Conservation of Plants and Trees in the Light of Prophetic Teachings

Article endeavors to analyze the prophetic guiding principles regarding human behaviors related to plants and trees being an important component of our environment. The discussion mainly deals with the key environmental issues emphasizing plantation and its significance for balancing the equilibrium of the environment. Additionally, it thrashes out that humans are urged to seedling the plantation even the world is to be ended in Islam. The present study is delimited to the present ecological crises faced by society and a great challenge to the globe. The current ecological problems i.e global warming and climate change are interpreted just to analyze the environmental behaviors in Hadith literature. However, a profundity descriptive study has been conducted in the most influential way to examine the prophetic rules for human behaviors related to trees and plants being environment friendly. Furthermore, the existing practices of humans related to such an environmental sphere also been aptly figure out to highlight all possible ways in the light of prophetic guidance to deal with prevailing environmental issues. Inconsistency between religious teachings and human behaviors need the keen interest of religious scholars and social scientists to carefully harmonize both for maintaining the ecological balance in nature.


Introduction
Environmental degradation is now becoming a global issue and a threat to the whole of humanity. Deforestation along with the pollution of the soil, contamination of water, air pollution, and the extinction of some species is the phenomenon known as environmental crises. No doubt trees are beneficial for our environment by removing pollution from the air and regulating the temperature in the globe than just beautifying the scenery being an Aesthetic element of the same. Though the entire world is not free from this danger and its hazards, this problem is more acute in third world countries like Bangladesh, Nepal, Gambia, Liberia, Yemen, Myanmar, Cambodia, etc. However, the pursuit of sustainable solutions to these environmental issues has been the focus of the UN since its inception. The paper highlights, one of the most serious transgressions of man in the environment that our dryland regions occupy about 40% of the earth whereas we are continuously increasing this ration by converting parks, gardens, forests into desert places.
Humans are to be declared morally responsible for all environmental problems in the capacity of being a part of society, and constantly in interaction with all surroundings (Biosphere, ecosystem, and climate, etc.).Islam has some ethical perspective regarding environment and nature traditionally, by putting some responsibilities on human toward other creatures and species. Unfortunately, such a type of concern for the environment is decreasing in modern society due to greed and materialistic approach. In this regard, prophetic guiding principles provide a complete sketch of environment-friendly behaviors of humans, especially about plants and trees. Whereas prophetic teachings explicitly address the ecological behaviors of humans relating to cutting of trees, polluting the green places, and wasting the natural resources of the land. Hence, it is primarily essential to describe the rules mentioned in Ḥadīth literature relating to plants and trees, which may assist to formulate a framework for ecological experts, autonomous bodies and communities to relate the ecological issues on global warming and climate change.

Literature Review
The topic "Prophetic Guiding Principles for Human Behavior Related to Plants and Trees being Integral Component of Our Environment" has not pinched enough concentration of the contemporary environmental experts and religious scholars to address the key issues. In general, there is lots of literature that confer the environmental issues and their solutions scientifically in detail but this text does not consider the cretin model of human behavior being the most affecting part of the environment and its crises.
Although all classical Ḥadīth literature compiled many Aḥadīth regarding the cultivation of lands, seedling the plants, cleanliness of the green place, etc at many places with diverse titles such as 'Al Jamiʻ al Ṣaḥīḥ al Bukhārī' by Imām al-Bukhārī, 'Al Jamiʻ al Ṣaḥīḥ Lil Muslim' by Imām Muslim, 'Al Jamiʻ al Tirmidhī' by Imām Tirmidhī, 'Sunan Abī Dāw'ūd' by Imām Abū Dāw'ūd, 'Sunan -Al Nasā'ī by Imām Al Nisā'ī, 'Sunan Ibn e-Mājah' by Imām Ibn e Mājah, 'Maw'aṭṭa' by Imām Mālik, etc. But the environmental issues are not discussed subjectively in a single framework in these works. Islamic environmental teachings have described briefly in a few books while interpreting the text of Aḥadīth. As Fatḥ al Bārī by Ibn Ḥajar al 'Asqalānī, and Sharaḥ Ṣaḥīḥ Muslim by Nawawī, etc. While the appropriate writing on the human lifestyle being environment friendly in the light of prophetic guidance is almost surprisingly non-existing. However, few writings on the subjective study of Sīrah not covering the environmental issues completely.
Among them, the momentous one is, in 2003 Ḥussain Naṣr in "Islam, the Contemporary Islamic World, and the Environmental Crisis" which briefly explain the environmental issues in the light of Islam. The article elaborates on the role of man and his impact on nature.
However, one can barely locate any description of the issue of human behavior related to plants and trees to eliminate the environmental crises especially global warming and climate change. Although, such issues are ultimately argued in various classical Ḥadīth literature, books of interpretations, and books of Fiqh al Sīrah by covering the aspect generally. Hence, it seems quite logical to assemble and explore all prophetic teachings relating to the imperative issues at one single place within an examination to analyze the different aspects of cultivation, plantation, keeping clean the green places, utilization of unused and unknown lands, etc. It would afford environmental experts further to explore the motivational tools for human behavior to find out the solutions to environmental issues.

Research Questions
1. What are the compatibilities of Islam with environmentalism in the viewpoint of Prophetic teachings? 2.
What salient features of behavior have illustrated by the Ḥadīth literature? 3.
What strategies and measures do the texts of Aḥadīth pose to recreate the true pro-environmental behavior of humans?

Research Methodology
The paper consists of an analytical and descriptive approach. While the study is based on the textual study of Aḥadīth, that revealed out much prophetic guidance for human behaviors related to plants and trees. That will be more environment-friendly according to modern environmental studies.

Prophetic Guiding Principles for Human Behavior Related to Plants and Trees
Plants use water in photosynthesis that comes up into oxygen and hydrogen. Use of the Hydrogen is for food manufacturing while oxygen rejoins the atmosphere. Living organisms receive free oxygen from the atmosphere through respiration. On the other side, the same oxygen released from plants forms the ozone (O3) layer that protects the life on earth against high radiation from the sun. 1 Further, plants are the major source of nitrogenous food for animals (based on amino acids, nucleic acids, nitrogen bases, and protein, etc.). Nitrogen (N2) present in the atmosphere cannot be transforming into chemical composition nor utilized directly to the organism being inert. However, nitrate ions (No3), the main source of useable nitrogen, can easily be utilized.
Here plants absorb such ion absorbed from the soil by plants may change into the nitrogenous compound. 2 A study on the impact of trees, especially in the city of Toronto, was conducted by TD 3 Economics recently. Craig Alexander, the Chief Economist, presented a special report on June 9, 2014, about the value of trees in the city of Toronto. He analyzed that trees are the best investment having a cost of $7 billion and works out to $125 of saving per annum to a single household. Furthermore, the role of trees is quite significant that it changed the whole of whether of Canada by sustaining weather flow, regarding the quality of air, saving of energy, and requesting carbon. Hence, such an Aesthetic value of trees naturalized the parks and boulevards in the form of the forest canopy. 4 According to another study of TD friends of Environment, Mu'āz Naṣir analyzed that; "96% of Canadian feel it is important to plant trees today to sustain a healthy environment and improve the quality of life for future generations." 5 TD friend of the environment has helped plant over one million trees since 1990. 6 Such types of green ideas are not novel they are as old and well described in Islam. Green is considered the color of Islamic civilization throughout the world. The green dome of Prophet Muḥammad ‫ﷺ‬ is not just coincidence but clearly shows the significance of greenery in Islam. The Prophet Muḥammad ‫ﷺ‬ throughout his life remained concerned with the environment and its protection. His ecological Sunnahs transpire his love with living beings and nature. That provides us special motivation for protecting the environment. Many exemplary behaviors regarding the forestation of the environment may be found in the later part of Prophet Muḥammad ‫'ﷺ‬s life.
For instance, he established a specific area called as "Zuraybut Tawed" and declared that;

"Whosoever cuts a tree have should plant a new tree instead."
In this way, the area was easily converted to forests in a short time.
Prophet Muḥammad ‫ﷺ‬ reserved an area, called ḥarām, twelve miles away from Medina, and banned any type of deforestation and killing of animals within its border. Abū Dāwūd narrated by 'Addī bin Zayd that; "The Apostle of Allah ‫ﷺ‬ declared Medina a protected land a mail-post (three miles) from each side. Its trees are not to be beaten off or to be cut except what is taken from the Camel." 7 Following such exemplary practices of Prophet Muḥammad ‫,ﷺ‬ throughout history, Muslims have given great importance to plantation and preservation of the trees. The first caliph Abū Bakr's instructions while sending expeditions to Maw'aṭṭa proves his environment-friendly attitude when he said that; "Don't cut down trees and don't kill animals except food in the enemy's territory."

Significance of Plants and Trees
Plants and trees are not among the creation s of God and without them, the survival of man or any other species is not possible. Islam depicts plants as the manifestation of God because they praise the glory of Allah all times as mentioned in Qur'ān; Hast thou not seen that unto Allah payeth adoration whosoever is in the heavens and whosoever is in the earth, and the sun, and the moon, and the stars, and the hills, and the trees, and the beasts, and many of mankind, while there are many unto whom the doom is justly due. He whom Allah scorned, there is none to give him honor. Lo! Allah doeth what He will." It is also said that; "By their nature trees are worshiping Allah and praising Him as well as bowing down but men cannot perceive it." 9 Plants and trees also listen to Allah's praise as well as speeches of Prophet Muḥammad ‫.ﷺ‬ It is illustrated that Prophet Muḥammad ‫ﷺ‬ had a deep spiritual attachment with trees, Jābir b. 'Abdullah reported a fantastic event that; Sometimes Prophet Muḥammad ‫ﷺ‬ used trees as a metaphor while describing believer as reported by 'Abdullah bin 'Umar that;

"Amongst the trees, there is a tree, the leaves of which do not fall, and it is like a Muslim. Tell me the name of that tree…"
In Islam, their significance does not apply to worldly benefits but they are also valued in the hereafter. The gardens in heaven are enormously mentioned in the Holy Qur'ān.
"Allah promised to the believers, men, and women, Gardens underneath which rivers flow, wherein they will Abī de -blessed dwellings in Gardens of Eden. And -greater (far)! -Acceptance from Allah. That is the supreme triumph." Even green practices have greater incentives not only for worldly gain or reward but for hereafter reward. Different names of trees are mentioned particularly in holy Qur'ān endorsing the significance of trees in front of Allah himself. For instance, Palm tree as a reflection of Tawḥīd, good speech, 13 and good believer, 14 the Olive tree that relishes its eaters 15 , Sidrah-tul-Muntaha 16 showing the presence of trees even at the seventh sky, Ṭ ūba 17 as the tree in paradise that's calyces are used for the clothes of the people of paradise, the tree of Zaqqūm as the cursed tree and food of the people of hell 18 , the tree of Bayʻah, under which Prophet Muḥammad ‫ﷺ‬ took oath from his companion at Hudybīya regarding the betrayal of Mushrikīn, the tree from which Allah spoke to Mūsa 19 , the tree that which was forbidden for Adam and Eve 20 , the Cedar tree affiliated with a disbeliever 21 , the tree that prostrated along with a prayer of man 22 , The two trees concealing Prophet Muḥammad ‫ﷺ‬ while calling to nature 23 , the tree that will expose the Jews in the great battle of the end of time 24 .
The glorious Qur'ān explains the different roles of plants. For instance; "And the earth have We spread out, and have flung firm hills therein, and have caused every lovely kind to grow thereon" 25 The Aesthetic role of trees is mentioned here, by calling them as beautiful or lovely.

Means of Sustenance
Along with such Aesthetic functions, plants and trees are one of the means of substance for both humans and animals on this earth. As Qur'ān says; "Let man consider his food: How We pour water in showers. Then split the earth in clefts. And cause the grain to grow therein. And grapes and clover plants (i.e. green fodder for the cattle), and olive-trees and palmtrees. And garden-closes of thick foliage. And fruits and grasses." Another verse shows that;

"Would that I but stayed overnight in a valley with Idhkhir and JAli l (two kinds of grass) around me (i.e., in Makkah)."
This shows the aesthetic sense of the companions as they wished to remain with nature and forest. It was the outcome result of Prophet Muḥammad ‫'ﷺ‬s teaching that produced in the aptitude of his companions. On the other hand, the students now a day lack keen interest in green places or forests. Even our classrooms are just confines to unnatural infrastructure and are mostly indoor. Our young students do not wish to spend their free time in any forestry area except for a few so-called recreational trips arranged by the institutions. Their major time is spent on the activities related to IT e.g. the internet, mobile, etc.
By following the above mentioned Prophetic guidance, there must be ample forest tours and outdoor classes to inculcate Aesthetic values and protective attitude toward plants and trees.
Another example of Prophet Muḥammad‫'ﷺ‬s training to his companion proves that how much they changed their priorities even in the matter of investment. It is reported by Abū Qatādah that; Although the armored dress was the common need of every Muslim in those days for securing themselves from enemies, it is noticed that Abū Qatāda preferred to purchase a garden instead of keeping that iron dress. How deep sighted was that decision adopted by the companion of Prophet Muḥammad ‫ﷺ‬ that instead of satisfying the temporary need, he preferred long term benefit that may also benefit his offspring's by keeping the environment more effectively. Hence instead of purchasing commercial lands for the investment, we must prefer to invest in farmhouses and such a trend will keep the people more closely with nature and will lead to more benefits to the protection of our environment (including trees and animals).

Source of Oil
Trees are one of the main sources of oil, as mentioned in Qur'ān that;

"And a tree that springeth forth from Mount Sinai that groweth oil and relishes for the eaters." 30
It is reported by Abū Sa'īd that Prophet Muḥammad ‫ﷺ‬ said; "Eat olives and rub its oil. This is a blessed tree." Hence this benefit increases the importance of planting trees and we may be self-sufficient in oil and can stabilize our economy and the same humanity being the main element of the environment from all types of health dangers.

Source of Timber and Fuel
Wood received from trees is beneficial for man in many ways in the form of fire or timber. The glorious Qur'ān described its significance as; "Have ye observed the fire which ye strike out Was it ye who made the tree thereof to grow, or were We the grower? even We, appointed it a memorial and a comfort for the dwellers in the wilderness." 32 Timber is valued by its usage in house interior as well as roofs, doors, cabins, and windows. It has become a profitable business now a day. Prophet Muḥammad ‫ﷺ‬ himself suggested it as a good business for the financially unstable person. As narrated by Zubayr b. Awām that Prophet Muḥammad ‫ﷺ‬ said; 33 "No doubt, one had better take a rope (and cut) and tie a bundle of wood and sell it whereby Allah will keep his face away (from Hell-fire) rather than ask others who may give him or not." Utilization of that natural resource was also among Prophetic practices as Sahal narrated that when a person came to him and asked about the pulpit of Prophet;

"Allah's Apostle ‫ﷺ‬ sent for a woman (Sahl named her) (this message):
'Order your slave carpenter to make pieces of wood (i.e. a pulpit) for me so that I may sit on it while addressing the people.' So, she ordered him to make it from the tamarisk of the forest. He brought it to her and she sent it to Allah's Apostle ‫.ﷺ‬ Allah's Apostle ‫ﷺ‬ ordered it to be placed in the mosque: so, it was put and he sat on it. " When Sahal b. Sa'ad inquired about the Prophetic pulpit, he said that it was from the wood (Jaha'w) of Ghāba that was a famous place in Medina. According to Allama 'Aynī, Ghāba is situated nine miles away from Medina where Prophet Muḥammad‫ﷺ‬ had his she-camels and their grazes. Mostly the term Ghāba is applied to any place having thick trees. 35 Anyhow, the pulpit of Prophet Muḥammad‫ﷺ‬ was prepared by that wood and according to Ibn Ḥajr that was prepared in the ninth year of hijrah and was brought on Friday and had three steps. 36 It can be said that cutting of trees for such human causes is not deforestation. Sometimes, the activities related to the cutting of all plants are considered as deforestation. The removal of trees and plants in temperate climate areas is necessary for the sustainability of forests and called a regeneration harvest.
However, it should be carefully taken care of that the cutting itself is balanced by the planting of enough new trees which was considered and managed by Prophet Muḥammad ‫ﷺ‬ through his motivating practices of the plantation.

Source of Other Products
Plants and trees are significant due to the production of a lot of valuable things like medicines, perfumes, waxes, fibers, etc.
"ʻūd" is very significant perfume liked by Prophet Muḥammad ‫ﷺ‬ as well as the best source of fragrance in Air. It can be achieved by ayar roots. Similarly, Lote (Biyrī) is another form of antiseptic and its leaves can be used as a detergent and even Prophet Muḥammad ‫ﷺ‬ advised to wash dead ones with its leaves for removing all types of impurity. The Prophet said to umm e 'Aṭṭīyah to wash the dead body of his daughter with the lot tree as she narrated;

Extinction of Valuable Trees
Unfortunately, plants and trees are getting exterminated day by day. Now we have two percent of forest lest from the time of the creation of Pakistan. People who remained in the company of Prophet Muḥammad ‫ﷺ‬ were well aware of the dangers of extinction of such valuable trees and whenever they felt that the vegetation and plants were affected due to lack of rain they requested the Prophet Muḥammad ‫ﷺ‬ to pray for rain. As reported by Ans b. Mālik that; Prophet Muḥammad ‫ﷺ‬ used prayed to Allah for rain is a source of survival of plants and trees which otherwise may disappear and get vanished. After migration to Madīna Prophet Muḥammad ‫ﷺ‬ allocated some special land for the preservation of plants and animals named Ḥima and Ḥarām. It was a strip of land appropriately twelve miles wide around Madīna and proclaimed as sanctuaries and declared as a conservation area. He made forests and green spaces conservation areas, where every sort of plants like date groves and others were planted: he also proclaimed them as sanctuaries and allocated a conservation area called as ḥarām, where the extinction of valuable trees was stopped by banning any activities regarding deforestation. This tradition of allocated land was practiced by caliphs and is still found in Islamic law.

Prohibition of Cutting or Harming Trees
The rapid cutting of trees and plantation of harmful trees is like putting ourselves into a hazardous situation. Our country needs twenty-five percent of the forest in its total area, but unfortunately, most of the countries of the world are not reaching this level. Consequently, we are facing the greenhouse effect, depleting the ozone layer, global warming, and many more environmental crises.
In this regard, people all around the world must consider the situation seriously. However, Islam has encouraged believers to take proper care of trees avoiding any kind of misdeeds and cutting trees. The Prophet Muḥammad ‫ﷺ‬ said;

"If anyone cuts the lote-tree, Allah brings him headlong into Hell."
Prophet Muḥammad ‫ﷺ‬ forbade cutting down of any tree needlessly and wrongfully being beneficial to human as well as animals by providing food, fruit, and shelter. It is narrated by Ans b. Mālik that; Medina is a sanctuary from that place to that. Its trees should not be cut and no heresy should be innovated nor any sin should be committed in it, and whoever innovates in it heresy or commits sins (bad deeds), then he will incur the curse of Allah, the angels, and all the people." 40 For Madīna Prophet Muḥammad ‫ﷺ‬ said; "Its (Madinah's) fresh grass is not to be cut, its game is not to be driven away, and things dropped in it are to be picked up by one who publicly announces it, and it is not permissible for any man to carry weapons in it for fighting, and it is not advisable that its trees are cut except what a man cuts for the fodder of his camel." 41 It is also narrated by Saʻd b. Waqās that; Such punishment shows that Islam takes such unfriendly environmental behavior of human beings very seriously. So, in the light of Prophetic teachings, there should be a high penalty for cutting any tree without any productive cause. In most countries, legislative rules are present but only for foresting areas. It cannot be denied that trees are significant for urban areas for balancing the temperature. Therefore, there must be proper legislation for cutting trees especially in urban areas in the presence of an autonomous body that may have a proper check and balance over the activities of humans regarding trees. An immediate punishment must be enforced on a person who cuts any tree even at his own home without the prior permission of that autonomous body.
Throughout Islamic history, Muslims have given importance to the protection of trees. For instance, as Abū Bakr, the first caliph, while sending an expedition for the battle of Mawṭṭa gave some instructions and underlines that;

"Don't cut down trees and don't kill animals except for food(in the enemy territory)" 45
This environment-friendly behavior practiced by Muslim caliphs even in the territory of the enemy shows that he was conscious regarding the global environment. Similarly, Prophetic guidance regarding plantation is very evident in treating trees in very respectful manners without harming them. For instance, he once said;  46 It means throwing stones its branches may damage so that we should treat trees carefully. Even while benefiting them. All types of such prohibitions are aimed to preserve the valuable species of God. 47 In means, by throwing stones its branches may damage. So that we should treat trees very carefully even while taking benefits to them. All types of such prohibition are aimed to preserve the valuable species of God.

Motivation for Planting
Due to the significant role of trees for the environmental equilibrium and human survival, Prophet Muḥammad ‫ﷺ‬ encouraged people to plant maximum trees. As reported by Ans b. Malik(R.A) that Prophet Muḥammad ‫ﷺ‬ said that; " ‫ﻓﻠ‬ ‫ﻓﺴﻴﻠﺔ‬ ‫ﻳﺪﻩ‬ ‫ﰱ‬ ‫و‬ ‫اﻟﻘﻴﺎﻣﺔ‬ ‫أﺣﺪﻛﻢ‬ ‫ﻋﻠﻰ‬ ‫ﻗﺎﻣﺖ‬ ‫ان‬ ‫ﻴﻐﺮﺳﻬﺎ‬ " "Even If the end of time is upon you and you have a seedling in your hand, plant it." 48 Here the prophetic statement urges us to take this sober responsibility of sharing goodness to earth by saying "plant the seedling in your hand" permanently even at your last breath. The same idea of goodness is mentioned in the holy Quran that; "Do good to others as God has done well to you…" 49 So, plantation must be done continuously even if the world is near to be ended without considering your effort as finite. Our morality should not exist upon momentariness but linked to Allah's mercy and reward always. It means believers do not take their actions with perspective to worldly benefits and results but its outcrop in the hereafter as well. Here another point is remarkable that Prophet Muḥammad ‫ﷺ‬ intended to advise the followers that without caring or having any type of worldly fruitful expectations we must do plantation for the goodness of upcoming generations. Every moment of our worldly life is going to be ended just like our breath is decreasing by every moment. So plantation should not be associated with the specific moment of the world's ending. It must be done at every moment.
Another statement as reported by Ibn e ʻUmar is that; "Allah's Apostle ‫ﷺ‬ gave the land of Khaibar to the Jew's on the condition that they work on it and cultivate it, and be given half of its yield." 50 He declared the plantation as a rewardable act here and hereafter. This trend was introduced by Prophet Muḥammad ‫ﷺ‬ as he never wasted burned or occupied land wrongfully at Khyber. But he considered that their owner may take care of them in the best way so, by the condition of cultivation on when the possession of that land was given to Jews, which shows a great motivation for plantation. Once ʻĀisha narrated that; "He who cultivates land that does not belong to anybody is more rightful (to own it)." 51 As discussed earlier in chapter two, nobody is allowed to occupy land (even equal to one cubit) that does not belong to him. But here it transpires that Prophet Muḥammad ‫ﷺ‬ himself is giving equal right of ownership for the one who cultivates the waste and unknown land, that is the clear effort for creating an aptitude of cultivations and plantation for human as environment friendly. Therefore in the light of above mentioned Prophetic guiding strategies, there must be the common practice of our citizen to cultivate or planting trees over the unknown lands surrounding them until or unless their owners appeared.

The plantation is a Reward able Job
No doubt plantation benefits men, directly and indirectly, Islam declares it as a rewardable job in here and hereafter. As reported by Ans b. Mālik that; It is also said; "Allah's Apostle ‫ﷺ‬ said, "There is none amongst the Muslims who plants a tree or sows seeds, and then a bird, or a person or an animal eats throwing stones, branches of plants may get damaged. So that trees should be treated very carefully even while taking benefits from them or plucking the fruits. Human being presumably has to follow the common practice of cultivating and planting trees over the unknown and unoccupied lands nearby them till the owners come out. Similarly one may not throw any type of rubbish or pollutant at green places being environment friendly not by the fear of fine or any other penalty imposed by authorities.

1.
Environmental education in all levels of education from primary to secondary to universities should be introduced for common perception.

2.
There must be maximum forestry tours and outdoor classes to inculcate Aesthetic values and protective attitude toward plants and trees.

3.
Investment in farmhouses should be encouraged by the governments in the form of tax relaxation or provision of basic facilities; such a trend will keep the people closer with nature and will lead to more benefits for the protection of the environment.

4.
Human-friendly environmental programs must be introduced at a grassroots level by the NGOs with the collaboration of the religious scholar having good command on Hadith.

5.
The government may design the criterion for owners of land to cultivate them within the specific time-bound. Otherwise officially handed over to the farmers temporally. 6.
There must be proper legislation for cutting trees (without any productive cause) especially in urban areas in the presence of an autonomous body that may have a proper check and balance over the activities of humans regarding trees. 7.
An immediate punishment must be enforced whenever a person cuts any tree even at his own home without the prior permission of that autonomous body.

8.
A proper strategy should be adopted while plucking fruits from trees that may not damage its branches, stem, and other parts. So that the contactors may not misuse or damage the trees while receiving fruits in the gardens. 9.
The restriction may be forced on humans to pollute the green and shady places in the form of fine or other penalties. 10. There must be a non-profit green program supported by our charity houses, dedicated to Prophet Muḥammad ‫ﷺ‬ and citizens should be encouraged to purchase some fruit trees and plant them from the money of charity on a daily or weekly basis or at least annually to plant trees like TD, IEAF, evergreen, in Canada and other countries. 11. A proper media campaign must be launched with the collaboration of religious scholars through mobilizing its powerful ways of environmental awareness.
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