Among the many noble responsibilities Allah (SWT) has placed upon the human being, one of the most profound is that of khalifah–a deputy who guides the Muslim community by setting a good example, thus emulating the Prophet (SAW). In The Quran, Allah (SWT) says, “Indeed, We offered the trust to the heavens and the earth and the mountains, but they all declined to bear it, being fearful of it. But humanity assumed it, for they are truly wrongful to themselves and ignorant of the consequences.” (The Clear Quran®, 33:72)

This amanah, trust, includes the sacred duty to protect and sustain the natural world. In this age of environmental crisis, it is incumbent upon the Muslim Ummah to renew its understanding of this trust, not merely as a matter of political or scientific necessity, but as an act of worship and moral accountability.

When we look at the earth, it is easy for us to sometimes take it for granted because it provides so much for us that we don’t really pay it much attention. However, our planet has been repeatedly described in The Quran as a sign of Allah (SWT)’s creative power and mercy. He says in Surah Al-Mulk, “He is the One Who smoothed out the earth for you, so move about in its regions and eat from His provisions. And to Him is the resurrection of all.” (The Clear Quran®, 67:15)

To abuse the earth is to show ingratitude to the One who fashioned it for our benefit. As the great grandson of the Prophet (SAW), Zain al-Abideen ibn Hussain ibn Ali has explained in his renowned book of supplications, Sahifa Sajjadiyah, every provision from Allah (SWT) is a manifestation of His mercy and should be treated with reverence, not wastefulness or arrogance.

Allah (SWT) warns against israf (wastefulness), associating it with those who follow Shaytan. In Surah Al-Isra He says, “Surely the wasteful are like brothers to the devils. And the Devil is ever ungrateful to His Lord.” (The Clear Quran®, 17:27)

The Prophet (SAW) lived a life of utmost simplicity and frugality. He would use minimal water for ablution, even when standing by a river. Such prophetic and conscious behavior shows us that sustainability is not a modern concept, it has always been embedded in the Sunnah.

As a result, He was an exemplar of ecological consciousness. Numerous narrations reflect on his concern for animals, trees, and cleanliness. Among his sayings is, “There is none amongst the Muslims who plants a tree or sows seeds, and then a bird, or a person or an animal eats from it, but is regarded as a charitable gift for him.” (Sahih al-Bukhari, 2320)

This hadith not only dignifies the act of planting but elevates it to the level of sadaqah jariyah (ongoing charity).

Furthermore, harming or cutting down trees unjustly was condemned even during times of war. The Prophet (SAW) advised his army not to harm trees or animals unnecessarily, showing a principled environmental ethic even under difficult circumstances.

Allah (SWT) describes the cosmos and creation founded upon mizan (balance). “As for the sky, He raised it high, and set the balance of justice so that you do not defraud the scales.” (The Clear Quran®, 55:7-8)

Environmental degradation results from violating this divine balance. Climate change, pollution, and species extinction are not merely ecological issues, they are spiritual crises rooted in heedlessness and greed.

Every action we take, even in relation to nature, will be accounted for. Allah (SWT) says in Surah Al-Baqarah, “Remember when your Lord said to the angels, ‘I am going to place a successive human authority on earth.’” (The Clear Quran®, 2:30)

This role is one of both privilege and responsibility. On Yawm al-Qiyamah, we will be asked how we treated this divine trust. Did we preserve the earth or destroy it in pursuit of selfish desires?

To preserve the earth is to preserve a trust, fulfill a duty, and partake in an act of devotion. It is not an abstract concern but a manifestation of taqwa (God-consciousness). As Muslims, we are called not only to pray and fast, but to embody mercy, care, and balance in all aspects of life including our relationship with the natural world.

Let us then revive this forgotten Sunnah and walk gently upon the earth, as described in The Quran, “The true servants of the Most Compassionate are those who walk upon the earth humbly […].” (The Clear Quran®, 25:63)

Among the many noble responsibilities Allah (SWT) has placed upon the human being, one of the most profound is that of khalifah–a deputy who guides the Muslim community by setting a good example, thus emulating the Prophet (SAW). In The Quran, Allah (SWT) says, “Indeed, We offered the trust to the heavens and the earth and the mountains, but they all declined to bear it, being fearful of it. But humanity assumed it, for they are truly wrongful to themselves and ignorant of the consequences.” (The Clear Quran®, 33:72)

This amanah, trust, includes the sacred duty to protect and sustain the natural world. In this age of environmental crisis, it is incumbent upon the Muslim Ummah to renew its understanding of this trust, not merely as a matter of political or scientific necessity, but as an act of worship and moral accountability.

When we look at the earth, it is easy for us to sometimes take it for granted because it provides so much for us that we don’t really pay it much attention. However, our planet has been repeatedly described in The Quran as a sign of Allah (SWT)’s creative power and mercy. He says in Surah Al-Mulk, “He is the One Who smoothed out the earth for you, so move about in its regions and eat from His provisions. And to Him is the resurrection of all.” (The Clear Quran®, 67:15)

To abuse the earth is to show ingratitude to the One who fashioned it for our benefit. As the great grandson of the Prophet (SAW), Zain al-Abideen ibn Hussain ibn Ali has explained in his renowned book of supplications, Sahifa Sajjadiyah, every provision from Allah (SWT) is a manifestation of His mercy and should be treated with reverence, not wastefulness or arrogance.

Allah (SWT) warns against israf (wastefulness), associating it with those who follow Shaytan. In Surah Al-Isra He says, “Surely the wasteful are like brothers to the devils. And the Devil is ever ungrateful to His Lord.” (The Clear Quran®, 17:27)

The Prophet (SAW) lived a life of utmost simplicity and frugality. He would use minimal water for ablution, even when standing by a river. Such prophetic and conscious behavior shows us that sustainability is not a modern concept, it has always been embedded in the Sunnah.

As a result, He was an exemplar of ecological consciousness. Numerous narrations reflect on his concern for animals, trees, and cleanliness. Among his sayings is, “There is none amongst the Muslims who plants a tree or sows seeds, and then a bird, or a person or an animal eats from it, but is regarded as a charitable gift for him.” (Sahih al-Bukhari, 2320)

This hadith not only dignifies the act of planting but elevates it to the level of sadaqah jariyah (ongoing charity).

Furthermore, harming or cutting down trees unjustly was condemned even during times of war. The Prophet (SAW) advised his army not to harm trees or animals unnecessarily, showing a principled environmental ethic even under difficult circumstances.

Allah (SWT) describes the cosmos and creation founded upon mizan (balance). “As for the sky, He raised it high, and set the balance of justice so that you do not defraud the scales.” (The Clear Quran®, 55:7-8)

Environmental degradation results from violating this divine balance. Climate change, pollution, and species extinction are not merely ecological issues, they are spiritual crises rooted in heedlessness and greed.

Every action we take, even in relation to nature, will be accounted for. Allah (SWT) says in Surah Al-Baqarah, “Remember when your Lord said to the angels, ‘I am going to place a successive human authority on earth.’” (The Clear Quran®, 2:30)

This role is one of both privilege and responsibility. On Yawm al-Qiyamah, we will be asked how we treated this divine trust. Did we preserve the earth or destroy it in pursuit of selfish desires?

To preserve the earth is to preserve a trust, fulfill a duty, and partake in an act of devotion. It is not an abstract concern but a manifestation of taqwa (God-consciousness). As Muslims, we are called not only to pray and fast, but to embody mercy, care, and balance in all aspects of life including our relationship with the natural world.

Let us then revive this forgotten Sunnah and walk gently upon the earth, as described in The Quran, “The true servants of the Most Compassionate are those who walk upon the earth humbly […].” (The Clear Quran®, 25:63)

The battle of Uhud is one of the most profound events in the seerah (biography) of our beloved Prophet Muhammad (SAW). Taking place in the third year after hijrah, this pivotal battle tested the resolve, faith, and unity of the early Muslim community. While it was a battle that ended in hardship for the Muslims, it brought forth timeless lessons that continue to inspire and instruct believers until today.

After the Muslims’ decisive victory at the Battle of Badr, the Quraysh of Makkah were burning with desire for revenge. They could not accept the defeat and humiliation at the hands of a community they once deemed weak. Thus, in Shawwal 3 AH, the Quraysh marched towards Madinah with an army of approximately 3,000 men, led by Abu Sufyan.

The Prophet (SAW) consulted with his companions about how to face the threat. While he initially inclined toward staying within the city of Madinah, many young companions, inspired by the victory at Badr, urged to meet the enemy outside. The Prophet (SAW) accepted their view and marched with about 1,000 companions towards the area of Mount Uhud.

As the army reached Uhud, a hypocrite by the name of Abdullah ibn Ubayy withdrew with 300 of his men, weakening the Muslim forces to only 700. Despite this, the Prophet (SAW) strategically positioned a group of skilled archers under the command of Abdullah ibn Jubayr on a small hill to protect the Muslim army from a flank attack. He gave them firm instructions, “Even if you see that vultures are tearing away at our remains, do not move from this place until you receive an order from me.”

Initially, the Muslims were successful and began pushing back against the Quraysh. However, seeing the enemy retreat, many of the archers assumed the battle was over and left their post to gather their spoils. This critical mistake opened the path for a cavalry attack from behind, led by Khalid ibn Al-Walid (who had not yet embraced Islam). The tide of the battle turned, and the Muslims faced a devastating counterattack.

During this confusion, the Prophet (SAW) was injured. He fell into a pit, bled from his face, and one of his teeth was broken. Despite this, he stood firm, calling his companions to rally around him. His bravery in this moment was unparalleled. The Prophet (SAW) said, “How can a nation be successful when they have injured their own Prophet?” (Sahih al-Bukhari)

Then, Allah (SWT) revealed, “You O Prophet have no say in the matter. It is up to Allah to turn to them in mercy or punish them, for indeed they are wrongdoers.” (The Clear Quran®, 3:128)

70 noble companions were martyred in this battle, including the beloved uncle of the Prophet, Hamzah ibn Abdul Muttalib. His body was mutilated by Hind bint Utbah in an act of vengeance. The Prophet (SAW) was heartbroken, and he stood by his uncle’s body with tears in his eyes.

Another painful moment came when it was rumored that the Prophet (SAW) had been killed. Panic spread among the Muslims, and many fled, while others continued to fight with renewed courage. When the truth was known, the remaining Muslims regrouped and held their ground.

The Battle of Uhud is not to be taken as just a simple military engagement. Allah (SWT) revealed several verses in Surah Ali Imran reflecting on the battle, comforting the believers, correcting their errors, and drawing spiritual lessons.

He says, “If you have suffered injuries at Uhud, they suffered similarly at Badr. We alternate these days of victory and defeat among people so that Allah may reveal the true believers, choose martyrs from among you—and Allah does not like the wrongdoers—.” (The Clear Quran®, 3:140)

This verse reminds us that victory and loss are both part of Allah (SWT)’s divine wisdom—not just worldly outcomes, but means for testing and purifying the believers.

Here are some lessons to take away from the Battle of Uhud that you can apply in your daily life:

1. Obedience to the Prophet (SAW) is critical: The downfall at Uhud began when someone disobeyed the Prophet (SAW)’s command. This is a direct reminder that success is in following the Sunnah, not personal judgement.
2. Unity is a source of strength: Internal divisions can bring about great harm. The withdrawal of hypocrites and the breakdown of coordination had consequences for the entire Ummah.
3. True victory lies in steadfast faith: Even in what seemed a defeat, Allah (SWT) honored the martyrs and taught the Ummah priceless lessons. The test of Uhud elevated the sincere believers.
4. The Prophet (SAW) is our ultimate example of sabr and leadership: His courage, forgiveness, and unwavering trust in Allah (SWT) during the darkest moments are unmatched.

The Battle of Uhud was a painful moment for the Muslim community, but it was not a failure. Rather, it was a divine lesson in discipline, loyalty, and perseverance. It reminded the believers that ultimate victory is not defined by worldly triumph, but by faith, sincerity, and steadfastness.

Let us honor the memory of those noble companions who gave their lives at Uhud by striving to embody their sincerity, obedience, and unwavering love for the Prophet (SAW).

May Allah (SWT) allow us to learn from their example and grant us the honor of being united with them in the highest ranks of Jannah, Ameen!