wetlands.

Hima has been recognized as a Community-Based Natural Resources Management (CBNRM) System, which promotes sustainable livelihood, resource conservation, and environmental protection for all. The Hima system is considered as one of the most widespread systems of traditional conservation that is based off of consensus and mutual benefit. Proponents of the application of Hima to wetlands cite passages from the Quran that clearly identify the responsibilities Muslims have as stewards over all environments, and ensuring their health for future generations (5).

“And it is He who has made you successors upon the earth and has raised some of you above others in degrees [of rank] that He may try you through what He has given you. Indeed, your Lord is swift in penalty; but indeed, He is Forgiving and Merciful.” Quran 6:165.

What you can do:

• Explore wetland areas in your community and enjoy the natural diversity of plants and animals that thrive in this environment.

• Learn more about the importance of wetlands, and educating others on their role and importance.

• Become involved in wetland restoration projects in your community by reaching out to your local conservation authority.

• Raise the issue with at your local planning committee to ensure development does not adversely degrade wetlands.

• Visit the World Wetlands Day website for more information and resources on how wetlands can help mitigate the impacts of the climate change.

Sources:

1. Global Wetlands Outlook: https://www.global-wetland-outlook.ramsar.org/

2. Nature Conservancy of Canada:

   http://www.natureconservancy.ca/en/where-we-work/manitoba/stories/wetlands-are-disappearing.html

3. Ducks Unlimited: https://www.ducks.ca/our-work/wetlands/

4. Wetlands Alberta: http://www.wetlandsalberta.ca/wetland-loss/

5. Hima as ‘Living Sanctuaries’: An approach to wetlands conservation from the perspective of Shari’a law: https://ac.els-cdn.com/S187704281304425X/1-s2.0-S187704281304425X-main.pdf?_tid=3953607b-370f-4b9d-b1dd-f90e3729cac8&acdnat=1548949103_c7e087d4a0fd8a16325fee5ff8b02eaa  

Islamic Gardens in the UK

By: Muaz Nasir

Are there community gardens operated by your local mosque? Is there such a thing as an Islamic or Quranic garden? What are the Islamic principles regarding gardening and agriculture in general? These questions and more have been asked by avid gardeners in the Muslims community who have been keen on establishing natural areas that conform to traditional Islamic permaculture.  While access to this information has been limited in the Western world, there is a growing movement towards spiritual gardening that incorporates the sacred and scriptural teaching into how we grow plants, raise animals and interact with nature in general.

The Botanic Gardens Conservation International (BGCI) recognized the interest in this area and recently commissioned a report examining the need, value and viability of Islamic gardens in the United Kingdom. The goal of Islamic Gardens in the UK was to promote conservation through an alternate means and to better engage the Muslim population in the UK about environmental issues. The researchers were seeking to establish the feasibility of bringing Islamic gardening traditions and faith-based environmentalism together, and evaluate the likelihood of its success.

Although the findings demonstrate that many of the existing Islamic gardens in the UK do not pro-actively promote biodiversity and conservation, they do act as a medium for educating both Muslim and non-Muslim audiences about the traditional gardens in the Islamic world and the rich heritage it represents.

The concept of an Islamic garden can still be found today across the Muslims world. Areas from Persia to Northern India have remnants of the integration of formal garden architecture with symbols of paradise as described in the Quran. There is also emerging evidence that the gardens of the Islamic Empire were sites of experimental study and more closely resemble the botanical gardens or experimental farms of today.

The methodology of the study involved consulting with various experts and activists, specifically those that work in the field of Islamic garden design and Islamic environmentalism.  They also worked with those members of conservation and horticultural societies to seek their feedback on the viability of Islamic gardens as well as engaged with other faith groups to document the benefits of gardening from a spiritual perspective.

The remaining sections of the report document the case studies and aggregate results of the research study. Some notable findings of the case-research study include:

The most significant barriers in terms of visiting botanic gardens, in the respondents view, are in order of frequency

1. lack of publicity and an associated unfamiliarity with what a botanic garden might have to offer
2. geographic distance
3. lack or prayer facilities
4. expense, both in terms of travelling but also admission charges

• In relation to other British Muslims, the respondents indicated they were aware of environmental issues and that this was largely driven by the efforts of secular/mainstream initiatives (64%), rather than Islamic principles and obligations (12%). Islamic leaders could have an important role in reversing this balance, and 94% of respondents would like to see Friday sermons addressing this issue.
• Islamic gardens could have a significant role in promoting Muslim heritage, which could be valuable for inter-religious understanding and social cohesion.
• Passive educational methods (posters, pamphlets, film) could be effective in enabling visitors to appreciate the link between Islam and conservation.

The researchers did note that the environmental message is of Islam is slowly being taken up by a new generation of British-born activists who possess the credibility and knowledge to demonstrate environmental responsibility from an Islamic perspective. Developing traditional Islamic gardens is one tool towards promoting greater stewardship within the Muslims community.

Overall this report represents an important first step in surveying the Muslim community on their perspectives towards the environment. Although the sample size is fairly small, the findings document a genuine interest and inherent need for the environmental message to be incorporated into the religious framework of the mosque.

From a Canadian context, the findings of this study can be applied to our municipal, provincial and national park network to better engage Muslims with the natural environment. Many of the barriers identified in the UK are a less of an issue here as many Canadians have access to parks, and admission fees are reasonable if they are charged at all.

The development of passive educational methods is one tool that is fairly inexpensive to develop and would be a significant first step in connecting the natural world with the spiritual teachings in Islam. Raising the profile of environmental issues through mediums like the Green Khutbah Campaign is another takeaway as there was a strong desire from the respondents to learn these messages through mosques.

Environmental Justice in Islam

By Khaled Dardir

Is what am I doing harming another living being on Earth?

Is being equal the same as being “ecoual”?

For thousands of years man has had a symbiotic relationship with the environment. We took only what was needed, and did not take any excess from the land. Did the Prophet (PBUH) say anything about saving our planet? Did he promote any ideas or practices to ameliorate the growing concern about the future of the Earth and its resources? The Prophet (PBUH) was probably the first environmentalist, born over 1400 years ago, he took care of every creature he came across.

Indeed, all of nature, in the Islamic view, is in a state of continuous worship. Trees and grasses, fish and animals, are all bending in a sweet, invisible breeze that wafts their worship back toward their creator. Human beings can learn from this process of unwavering devotion and seek harmony with it by joining with other creations in worship of Allah.

What Allah left for us is a trust; everything is a blessing. Islam expresses great concern for the environment. A number of verses in the Qur’an and the sayings of Prophet Muhammad  have addressed this topic.

Ibn Mas'ood  reports, "While we were on a journey with Allaah's Messenger  he went a short distance from where we had encamped. There we saw a small bird with two of its chicks and caught them. The bird was fluttering when the Prophet came back, so he    asked, 'Who has distressed it by taking its chicks?' Then he asked us to return the chicks. There we also saw an anthill and burnt it out. When the Prophet saw that, he asked, 'Who has burnt it?' When we informed him that we had done it, he said, 'Only the Lord of fire has the right to punish with fire.’ This was the character of the Prophet (PBUH); he understood the difference between eco and ego. He did not treat other creatures negatively because he was bigger or thought himself to be more important. On the contrary, he went out of his way to protect and serve every living entity which crossed his path. Abu Hurairah (may Allah be pleased with him) narrated that the Prophet said, "A man felt very thirsty while he was on the way, there he came across a well. He went down the well, quenched his thirst and came out. Meanwhile he saw a dog panting and licking mud because of excessive thirst. He said to himself, "This dog is suffering from thirst as I did." So, he went down the well again, filled his shoe with water, held it with his mouth and watered the dog. Allah appreciated him for that deed and forgave him." The Companions said, "O Allah's Messenger! Is there a reward for us in serving the animals?" He replied: "There is a reward for serving any living being." (Bukhari)

Today people say “we are top of the food chain” -  that’s ego. We should say we are “eco-ual” The ecosystems are built on a delicate balance created by Allah (swt); a balance so delicate that if one creature is wiped out or removed for whatever reason the system fails and major catastrophes await.  So how are we responsible for disturbing this ordained balance? How could we hurt our one and only planet? We are doing it directly and indirectly. We are directly hurting ourselves and the creatures around us by clearing forests, mining, drilling for oil, etc. Indirectly we are poisoning ourselves and the environment via genetically modifying our food, pesticides, plastics, ruining our water supplies, etc. We need to see the big picture as Muslims. Is what am I doing harming another living being on Earth?

We are a species that would sacrifice our health for money, then we reach a point where we must spend that money to make ourselves healthy again. We do the same to the environment. We rape the land seeking its value, then when use our profits to fix our errors. Allaah has set severe punishments for those who damage and abuse natural resources. He says (what means): “Eat and drink from the provision of Allaah, and do not commit abuse on the earth, spreading corruption." [Quran 2:60] When you understand the cyclical nature of the environment, you see how you can turn problems into solutions.

The Quranic solution to the problem our environment is facing is, in a word, holistic. Living a truly Islamic life requires avoiding the evils of extravagance and the indulgence in materialism. The way that harmony can be grasped is by living within our means with the other creations Allah bestowed upon us.

If I destroy a person’s property that is called vandalism, but when corporations clear hundreds of acres of land, destroying the lives of millions of creatures we call it progress. This land is not inherited from our ancestors it is borrowed from our children and is a trust left to us by Allah (swt). The Prophet said, "Whoever kills a sparrow or anything bigger than that without a just cause, Allah will hold him accountable on the Day of Judgment."  The listeners asked, "O Messenger of Allah, what is a just cause?" He replied, "That he will kill it to eat, not simply to chop off its head and then throw it away." (An-Nasa'i)

Abdullah ibn `Umar (may Allah be pleased with him) narrated that the Prophet said, "A woman entered the (Hell) Fire because of a cat which she had tied, neither giving it food nor setting it free to eat from the vermin of the earth." (Bukhari)

Today, with the increasing awareness of the dangers facing our planet and the great interest in green ideas, a reflection on the guidance of the Prophet in this area proves relevant. What is distinctive about the Prophet's approach to environmental issues is the connection he establishes between green practices and the Hereafter reward, which, represents for Muslims, an incentive greater than any worldly gain or reward. Thus, his lessons prompt a greater care for the Earth and more effort to conserve its resources. We are responsible for the effects of our actions, our purchases, and our lack of involvement in serving any living creature in need.

This planet and body is a TRUST from Allah. Make dua that Allah allows you to continue taking care of that trust.

Khaled Dardir has recently completed a Master of Science specializing in the chemistry and is currently enrolled as a student in Mishkah pursuing a bachelors in Islamic Studies. He is the founder and Chief Coordinator of the non-profit organization The Building Blocks of New Jersey whose mission is: “To aid self development, promote activism, and bolster community building”

Photo Credit: paul bica

Ten Green Hadiths

By: Muhammad Fathi Did the Prophet (peace and blssings be upon him) say anything about saving our planet? Did he promote any ideas or practices relevant to the world's growing concern about the future of the earth and its resources?

Today, with the increasing awareness of the dangers facing our planet and the great interest in green ideas, a reflection on the guidance of the Prophet in this area proves helpful and relevant. What is distinctive about the Prophet's approach to environmental issues is the connection he establishes between green practices and the Hereafter reward, which represents for Muslims an incentive greater than any worldly gain or reward and, as a result, prompts a greater care for the earth and more effort to conserve its resources.

Below is a collection of the Prophet's hadiths that, although said 14 centuries ago, are so relevant today. The green ideas are not novel, they are as old and well established as the religion of Islam is.

Plant a tree even if it is your last deed: 1. Anas (May Allah be pleased with him) reported that the Prophet (peace and blessings be upon him) said, “If the Hour (the day of Resurrection) is about to be established and one of you was holding a palm shoot, let him take advantage of even one second before the Hour is established to plant it.” (Authinticated by Al-Albani) Planting trees is a renewable source of hasanat: 2. Anas also reported that the Prophet said, "If a Muslim plants a tree or sows seeds, and then a bird, or a person or an animal eats from it, it is regarded as a charitable gift (sadaqah) for him." (Bukhari)

Conserve resources even when used for rituals: 3. Abdullah ibn Amr ibn Al-`Aas (May Allah be pleased with him) reported that the Prophet passed one day by Sa`d ibn Abi Waqas (May Allah be pleased with him) while he was performing wudu' (ritual cleaning of body parts in preparation for prayer). The prophet asked Sa`d, "Why is this wastage?" Sa`d replied "Is there wastage in wudu also?" The Prophet said, "Yes, even if you are at a flowing river." (Ahmad and authenticated Ahmad Shakir)

Keeping environment clean is important: 4. Mu`adh (may Allah be pleased with him) reported that the Prophet warned, "Beware of the three acts that cause you to be cursed: relieving yourselves in shaded places (that people utilize), in a walkway or in a watering place." (Ranked sound, hasan, by Al-Albani)

5. Abu Zarr Al-Ghafari (may Allah be pleased with him) reported that the Prophet (peace and blessings be upon him) said, "Removing harmful things from the road is an act of charity (sadaqah)." (Authenticated by Al-Albani)

No for over-consumption! Consider recycling and fixing before buying new items: 6. Abdullah ibn `Abbas (may Allah be pleased with him) reported that the Prophet said, "The believer is not he who eats his fill while his neighbor is hungry." (Authenticated by Al-Albani)

7. Asked about what the Prophet used to do in his house, the Prophet's wife, `A'ishah (may Allah be pleased with her), said that he used to repair his shoes, sow his clothes and used to do all such household works done by an average person. (Authenticated by Al-Albani)

8. The Prophet said, "Whoever kills a sparrow or anything bigger than that without a just cause, Allah will hold him accountable on the Day of Judgment."  The listeners asked, "O Messenger of Allah, what is a just cause?" He replied, "That he will kill it to eat, not simply to chop off its head and then throw it away." (An-Nasa'i)   Animals should be cared for: 9. Abu Hurairah (may Allah be pleased with him) narrated that the Prophet said, "A man felt very thirsty while he was on the way, there he came across a well. He went down the well, quenched his thirst and came out. Meanwhile he saw a dog panting and licking mud because of excessive thirst. He said to himself, "This dog is suffering from thirst as I did." So, he went down the well again, filled his shoe with water, held it with his mouth and watered the dog. Allah appreciated him for that deed and forgave him." The Companions said, "O Allah's Messenger! Is there a reward for us in serving the animals?" He replied: "There is a reward for serving any living being." (Bukhari)

10. Abdullah ibn `Umar (may Allah be pleased with him) narrated that the Prophet said, "A woman entered the (Hell) Fire because of a cat which she had tied, neither giving it food nor setting it free to eat from the vermin of the earth." (Bukhari)

This article was originally published on OnIslam.net on April 22 2013.

Photo Credit: kaybee07