Deriving the principle of sustainability from the Koran
As Halal Lebensmittelverein e.V., we have set ourselves the goal of taking a closer look at the commandments and prohibitions of Islam in connection with the handling of food. Central concepts here are the Islamic terminologies “Halal” and “Tayyiban”.
While the term “halal” (permissible) is generally well understood, many Muslims are unclear about the term “tayyiban”. However, in view of the fact that in many verses both terms are mentioned in the same context, this is not comprehensible.
The term “Tayyiban and its derivatives are mentioned about 42 times in the Qur'an.
Let us look at the following verses from the Qur'an that contain the term “Tayyiban” as an example:
Surah Al Baqarah, verse 168
168: “O people! Eat on the earth of what is lawful and clean. And do not follow the steps of Satan (do not emulate him). Indeed, he is a manifest enemy to you.”
Surah Al Baqarah, verse 172
“O you who have believed, eat of the good things We have prepared for you, and be grateful to Allah when you serve Him alone.”
Surah Al Muminun, verse 51
O you messengers! Eat of that which is good and lawful and act righteously. I know very well what you are doing.
Linguistically, tayyib means something pleasant and beneficial; its opposite is khabith, something repulsive.
Imam al-Raghib (502 AH) said:
“The origin of tayyib is what the senses find pleasant and what the soul finds pleasing. Tayyib food in Shariah is that which is obtained in a way, in a quantity and from a source that is lawful.”
Ibn Al-Athir (630 AH) said:
“The mention of al-tayyib and al-tayyibat has been repeated frequently in the hadith, and most often it refers to the halal, just as al-khabith refers to the haram. Al-tayyib can also mean the pure/clean.”
Tayyib was used in the following contexts:
- Eating
- Spending
- Progeny
- Speaking
- Actions
Imam Malik (179 AH) described that tayyib refers to anything that the Shari'ah has found to be pleasurable to consume and not something that is apostate.
Imam Shafi'i (204 AH) describes tayyib as something that sensible people with a sound mindset desire to consume.
Imam al-Razi (606 AH) explains that tayyib has two meanings: something that sensible people with a sound Islamic mindset desire. Another meaning of tayyib refers to something that may be halal in and of itself, but is not associated with the rights of other people. This means that eating this food is lawful for the person because it belongs to them.
Ibn Kathir (774 AH) explains that tayyib refers to something that is neither harmful to the body nor to the mind.
Ibn Ashur (1393 AH) describes tayyib in his Quranic commentary as something that people tend to eat because of the benefits associated with eating it. He goes on to say that something is halal because it is beneficial, for Allah is merciful to His servants and does not forbid His servants from consuming what is beneficial for them.
So Tayyib is not about something being 'more' halal. You cannot get 'more' halal. Something is either halal or it is not. Halal refers to the legal validity and legality of something, be it a food, an object, a transaction or a relationship.
So something that is not Tayyib means that it is:
- is harmful.
- has an impurity.
- is connected to the rights of others.
- is inferior wealth and resources.
- is evil or reprehensible.
Principles of ISLAM regarding sustainability:
- Khalifa - Trusteeship: 'Muslims believe that Allah has created human beings as guardians of His creation. In other words, nature is not ours to do with as we please, but is entrusted to us by Allah for preservation. 'The world is green and beautiful, and Allah has appointed us as its guardians', taught the Prophet Muhammad."
- Tauhid - unity: “The central concept of Islam is tauhid, or unity. Allah is unity and his unity is manifested in the unity of humanity and nature. Therefore, we must preserve the integrity of the earth, its flora and fauna, its wildlife and its environment. It is our responsibility to maintain balance and harmony in Allah's creation."
- Akrah - Accountability: “Islam teaches that one day we will be judged by Allah for how we have fulfilled the responsibilities that Islam gives us. Were we good representatives and did we preserve the harmony of nature? One day the day of reckoning will come."
- Avoid wastefulness “Israf”: “The Quran says that Allah invites us to enjoy the fruits of the earth, but to avoid excess that leads to wastefulness, ‘for Allah does not love the wasteful’.”
The principle of not consuming more than can be regrown, regenerated and provided again in the future is clearly anchored in the Quran: “And do not be wasteful. Indeed, the wasteful are the brothers of the Satans; and the Satan is very ungrateful to his Lord." (Sura 17, verses 26-27)
In what context is the concept of wastefulness mentioned in the Quran? Exceeding the commanded measure “Eat and drink, but do not be extravagant! - He (Allah) does not love those who are extravagant." (Sura 7 verse 31)
Why is so much precious food thrown away?
Of the 7.8 billion people living on earth, around 800 million people do not have enough to eat every day. Yet food is produced worldwide for 12 billion people. 1.3 billion tons of food are thrown away in the world every year!
In industrialized countries, we throw away food because we buy more than we can consume. But food is also thrown away in many developing countries. There are too few storage facilities, roads, means of transportation and suitable packaging to keep it fresh long enough for it to reach the consumer.
The extent to which our Prophet disapproved of Isrâf (waste of resources) is clear from a report by Sa'd bin Ebi Vakkas. It is reported that our Prophet (saw) passed by his companion Sa'd who was washing himself for prayer and said, “What is this waste, O Sa'd?” “Is there even waste in washing for prayer?” asked Sa'd, and he said, “Yes, even when you are by a flowing river. (Ibn Majah)
- Shari'a: “All these principles have been translated into practical guidelines on how to live, and as such are embodied in the Shari'a, the laws of Islam. For example, Shari'a law protects animals from cruelty, preserves forests and limits the growth of cities.
- Fitra: Fitra means creation, original natural order. Recalling the existence of such an order means, methodologically speaking, that a state can be defined that is considered worthy of preservation or subject to preservation. This is linked to the call for individuals and social organizations to act, also in terms of nature conservation.
- Mizan: Mizan can be translated as “balance” and is understood as the principle of equilibrium or the principle of the middle way. Maintaining or restoring the balance that was originally given describes a perfect state.
