Paper Title: Environmental Sustainability in the Prophetic Sunnah: A Foresight Perspective

Author:        Usama Abdul Majid Alani

Publisher:    Journal of Islamic Economics, JKAU, 38(3), 19 – 36.

The paper explains that the teachings of the Prophet Muhammad (pbuh) provide a comprehensive and forward-looking framework for sustainability that predates and aligns with modern ecological goals. The main narratives and arguments are structured around conceptual foundations, practical historical examples, and the potential for these to inform future environmental policy.

The author argues that the Sunnah presented a forward-thinking model long before the modern concept of sustainability emerged. This model emphasizes resource preservation, responsible consumption, and the protection of future generations’ rights. Unlike modern secular models, the Sunnah is argued to provide a holistic framework that integrates spiritual, moral, and practical dimensions into environmental care.

The author argues that environmental protection is an inherent part of the higher objectives of Islamic law (Maqasid al-Shariah), specifically the preservation of the five essentials: religion, life, intellect, progeny, and wealth. For example:

• Preserving Life: Accomplished through clean air, water, and food.

• Preserving Wealth: Linked to preventing the depletion of natural resources.

• Preserving Progeny: Ensuring future generations have a healthy environment.

The paper cites several specific historical practices and directives from the Prophetic era as concrete evidence of this sustainability model:

The Medina Protected Sanctuary (Hima): The Prophet declared Medina a protected sanctuary (Haram), prohibiting the hunting of its animals and the cutting of its trees, except for necessary camel feed. This is framed as an early model for modern nature reserves.

Urban Environmental Reform: Upon arriving in Medina, the Prophet initiated a public project for environmental reform.

Waste Management: He ordered the cleaning of stagnant water sources (Wadi Buthan and Al-Aqiq) and moved the city’s waste dump from the east to the west (Al-Juhfa) to prevent odors from reaching the city via prevailing winds.

Water Infrastructure: He tasked Sahaba like Talha bin Ubaidullah with digging wells (54 in total) and creating a system of irrigation canals and reservoirs.

Reforestation and Land Reclamation: The Prophet encouraged the planting of trees and the ‘revival of dead lands’ (Ihya’ al-Mawat), stating that anyone who revives barren land earns a right to it. He famously urged planting a sapling even if the Day of Judgment were imminent.

Animal Welfare and Biodiversity: The paper highlights prohibitions against killing animals for sport or neglecting their needs. It also notes the Prophet’s desire to preserve animal species from extinction, citing his reluctance to order the killing of dogs because they are ‘a nation among nations’.

Resource Efficiency and the Circular Economy: The author highlights the Prophet’s instruction to utilize the skin of a dead animal rather than wasting it, framing this as an early principle of a ‘circular economy’ that minimizes waste. Prophet Muhammad (pbuh) advised moderation and avoiding waste. He instead encouraged sharing the plentiful resources to improve access to essential resources for all, such as water.

Hygiene as Sustainable Practice: Ritual purity and the prohibition of polluting public spaces (like roads or shade) are presented as a ‘daily practice’ that makes environmental cleanliness a mandatory and frequent act of worship.

Overall, the paper is a succinct summary of Islamic environmental ethics and showcases the holistic and comprehensive nature of Islamic environmental ethics that aims for not only preventive actions, but also affirmative actions. Nonetheless, the author relies almost exclusively on a descriptive-analytical approach and textual induction. In future researches, methodologies such as STEEPLE analysis, Scenario Planning, or Delphi Method could be used.

Furthermore, it will be even more beneficial if empirical support is also provided and documented both in the past as well as in the present. Empirical approach will allay the apprehensions by some quarters that it is not just a retrospective reinterpretation of historical texts to fit modern definitions. A ‘Foresight Perspective’ requires more than ‘Historical Re-contextualization’.

The author recommends establishing an endowment fund and increasing scientific research. However, there is need for more specificity and concrete details in the recommendations about the sources of funding and operationalizing these instruments at the policy and implementation level.

There are Waqf-based environment programs that aim at food security, disaster management, water filtration, sanitation, health infrastructure and green technologies. More specific and concrete recommendations will further enrich the discourse and generate attention of policymakers and practitioners. While the paper emphasizes the role of Waqf, it does not put as much attention on Sukuk, some of which are designed with Waqf as well.