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[Martin A Uman, All About Lightning, Courier Dover ]1

.Publications, 1987
[.G V Cooray, Vernon Cooray, The Lightning Flash, IET, 2003 ]2
[Richard Kithil, Fundamentals of Lightning Protection, National ]3
Lightning Safety Institute, www.lightningsafety.com
[.Martin A Uman, Lightning, Courier Dover Publications, 1984 ]4
[Hugh Christian, Steven Goodman, Observing Lightning from ]5
.Space, www.nasa.gov, 1998
[The Lightning Process: Keeping in Step, www.noaa.gov, March ]6
.9, 2004
[Dan Breed, Bob Henson, Lightning: FAQ, UCAR ]7
Communications, www.ucar.edu
[Niels Jonassen, Environmental ESD, http://www.ce-mag.com ]8
[Steve Price, Patrick Barry, Tony Phillips, Where Lightning ]9
.Strikes, www.nasa.gov, Dec. 5, 2001
[Zeus, www.wikipedia.org ]10
[www.weathereye.kgan.com /cadet/lightning/thunder.html ]11

[.Time Converter, www.csgnetwork.com ]12

[Lightning, www.wikipedia.org ]13
[Lightning and Thunder, www.fma-research.com ]14
[Leslie Mullen, Spirits of Another Sort, www.thunder.msfc. ]15
.nasa.gov, June 10, 1999
[How Lightning Forms, www.weatherimagery.com ]16
[Flash Facts About Lightning, National Geographic News, June ]17
.24, 2005
[Steve Goodman, A Lightning Primer, www.nasa.gov ]18
[Zeus and his Lightning Bolt, www.atheism.about.com ]19
[Susan Chollar, In the blink of an eye, Psychology Today, ]20
.March, 1988
[.Dean R. Koontz, Lightning, Berkley Publishing Group, 2003 ]21
[www.csgnetwork.com/timemath.html ]22
[www.home.earthlink.net/~jimlux/lfacts.htm ]23
[lightning glossary, www.lightningeliminators.com ]24
[Leslie Mullen, Three bolts from the blue, www.nasa.gov, June ]25
.8, 1999

- 1432 2011 - 43.

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- 1432 2011 - 61.

Ecology and the

Prophet of Islam
By: Tariq Ramadan*

Awareness that the Universe is in fact a Revelation that must be respected, read,
understood, and protected should reform our minds and our attitudes toward nature,
animals, and therefore also to an economy focused on economic production and the mad
logic of economic growth at all costs to society.
We are still very far from that and reflection about the outcomes of human activity, of
levels of consumption, and of development is either absent or else remains very superficial
or oversimplified: little communication has been established with the non-Muslim agents
and organizations who specialized in such issues and gave us more concrete and less
structural or formalistic answers.
Muslim women and men, wishing to be faithful to the deepest essential teachings of
Islam, should be primarily interested in the studies-and real-life experiences-which raise
questions about our development and consumption models, our utilitarian relationship
to nature, and our ecological carelessness. Instead of that, consciences are stifled by
heaps of legal rulings, of fatawa which address formal or secondary issues (), without
considering far deeper issues such as reflection over ways of life and modes of behavior
and consumption.
And yet, what should we remember of those Quranic verses that speak so beautifully
of the signs in the Creation? What should we understand, when reading those verses that
drew tears from the Prophet, such as that over which he pondered until dawn: In the

creation of the heavens and the earth, and the alternation of night and day, there are indeed
signs for all those endowed with insight.

The Messengers spiritual initiation began by transforming his outlook on the world,
causing him to perceive signs that spoke to him and called on him to ponder, understand,
and get closer to the One. He never forgot it, and when looking into his Prophetic experience
we cannot but become convinced that there can be no spiritual path without the heart and
mind relating more deeply to time, space, nature, and animals. The One appealed to hearts,
starting by transforming believers outlooks on the elements, then on themselves, to turn
again to the Universe. This is the meaning of the verse: We will show them Our signs on

the horizons and in themselves, until it becomes clear to them that this [Revelation] is the
truth.

The Prophet of Islam continuously reminded his Companions of the importance of the
signs in Nature and of respecting it totally. One day, as he was passing by Sad ibn Abi

63. 2011 - 1432 -

Waqqas, who was performing ritual ablution, the Prophet scolded him: What is this waste,
o Sad? Is there waste, even in ablution? Sad asked. And the Prophet answered: Yes,
even when using the running water of a stream. Water is a central element in all teachings
and ritual practices since it represents the purification of body and heart, in both the physical
(real) and spiritual worlds. But the Prophet taught Sad and his Companions that neither
water nor any element in nature should ever be considered merely as a means toward
their spiritual edification; on the contrary, respecting them and using them moderately was
already in itself a form of spiritual exercise and elevation, a goal in their quest for the
Creator.
The Prophets insisting on refusing to waste even the running water of a stream shows
that he places respect for nature on the level of a primary principle, of a higher objective
that must regulate behavior whatever the situation and the consequences of human action
may be. This is not an ecology stemming from the foreboding of catastrophes (set off by
human actions) but a source of an ecology at the source in which humankinds relation to
nature rests on an ethical bedrock linked to understanding the deepest spiritual teachings.
A believers relationship to nature can only be based on contemplation and respect. This is
what led the Prophet to say: If one of you holds a [palm] shoot in his hand when Judgment
Day arrives, let him quickly plant it. The believing conscience should therefore feed on
this intimate relationship with nature to the very end, so that even ones last gesture should
be associated with the renewal of life and its cycles.
The same teaching runs through the Prophets life: he kept drawing his Companions
attention to the necessity of respecting all animal species. He once told them the following
story: A man was walking along a road, in very hot weather. He saw a well and went
down to quench his thirst. When he climbed up again, he saw a dog panting with thirst
and said to himself: <This dog is as thirsty as I was: He then went down the well again,
filled his shoe with water and climbed up, holding it between his teeth. He gave the dog
to drink and God rewarded him and forgave his sins The Prophet was then asked: 0
Prophet, are we rewarded for treating animals well? And the Prophet answered: Any
good towards a living creature gets its reward. Through such traditions and his own
example, the Messenger pointed out that respecting animals was part of the most essential
Islamic teaching. He used all opportunities to stress this dimension.
Numerous verses and Prophetic traditions express this: they clearly set forth the terms
of an Islamic ethics that should be spelled out according to the higher goals of the message
as a whole. We are far from the often superficial, chaotic, if not contradictory, reflections
proposed today by Muslim societies and communities, their scholars, their thinkers and
their institutions, to the notable exception of a few individuals or organizations that spend
a large amount of their energy swimming against the tide.
--------------------------------

* Excepted from Radical Reform Islamic Ethics and Liberation by Professor Tariq Ramadan.Professor Tariq
Ramadan holds a MA in Philosophy and French literature and PhD in Arabic and Islamic Studies from the
University of Geneva. He also received training in classical Islamic scholarship from Al-Azhar University. He
is Professor of Islamic Studies (Faculty of Theology at Oxford) and is also a Senior Research Fellow St Antonys
College (Oxford), Doshisha University (Kyoto, Japan) and at the Lokahi Foundation (London). Complete article
is found on the web site www.IslamiCity.com. Article Ref: IC09033825-.

. 2011 - 1432 -

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