ISLAMIC ETIQUETTE IN FARMING

 

Every morning, we head to the fields, working and sweating as we till the soil, fertilize, and tend to our crops. Yet, do we ever ask ourselves: are our methods correct? Do they align with Islamic teachings? Does Islam offer guidelines on this? Indeed, it provides many comprehensive ones. This is only natural, as Islam governs every aspect of life—from the governance of a nation down to the simple act of entering a restroom. Here are several principles of farming etiquette that we ought to observe:

First, admiring the garden by saying *Masha'Allah*.

When entering a lush, green garden filled with thriving plants—a place that brings joy and happiness—make it a habit to say *Masha'Allah*. This serves as an expression of appreciation to Allah, the One who caused the plants to grow, and acts as a reminder that all achievements come to pass solely by His will. "He is Allah—the Ever-Living, the Sustainer of all existence" (Ali 'Imran: 1-2).

"Why did you not say, when you entered your garden, 'Masha'Allah, laa quwwata illaa billaah' (Indeed, all of this exists by the will of Allah; there is no power except through Allah's help)?" (Al-Kahf: 39).

Saying "mashaAllah" returns our admiration to Allah SWT, that everything we admire is realized by Allah's will, not because of our own efforts. Al-Kahf's letter provides a direct example of the etiquette of how we should enter the garden. His admiration for the beauty of the garden, the ripe fruit, the dense plants; goodness is solely the will of Allah.

Apart from that, saying mashaAllah when seeing beauty and beauty is important so that we avoid the danger of other people's eyes called "ain". An amazed look without saying mashaAllah, even if it is not accompanied by envy, can cause damage to the object. One story that occurred during the time of the Prophet, was when Amir bin Rabi'ah saw Sahl bin Hunaif praising Sahl's good physique (skin) without saying masha Allah. And suddenly Sahl fell and fainted. To treat it, Rasulullah ordered Amir to perform ablution, and the former ablution was used to wash Sahl.

If I'm not mistaken, this has also happened to green and fertile gardens, because the beauty was not immediately returned to the one who owned and created it, namely Allah SWT, Al Muhyii, the Almighty One Who Gives Life.

Two, be kind to the land by not neglecting it

The Apostle reminded how necessary it is for agricultural land to be "turned on" to produce food. The Apostle does not allow land to be abandoned, abandoned or wasted. "Whoever has land, he should work on it by farming or (if he does not try to do so) he should hand it over to his brother to cultivate it and he should not rent it out (even if) only a third, a quarter and basic food" (HR Abu Based on that hadith, it is clear that humans bear the responsibility of cultivating and developing the earth. That is the human role in the world. Two of the functions of humans as *khalifah* (stewards) on earth are cultivating the land (*al-imarah*) and preserving the earth (*ar-ri'ayah*). Humans must be able to utilize natural resources for the continuity of civilization for all beings on earth, while simultaneously protecting the earth from destruction.

Three, The Etiquette of Sowing Seeds

A seedling represents the beginning of life; a seed is the source of life. Though small, it holds immense genetic information and life-sustaining energy. As a vital link in the entire life cycle, the seed must be treated with respect.

When handling seeds, one should begin by reciting the *Basmalah* and *Shalawat* (blessings upon the Prophet), ideally while in a state of ritual purity (*wudu*). Imam Muhammad al-Baqir—a descendant of the Messenger of Allah (PBUH) and son of Ali Zainal Abidin, son of Husayn, son of Fatimah al-Zahra—taught that when one intends to farm or plant a crop, one should take a handful of seeds with one's own hands. Before sowing them, it is recommended (*sunnah*) to face the *Qibla* and recite verse 64 of Surah Al-Waqi’ah: *“A antum tazra'ụnahū am naḥnuz-zāri'ụn,”* which means: “…is it you who make it grow, or are We the Grower?”

Then, recite the following supplication:

*Allahummaj’alhu harthan mubarakan, warzuqna fihi-s-salamata wat-tamam, waj’alhu habban mutarakiban, wa la tahrimni khaira ma abtaghi, wa la taftanni bima matta’tani, bi-haqqi Muhammadin wa alihi-t-tayyibina-t-tahirin.* (O Allah, make this seed yield a harvest full of blessings; grant us safety and perfection in this cultivation. Make this seed a source of abundant success. Do not deprive me of the goodness I hope for, nor let me be ruined by the very harvest that brings joy—by the right of Muhammad and his good and pure family).

Four, Etiquette for handling pest and disease infestations.

Addressing pest and disease attacks requires both outward and inward approaches. Outwardly, we use pesticides and herbicides, but this must be accompanied by drawing closer to Allah. All creatures submit to Allah as their Creator—including insects, caterpillars, worms, grasshoppers, and even viruses and bacteria.

One recommended practice is reciting *Al-Fatihah* (the Mother of the Book). Some sources also suggest that farmers engage in *wirid* (recitations) and *dhikr* (remembrance of Allah). Fundamentally, these prayers are a plea for help from Allah—*Al-Mujib* (The One Who Answers)—so that our rice fields and gardens may be spared from various pests and protected from harsh climatic conditions.

In our community, some practice writing holy verses on a piece of paper, placing them in a bottle, and burying them in the corners of the field. *Wallahu a’lam* (Allah knows best). I do not know whether this practice is correct or incorrect.

Regarding the use of pesticides, the academic community has long advised against chemical or synthetic pesticides due to their destructive nature. While these toxins are indeed effective at quickly killing pests, they also destroy other organisms that are actually beneficial—namely, "natural enemies." In an effort to find milder alternatives, the production of "botanical pesticides"—often referred to as "organic pesticides"—has emerged. Their active ingredients are derived from plants, animals, and other organic materials. Farmers can create their own pesticides by mixing ingredients found in their immediate surroundings. These preparations are better for the environment and do not leave behind residues that are difficult to break down naturally. Furthermore, producing pesticides from materials that do not require purchasing fosters farmer self-reliance. It is time to say goodbye to commercial pesticides that degrade the soil, water, and air, and contaminate the food we consume.

Botanical pesticides align better with Islamic principles. They promote self-reliance among farmers and strengthen the national economy by eliminating the need to constantly spend foreign currency on pesticide imports. These agents do not kill pests outright; instead, they disrupt the development of eggs, larvae, and pupae; inhibit molting; interfere with insect communication; induce feeding aversion; suppress female reproduction; reduce appetite; block feeding capabilities; repel insects; and inhibit the development of disease-causing pathogens.

God willing, these pesticides are affordable and easy for farmers to produce, environmentally safe, non-phytotoxic (causing no harm to crops), unlikely to trigger pest resistance, compatible with other control methods, and yield healthy, chemical-residue-free agricultural products. Raw materials can include neem, turmeric, or ginger. Extracts from various plants can also be used to produce neem, chrysanthemum, clove, and tobacco oils. Plant materials can even be burned to harvest their ash; this method allows for the creation of insecticides from lemongrass, lantana, bamboo leaves, and other sources.

Five, treat plants gently, for they can feel.

Yes, plants can feel; they are even said to prostrate themselves. Certain verses and hadiths mention plants prostrating on the night of *Lailatul Qadar*. Trees even offer blessings (*salawat*) upon the Prophet Muhammad (PBUH). Prince Charles (of the UK) is reported to frequently speak to his plants.

Consequently, it is common in our society to treat plants with gentleness. Various *selamatan* (thanksgiving or blessing) rituals are held in farming. These rituals serve to offer prayers to the Creator while also communicating directly with the plants in the rice paddies and fields; prayers are often conducted right there in the fields, in the presence of the plants.

Plants essentially possess life and the fundamental characteristics of living beings. They require nourishment and the ability to adapt, breathe, grow, and reproduce. It is also said that plants can communicate with one another. Backster, an American polygraph expert, was the first to discover the phenomenon of inter-plant communication. In his research, he connected a lie detector to a plant. In his initial experiment, he threatened the plant by pretending he was about to burn one of its leaves; the device detected no change whatsoever. Driven by curiosity, Backster then proceeded to actually burn the leaf. What happened next was that the detector registered a reaction. This implied that the plant could sense whether a threat directed at it was real or merely a pretense. Ultimately, Backster concluded that plants are capable of thought.

Sauvin, a researcher specializing in plant sensitivity, developed a device connected to plants to measure the AC (alternating current) electrical potential within their energy fields. He soon discovered that plants react to joy and pleasure. Sauvin even adapted his device—using a potted Begonia—into a commercial product for lie detection. Plants possess remarkable capabilities; they are able to communicate with their surrounding environment. Therefore, let us treat our plants with care.

Sixth, treat nature gently.

In line with this recommendation, we are now familiar with what is termed "Good Agricultural Practices" (GAP). There are various definitions of GAP, and what is considered "good" depends on the standards applied; the guidelines issued by the FAO are frequently cited. GAP can vary by region, meaning it has a specific geographical context. Generally, GAP refers to a set of specific agricultural methods applied to achieve harmonious production—specifically, "any collection of specific methods, which when applied to agriculture, produces results that are in harmony with the values ​​of the proponents of those practices."

So, what distinguishes (conventional) agriculture from Good Agricultural Practices? GAP employs specific methods grounded in principles of harmony with key environmental and health values. This implies a more rigorous selection of technologies. GAP is implemented through integrated crop management, covering fertilizer use, irrigation, weed control, pest and disease management, and harvesting. It also applies various principles to production and post-production activities with the aim of producing healthy, safe food, while ensuring economic, social, and environmental sustainability.

Unlike traditional farming, which often involves excessive water use, GAP prioritizes water conservation and efficiency. Practices include minimizing water salinization, reducing the cultivation of water-intensive crops, scheduling irrigation based on actual plant needs, preventing water loss through drainage, avoiding fertilizer runoff, preserving wetland ecosystems, and providing water to plants in a natural manner. Similarly, regarding livestock, harsh treatment is prohibited, as is the use of antibiotics and hormones that disregard consumer health. GAP is implemented through sustainable agricultural methods such as Integrated Pest Management, Integrated Fertilizer Management, and conservation agriculture. There are four key principles of GAP: (1) production that is economically efficient (food security), safe (food safety), and nutritious (food quality); (2) sustainability and the enhancement of natural resources; (3) maintaining the viability of agricultural enterprises and contributing to sustainable livelihoods; and (4) aligning with the cultural and social demands of society.

GAP employs integrated crop management. Specifically regarding soil management, GAP advocates for the use of technologies that reduce erosion, the precise application of fertilizers (in terms of timing and dosage), the preservation of soil organic matter and soil structure, and the use of green manure.

GAP encompasses a broad scope within farming systems. It is implemented through sustainable agricultural methods, such as integrated pest management, integrated fertilizer management, and conservation agriculture. Sustainable agriculture serves as the guiding principle for GAP practices, with organic farming acting as a primary method. Various standards and guidelines for GAP implementation have been developed, varying by country and region. The United States implements Good Agricultural Practices—also referred to as Good Handling Practices—differently from FAO guidelines, as the U.S. approach focuses primarily on food safety. The guidelines they utilize, issued in 1998, are titled "Guide to Minimize Microbial Food Safety Hazards for Fresh Fruits and Vegetables."

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