One of the unmistakable legitimate goals is the goal of populating the earth and investing in its beneficial resources in achieving the will of God Almighty. It is one of the goals stipulated in the Holy Qur’an in more than one place, and it is not surprising that this goal has a presence in the Sunnah of the Prophet in word and deed.
God Almighty said: (He created you from the earth and colonized you therein) [Hud: 61]. Imam Ibn al-Arabi said in the provisions of the Qur’an: “Some Shafi’i scholars said: Colonization is a request for architecture, and the absolute request from God Almighty is obligatory.” Ah. The verse confirms the necessity of rebuilding the earth.
Sheikh Allal Al-Fassi says in his book, The Purposes and Virtues of Islamic Sharia: The general purpose of Islamic Sharia is: building up the land, preserving the system of coexistence in it, improving it through the righteousness of its successors, and doing what they were entrusted with of justice and uprightness, righteousness in mind and work, reform in the land, and devising For its good deeds, and to provide for the benefits of all.
Islamic law has paid the greatest attention to the human element, and has made it the most important pillar of building and reconstruction. With its reform, the world is reformed and its affairs are put in order, as Ibn Ashour stated in the book “Al-Maqasid” that the general purpose of legislation (is to preserve the nation’s system and sustain its righteousness through the righteousness of the one who dominates it, which is the type of man). .
The Sunnah focused on the principle of earning and work, and exalted the status of the working hand, and downgraded the status of the hand extended to seek free money. Al-Bukhari narrated in his Sahih on the authority of Al-Miqdam bin Ma’di Yakrib – may God be pleased with him – that the Messenger of God, may God bless him and grant him peace, said: No one has ever eaten food. It is better than eating what he made with his own hands, and the Prophet of God, David, peace be upon him, used to eat what he made with his own hands.
And in Sahih Al-Bukhari on the authority of Abu Hurairah, may God be pleased with him, he says: The Messenger of God, may God’s prayers and peace be upon him, said: For one of you to carry a bundle of firewood on his back, it is better for him than to ask someone and give him something or withhold him.
There are many other hadiths that confirm this meaning, as it is not possible for an inactive nation to produce civilization or build glory if it does not sanctify work, or entrust others to carry out its economic or political tasks and duties. If it does that, it has condemned itself to nothingness and annihilation.
Consider with me this profound prophetic text that indicates what we are talking about, where he – may God bless him and grant him peace – said: If the Resurrection comes upon one of you, and he has a seedling in his hand, let him plant it. Narrated by Imam Ahmad and others on the authority of Anas bin Malik, and authenticated by Al-Albani in Sahih Al-Jami’.
In this hadith, as Al-Manawi said in Fayd Al-Qadeer: “There is an exaggeration in urging planting trees and digging rivers so that this house will remain inhabited until the end of its limited and numbered period known to its Creator. Youth, and with this intention it does not contradict asceticism and belittlement of the world.”
The role of the Muslim is a pioneer in reconstructing the earth and investing in the energies of the universe. It is a journey that began from the first moments of human consciousness, until the last hour of this existence. The purpose of planting that seedling is not to make a living or fill a need for this planter, but rather it is a response to the call of the Sharia, which intends to maintain the movement. Urbanism exists in the mind of the Muslim without interruption, and this is the most eloquent of what this noble prophetic text can indicate.
In the hadith on the authority of Anas bin Malik – may God be pleased with him – he said: The Messenger of God – may God’s prayers and peace be upon him – said: “There is no Muslim who plants a tree, or sows crops, and a bird, or a person, or an animal eats from it, but it is considered charity for him.” Bukhari and Muslim.
Rather, he had this extended reward because the street sees in this work the encouragement to reconstruct the land, the sustainability of the benefits, and the development of community initiatives that benefit not only its owner, but also the inhabitants of this land, including humans, birds, and animals. Therefore, it is a civilization of construction and reconstruction that does not suffer harm. There is no one in it, rather Emar, who reconciles with all the components of this planet and its inhabitants who participate in our existence.
In Al-Bukhari, there is a chapter on the one who revives a dead land. Ali, may God be pleased with him, saw this in the desolate land of Kufa, and he cited the hadith of Aisha, may God be pleased with her, on the authority of the Prophet – may God bless him and grant him peace – who said, “Whoever revives a land that does not belong to anyone, he has more right.” Urwa said: Omar, may God be pleased with him, decided it during his caliphate.
In the Musnad of Imam Ahmad, on the authority of Jabir bin Abdullah, he said: The Messenger of God, may God bless him and grant him peace, said: Whoever revives dead land will have a reward for it, and whatever a healthy one eats from it will have charity for it. Wellness: birds and other things.
The revival that the Prophet’s Sunnah called for is one of the most important tools for the physical architecture of the earth, and it is one of the most important solutions presented by the Prophet’s Sunnah to alleviate the economic burdens that countries suffer today through the concentration of human populations in major cities, which leads to an increase in demand for services and bottlenecks. The witnessed urbanism, while Islamic law opens the horizons of urbanization by breathing life into the dead of the earth, which leads to the balance of human expansion throughout the earth, its construction, and the extraction of its resources and resources deposited therein.
The Prophetic Sunnah emphasized a set of values and morals accompanying the reconstruction project, and among those moral rules and foundations established by the Prophetic Sunnah is what was stated in the famous hadith, the hadith of Ubadah ibn al-Samit, that the Messenger of God, may God bless him and grant him peace, decreed that there should be neither harm nor harm. It was narrated by Ibn Majah and others. It was authenticated by Al-Albani.
Also, Muslim narrated in his Sahih on the authority of Abu Hurairah – may God be pleased with him – that the Prophet, may God’s prayers and peace be upon him, said: “Whoever deceives us is not one of us,” and the hadith of Asim bin Kulayb on the authority of his father that the Prophet, may God’s prayers and peace be upon him, said: “God loves it if one of you does something.” “In order to master it.” Al-Bayhaqi included it in Shu’ab al-Iman, and authenticated it with Al-Albani in Al-Silsilah Al-Sahihah, and other prophetic texts governing the project of succession and civilizational construction.
Thus, we know the excellence of Islamic law over other unjust human theories, such as capitalism, which is governed by pure materialism, as it allowed the individual to be free from the ethics of earning, and escape from the restrictions of just ownership, or like socialism, which fulfilled the human desire for production and reconstruction, through dominating the right to individual property. It disrupted ambitions and shocked common sense.
Rather, Sharia law is balanced in permitting ownership and freedom of construction, governed by a system of values and morals that maintains balance and takes care of public and private interests at the same time, as Islamic Sharia has integrated and interconnected goals that work in tandem and work together to reach the goal of the goals, which is achieving true servitude to God Almighty.
Rather, Muslims witnessed the decline of civilization when the illusion seeped into them that Islam did not desire work and production, and they falsely accused it of being the cause of backwardness and the decline in construction and production, while they turned a blind eye to these blatant texts regarding the necessity of witnessing civilization, active participation in material and moral reconstruction, and balanced investment between the benefits. This world and the bliss of the hereafter, but this is due to the nation’s weakness in representing these prophetic directives in their real and practical lives
