https://globalone.org.uk/wp-content/uploads/2017/12/Islamic-Farming-Toolkit.pdf

Islamic Farming
A Toolkit for Conservation Agriculture
 By Dr Husna Ahmad OBE
2
Then let mankind look at his food
How We poured down water in torrents,
Then We broke open the Earth, splitting [it with sprouts],
And caused to grow within it grain,
And grapes and herbage,
And olives and palm trees,
And gardens of dense shrubbery,
And fruit and grass—
[As] enjoyment for you and your grazing livestock.
Surah `Abasa: 24-32
3
In the name of Allah, the most Compassionate,
the most Merciful. All praise is due to Allah the
Creator and Lord of the Worlds. Peace and
blessings be upon all the prophets of Allah, His
Last Messenger, Muhammad [SAS], his family
and the blessed companions.
The Alliance of Religions and Conservation
and Global One are delighted to present this
Manual to support Muslim farmers in Africa to
create sustainable livelihoods from the land.
Many people have supported the production
of this Manual. We would like to thank Martin
Palmer, Secretary General of ARC, Saif Ahmad
CEO of Islamic Help, Alison Hilliard, Deputy
Secretary General of ARC and Abdalla
Mohamed Kamwana , Vice Chairman of
Supreme Council of Kenyan Muslims for their
strategic direction.
Timothy Jones, Jessica McFarling, Halima Khan,
1DÀVD$EGXOODKDQG0RQLFDK1GXNXIURPWKH
GO team have contributed a lot of time and
effort to the production of this Manual.
Susie Weldon of ARC has been tremendous
in her efforts; she has been meticulous and
painstaking in ensuring the high quality of the
Manual. We would like to thank Sam Adams
of ARC for his wonderful insight and original
contribution to the practical elements of the
Manual.
Thanks to our media team in Global One
for their excellent design work, photos and
diagrams.
This Manual would not have been possible
ZLWKRXW WKHJHQHURXV ÀQDQFLDO VXSSRUWRI WKH
Government of Norway.
We would like to thank the Supreme Council
of Kenyan Muslims [SUPKEM]; particularly
Professor Abulgafur Al Busaidy National
Chairman SUPKEM and Sheikh Mohamed
Shebwana, National Director for Religious
Affairs SUPKEM and the Ethiopian Islamic Affairs
Supreme Council [EIASC] for their support and
generosity in providing the land for piloting the
project in their countries.
Finally thanks to the invaluable support and
wise comments of our Editorial Board.
Acknowledgements
EDITORIAL BOARD
Husna Ahmad
Pir Sultan Niazul Hassan
Susie Weldon
Sam Adams
Saif Ahmad
Abdalla Mohamed Kamwana
Sheikh Mohamed Shebwana
$EGXO+DÀ].HPDO
)HULG$EGXO+DÀ]
Sue Campbell
Halima Khan
3
4
1. Introductions
a. ARC .......................................................................................................5
b. Global One – Executive Summary ...................................................6
2. Section One: From our History
a. Introduction..........................................................................................8
b. Falah ...................................................................................................10
c. Islamic Farming Innovations.............................................................11
 i. Land Ownership and Labour Rights............................................14
 ii. Irrigation Methods.........................................................................16
 iii. Improved Farming Techniques ..................................................17
 iv. Introduction of New Crops.........................................................18
3. Section Two: From our Scriptures
a. Promises of Allah (swt) (Rizq)............................................................19
 i. Taqwa (God consciousness) .......................................................21
 ii. Tawakkul (reliance on Allah) ......................................................22
 iii. Salah (prayers) ............................................................................23
 iv. Tawba (repentance) .................................................................26
 v. Infaq Fisabillah (charity)..............................................................26
b. Yusuf: A Story of Successful Agricultural Management ...............27
4. Section Three: From our Farms
a. Introduction to technical information.............................................30
 i. Plan .................................................................................................31
 ii. Prepare..........................................................................................36
 iii. Plant ..............................................................................................39
 iv. Provide..........................................................................................42
 v. Protect...........................................................................................47
 vi. Produce........................................................................................51
b. Agroforestry........................................................................................54
c. Beekeeping........................................................................................56
5. Conclusion ................................................................................................ 57
Contents
5
Introduction: ARC
The Alliance of Religions and Conservation
is a UK-based charity founded by HRH Prince
Philip nearly 20 years ago to work with the
world’s major faiths to help them protect
the environment. In 2010, we began working
with faith groups in sub-Saharan Africa on
sustainable land and water management. As
a result, 27 Christian, Muslim and Hindu groups
in 11 countries launched long-term action
plans on the environment in Nairobi, Kenya, in
September 2012.
7KLVZDVWKHÀUVWWLPHWKDW$IULFDQIDLWKWUDGLWLRQV
had come together to announce major plans
to plant millions of trees, engage in widespread
community awareness raising, promote
sustainable agriculture and train their people
in environmentally friendly technologies such
as water harvesting and biogas digesters.
We already knew that our faith partners were
very keen to help their people grow more
food in ways that would not damage the
land for future generations. At our September
2012 meeting, our Muslim faith partners were
very interested in presentations about a
faith-based approach to farming based on
Christian teachings that is helping farmers to
increase crop yields and protect their land. It
uses practical techniques that are also known
as ‘conservation agriculture’.
Afterwards our Muslim partners asked us: “Why
isn’t there a faith-based approach to farming
for Muslim farmers?” It was a good question:
approximately 234 million people in subSaharan Africa are Muslim and many of them
are farmers. ARC decided to develop a
faith-based curriculum for farming based on
Islamic teachings and commissioned Global
One to work with Islamic clerics and scholars
to establish the theology underpinning this
approach.
This toolkit, Islamic Farming, is the result. The
practical farming techniques recommended
by Islamic Farming are based on conservation
agriculture practices that are widely
promoted across Africa by organisations such
as the United Nations’ Food and Agriculture
Organisation (FAO) as a form of climate smart
agriculture. However, the concept of the
six Ps – Plan, Prepare, Plant, Provide, Protect,
Produce – which lies at the heart of the Islamic
Farming curriculum, has been created by ARC
colleague Sam Adams and is unique to Islamic
Farming.
We are grateful to all those who have
contributed their hard work, counsel, insight
and vision to the development of Islamic
Farming. We humbly offer this faith-based
approach to agriculture to all Muslim farmers
seeking to live faithfully on this Earth, our shared
planet.
5
'HOHJDWHVDWWKHÀUVW,VODPLF)DUPLQJZRUNVKRSLQ.HQ\DVHHKRZ
water runs off bare soil but is absorbed by soil covered in mulch.
6
The agricultural crisis in Africa demands
a solution which aligns a faith based
approach with conservation agriculture. The
environmental movement has been active for
many decades but has not been able to make
inroads into the Muslim communities in Africa
because of the language of conservation. By
speaking to Muslims in the language of the
Quran and Sunnah this manual is unique as
WKH ÀUVW HYHUPDQXDO WREHSURPRWLQJD IDLWK
based approach to farming for Muslims.
The population of Africa is rising rapidly; it is
expected to more than double its current level
of one billion to 2.3 billion by 2050. This is both a
challenge and an opportunity for the people
and governments of the continent. Africa is a
young continent with a lot of energy; 50 per
cent of Africans are aged 19 or younger.
However, there is a need to feed all these
extra mouths and a growing population means
there is less land available to cultivate. This
presents a problem if we continue corrupting
and misusing the Earth.
As Muslims we are stewards appointed by Allah
[swt] to be guardians of the world He created.
It is our duty to safeguard this blessing, not to
exploit it.
This manual lays out the historical and
theological rationale for Islamic farming. The
history of Islam shows that Islamic farming is not
a new idea or concept but in fact one that has
been lost or forgotten to the Muslim world. The
manual outlines the concept of Rizq and the
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7KHÀYHSURPLVHVDUH
1. Taqwa (God consciousness)
2. Tawakkul (reliance on Allah)
3. Salah (prayers)
4. Tawba (repentance)
5. Infaq Fisabillah (charity)
It then goes onto the practical aspects
of conservation farming from an Islamic
perspective. This means it incorporates the
idea of rearing livestock and having beehives
on the farm land whilst growing a variety of
crops. It also brings in aspects of agroforestry.
The six Ps are set out in the manual – with the
Promises of Allah for one’s rizq [livelihood]
being the foundation of Islamic farming. The
6 Ps are Planning, Prepare, Plant, Provide,
Protect and Produce.
This manual is designed for Trainers to inspire
and train Muslim farmers on sustainable Islamic
agriculture; incorporating their Islamic duties
of stewardship of the land and practical
methods to increase their harvests InshAllah.
We have already begun piloting the manual
in practice on farms in Kenya and Ethiopia
through the Islamic Supreme Councils of these
two countries.
Executive Summary
6
7
INTRODUCTION
Section One: From our History
Islamic Farming is seeking to develop an Islamic
approach to sustainable agriculture that will in
the process restore the glory days of Islamic
agriculture, during the eighth century until the
12th century and beyond. The new agriculture
that followed in the wake of Islam was a result
of the synthesis of a number of new and old
elements, skilfully worked into a productive
and sustainable system, giving it a particular,
characteristic stamp.
Its legacy can be seen today in the
landscapes, gardens, crops, botanical diversity
and especially in the systems, terminology
and institutions relating to irrigation (such as
the celebrated Water Tribunals of Murcia
and Valencia, Spain). Examples of Islamic
agricultural practices can be found across the
Mediterranean world and were also transferred
by Spanish colonists to parts of South and
Central America, the south-western United
States, and even the Philippines.
There has been a resurgence of interest
in sustainable agriculture in recent years;
‘Rio+20’, the short name for the United Nations
Conference on Sustainable Development
which took place in Rio de Janeiro, Brazil, in
June 2012, pledged more than $513 billion to
build a sustainable future to overcome food
insecurity, poverty and inequality across the
world today. Many of these practices in the
form of sustainable agriculture have their roots
in the Islamic Agricultural Revolution and were
unfortunately until recently lost in the Muslim
world.
Why is a new faith-inspired approach to
agriculture needed today? The population of
Africa is rising rapidly; it is expected to more
than double its current level of one billion to 2.3
billion by 2050. This is both a challenge and an
opportunity for the people and governments
of the continent. Africa is a young continent
with a lot of energy; 50 per cent of Africans are
aged 19 or younger . Increasing urbanisation
is opening up new spheres for intellectual and
political engagement. However, there is a need
to feed all these extra mouths and a growing
population means there is less land available
to cultivate. This presents a problem if we
continue corrupting and misusing the Earth. As
Muslims we are stewards appointed by Allah to
be guardians of the world He created. It is our
duty to safeguard this blessing, not to exploit it.
Today, the important environmental agendas
that are the focus of international attention
are global food security, climate change
mitigation and protection of natural resources.
Every year 1.3 billion tonnes of food are wasted,
equivalent to the same amount produced in
the whole of sub-Saharan Africa. At the same
time, one in every seven people in the world go
to bed hungry and more than 20,000 children
XQGHUWKHDJHRIÀYHGLHGDLO\IURPKXQJHU
The depletion of our soil’s fertility is regarded as
one of the biggest obstacles to our agricultural
development. The soil’s productivity has been
decreasing across Africa for various reasons.
“It is he who created for you all that is in the
Earth.” Al Baqarah:29
Narrated Anas bin Malik: Allah’s Apostle (PBUH)
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 from it, but is
regarded as a charitable gift for him.”
Sahih Bukhari Vol.3 Book 39, No.513
8
These include:
‡ overgrazing and deforestation, which
has led to bare soil that increases water
evaporation and leads to increased erosion
of the nutrient-rich topsoil by both wind and
water.
‡ mono-cropping, which has resulted in
nutrients being mined from the soil which have
not been properly replenished.
‡ slash and burn practices, which have
caused the destruction of soils’ organic matter.
‡ Slash and burn practices, which have
caused the destruction of soils’ organic matter.
Subsistence farmers account for approximately
85% of the African population, and many of
them live undernourished and degraded lives.
These farmers produce yields that are well
below their family’s requirements and this, in
turn necessitates the importation of millions of
tonnes of grain every year. Therefore increasing
food production at the source may go some
way towards eliminating global food insecurity.
There are between 400 million to 500 million
small farms in the world and an increasing
number of experts believe that smallholder
farmers are the key agents of change in the
doubly green revolution . This toolkit, Islamic
Farming, is an initiative to encourage Muslim
citizens of Africa to understand that Allah has
given a solution to hunger and poverty; there is
JUHDWEHQHÀWWREHJDLQHGLIZHFDQVLPSO\WU\
to understand the Islamic message with regard
to agriculture.
Knowledge is the key to changing food
insecurity in Africa; understanding the how and
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gap in literature available today on farming
techniques by providing Muslim farmers with
the resources to increase their yields, using an
approach that is rooted in Muslim beliefs and
principles. Despite efforts to diversify the types
of crops grown, increase water availability and
other attempts to sustain farmers’ livelihoods,
there have been few initiatives to improve their
skills and understanding of the ground they
work and live on by engaging them on the
basis of their practices as Muslim farmers.
INTRODUCTION
“It is he who created for you all that is in the
Earth.” Al Baqarah:29
Narrated Anas bin Malik: Allah’s Apostle (PBUH)
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 from it, but is regarded
as a charitable gift for him.”
Sahih Bukhari Vol.3 Book 39, No.513
9
The verb form ‘falaha’ means:
‡ To cleave, split, cut, slit or crack.
‡ To furrow or plough ( the land),
to cultivate it; to till the ground ( the land).
‡ To unfold something in order to reveal
its intrinsic properties; to till and break open the
surface of the Earth and make its productivity
power active.

Meanings of the word falah:
‡ The attainment of that which one
desires or seeks, or that whereby one becomes
in a happy or good state.
‡ Striving to discover one’s hidden talents
and then using them to one’s best ability;
(whatever of noble and good hidden in us
must come out and whatever is in the form of
potentiality in human mind must be converted
into actuality) …. just like ploughing of land
and cultivation results in the actualisation of
the potentialities of a seed;
‡ Reaping the fruits of labour. Since the
result of ploughing and cultivation of crops
is its multiplication and abundance, the
word falah is used to mean success
and prosperity or the attainment of
that which one desires or seeks. It
also means ‘to thrive, prosper, be
successful, lucky, or happy’, the two
meanings being brought together
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quotation below.

Moreover, the word is sung out from
the minarets of every mosque throughout the
0XVOLP ZRUOG ÀYH WLPHV HDFK GD\ GXULQJ WKH
FDOO WRSUD\HU ² KD\\D ¶DOD ·O IDOœ ´&RPH WR
success, come to salvation.” Husbandry, wellbeing (in this world and the next) and worship
are thus inextricably linked in the Arabic
language. This toolkit is an attempt to highlight
WKH VLJQLÀFDQW OLQNVEHWZHHQKRZZHFDUH IRU
our land as farmers and our beliefs as Muslims
about our responsibility towards the world
Allah created for us. Faith and actions can go
hand in hand if we permit ourselves to open
our hearts to Allah’s divine message. We can
then truly become stewards of this planet and
protect the Earth for our children and future
generations.
FALAH
“Husbandry is the foundation of
civilisation – all sustenance derives from
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blessings that civilisation brings.”
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10
ISLAMIC FARMING INNOVATION
This section looks at the way in which the
Islamic agricultural revolution from the
eighth century led to the transformation
of agricultural practices in large parts of
the world, including the Middle East and
North Africa. The message that came to the
Arabian peninsula in the seventh century
was the book of Allah, the Holy Qur’an, which
was revealed to the seal of the Prophets,
the Prophet Muhammad (pbuh). Both
the Qur’an and the hadith of the Prophet
Muhammad (pbuh) refer to agriculture and
Allah’s bounties to mankind. In all accounts
there is an emphasis on sustainable use
of natural capital, i.e. producing land.
Traditions of haram and hima, an Arabic
term meaning ‘protected place’, and early
urban planning were expressions of strong
social obligations to stay within carrying
capacity of the land and to preserve the
natural environment as an obligation of
Islamic or ‘stewardship’.
With the migration of the Prophet and
his companions to Madina, the practical
aspects of agriculture started to
develop. Prophet Muhammad
(pbuh) surveyed the natural
resources in the region: the
wadis (riverbeds); the rich,
black volcanic soil; the high
rangelands – and decreed that
they be preserved and set aside
DVDKLPD :HFDQÀQGVLPLODU
examples in the world today
where areas are protected as
national trusts and heritage
sites. With the spread of Islam
came the dawn of the Islamic
Agricultural Revolution in the
eighth century.
Such advancement of
Muslim farming was owed to
the adaptation of agrarian
techniques to local needs, and to “a
VSHFWDFXODU FXOWXUDO XQLRQ RI VFLHQWLÀF
knowledge from the past and the present,
from the Near East, the Maghreb, and
Andalusia. A culmination subtler than a
simple accumulation of techniques, it has
been an enduring ecological success,
proven by the course of human history”.
11
Kisumu Ebukoola
Muslim agronomists of this period approached
agriculture as the art of balancing four basic
‘elements’ – soil, water, air, and manure/
compost – corresponding to earth, water, air
DQG ÀUH LQ WKH KXPRXUDO  V\VWHP 7KHVH IRXU
elements are always in dynamic relationship,
so that a change in one affects all the others.
The number four has important symbolism in
Islam and represents the supreme concept
of unity. It is associated with the perfection
RI 3DUDGLVH DQG WKH IRXU ULYHUV WKDW ÁRZ ZLWK
water, milk, wine and honey.
Agricultural innovation in the early Islamic
world can be summarised thus: “Foremost was
the introduction, acclimatisation and further
diffusion of new food crops, mainly fruit trees,
grains and vegetables, but also plants used
IRU ÀEUHV FRQGLPHQWV EHYHUDJHV PHGLFLQHV
narcotics, poisons, dyes, perfumes, cosmetics,
WLPEHUDQG IRGGHU DVZHOODVJDUGHQ ÁRZHUV
and ornamental plants. At the same time, a
IHUWLOH LQWHOOHFWXDO FOLPDWH RI VFLHQWLÀF HQTXLU\
and experimentation among botanists and
agronomists, and the propensity of traditional
husbandmen everywhere to select for local
conditions, produced a profusion of cultivars of
the old and new crops (as well as new breeds
of livestock).”
FOUR KEY AREAS
We will discuss the four key areas of development
that played a vital role in making the Islamic
Agricultural Revolution a success.
These were:
1. Islamic rules on land ownership and la
 bour rights
2. Irrigation methods
3. Improved farming techniques and a
  VFLHQWLÀFDSSURDFKWRIDUPLQJ
4. Introduction of new crops.
These developments were positively affected
by changes in other areas of the economy,
such as growth of trade and the money
economy.
12
Elaborating on the Islamic agricultural
revolution, the picture that emerges is that of
DODUJH XQLÀHGUHJLRQ ZKLFKIRUDORQJSHULRG
of time amounting to more than four centuries,
was unusually receptive to all that was new. It
was also unusually able to diffuse novelties: both
to effect the initial transfer, which introduced
an element into a region, and to carry out the
secondary diffusion, which changed rarities
into commonplaces. Attitudes, social structure,
LQVWLWXWLRQV LQIUDVWUXFWXUH VFLHQWLÀF SURJUHVV
technological inventions and economic
development all played a part in the making of
this medium of diffusion. Agriculture, as well as
other spheres of the economy and many areas
of social life, were touched by this capacity to
absorb and to transmit …
An important development in Islamic
DJULFXOWXUHWRRNURRWDQGÁRXULVKHGLQWKHIRUP
of an Arabic literary genre which portrayed
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7KH%RRNVRI)LOœKD DJULFXOWXUH ZHUHZULWWHQ
in different parts of the Muslim world – the
Maghreb, Andalusia, Egypt, Iraq, Persia and
Yemen. They are scattered in hundreds of
manuscripts in libraries across the world, and
have only recently been rediscovered. The
Books of Filaha are a combination of things:
they combine instruction on husbandry,
DJURQRP\DQGERWDQ\ZLWK VFLHQWLÀF WKRXJKW
and theoretical discourse.
What is particularly interesting in today’s
context is the fact that the system described by
the Muslim agronomists has much in common
with the various methods of alternative
farming practised today under such names
as sustainable agriculture, organic farming,
permaculture, biodynamic farming, holistic
agriculture, low-input farming, ecological
farming, and regenerative agriculture, which
all have sustainability as their ultimate goal:
the ability to farm productively in perpetuity,
without depletion of natural resources or harm
to the environment and without compromising
the needs of future generations. In this light, we
VKRXOGDSSURDFKWKH%RRNVRI)LOœKDQRWVLPSO\
as valuable historical sources but as beacons
of good practice that present a viable model
for the future of farming.
13
Street market, Ghana
1. Islamic rules on land ownership and labour rights
In the 21st century land is considered to be in
short supply while at the same time demand
for food, livestock and biofuels is growing,
driven by population growth, changing diets
and increasing food and oil prices. In an effort
to ensure national food and energy security,
some countries over the past decade have
been buying land in other countries on which
to grow crops and livestock a phenomenon
known as ‘land grabbing’ . The World Bank
has estimated that around 45 million hectares
of land has been purchased since 2008, with
62 countries involved in the ‘grabbing’ in
41 countries across every continent except
Antarctica.
Land grabbing is also associated with an
appropriation of freshwater resources. Land
grabs have hit the headlines and received
strong criticism when large-scale land
investments have proven to be inequitable and
unsustainable. Problems include the reduction
in natural resource access for local land users,
displacement of local inhabitants without
compensation and without the creation of
job opportunities or consideration for the
environment. Indeed, in many places land
that was a natural landscape or dominated
by smallholder farming is transformed to largescale commercial farming.
In Ethiopia residents are said to have been
moved to new villages lacking adequate food
and water resources in order to make way for
the lease of land to foreign investors. Where
100% rights over natural resources such as
water are part of the deal, both environmental
sustainability and the livelihoods of local land
users are negatively impacted. This has been
seen in Sudan where land deals around the
Blue Nile have affected water users further
downstream.
Between the eighth and 12th centuries, the
Islamic rules and land ownership and labour
rights created big incentives to engage in
agriculture. There are a number of hadith of
the Prophet Muhammad (pbuh) which relate
to land ownership and the importance of
equitable distribution of yields from agricultural
production. During the Islamic Agricultural
Revolution, Islamic precepts and customary
laws ensured that farming was conducted more
IDLUO\DQGPRUHHIIHFWLYHO\ )RUWKHÀUVWWLPHLQ
many places, any individual – man or woman
– had the right to own, buy, sell, mortgage and
inherit land, and most importantly, farm it as he
or she liked.
Relatively low rates of taxation, where they
H[LVWHGDWDOO ZHUHSDLGDVDÀ[HGSURSRUWLRQ
of output, freeing farmers from uncertain taxes.
Large estates, which had come to dominate
everywhere and monopolise agriculture, were
often broken down into smaller ownerships, or
at least had to compete with smaller farms and
individual peasant smallholdings. The lands
around cities were given over to small market
gardens and orchards. Serfdom and slavery
were virtually absent from the countryside in
the early Islamic world; instead, the legal and
actual condition of the overwhelming majority
of those who worked on the land was one of
freedom.
Africa today has complex governance
procedures for land ownership and
management, and women, who comprise
70% of Africa’s farmers , often struggle to
acquire land because of customary laws. Lack
of protection of land rights, poor administration
and unequal distribution of power are some of
the reasons why only 10% of Africa’s rural land is
registered and how on average, across Africa,
the governments own and manage 97% of
forestland in comparison to 36.1% government
ownership in Latin America and 67.8% in Asia.
There are positive examples from across the
world that prove that an increase in land
rights directly results in a reduction in poverty.
In 1978, China saw the largest reduction in
poverty in history by removing collective farms
and issuing long-term leases to confer land
rights on households; this resulted in incredible
agricultural growth that transformed rural
China.
Narrated ’Aisha: The Prophet said, “He who cultivates land that does not belong to anybody is more
rightful (to own it).” Urwa said, “Umar gave the same verdict in his Caliphate.”
 - Volume 3, Book 39, Number 524
14
Some countries in Africa have taken steps
to improve land security. For example, in
2004 Uganda released a Land Amendment
Act that gave women equal ownership and
HVWDEOLVKHG 'LVWULFW /DQG 2IÀFHV WR SURYLGH
technical services to communities in land rights.
Narrated ’Amr: I said to Tawus, “I wish you
would give up mukhabara (share-cropping),
for the people say that the Prophet forbade it.”
On that Tawus replied, “O ’Amr! I give the land
to share-croppers and help them. No doubt;
the most learned man, namely Ibn ’Abbas told
me that the Prophet had not forbidden it but
VDLG ´,W LVPRUH EHQHÀFLDO IRU RQH WR JLYH KLV
land free to one’s brother than to charge him
DÀ[HGUHQWDO µ Volume 3, Book 39, Number 522
1DUUDWHG5DÀ·ELQ.KDGLM :HZRUNHGRQIDUPV
more than anybody else in Medina. We used to
UHQWWKHODQGDWWKH\LHOGRIVSHFLÀFGHOLPLWHG
portion of it to be given to the landlord.
Sometimes the vegetation of that portion
was affected by blights, etc, while the rest
remained safe and vice versa, so the Prophet
forbade this practice. At that time gold or
silver were not used (for renting the land).
If they provided the seeds, they would get
so-and-so much. Al-Hasan said, “There is no
harm if the land belongs to one but both spend
on it and the yield is divided between them.”
Az-Zuhri had the same opinion. Al-Hasan said,
“There is no harm if cotton is picked on the
condition of having half the yield.” Ibrahim, Ibn
Siain, ’Ata’, Al-Hakam, Az-Zuhri and Qatada
said, “There is no harm in giving the yarn to the
weaver to weave into cloth on the basis that
one-third or one-fourth (or any other portion)
of the cloth is given to the weaver for his
labour.” Ma’am said, “There is no harm in hiring
DQLPDOV IRU D GHÀQLWH À[HG SHULRG RQ WKH
basis that one-third or one-fourth of the
products carried by the animals is
given to the owner of the animals.”
- Sahih al Bukhari Volume 3, Book 39, Number 520
“The example of those who spend their wealth in the way of Allah is
like a seed [of grain] which grows seven spikes; in each spike is a
hundred grains. And Allah multiplies [His reward] for whom He wills.
And Allah is all-Encompassing and Knowing.” - Al-Baqara: 261
15
From Andalusia to the Far East and from the
Sudan to Afghanistan, irrigation remained
central, and the basis of all agriculture. With the
spread of Islam the Muslims inherited ancient
systems of irrigation that were in an advanced
state of decay. Muslim communities repaired
them and constructed new ones. They devised
new techniques to catch, channel, store and
lift the water, and ingeniously combined
these with existing devices. Irrigation became
cheap, transforming lands that were previously
impossible or uneconomic to irrigate with as
many as four harvests annually. Damming
of rivers to provide households and mills with
power, and for irrigation, was also widespread.
The Muslims also captured rainwater in trenches
on the sides of hills or as it ran down mountain
gorges or into valleys; surface water was taken
from springs, brooks, rivers and oases, while
underground water was tapped by creating
new springs, or digging wells.
Water, such a precious commodity, was
managed according to stringent rules. Any
waste of the resource was banned, and the
most severe economy enforced. Several
techniques for preserving water were used
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parts of the Middle East and North Africa. It is a
water-management system used to provide a
reliable supply of water to human settlements
and for irrigation in hot, arid and semi-arid
climates.
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vertical shafts, connected by gently sloping
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LQ D PDQQHU WKDW HIÀFLHQWO\ GHOLYHUV ODUJH
quantities of water to the surface without
need for pumping. The water drains relying
on gravity, with the destination lower than the
source, which is typically an upland aquifer.
4DQœWVDOORZZDWHUWREHWUDQVSRUWHGRYHUORQJ
distances in hot, dry climates without losing
a large proportion of the water to seepage
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into an underground distribution network of
smaller canals located below ground to avoid
contamination. In some cases water from a
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resistant to natural disasters such as earthquakes
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war. Furthermore, it is almost insensitive to the
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only gradual variations from wet to dry years.
lations of laws on water were dealt with by
a court whose judges were chosen by the
farmers themselves. This court, named The
Tribunal of the Waters, sat on Thursdays at the
door of the principal mosque. Ten centuries
later, the same tribunal still sits in Valencia, but
at the door of the cathedral. The clepsydra or
water clock (an ancient device for measuring
WLPHE\ WKHÁRZRIZDWHURUPHUFXU\ WKURXJK
a small aperture) was used by farmers to
determine the duration of water use for every
user in the area. This clepsydra regulated with
precision, night and day, the amount going to
each farmer, timed by the minute, throughout
the year, and taking into account seasonal
variations. Each farmer was informed of the
timing of his turn, and required to take the
necessary action to ensure effective supply
to his plot. The noria was a water-lifting device
that had revolutionary consequences upon
agricultural productivity. Being relatively
inexpensive to build and simple to maintain,
the noria enabled the development of large
areas that were intensively irrigated.
The new Islamic institutions and legal
frameworks for the equitable distribution and
management of water, and the undoubted
skill of the irrigators themselves, transformed
the agricultural landscape. All disputes and
violations of laws on water were dealt with
by a court whose judges were chosen by the
farmers themselves. This court, named The
Tribunal of the Waters, sat on Thursdays at the
door of the principal mosque. Ten centuries
later, the same tribunal still sits in Valencia, but
at the door of the cathedral.
“It is He who sends down rain from the sky; from it
is drink and from it is foliage in which you pasture
[animals].” An-Nahl: 10
2. Irrigation Methods
16
The new Islamic institutions and legal
frameworks for the equitable distribution and
management of water, and the undoubted
skill of the irrigators themselves, transformed
the agricultural landscape. All disputes and
violations of laws on water were dealt with
by a court whose judges were chosen by the
farmers themselves. This court, named The
Tribunal of the Waters, sat on Thursdays at the
door of the principal mosque. Ten centuries
later, the same tribunal still sits in Valencia, but
at the door of the cathedral.
The adoption of a
VFLHQWLÀF DSSURDFK
to farming during the
Islamic Agricultural
Revolution enabled
the Muslims to
improve farming
techniques derived
from the collection and
collation of information
throughout the whole
of the known world
in that time. Farming
almanacs were
produced in every
corner of the Muslim
world detailing where,
when and how to plant
and grow various crops.
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in farming is knowledge of the land/soil … and
whoever does not have this understanding
lacks the basic principles, and in relation to
farming deserves to be treated as ignorant.”
And he gave the example of how repeatedly
sowing beet on saline land will reduce, and
then eliminate, all salinity from the soil, leaving
LWLQÀQHFRQGLWLRQ IUHHIURPDOOGHIHFWV
Soil rehabilitation was constantly cared for,
and preserving the deep beds of cropped
land from erosion was “the golden rule of
ecology”, and “subject to laws of scrupulous
careful ecology”.
The need for a sustainable agricultural project
in Africa, like the one prescribed by Islamic
Farming, is demonstrated by the state of
environmental conditions. Most notably by
the recent severe drought and consequent
food emergency that resulted in a full-blown
humanitarian emergency across all of the
Horn of Africa that reached its peak in 2011.
Large parts of Africa are arid and semi-arid,
characterised by poor soil quality and chronic
water shortage. The severe drought has
made these conditions deadly for the local
population. Rehabilitation is now a priority.
The return of organic matter to the land to
restore lost fertility lies at the heart of traditional
Muslim agriculture. A variety of fertilisers
were used according to a well-advanced
methodology while a maximum amount of
moisture in the soil was preserved. The Books
RI )LOœKD GHYRWH PXFK DWWHQWLRQ WR WKH
preparation and application of all types of
special manures, composts, soil conditioners,
mulches and dressings, each tailored to the soil
and the crop to be grown. Also, the growing
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livestock rearing and crop rotation were vital
elements of Muslim agriculture.
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17
7KH LQÁX[ RI QHZ FURSV DQG SODQWV PDQ\ RI
which came from India, South-East Asia and
Central Africa, was only made possible by the
XQSUHFHGHQWHG XQLÀFDWLRQ RI D ODUJH SDUW RI
the Old World under Islam, which facilitated
long-distance travel by merchants, diplomats,
scholars and pilgrims, and unleashed the free
movement of peoples from very different
climates and agricultural traditions – Indians,
Malays, Persians, Yemenis, Africans, Berbers
DQG 6\ULDQV DPRQJ RWKHUV 7KLV KXPDQ ÁRZ
and cultural exchange facilitated not only the
diffusion of crops and plants but the knowhow to grow them … The Muslim agronomists
introduced a diversity of new crops including
sugar cane, rice, citrus fruit, apricots, cotton,
artichokes, aubergines and saffron. This great
diversity not only provided a varied and
balanced diet for both humans and livestock
and supplied most of the medicines and
many raw materials for clothing and industrial
processes, but also ensured food security
throughout the year. This was achieved by
spreading risk in times of unseasonal weather
and other unforeseen events, when at least
some crops would be likely to succeed. Close
attention was given to the keeping of bees,
which not only provided honey but ensured
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4. Introduction of new crops
“He causes to grow for you thereby the crops, olives, palm
trees, grapevines, and from all the fruits. Indeed in that is a
sign for a people who give thought.” - An-Nahl: 11
18
Section Two: From Our Scriptures
“And there is no creature on Earth but that upon
Allah is its provision, and He knows its place of
dwelling and place of storage. All is in a clear
register.” - Hud: 6
PROMISES OF ALLAH (RIZQ)
Islam places the highest emphasis on ethical
values in all aspects of human life. In Islam,
ethics governs all aspects of life.
“You are the best nation produced [as an
example] for mankind. You enjoin what is right
and forbid what is wrong and believe in Allah”
Imran: 110
7KLV VHFWLRQ UHÁHFWV RQ ZK\ WKHUH LV VR PXFK
inequality in the world and why Africa,
with such a vast natural resources and
land, has not lifted itself out of poverty.
The Qur’an ic verse below reminds us
that we are temporarily on this Earth and
if we want to achieve Paradise we must
metaphorically sow our seeds in this life so
our spiritual rizq can grow through our actions
on Earth. Your rizq will not come to you if
you do not work for it. That is the essential
difference between hiba — a gift — and rizq.
Your rizq is written for you but in order for you
to unlock the door, you need to work as if your
rizq depended on how hard you try, but in your
heart, you know that nothing will come to you
except what Allah (swt) has written for you.
Islamic farming wishes to remind people that
every person is sent to this Earth with their rizq
assigned at their birth and on top of that,
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means they are to be provided with the
necessities of life, so all aspects of a person’s
subsistence and livelihood fall under the
GHÀQLWLRQ RI UL]T LQFOXGLQJ EXW QRW UHVWULFWHG
to, wealth, status, business and children.
“Whoever desires the harvest of the
Hereafter - We increase for him in his
harvest. And whoever desires the harvest of this
world - We give him thereof, but there is not for
him in the Hereafter any share.”
Ash-Shura: 20
19
Section Two: From Our Scriptures
7KHÀYHSURPLVHVDUH
1. Taqwa (God consciousness)
2. Tawakkul (reliance on Allah)
3. Salah (prayers)
4. Tawba (repentance)
5. Infaq Fisabillah (charity)
One of the beautiful names of Allah
(swt) is Ar Razzaq meaning, in short:
‡ The Provider, The Providence,
The Supplier, The Bestower of
Sustenance.
‡ The One who creates all
means of nourishment and
subsistence. The One who is the giver
RIDOOWKLQJVEHQHÀFLDO ERWKSK\VLFDO
and spiritual. The One who provides
everything that is needed.
‡ The One who causes the
means of sub sistence to come. The
One who bestows all means of support and growth, for the body, the mind and
the spiritual life.
It may be easy for someone to believe that
Allah (swt) does not provide. “Where is the rizq
of the poverty-stricken populations living in
Africa?” Yet we need to understand that
there are consequences for our actions. Allah
(swt) reminds us that if we do not rule with
justice then there will be corruption on Earth.
Overusing resources, abusing human
beings and hoarding wealth are things that are
despised in our religion and Allah (swt) warns
us severely against them. We cannot blame
Allah (swt) when we have created man-made
systems which go precisely against the way
Allah (swt) has ordered us to live. If we want
to see poverty alleviation in Africa and
sustainable food production we need to
remember that our intentions and actions need
to be aligned to Allah’s commands. Islamic
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faith in Allah and strive through hard work and
diligence to cultivate our lands in a
sustainable and equitable manner.
[More precisely], is He [not best] who
created the heavens and the earth and sent
down for you rain from the sky, causing to grow
thereby gardens of joyful beauty which you
could not [otherwise] have grown the trees
thereof? Is there a deity with Allah ? [No], but
they are a people who ascribe equals [to Him].
Is He [not best] who made the earth a stable
ground and placed within it rivers and made for
LWÀUPO\ VHWPRXQWDLQVDQGSODFHGEHWZHHQ WKH
two seas a barrier? Is there a deity with Allah ?
[No], but most of them do not know.
Surah An-Naml: 60-64
20
Taqwa (Arabic: WDTZœ WDTZi ´SLHW\µ LVWKH,VODPLFWHUPWKDWGHQRWHV*RG FRQVFLRXVQHVV
PLQGIXOQHVVDQGSLHW\DVDQHWKLFDOEDVHIRUWKH0XVOLPFRPPXQLW\ WDTZDSOD\VDVLJQLÀFDQWUROHLQ
one’s relationship to Allah by reminding us of His great power and knowledge. According to Tafsir
ibn Kathir, the root meaning of taqwa is to avoid what one dislikes. It was reported that Umar bin
Khattab asked Ubay ibn Kaab about taqwa. Ubay said, “Have you ever walked on a path that
has thorns on it?” Umar said, “Yes.” Ubay asked, “What did you do then?” to which Umar replied,
“I rolled up my sleeves and struggled.” Ubay said, “That is taqwa, to protect oneself from sin through
life’s dangerous journey so that one can successfully complete the journey unscathed by sin.”
$OODKFRQQHFWVKDYLQJWDTZDZLWKWKHSURYLVLRQRIUL]TLQWKHIROORZLQJYHUVH
“And upon Allah rely, if you should be believers.” All-Ma`idah: 23
“The believers are only those who, when Allah is mentioned, their hearts become fearful, and
when His verses are recited to them, it increases them in faith; and upon their Lord they rely”
Al-Anfaal: 2
 “And whoever fears Allah - He will make for him a way out And will provide for him from where
he does not expect.”At- Talaq: 2-3
In this relation, the Lord of the universe says: “O you who have believed, fear Allah . And let every
soul look to what it has put forth for tomorrow - and fear Allah . Indeed, Allah is Acquainted with
what you do.” Al- Hashr: 18
On benevolence and doing good, Allah says: “… But if you do good and fear Allah - then indeed
Allah is ever, with what you do, Acquainted.” An-Nisa: 128
Is He [not best] who responds to the desperate
one when he calls upon Him and removes evil
and makes you inheritors of the Earth? Is there a
deity with Allah? Little do you remember.
Is He [not best] who guides you through the darknesses of the land and sea and who sends the
winds as good tidings before His mercy? Is there
a deity with Allah? High is Allah above whatever
they associate with Him.
Is He [not best] who begins creation and then
repeats it and who provides for you from
the heaven and Earth? Is there a deity with
Allah? Say, “Produce your proof, if you should be
truthful.
1. Taqwa (God consciousness)
21
When Muslims talk about the future we always use the word inshallah, meaning “If God wills”,
which denotes that what will happen is out of our control and is down to the discretion of Allah;
only he knows what will happen.
In many parts of Africa people practice ancient forms or witchcraft and ancestral worship, For
example, witch doctors and wizards are found in many villages and are consulted at all critical
stages of life including birth, sickness, adolescence, circumcision, weddings and funerals. The
witchdoctors are also brought in to pray over the land so that it will produce a bumper harvest.
+HUHWKH\SHUIRUPULWXDOVLQFOXGLQJVDFULÀFLQJFKLFNHQV VSULQNOLQJDQLPDOEORRG VSUHDGLQJERQHV
spreading potions and the placing of animal skulls on corner posts.
7KHSUDFWLFHRIDQFHVWUDOZRUVKLSLV WKHKRQRXULQJRIRQH·VGHDGDQFHVWRUV WKURXJKVDFULÀFHV
rites and ceremonial oaths. Similarly, in East-Asian cultures the practice of worshipping nature,
including rocks and trees, is prevalent because people believe that everything important to life
has a sacred spirit. In Japan, these are called Kami. The spirits can be corrupted by evil spirits, so
DFWVRISXULÀFDWLRQDQGSUD\HUDUHRIIHUHGWRWKH.DPLWRDYRLGDQJHUHGEDFNODVK
Throughout the history of the world, human beings have faced natural disasters, war, fear and
the unknown; lack of understanding causes people to grasp for control and performs acts that
have little reasoning or evidence to prove successful. But, as Muslims, we put our dependency
on God and therefore our actions are out of devotion, praise and trust, in contrast to what some
may consider these days as ‘superstition’.
´$QGZKRHYHUUHOLHVXSRQ$OODK²WKHQ+HLVVXIÀFLHQWIRUKLP ,QGHHG $OODKZLOODFFRPSOLVK+LV
purpose. Allah has already set for everything a [decreed] extent.” At-Talaq: 3
To a Muslim, Allah is the Almighty, Creator and Sustainer of the universe, Who is similar to
nothing and nothing is comparable to Him. The Prophet Muhammad (pbuh) was asked by his
contemporaries about Allah; the answer came directly from God Himself in the form of a short
chapter of the Qur’an, which is considered the essence of the unity or the motto of monotheism.
This is chapter 112 which reads:
“Say, “He is Allah , [who is] One, Allah , the Eternal RefugeHe neither begets nor is born, Nor is
there to Him any equivalent.” Al-Ikhlas: 1-4
“And your Lord is the Free of need, the possessor of mercy. If He wills, he can do away with
you and give succession after you to whomever He wills, just as He produced you from the
descendants of another people.” Al-An’am: 133
2. Tawakkul (reliance on Allah)
Making compost- Islamic Farming, Kenya
22
6DODK SHUIRUPLQJWKHGDLO\SUD\HUV LVWKHVHFRQGSLOODURI,VODP 3HUIRUPLQJVDODKÀYHWLPHVDGD\
is mandatory for every able and mature Muslim; and can be performed either individually or in
congregation.
“The believing men and believing women are allies of one another. They enjoin what is right and
forbid what is wrong and establish prayer and give zakah and obey Allah and His Messenger.
Those - Allah will have mercy upon them. Indeed, Allah is Exalted in Might and Wise.” At- Tawbah:
71
“They arise from [their] beds; they supplicate their Lord in fear and aspiration, and from what We
have provided them, they spend.” As-Sajdah: 16
“And establish prayer and give zakah and bow with those who bow [in worship and obedience].”
Al- Baqarah: 43
Prayer helps to purify a person when he or she sins. A person who performs his daily prayers
FDQEHDVSXUHDVWKHSHUVRQZKRWDNHVDEDWKÀYHWLPHVDGD\LQDULYHUDVPHQWLRQHGE\WKH
Prophet Muhammad (pbuh) in the following hadith: Abu Hurairah (May Allah be pleased with
him) reported: I heard the Messenger of Allah (pbuh) saying, “Say, if there were a river at the
GRRURIRQHRI\RXLQZKLFKKHWDNHVDEDWKÀYHWLPHVDGD\ ZRXOGDQ\VRLOLQJUHPDLQRQKLP"·µ
7KH\UHSOLHG ´1RVRLOLQJZRXOGEHOHIWRQKLP µ+H SEXK VDLG ´7KDWLVWKHÀYH REOLJDWRU\ 6DODK
(prayers). Allah obliterates all sins as a result of performing them.” Al-Bukhari and Muslim
7KLVKDGLWKWHOOVXVDERXWWKHPHULWDQGEHQHÀWVRIWKHSHUIRUPDQFHRIWKHSUHVFULEHGÀYHGDLO\
6DODK DVLWZLOOFOHDQWKHKXPDQVRXODQGSXULÀHVPDQ·VKHDUWDQGSHUIRUPLQJWKHPZLOOZDVKRII
one’s sins.
According to the Qur’anic statements all creatures on Earth and in Heaven remember and praise
Allah (Isra, 17/44). They are in a state of prayer in their own language and form of expression.
Salah in this context is the embodiment of all forms of prayers performed by these creatures.
“And establish prayer and give zakah, and whatever good you put forward for yourselves - you
ZLOOÀQGLWZLWK$OODK ,QGHHG $OODKRIZKDW\RXGR LV6HHLQJ µ$O %DTDUDK
“And enjoin prayer upon your family [and people] and be steadfast therein. We ask you not for
provision; We provide for you, and the [best] outcome is for [those of] righteousness.”
Surah Taha: 132
3. Salah (prayers)
23
Planting a tree seedling Tanzania


“And said, ‘Ask forgiveness of your Lord. Indeed, He is ever a Perpetual Forgiver. He will send [rain
from] the sky upon you in [continuing] showers. And give you increase in wealth and children and
provide for you gardens and provide for you rivers.” Surah Nuh: 10-12
One of the things that prevents our rizq from reaching us is our sins. But some may say that many
seemingly sinful people appear to receive rizq, so is there even a correlation? Yet if that is all we
VHH WKHQZHDUHEHLQJVXSHUÀFLDO 7KH\PD\KDYH UHFHLYHG WKHLUPDWHULDO UL]T EXW$OODK VZW
may deny them their spiritual rizq. And this is far worse. This is especially so when the bounty we
have been given is used in illegitimate ways.
“Do they not know that it is Allah who accepts repentance from His servants and receives
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“But when He tries him and restricts his provision, he says, “My Lord has humiliated me.” Al- Fajr: 16
Allah (swt) tests us with our rizq and can withhold it if He so wishes. Repentance is a path that the
believing Muslim can take to increase his rizq. “Or who is it that could provide for you if He
ZLWKKHOG+LVSURYLVLRQ"%XWWKH\KDYHSHUVLVWHGLQLQVROHQFHDQGDYHUVLRQ µ$O 0XON
It’s no secret that when spending or giving charity in the path of Allah, Allah (swt) according to
His boundless mercy gives back many times more.
´:KRLVLWWKDWZRXOGORDQ$OODKDJRRGO\ORDQVR+HPD\PXOWLSO\LWIRUKLPPDQ\WLPHVRYHU"µ
Al- Baqarah: 245
“Whoever comes [on the Day of Judgement] with a good deed will have ten times the like
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“They ask you, [O Muhammad], what they should spend. Say, “Whatever you spend of good is
[to be] for parents and relatives and orphans and the needy and the traveler. And whatever you
do of good - indeed, Allah is Knowing of it.” Al- Baqarah: 215
“O you who have believed, do not invalidate your charities with reminders or injury as does one
who spends his wealth [only] to be seen by the people and does not believe in Allah and the Last
Day. His example is like that of a [large] smooth stone upon which is dust and is hit by a downpour
that leaves it bare. They are unable [to keep] anything of what they have earned. And Allah
does not guide the disbelieving people.” Al- Baqarah: 264
“And whatever you spend of expenditures or make of vows - indeed, Allah knows of it. And for
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“Those who spend their wealth [in Allah ‘s way] by night and by day, secretly and publicly - they
will have their reward with their Lord. And no fear will there be concerning them, nor will they
grieve.” Al- Baqarah: 274
“Indeed, the men who practice charity and the women who practice charity and [they who]
have loaned Allah a goodly loan - it will be multiplied for them, and they will have a noble
reward.” Al Hadid: 18
“And spend [in the way of Allah ] from what We have provided you before death approaches
one of you and he says, “My Lord, if only You would delay me for a brief term so I would give
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4. Tawba (repentance)
5. Infaq Fisabillah (charity)
26
The full story of the Prophet Yusuf (AS) in
the Qur’an (12) is a beautiful example of
succeeding despite all the odds. In this
section we are interested in the wonderful
management skills that Prophet Yusuf (AS)
used to combat drought and starvation
for the people of Egypt. Prophet Yusuf (AS)
endures many trials but eventually succeeds. The
surah clearly demonstrates the Islamic concept
of ‘Iman bil Ghaib’ (belief in the unseen), as
well as forward planning, precision timing and
minimal wastage.
The Tafsir Ibn Kathir explains the story of the
Prophet Yusuf (AS) and the Pharoah’s dream
in Surah Yusuf of the Holy Qur’an (12:43-50).
The King of Egypt had a dream that Allah the
Exalted made a reason for Yusuf’s release
from prison, with his honour and reputation
preserved. When the king had this dream,
he was astonished and fearful and sought its
interpretation. He gathered the priests,
the chiefs of his state and the princes and
told them what he had seen in a dream,
asking them to interpret it for him. They
did not know its interpretation and as an
excuse they said, had your dream been a
vision rather than a mixed up false dream,
we would not have known its interpretation.
The man who was saved from the two,
who were Yusuf’s companions in prison,
remembered. Shaytan plotted to make
him forget the request of Yusuf, to
mention his story to the king. Now, years later, he
remembered after forgetfulness and said
to the king and his entourage, “I will tell you
who can interpret this dream, it is Yusuf who
is in prison.” So they sent him, and he said to
Yusuf, “O Yusuf, the man of truth! Explain to
us” and mentioned the king’s dream to him.
This is when Yusuf, peace be upon him, told
the interpretation of the dream, without
criticising the man for forgetting his request that
he had made to him. Neither did he make a
precondition that he be released before
explaining the meaning. Rather, he said, “For
seven consecutive years, you shall sow as
usual, you will receive the usual amount of
rain and fertility for seven consecutive years.”
He interpreted the cows to be years, because
cows till the lands that produce fruits and
vegetables, which represent the green
ears of corn in the dream. He next
recommended what they should do
during these fertile years, and that the harvest
which you reap you shall leave it in the ears,
all, except a little of it which you may eat.
YUSUF – A Story of Successful Agricultural Management
He said, “Whatever you harvest during those
seven fertile years, leave it in the ears so as to
preserve it better. This will help the harvest stay
healthy longer, except the amount that you
need to eat, which should not be substantial.”
27
And [subsequently] the king said, “Indeed,
I have seen [in a dream] seven fat cows
being eaten by seven [that were] lean,
and seven green spikes [of grain] and
others [that were] dry. O eminent ones, explain
to me my vision, if you should interpret visions.
They said, “[It is but] a mixture of false dreams, and
we are not learned in the interpretation of dreams.”
[He said], “Joseph, O man of truth, explain to
us about seven fat cows eaten by seven [that
were] lean, and seven green spikes [of grain]
and others [that were] dry - that I may return to
the people; perhaps they will know [about you].”
7KHQ ZLOO FRPH DIWHU WKDW VHYHQ GLIÀFXOW >\HDUV@
which will consume what you saved for them,
except a little from which you will store.
[Joseph] said, “Appoint me over the storehouses
of the land. Indeed, I will be a knowing guardian.”
But the one who was freed and remembered
after a time said, “I will inform you of its interpretation, so send me forth.”
[Joseph] said, “You will plant for seven years
consecutively; and what you harvest leave in
its spikes, except a little from which you will eat.
Then will come after that a year in which
the people will be given rain and in
which they will press [olives and grapes].”
28
He said, “Whatever you harvest during those
seven fertile years, leave it in the ears so as to
preserve it better. This will help the harvest stay
healthy longer, except the amount that you
need to eat, which should not be substantial.
“Stay away from extravagance, so that you
use what remains of the harvest during the
seven years of drought that will follow the
seven fertile years.” This was represented by the
seven lean cows that eat the seven fat cows.
During the seven years of drought, they will
eat from the harvest they collected during
the seven fertile years, as represented
by the dry ears of corn in the dream.
Yusuf told them that during these years, the
remaining ears will not produce anything and
whatever they try to plant, will not produce any
harvest, so he said, which will devour what you
have laid by in advance for them, all except a
little of that which you have guarded stored. He
delivered the good news to them that after the
consecutive years of drought, there will come
a fertile year, during which people will receive
rain and the land will produce in abundance.
The people will then press wine and oil as usual.
Section Three: From our Farms
PLAN
1. Know your farm
2. Know your soil
3. On time
PREPARE
4. Minimum tillage
5. Dig planting holes
PLANT
3ODQWVHHGVDIWHUÀUVWUDLQ
7. Have a high quality of work
8. Rotate/plant with diversity
PROVIDE
9. Ongoing maintenance and care
10. Increase soil fertility
PROTECT
11. Manage pests naturally
12. Apply thick mulch
13. Remove all weeds
PRODUCE
14. Do not burn
15. Minimise wastage
29
In this section, we look at the practical details
of planting crops in ways that recognises that
we are no more than servants of Allah and
merely stewards of His creation. These methods
are part of an approach to agriculture called
‘Conservation Agriculture’ and have been
widely adopted by various organizations
including the United Nation’s Food and
Agriculture Organisation (FAO). Farming in this
way is designed to have minimal environmental
impact, while increasing yields and therefore
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Islamic Farming suggests that farmers follow
six steps in their plant production activities.
The six steps are circular – that is, the sixth step
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overlaps across the six steps so this is meant to
be a guide of farming principles rather than a
precise formula. It is important and unique to
Islamic Farming that at the heart of the six steps
is the Promises of Allah. These promises are the
foundation that the technical information sits
on.
Introduction To Technical Information
30
To plan effectively, we need to know our land.
Farmers in the Islamic world have often kept
special books called almanacs where they
planned and recorded their farming activities.
Islamic Farming suggests you get a special book
where you can write down observations of your
farm and write your plan. No one knows your
lands as well as you do. Here are some questions
to ask that will help to know and understand
your farm – record the answers in your book.
Maize
Vegetables
w
N
E
Direction of
Summer wind Direction of
winter wind
Home
buildings
Fence
Water source
Daily movement
of sun
Road
Size and Shape of Land
Q. Do you know how much land is available?
It is a good idea to measure the land and to draw
a map. If you don’t have a measuring rope, even
rough measurements will help e.g. number of
paces from one corner of the land to the other.
Q. What shape is the land? What are other
features of the land? Draw a map of your land
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trees, water source, roads, paths and so on.
Once your map has been created, have a look
at how much land is available for planting, and
how much needs to be kept for animals and
humans to live. How much cannot be farmed
because of bad soil, rivers and other factors?
Slope
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the direction water travels when it is raining.
This can also be marked on your map – so that
you know where the wettest parts of the land
are and the direction that water travels. This
information can help you place a water tank
and irrigation system in the correct position.
Soil
Q. What type of soil do you have? See below for
information on soil testing. The type of soil you
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plant. It is important in Islamic Farming that we
consider our soil type as part of our farm planning.
Context
Q. What are your neighbours growing? You can
learn from their experiences e.g. what crops
are successful in your area and what crops fail?
Q. What natural features are on your land? For
example, are there lots of trees that make shade
and stop some plants growing? Or are there
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Is there a river or dam that can provide water?
31
Climate
Q. What climate does your land have? When
does the rain come? Do you have frost? These
are very important factors for planning your farm
Q. Are there strong winds? How can
you protect your crops from the wind?
Q. Will your plants get enough sun
(minimum of 5 hours per day for most
vegetables)? Are there any areas that have
more shade e.g. from trees or buildings?
Security
Q. Do you need fencing to protect the land?
Do you need to protect your land from
animals so that they do not eat your crops?
Access and Water
Q. Is the farm close to your house? Do the
plants have access to water in case of
drought? Can you save water from your roof
or your bath and use it on some of the crops?
Q. How long does it take to get your
crops to a market? How will you do this?
Materials
Q. What natural materials are available on
your farm? Do you have a source of wood,
rock, grass, water and so on? Using these
materials will save you buying new materials
Q. What other materials will you need
and how much will these materials cost?
Tools
Q. What tools do you have? Do you need to
buy tools? How much do they cost? Can you
share tools with neighbours and split the cost?
Purchasing
Q. How much money do you need to buy
seeds and tools? Do you need to borrow
money? Who are you going to borrow money
IURPDQGFDQ\RXÀQGLQWHUHVW IUHHORDQV"7KLV
is important to consider in your plan. Perhaps
you need to phase your planting over a
few months so you can spread the costs.
Q. Where will you get seeds and
tools? Are these the best prices?
Q. Do you know how many seeds you need?
Work this out using your map and the number of
planting holes you will be digging (see step 2).
Sales
Q. Will you sell your crops? How much can you
sell them for? Where will you sell them? Think
about this carefully as it will show how much
SURÀW\RXFDQPDNH
Q. How are you going to record your income
and expenditure? Consider getting a separate
notebook for your farm expenses.
Crop rotation
Q. Have you considered rotating your crops?
It is a good idea to do this. In Islamic Farming,
we recommend crop rotation as it increases
biodiversity, increases soil fertility, and helps
with pest control.
Timing
Q. Do you have a schedule for when to start
SUHSDULQJ \RXU ÀHOGV ZKHQ WR VWDUW SODQWLQJ
when to anticipate harvesting? In Islamic
Farming, we recommend having a schedule
with these details planned. Plan your year,
month by month, spreading the work across the
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where you might have less energy available,
for example Ramadan.
Structures
Q. Do you need to prepare special structures
for your plants? Climbing plants such as beans
and tomatoes need a structure to climb on to.
This can be natural such as a maize stalk or old
branches from a tree. Some farmers build a
trellis with wood and wire.
In some parts of your farm you may need to
irrigate young or thirsty plants. You can catch
rainwater from the roofs of your buildings. You
can pump water from a river or dam. Think how
you can do this with little work and little money.
32
As part of planning and knowing our land, we
should learn what type of soil we have. Soil holds
the nutrients that plants eat, so the healthier the
soil the healthier the crops and the healthier we
are. In step 4 we will explore how to improve
the soil health. Here, in the Planning stage, we
will look at understanding our soil. We begin
with looking at the four types of soil. As we look
at this, think about what type of soil is on your
land:
1. Sand large particles, lots of drain
age, lots of air, good for root crops.
2. Clay – small particles, limited drainage,
QRDLU HDV\WRÁRRG &KDOOHQJLQJIRUPRVW
vegetables.
3. Silt – medium particles, can form a hard
crust.
4. Loam – the best soil for plants to grow. A
mixture of sand, silt and clay. Holds water, but
DOORZV VXIÀFLHQW GUDLQDJH )XOO RI PRLVWXUH DLU
and nutrients.
Group exercises
The questions and instructions below offer a
method that incorporates your knowledge into
new techniques that will make your farm more
productive, sustainable and treats the land with
the respect Allah’s creation deserves. Here are
some exercises to learn more about your farm
and your soil.
Exercise One: Soil knowledge from direct
observation
Direct observation is a good way to know your
soil. This involves digging a few holes across
your farm. For a thorough knowledge of the soil,
GLJÀYHKROHVDFURVVHDFKDFUH :KHQWKHKROH
is dug, make sure that one side is a ‘clean’ cut
– a sheer vertical edge that clearly shows the
various soil varieties. Then take note of these
various indicators:
1. Soil structure and texture. Soil with a
crumbly structure, like well-made bread, and
soft texture is well aerated and the plant roots
are able to penetrate easily.
2. Soil depth. Deep soil allows the plant
roots to grow both wide and deep and access
more nutrients to support good growth.
3. Soil colour. Soils rich in organic matter
are darker in colour and more fertile than similar
soils that are low in organic matter.
4. Soil water. Plant nutrients are taken up
along with water from the soil. Therefore soil
with enough water can easily supply nutrients
to plants. Cropland with a high level of soil
water will support strong plant-life.
Exercise Two: Soil knowledge of pH
Soil acidity is measured on a scale of 1-14, a
pH level between 6 and 7.5 (slightly acidic) is
best for growing most crops. This is because
at this level phosphorus in the soil is able to
absorb water and be taken up by the plant
roots. Phosphorus is essential for all plants and is
responsible for helping the plant bloom and for
fruit development.
You can buy a chemical soil pH testing kit. If it is
not possible to buy a kit try a simple alternative,
using vinegar:
1. Scoop some soil into a container. Then
pour in some vinegar, if the soil bubbles and
À]]HVLWVDONDOLQH
2. If there’s no reaction, scoop a fresh soil
sample into a second container. Add a halfcup of water and mix. Then add half a cup of
EDNLQJ VRGD ,I WKH VRLO EXEEOHV DQG À]]HV LW LV
highly acidic.
33
KEY MESSAGE 2: KNOW YOUR SOIL
In Islamic Farming, we do things on time. There
is order in creation, for example, we know that
the sun rises every morning and sets every
evening. We know the lunar cycle,
created by Allah, is always 29.5 days. Allah’s
ways are on time, and we should follow this.
As farmers, there should always be a time
of planning before we plant. Likewise, there
should be an appropriate time for preparing
WKH ÀHOGV D WLPH IRU SODQWLQJ D WLPH IRU
weeding, a time for watering, a time for eating
or selling, and a time for resting. Remember
this as you write your farm plan and schedule.
It is critical that our farms have clear plans
before any work is carried out. We need to plan
how to build our farms, what the farm needs,
what our roles are, and we need to plan for both
VXFFHVVDQGIRUGLIÀFXOWLHV 6RPHWLPHVLWZLOOIHHO
frustrating to take time to plan. You probably
just want to start planting! However, the more
time you take to plan and the more detailed
your plan is, the easier the farming will be.
Livestock focus
It is equally important to carefully plan your
livestock activities. Many crop farmers have
not considered animal production. Islamic
Farming recommends an integrated approach,
where farmers have both plants and livestock
activities. There are several reasons for keeping
animals on your farm in addition to your crops:
‡ Farm animals provide nutritious
food in the form of meat, milk and eggs,
thus contributing to a balanced and
nutritious diet for the farm family.
‡ Animals provide useful products that
can be sold to manufacturing industries
such as horns, bones, hides and skins,
giving extra income.
‡ $QLPDOVDUHDVRXUFHRIÀQDQFLDO
security and investment: in urgent cases
they can be sold to raise money.
‡ Oxen, donkeys and horses provide
draught power for farm activities and
transport.
‡ Sheep and goats can be used to graze
on range lands that are not suitable for soil
cultivation.
‡ Animals provide manure that is rich in
nutrients and makes a highly valuable
natural fertiliser.
‡ On a farm that produces crops,
animals can feed on crop remains and
other waste products from harvesting, and
thus contribute to recycling nutrients within
the farm to feed the soil.
The Qur’an encourages us to keep livestock:
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proofs for those who possess intelligence.’
Surah Taha- Ayat: 54
‘Have they not seen that we created for them,
with our own hands, livestock that they own?
And we subdued them for them; some they
ride, and some they eat. They derive other
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they not be appreciative?’ Surah Yasin: 71-73
Many of the questions asked for plant
production can also be applied to animal
production. These include:
Context
Q. What animals are your neighbours keeping?
You can learn from their experiences, for
example, what breeds are successful in your
area?
Q. What natural features are on your land? Are
there lots of trees that make shade and provide
QDWXUDO VKHOWHU" 2U DUH WKHUH LQVXIÀFLHQW WUHHV
and you need to plant more? Is there a river or
dam that can provide water for the animals?
Q. Do you need to build shelters?
Climate
Q. What climate does your land have? When
does the rain come? Do you have frost? These
are very important factors for planning your
farm and keeping your animals healthy.
Q. Are there strong winds? How can you protect
your animals from the wind?
Security
Q. Do you need fencing to protect the land?
Do you need to protect your land from animals
so that they do not eat your crops?
34
KEY MESSAGE 3: ON TIME
Access and Water
Q. Is it close to your house? Do the animals
have access to water in case of drought? Can
you catch water from your roof and use it for
the animals?
Q. How long does it take to get your animals to
a market? How will you do this?
Purchasing
Q. Where will you get your stock? Are these the
best prices?
Q. How much money do you need to buy
animals and their feed and medicine? Do you
need to borrow money? Who are you going to
ERUURZPRQH\ IURPDQGFDQ \RXÀQG LQWHUHVW
free loans?
Sales
Q. Will you sell your animals and animal
products? How much can you sell them for?
Where will you sell them? Think about this
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can make.
Q. How are you going to record your income
and expenditure? Consider getting a separate
notebook for your farm expenses.
Timing
Q. Do you have a schedule for when to start
breeding, weaning, and so on? How often will
you check the animal health? Plan a calendar
so you know what to expect each month.
‘Eat and raise your livestock. These are
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intelligence.’ Surah Taha- Ayat: 54
35
KEY MESSAGE 4: MINIMUM TILLAGE
After creating your plan, it is important to
prepare everything you need before the
planting begins. This might be obvious, but it
is easy to forget some items that are needed.
Planning and preparing properly will make sure
the work is easier. If you have everything you need
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Tools And Equipment
Make sure you have all the tools you need
to run your farm. To practice Islamic Farming,
you will need a hoe, compost or manure,
seed, measuring cups, measuring sticks, and a
terrene rope (string with markers such as
bottle tops). You will probably also need a
spade, fork and hand tools. Keep a check list of
your tools in the farm almanac. And remember
to clean your tools – this helps stop the spread
of diseases and also makes the tools last longer.
Remove Weeds And Rocks
As part of your initial preparation, remove all
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part of Islamic Farming and will be looked at
in more detail in step 5. For rocks and stones,
anything larger than your thumbnail should be
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help with drainage.
What makes Islamic Farming so powerful in
terms of sustaining higher yields is the emphasis
on minimum tillage. This is radically different from
traditional farming methods that use a plough
to till the Earth. Minimum tillage, also know as
‘zero tillage’ aims to minimise soil disturbance.
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be summarised as:
1. Improves soil structure
2. Improves soil water holding capacity
3. Improves soil biology and therefore fertility
4. Reduces erosion
5. Reduces effort in the long run
6. Reduces cost – Input costs halved &
tractor costs reduced by one third
 7. Roots and organisms bind soil & prevent
slumping downwards & across the slope
(prevents large scale erosion).
When land has not been tilled for many years,
the biological and microbial organisms that
live in the soil – from insects and creatures such
as earthworms, fungi and bacteria – do the
work of breaking down organic matter and
incorporating it into the soil. This increases
soil fertility, leading to healthier plants, and
improves its structure, enables moisture to be
better absorbed.
That’s why in Islamic Farming we do not
practice mechanical tillage; instead, we aim
to minimise disturbance to the soil by digging
precise holes at exactly the place where we will
plant the seed. The FAO estimates that farmers
can save between 30% and 40% of their time
by not tilling the soil. In Islamic Farming, the time
saved on tilling is spent digging the planting holes.
In Islamic Farming, we recommend using
a system of ‘planting holes’, where each
hole contains the right amount of nutrients
to feed the plants that will grow from that
hole. This minimises soil disturbance and can
increase yields dramatically. It is a better
way to care for Allah’s creation as well as
enjoying better yields and more nutritious food.
KEY MESSAGE 5: DIG PLANTING HOLES
36
The pictures below illustrate how hole planting
works. Here is a step-by-step guide to the method.
Follow these three steps:
1. Layout and digging of holes
a. Prepare to dig holes along the contour
(across the slope). This is so that surface
water enters holes and feeds the plants.
b. Prepare your terrene (spacing) rope for
the right crop. For maize – spacing is 60cm
along the row and 75cm between rows.
The spaces can be marked with paint or
bottle tops attached to the rope as markers.
c. Dig each hole at the position of each
marker along the rope.
d. The holes should be the width of the hoe and the
depth of the hole (approximately 30x30x30cm).
e. Make sure the soil goes down the slope, forming
a mound that will act like a dam wall after rains.
2. Add manure or compost
a. In the bottom of each hole, apply
approximately one tin of animal manure or two
tins of well-rotted compost.
b. Spread the manure evenly across the base
of the hole.
c. If you have acidic soils, also add lime to the
hole to help decrease acidity.
3. Cover and wait
a. Cover the manure and lime with a little soil,
making sure that the required seed planting
depth remains (this is 5cm for maize).
b. 1RZ ZDLW XQWLO WKH ÀUVW SURSHU UDLQIDOO
After these three steps, the hole digging
preparation is complete. You can now rest and
wait for the rains, or carry on with other work
on the farm such as gathering mulch for step 4.
37
Livestock focus:
Preparing your livestock includes
VHOHFWLQJ KHDOWK\ DQLPDOV WKDW ZLOO EHQHÀW
the farm and provide a good return on your
investment. Be careful to select the right
animals for your land. You should not have
more animals than the land can support.
Farmers should rear and breed only animals
they can manage well. Native animal breeds
are usually best as they are adapted to local
conditions, easier to manage and increase the
chance of successful breeding. Animals that
are not suited to local conditions can be at high
risk of diseases and poorer productive value.
Choose animals that look healthy and alert.
Important factors to look for include clean
and healthy skin and hair. Avoid animals
that have a lot of dung caught in the hair or
feathers at their backside. The eyes should
be open and alert, not heavy and sleepy.
Look for good muscle growth and avoid thin
weak animals. Also check the feet of animals
– avoid animals with infected feet. Healthy
animals will give you better service for a
longer time and they are worth paying more for.
To save money, it is a good idea to
breed your own animals. Islamic Farming
suggests breeding your own replacements.
This is responsible stewardship of Allah’s
creation. When you are selecting animals
to breed from, spend time considering
whether the animal has the following features.
The animal:
‡ Can cope well with your farm
environment.
‡ Has fewer problems with illnesses and
parasites than others.
‡ Has good feeding behaviour, including
the fodder from your farm.
‡ Does not lose a lot of weight during the
dry season or during phases of high
production.
‡ Does not get easily nervous or stressed.
Rules for breeding
‡ Use healthy animals that
produce well using locally produced feed.
‡ Animals should mate naturally.
‡ Select breeding males carefully. Males
not suitable for breeding need to be
slaughtered, sold or castrated.
‡ Exchange breeding males regularly to
avoid inbreeding. In general, avoid animals
mating with their own offspring. (Inbreeding
makes it more likely that an animal will
inherit undesirable genes and traits.)
‡:KHQDUWLÀFLDOO\LQVHPLQDWLQJFDWWOH
choose semen from bulls of adapted
breeds with good health traits and with
complete health information available.
38
The hard work of preparing the ground is now over. The planting is actually quite easy and it is
also very exciting and fun. Soon food will be growing everywhere! Here are instructions on how to
plant into the holes.
The approach of Islamic Farming is to delay
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That means that all your holes should be dug
before the rains come. Then, within two days of
the rain, plant your seeds.
Here is an example step by step guide for
planting maize, sorghum and soybeans:
1. Plant 3 seeds in each hole for maize and 1
for sorghum and soybeans.
2. Plant seeds in straight lines across the row,
with roughly equal distances apart from each
other.
3. Depth:
a. Maize seeds should be planted at
approximately 5cm deep. This is roughly the
length of a matchbox.
b. Sorghum and soybean seeds should be
planted at approximately 2cm deep. This is
roughly the thickness (height) of a matchbox.
4. After placing seeds in the hole, carefully
cover with soil and pat down gently (the back
of the hoe is a good tool for this). Make sure no
grass or vegetation is on top of the seeds – the
seeds should be covered by soil only.
5. Level the surrounding surface.
6. Apply mulch. See step 4 for more on this.
KEY MESSAGE 6: PLANT SEEDS AFTER FIRST RAIN
By following the hole digging instructions for
maize, each hectare of land should have
22,000 holes. After thinning maize to two
plants per hole, farmers can expect growth of
44,000 plants/ha. Maize might have an average
of 2 cobs per plant, so yield estimates should
be for 88,000 maize cobs per hectare. Use
this information to help anticipate yield, food
supply, and potential income through sales.
Maize Yields
39
An important message of Islamic Farming is
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order and glory of Allah’s creation. We can do
this by having a high quality of work at every
stage of farming. When we prepare our holes,
they should be in beautiful straight lines. They
should all be the same depth and width, and
have the appearance of neatness and order.
Likewise, when planting, we should be diligent
in planting the right number of seeds in
each hole, in a straight line, equally spaced.
Covering each hole neatly will make our
farms look neat and tidy. After planting, our
farms should continue to be beautiful and
ordered – we do this by removing all weeds,
ensuring a thick mulch cover, and keeping
the farm tidy by packing away tools safely.
In Islamic Farming we suggest rotating what
crops are planted each season. This makes
sure that no single nutrient in the ground
is used up, ensuring increased soil fertility.
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families as we eat a broader range of crops.
Furthermore, rotating our crops is hugely
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Changing the crop breaks the cycle of
infections and pests. An example of this is
rotating tomatoes with carrots helps
to stop the pest known as Tomato Fly.
Legumes are one of the most important crops
to include in your rotation plan. Legumes are
a family of crops that increase soil fertility by
capturing nitrogen in the air and depositing it in
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and cheap way to increase soil fertility. Legumes
include beans, peas, soybeans, and groundnuts.
In Islamic Farming we recommend always
growing legumes in a portion of your farm. For
example, have 1/3 of your farm as legumes each
season, and after harvest, plant your main crop
where the legumes were. For example, you may
have 1/3 as beans and 2/3 of the farm as maize.
For vegetables, Islamic Farming recommends
the following system of rotation, using three
families of plants:
1. Roots – carrots, turnip, potatoes etc.
We eat the root. They grow underground and
use relatively few nutrients.
2. Shoots – spinach, lettuce, cabbage. We eat
the shoot (leaves). These plants are in the middle
category, with medium height and using more
nutrients than roots but fewer nutrients than fruits.
3. Fruits – tomato, pumpkin, peppers etc. We eat
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colourful ‘fruit’ and require the most nutrients.
40
With this framework in mind, we should
design our vegetable rotation carefully. It is
important to follow high-nutrient demanding
vegetables with less-demanding vegetables.
In short, follow these steps:
‡ replace roots with either shoots or fruits.
‡ replace shoots with either roots or fruits.
‡ replace fruits with roots only.
Companion (friendship) planting
Another aspect of vegetable planting is an
approach called ‘companion planting’. Like
humans, some plants are friends and others are
enemies. Your planting plan should mix plants
that are friends. This form of ‘intercropping’ has
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a. (QKDQFHV ÁDYRXU ² FHUWDLQ ¶IULHQGV· FDQ
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plants more popular at the market.
b. 6SUHDGLQJULVN²GLYHUVLÀFDWLRQRIYHJHWDEOHV
spreads the risk in case of damage from pests
or drought.
c. Height management – different heights can
EHQHÀW WKH IDUPE\SURYLGLQJJURXQGFRYHU D
natural climbing trellis, and shade for shadeloving varieties.
d. 1LWURJHQÀ[LQJ ² OHJXPHV EHDQV SHDV DV
described above.
e. Positive hosting – some plants attract
EHQHÀFLDO LQVHFWV VXFK DV ODG\ELUGV DQG
centipedes. These insects eat the pests that
attack other plants.
f. Pest control – other plants repels pests
naturally, usually because they have a strong
smell.
g. Shelter – some plants are good friends as
they provide a windbreak.
h. Trap cropping – these plants are placed on
the outside of the vegetable area. They attract
pests to them, so that the pests do not go to the
vegetables.
i. Pattern disruption – diversity of friends will
confuse pests. Pests like to go for easy targets
that all have the same look, smell, height etc.
j. Disease prevention – rotating crops stops the
build-up of soil diseases and pests.
Islamic Farming recommends planting different
crops between your main crops. Choose
EHQHÀFLDO ¶IULHQGV· RU FRPSDQLRQV WKDW ZLOO
KDYHDEHQHÀFLDOLPSDFWRQ\RXUPDLQFURS
Here are some popular examples:
The South American ‘Three Nations’
This is a three-crop intercropping system
common in South America. It works very well for
maize farmers. Farmers should plant their maize
seeds into the holes as described above. After
the maize stalk has appeared from the ground,
farmers should plant two bean seeds alongside
each hole (not in the hole). The beans will
grow and use the maize stalks as a trellis. At the
same time as planting the bean seeds, farmers
should also plant a cucurbit (pumpkin/squash/
butternut) seed. This can be planted as one
seed between four maize holes. The cucurbit
family of plants have large leaves that will
cover the ground, providing shade and a living
mulch. The tall maize plants will provide shade
to the cucurbit leaves that suffer in too much
sun.
Other examples
‡ Cabbage is friends with aromatic herbs,
bush beans, beets, celery, marigold, nasturtium,
onions, and potato. Note, it is does not like to
be planted close to strawberries and tomatoes.
‡ Maize is friends with beans, cucumber,
geranium, melons, peas, potato, pumpkin,
VTXDVK DQG VXQÁRZHU ,W GRHV QRW OLNH WR EH
planted with celery or tomato.
‡ Potatoes are friends with beans, cabbage,
eggplant, lettuce, maize, marigold, and onion.
Do not plant with cucumber, pumpkin, radish,
VXQÁRZHU VTXDVK RUWRPDWR
‡ Pumpkin and Squash can be planted with
beans, maize, mint, nasturtium, and onion. Do
not plant with potatoes.
‡ Tomatoes grow well with basil, carrot, celery,
garlic, onions, marigold, mint, nasturtium, and
peas. It does not grow well with cabbage,
maize, or potato.
41
It is critically important to provide nutrients to
our crops, making sure they have enough food
to grow strong and healthy. Remember that
pests look for weak plants, so when providing
nutrients to our crops we are also limiting pest
damage.
Like humans, baby plants require more help and
care. As they grow older they are stronger and
able to survive with less care. This is important to
remember as you look after your plants – give
more attention to the plants when they are
young.
When the plants have started to appear from
the ground, there are some further steps to take
in Islamic Farming. With maize, all three seeds
may germinate and you will have three young
shoots sticking out of the ground. Remove the
weakest shoot. This is called thinning. If there
are three equally-healthy shoots, remove the
middle of the three.
:HQHHGWRWKLQRXUPDL]HÀHOGVWRDQDYHUDJH
of two plants per hole. That means if only
one seed germinates, then keep three shoots
growing in the adjacent hole.
Later in the growing period, when the plants
are knee height, Islamic Farming recommends
that you ‘top dress’ with manure. This means
applying nutrients to the surface at each
planting hole. Note, it is important to have at
least 10cm distance from the stems, otherwise
the nutrients can burn the plants. Apply a tin of
manure or compost on the upside of the hole.
Later still, when the plants are about to tassle
(form the grass-like head), add another tin of
manure or compost.
7KHÀQDODFWLRQRIRQJRLQJPDLQWHQDQFHDQG
care is called ‘topping’. This is when the plants
are fully mature – you should break off the plant
above the cobs of maize. Place this broken part
RIWKHSODQWRQWKHÁRRUDVPXOFK 7KHSXUSRVH
of topping is to speed the process of drying and
maturing the maize cobs.
+DYLQJSODQWHGRXUÀHOGV LWLVLPSRUWDQWWKDWZH
keep a watchful eye on the healthy growth of
our plants. Islamic Farming requires constant
vigilance and stewardship throughout the
growing season. This again shows your taqwa and
tawakkul and presents beautiful healthy crops.
KEY MESSAGE 9: ONGOING MAINTENACE AND CARE
42
A critically important aspect of managing our
farms as an Islamic duty is to constantly increase
our soil fertility. The depletion of our soil’s fertility
is regarded as one of the biggest obstacles to
our agricultural development. Reasons for the
depletion include overgrazing, deforestation,
mono-cropping and slash and burn practices.
Islamic farming shows how to effectively
manage your soil’s fertility by considering the
interaction between each of the individual
components that impact upon it: water, pests,
weeds, crops and livestock. Fundamental
to this system of soil management is a belief
that Allah gave to us a green and fertile land
that has been corrupted by exploitation, poor
farming methods and the over-use of chemicals.
Islamic farming takes a long-term approach
to soil fertility. By following these principles,
your soil will get better every year. Each
season you can expect better harvests. Your
inputs will eventually get less and your yields
will get more. Better soil will hold more water
and nutrients to feed your plants. Here are
some methods for improving your soil health in
RUGHUWRSURYLGHVXIÀFLHQW IRRG IRU\RXUFURSV
Composting
This is very important for any farm. It is a way
to reuse your waste to make food for your
new plants. Compost is created as bacteria
break-down old plants and other materials,
converting them into nutrients that can be used
by the plants. This compost can then be placed
in each planting hole if no manure is available.
Compost is full of nutrients and microorganisms
that increase soil fertility. The microorganisms
also improve soil structure, thus improving
drainage, water retention, reducing the risk of
HURVLRQDQGÁRRGLQJ
Step by step guide to aerobic composting
1. Aerobic composting – is fast composting.
It needs lots of air and can be ready in 3 months.
Compare anaerobic composting, which is
slow. It does not need air and can be ready in
12 months or more.
2. Composting is like cooking food for your
crops. Like cooking human food, for compost
you also need a pot, a mixture of ingredients,
water, and heat.
3. The pot should be a container that lets
air into the compost, otherwise there won’t be
any heat. Suitable containers could be wire
frames or boxes made of old planks. The pot
should be placed in the shade, as it is important
that the pot does not dry out. A tall compost
‘pot’ is better than a wide one. Note – it is
possible to make compost without a pot.
4. Before ‘cooking’ you will need to
prepare a mixture of wet and dry ingredients.
5. Wet ingredients include fresh plants,
vegetables and kitchen scraps, fresh grass,
teabags, eggshells, seaweed, manure, and
other green waste such as leaves. These
ingredients are full of nitrogen.
6. Dry ingredients include dry grass, dry
leaves, small sticks, shredded newspaper or
cardboard. These ingredients are full of carbon.
 7. Do not include any meat or animal
products because it attracts rats. Do not
place alliums (any onion-family crops) or citrus
(orange peels, because too acidic). Do not put
in any plastic or glass, or any shiny/glossy paper.
Also, try and avoid any plants with seeds, e.g.
ROGWRPDWRHV JUDVVÁRZHUV HWF
8. To ‘cook’ the compost, we are going to
place the ingredients in layers, like making the
Italian pasta called lasagne!
a. Prepare the base of the pot by breaking/
loosening the ground with a spade.
b. 3ODFH WKH ÀUVW OD\HU ² WKLV VKRXOG EH D
loose pile of sticks and twigs, forming a frame
for the other ingredients to sit on, allowing air to
move underneath.
c. Place the second layer – this should be
dry and mainly brown ingredients
d. Place the third layer – this should be wet
and mainly green ingredients.
e. Now add some manure, which gives
the compost heat. Also add water to keep the
compost moist.
f. Keep adding layers of dry, wet, and
manure until all the ingredients are used
up, or your pot is full. Each layer should be
approximately 20cm deep. You are aiming for
50% wet and 50% dry when complete.
43
KEY MESSAGE 10: INCREASE SOIL FERTILITY
9. Now add a lid for your compost pot. This
could be wood or old carpet/blanket. The lid
keeps moisture in the compost pile as well as
stopping too much rain saturating the compost.
for your crops! It is starting to ‘cook’ and the
bacteria are breaking down the dry and wet
ingredients. These aerobic bacteria can work
very fast. You can tell if they are working if the
compost is hot. Place a stick into the compost
pile and leave for a minute. Take it out and feel
the temperature – it should be hot. If the stick
is cold, then the bacteria needs more air and
maybe water.
Add air to the compost by turning it over with
a fork. This is like ‘stirring’ porridge. When you
stir the compost, see how the green and brown
are becoming one dark colour. This is a good
sign. Add water when you stir if the compost
looks dry.
When the compost is all one colour and a soft
texture without a smell, it is ready to go on your
ÀHOGV 7KLV VKRXOG WDNH DSSUR[LPDWHO\ WKUHH WR
four months.
Islamic farming recommends a well-planned
composting system that has multiple compost
‘pots’ cooking at the same time. Depending on
the size of your farm and how many ingredients
are available, start a new compost ‘meal’
every two months. This means that you will have
six ‘meals’ a year for your crops and there will
always be two compost pots cooking at any
one time.
Manure and herbal teas
Give your plants a quick nutrient boost by
making ‘tea’ from manure or nutrient-rich herbs.
Take the manure ingredients and stew them in a
EDUUHORIZDWHUIRUWZRGD\V $Q\PDQXUHLVÀQH
although be cautious with horse and donkey
manure which are quite acidic. Herbal teas
can be made from comfrey, borage, nettles,
and seaweed. Use roughly 1kg of leaves to
10litres water, stew them for at least two weeks.
Livestock
Another way to increase soil fertility is to
LQWURGXFHOLYHVWRFNRQWRWKHÀHOGVDIWHUKDUYHVW
Animals are great producers of manure, which
is an excellent source of natural fertiliser for the
soil, and their bedding can also be added as a
soil improver and mulch. They will also help to
trample and break up the crop residue.
Commercial fertiliser
It is an important aspect of Islamic farming not
WRXVHDUWLÀFLDOFKHPLFDOLQSXWV :HGRQRWVHH
DUWLÀFLDOFKHPLFDOVLQFUHDWLRQ ,WLVWKHVHLQSXWV
that have corrupted the soils, often damaging
soil organisms and water. Instead, you can look
for commercial organic fertilisers such as seed
oil cakes, pelleted chicken manure, brewery
by-products, fruit peels, coffee and rice husks,
wood shavings and wood/charcoal ash.
Soil amendments for pH
If the pH level of your soil is overly alkaline
or acidic, it may be necessary to use soil
amendments such as agricultural lime or wood
ash. If it is alkaline add pine needles, or horse
and donkey manure.
“Eat [therefrom] and pasture your livestock.
Indeed, in that are signs for those of
intelligence.” Taha: 54
“He said, “This is a she-camel. For her is a
[time of] drink, and for you is a [time of] drink,
[each] on a known day. And do not touch
her with harm, lest you be seized by the
punishment of a terrible day.”
Ash- Shu-ara: 155-156
44
Livestock Focus
It is important that we look after the livestock
that Allah blesses us with. As we provide the
care and resources that our animals require,
we will be following Allah’s commands.
Food and Water
It is very important that our animals have the
right quantity and quality of food and water.
Animal feed does not need to be a major
expense and it is possible to produce most
of the animal feed you will need on your
farm. It is important to ensure that there is
enough land for animals to graze and enough
space to grow feed, including appropriately
storing feed so that it is available during the
dry season. Storing feed reduces costs and
ensures appropriate feeding during all seasons.
Islamic farming does not support the use
of growth promoters or hormones as feed
supplements. We believe this shows disrespect
to Allah’s creation.
Giving animals growth hormones, so that they
grow very fast, can cause pain and suffering
to animals. Instead, with appropriate living
conditions, planning and a good diet, your
livestock should be healthy and productive.
Fodder for ruminants can be produced from
grass or leguminous plants that are grown as
cover crops within perennial crops or on soil
erosion control bands, from hedges, shrubs and
shade and support trees. Crop residues are
an additional source of fodder. But the most
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usually by pasture grazing.
Good pasture management is important to
Islamic farming. When managing your livestock,
ensure that they do not overgraze. Move the
animals regularly to allow the plants to recover
and to avoid soil erosion. This is sustainable
pasture management and care for Allah’s
creation.
Shelter
As with food and water, we must provide
VXIÀFLHQW VKHOWHU IRU RXU DQLPDOV +RXVLQJ ZLOO
not be necessary for all animals on all farms.
If it is needed on your farm, then housing
should provide protection from predators,
heat, rain and theft and allow for as much
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not necessary, provide shade and shelter to
animals on the pasture.
In order to care for your animals in a way
that respects Allah’s creation, we advocate
keeping your animals in an environment where
they are offered the opportunity to perform their
natural behaviour and way of living. This shows
respect to your animal, keeps them healthy
and increases productivity and quality. All
animals were created with organs and features
that suit the environment in which they belong
and give each species individual attributes.
These distinct features were decided upon by
Allah and cannot be changed, and should be
respected. It is important, therefore, to provide
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For example, ruminants have a very special
digestive system enabling them to feed on
and metabolize great amounts of roughage.
In fact, if they don’t get enough roughage in
their diets, they become sick. Their limbs are
made for quite long walks, so it is important to
provide them with enough space to roam, or
else your animals are likely to suffer. The same
is true for horses and donkeys, whose limbs are
even more specialised. Their need to walk,
trot and gallop is even greater. It is, therefore,
important to understand the distinct features
of each species and provide an environment
appropriate to their needs.
“Eat [therefrom] and pasture your livestock. Indeed,
in that are signs for those of intelligence.” Taha: 54
“He said, “This is a she-camel. For her is a [time of]
drink, and for you is a [time of] drink, [each] on a
known day. And do not touch her with harm, lest you
be seized by the punishment of a terrible day.”
Ash- Shu-ara: 155-156
45
All animals need enough space – enough
“to stand up, lie down, turn around, groom
themselves and stretch their limbs” – as well as
access to daylight, shelter from harsh conditions
and food and water. Islamic farming supports
the concept of the Five Freedoms, developed
in the mid-1960s as being consistent with caring
for Allah’s creation:
1. Freedom from hunger and thirst – by
ready access to fresh water and a diet to
maintain full health and vigour.
2. Freedom from discomfort – by providing
an appropriate environment including shelter
and a comfortable resting area.
3. Freedom from pain, injury or disease – by
prevention or rapid diagnosis and treatment.
4. Freedom to express normal behaviour –
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and company of the animal’s own kind.
5. Freedom from fear and distress – by
ensuring conditions and treatment that avoid
mental suffering.
Overcrowding and unnatural living conditions
causes stress for animals and may also result
in the spread of disease. Therefore to prevent
disease and to treat animals with respect,
animals should be provided with adequate
space, fresh air and natural light, dry and
natural bedding material as well as clean water
and clean feeding troughs. The housing should
allow for easy removal of bedding material
and excrement (which, of course, should be
used for compost).
Finally, let us remember to provide care and
attention to our animals, by watching them
carefully. We should know where our animals
are and keep regular stock checks. Keep a
regular check of your animals’ health and
numbers, if they are pregnant or sick, and keep
this information in your farm’s almanac.
46
As mentioned above, the Islamic farming
approach requires constant monitoring and
care of our crops throughout the growing
period. Farming continues to be hard work
even after preparing and planting the crops.
This section focuses on how we can provide
protection to our crops.
Using the principles and examples that we see
occurring naturally in Allah’s creation, here are
some methods for natural protection and pest
control.
Unfortunately, the reality is that there will
always be pests looking for food on our farms.
Fortunately there is something we can do about
these pests, in fact, we believe Allah has given
us everything we need to manage our farms
DQGZHFDQÀQGLWIUHHO\LQQDWXUH
Islamic farming discourages the use of pesticides.
Pesticides hold the risk of contaminating and
poisoning during storage and application.
3HVWLFLGHV GHVWUR\ EHQHÀFLDO RUJDQLVPV DV
well as the pests. Even natural pesticides such
as pyrethrum, derris or tobacco, and oils can
KDYH QHJDWLYH HIIHFWV RQ EHQHÀFLDO LQVHFWV
3HVWLFLGHV FDQ DOVR ORVH HIÀFLHQF\ LI WKH
application of the substance is not regulated
and pests develop resistance. Pesticides also
can damage farmers’ health.
Instead of relying on pesticides we advocate
an approach that:
‡ Requires minimal extra cost.
‡ Is easy to prepare and apply.
‡ Is safe to handle.
‡ Is effective under local conditions.
‡ Has minimal or no negative effect on
 other organisms, on water, soil, air and
 agricultur al products.
This approach has been called Integrated Pest
Management (IPM) and farmers all around
the world are employing it. For us as Muslims, it
emphasises the value of all of Allah’s creation
and that killing and poisoning pests should be
a last resort. Before we learn how to get rid of
pests, we need to identify what type of pest we
have.
Identifying pests
Insect damage is easy to identify: leaves with
holes or missing parts are damage caused
by caterpillars or weevils; curled leaves are
the result of aphids sucking sap; damaged or
rotten fruit are common after being eaten by
ODUYDHRIIUXLWÁLHV ZLWKHULQJSODQWVFDQDOVREH
caused by larvae of noctuids or stem borer and
branches or trunks with holes may be the result
of an attack by wood-eating insects.
Mites are very small and cannot be seen with
the naked eye. When a plant is infested, both
the plant and leaves will turn a yellowish shade
of colour.
Nematodes are also very small and are not
easily observed by the naked eye. Nematodes
mostly attack plant roots, resulting in yellowish
plants that wither and die. They cause carrots
to form unusual shapes.
Mammals such as elephants, monkeys or voles,
and birds such as sparrows, starlings and crows
can damage crops.
Fungi cause the great majority of infectious
plant diseases. They are responsible for most
cases of spotting, cankering, blighting, wilting,
scabbing and rotting on different plant parts.
Fungi can cause parts of plants or the entire
plant to wither and die.
Bacterial infections result in the breakdown of
the cell walls of plants, so that the plant starts
to rot. Damaged plant tissue or the blocking of
water uptake causes early death of the plant,
and overgrowth of plant tissue causes tumours.
Viruses mostly cause leaves and other green
plant parts to change in colour. Light green or
yellow patches of various shades, shapes and
sizes appear in the affected leaves resulting in
a general reduction in the growth and vigour
of the plant.
KEY MESSAGE 11: MANAGE PESTS NATURALLY
47
Islamic farming recommends three steps of
Integrated Pest Management. Each step builds
on the foundation of the previous step and if
VWHS RQH DQG WZR DUH GRQH VXIÀFLHQWO\ WKHUH
will be no resort to go to step three.
1. Soil and crop management
This is the most important place to begin.
Healthier soil and healthier crops means
fewer diseases and pests. Pests are essentially
predators and will go to the weakest prey, so
stronger crops are less likely to be attacked.
Islamic farming encourages the continuous
improvement of soil fertility, as described
above.
Farmers should choose cultivars that are
tolerant or resistant to the prevalent pests and
diseases, and grow well under local conditions.
Furthermore, using disease- and pest-free plant
materials avoids the introduction of new pests
DQGGLVHDVHVWRWKHÀHOG
2. Habitat management
It is important to promote natural pest and
disease-control mechanisms. Pest and disease
pathogens have natural enemies such as
ladybirds and certain bird species. Natural
enemies can be enhanced around and within
WKHFURSÀHOGVE\ IRUH[DPSOH SODQWLQJKHGJHV
RI LQGLJHQRXV SODQW VSHFLHV DURXQG ÀHOGV WR
attract natural enemies.
Another habitat management activity is to
DOORZ ÁRZHULQJ SODQW VSHFLHV WR JURZ ZLWKLQ
crops, so as to provide nectar and pollen for
QDWXUDO HQHPLHV VXFK DV ODG\ELUGV KRYHUÁLHV
and parasitoids.
An organic approach to pest management
recommends ‘pest confusion’. We have
already discussed this above in the section
on ‘Companion Planting’. Essentially, the
approach is to confuse pests with a diversity of
colours, shapes, textures and materials. A good
example is to hang old CDs or tin foil in the farm
VRDVWRUHÁHFWOLJKWDQGVFDUHDZD\SHVWV
Cats and birds of prey are useful for hunting
vermin such as rats and mice. Encourage these
birds by building a bird house and keep a cat
as a pet. Allow small non-dangerous snakes on
the farm as they also hunt vermin.
Lastly, pests and diseases can be reduced
E\ LPSURYLQJ ÀHOG K\JLHQH 7KLV FDQ EH GRQH
through timely weeding, destroying or proper
disposal of infected plants and by disinfecting
tools regularly, especially after using them
within infected plants.
3. Direct control
In situations of heavy infestations or very
destructive pests and diseases, the following
direct measures may be necessary to prevent
economic crop losses. These will only be
effective if the practices in the steps 1 and 2
were well applied.
Farmers can use home-made insecticides and
fungicides of biological or mineral origin such as
plant extracts, plant oils, mineral oil, copper and
VXOSKXUDUH XVHG WRFRQWURO VSHFLÀFSHVWVDQG
diseases. Make these ‘teas’ with strong-smelling
plants such as African marigold, onions, garlic,
and chillies. Add a little soap to make bubbles
and then spray on the plants.
Another spray can be made from the crushed
bodies of the insects that you can catch. Pulp
the caterpillars and snails, for example, and
leave their remains as a strong-smelling warning
for any relatives that come along!
48
Mulch is also known as ‘Nature’s blanket’. It is
a layer of organic material that covers the soil,
like we see occurring naturally in the wilderness.
Natural mulch can be made of leaves, bark,
old plants, or straw. The application of mulch
should be as thick as possible.
+HUHDUHWKHEHQHÀWVRIIDUPLQJZLWKPXOFK
a. Limits evaporation – mulch keeps water in
the soil by as much as 40%!
b. /LPLWV UXQRII DQG LQFUHDVHV LQÀOWUDWLRQ 7KLFN
PXOFK FDQ LPSURYH LQÀOWUDWLRQ E\ RYHU
meaning more water gets to the plant roots.
c. Limits sheet erosion – if your farm is on a
slope, the mulch stops soil loss by protecting the
soil from heavy and fast moving rain. Research
has shown that thick mulch can decrease soil
run off from 30 tonnes/ha to just 0.6 tonnes/ha,
an enormous saving.
d. Limits impact erosion – the mulch insulates
the soil from being compacted or broken up
by heavy rains.
e. Insulation – the mulch keeps the soil warm
in cold weather and cool in hot weather,
protecting your plants and moderating the
temperature.
f. Stops weeds – without light, no seeds can
come up to the surface. This means it is good
for stopping weeds (important – mulch should
not be placed on your vegetable seeds until
they are a few cm high).
g. Better root system – because of the other
EHQHÀWV RI PXOFKLQJ VXFK DV PRGHUDWLQJ VRLO
temperature, plants have a better root system,
which is closer to the rich nutrients of the upper
levels of soil. This means that the plant can put
more energy into crop growth and less into root
growth to access nutrients.
h. Improved yields – the better root system
means better yields. And it also means stable
yields when there are seasons of drought or
heavy rain.
i. Breaks down as layer of compost – the
mulch acts as a layer of compost that decays
and enriches the soil. This is better than burning
the plants, which loses lots of nutrients.
j. $WWUDFWVZRUPVDQGEHQHÀFLDOVRLOÁRUDDQG
fauna – these insects and microorganisms love
the dark and moist layer of mulch and will live
there.
k. Repels snails – crunchy mulch is
uncomfortable for snails and slugs. Use small
leaves or crushed egg shells or sea shells for a
very crunchy surface.
Tough and woody mulch materials such as
straw or old stalks decompose slowly and
therefore cover the soil for longer time than fresh
and green materials. A mixture of woody and
fresh materials is recommended as it minimises
SRVVLEOHQLWURJHQGHÀFLHQFLHVLQWKHFURS 1RWH
plant material infected with viral and fungal
diseases should not be used as mulch, instead
it should be burned.
The best source for mulch is to leave all crop
UHVLGXHV LQ WKH ÀHOG ZKHUH WKH\ VHUYH DV VRLO
cover and organic manure. After the growing
season is over and most land is opened for
common grazing, it is important that a minimum
of 30% ground cover is maintained, as this will
ensure longer-term protection from wind and
water.
49
KEY MESSAGE 12: APPLY THICK MULCH
Weeds compete with our crops for critical
resources. This includes water, nutrients, and
light. In, it is
Islamic farming’s imperative that all weeds are
removed from our croplands. It is particularly
important to remove weeds when they are
small. If the weeds are allowed to grow and
mature, they will be harder to remove as they
have longer roots. Furthermore, the older the
weeds, the more nutrients they would have
taken that could potentially have gone to our
crops.
If you leave weeds even longer, they will go to
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generation of weeds will be planted and your
workload will increase exponentially. One weed
can produce thousands of seeds, meaning
one day weeding could save you several
years work! One pigweed plant, for example,
produces 600,000 seeds
Where possible, use your hands for weeding.
Alternatively, use the hoe for weeding. Hoe just
below surface so as to cut off the roots. Do this
with all weeds except for creeping grasses such
as kikuyu and buffalo which can keep growing
underground even if you cannot see them.
Use the weeds that you have pulled out of
the ground as mulch. Either apply directly to
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and seeds, then they are not suitable for mulch
and should be burned. This is because you will
actually be sowing the seeds and there will be
even more weeding to do!
Livestock focus
Part of caring for Allah’s creation is to protect
our animals from sickness. The best form of
healthcare for animals as for humans and
plants is prevention. Preventing an illness is
better than treating an illness. It is better as it
maximises productivity, avoids suffering, and
saves money.
Healthy animals require good food that is
nutritious. This has been discussed above. As
you provide good quality food and shelter, you
are protecting your animals from disease.
If and when your animals do get sick, it is
important that you act quickly. A quick response
will prevent the disease getting worse and
increase the chance of the animal surviving.
Regular checks of your animals will allow you to
respond quickly when disease is observed.
50
KEY MESSAGE 13: REMOVE ALL WEEDS
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farming. This is one of the most exciting stages
of farming – where you can eat and sell your
produce and enjoy the fruit of your hard work!
There are three activities that we can do in this
stage:
Harvest
Each crop has different techniques for
harvesting. It is important to be gentle with
the plants to avoid damaging them. If you are
selling the crops, pick them as close as possible
to the time they go to market. You want them
to look and taste as fresh as possible to the
customer. If possible, pick on the morning of the
day they go to market. If they are not going
to market, it is still valuable to be careful with
the crops so that they do not spoil and can be
stored in best possible condition.
‡ For roots, brush off any dirt and keep the
leaves on unless the customer has asked you to
cut the leaves off.
‡ For shoots, it is unlikely they need washing
unless you have used poisons which need to
be washed off. Remove any leaves that have
turned bad or been eaten by pests.
‡ For fruits, wash them and check for any
insects.
- Choose packaging and storage that is
appropriate for the crops, for example, you
might want to keep spinach upright in a
container with water so the plants can continue
to drink.
Selling
This is a big topic and is not going to be covered
in this version of the Islamic farming manual.
Remember to get to market as early as possible
and remember to always cover your costs.
Seed collection
Keep some of your strongest or fast-growing
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OHWWKHÁRZHUVGLHDQGWKHVHHGVGU\ &DUHIXOO\
collect the seeds and store them in a dry
container ready for planting the next season.
This takes time. It is worth it as it saves a lot
of money on seeds and lets you selectively
choose from the best plants, improving your
crops every year.
At the same time as harvesting our produce,
we still need to be good stewards of Allah’s
creation. Even in the off season, there is work
to be done. We need to make sure our farms
give praise to Allah all year round. They should
always look clean and tidy and free of weeds.
Step 6. Produce
After harvesting the food part of the crop,
such as maize or sorghum, you are left with
long stalks. These are a great resource and in
Islamic farming we do not burn them.
They are a gift from Allah and should be
incorporated back into the life of our farm.
These stalks will form part of next season’s
mulch cover. They are full of nutrients that can
decompose back into the soil and
improve the yield of next year’s crop. To
do this, stand on the base of the stem
and push down so that the stalk falls
between the rows. It is good that the roots
stay in the soil, as these provide food for soil
microorganisms, improve soil stability and limit
erosion.
Burning the crops is not an option in
Islamic farming. Burning is a waste of a precious
resource – it adds a small amount of nutrients
for a short period. Mulching last year’s crop,
however, provides a large amount of nutrients
over a long period. Some farmers burn to limit
weeds, but mulching also helps reduce weeds.
By breaking the stalk, you are also breaking the
life-cycle of the maize stalk borer, a serious pest for
maize farmers. There are always natural solutions
to our challenges, Allah has provided them all.
KEY MESSAGE 14: DO NOT BURN
51
52
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terms of plant management is that we
need to minimise wastage on our farms.
Allah has given us abundant resources and
we should not be wasteful. This is why we do
not burn crop residues – it would be wasting.
Similarly, we do not want to waste water and
that is why we should apply thick mulch and
capture rainwater from our roofs. We also
do not want to waste the time that Allah
has given to us. We should take action and
not be lazy. We should be on time with our
planning and with our preparing of holes, with
planting, providing and protecting. Time is a
precious resource that we should not waste.
We should also be good stewards of the crops
we have been given, using the harvest for the
best purpose. After feeding our families, we
should not waste the best prices at the market,
so we should get there early and get the best
price we can.
Livestock Focus
When the animal is mature, you can
either sell the animal or slaughter it for
consumption and/or sale as meat. Remember
that Allah has given every part of the
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the meat. Use the animal skin and the animal
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then ground into powder. The powder can be
added to compost as it will be full of nutrients.
Your animals will also produce offspring.
Islamic farming recommends keeping a
percentage of the offspring in order to
increase the number of animals and the wealth
of your farm. Remember, however, not to keep
more than you can afford to feed and shelter.
KEY MESSAGE 15: MINIMISE WASTAGE
 Allah has given us abundant resources and
we should not be wasteful. This is why we do
not burn crop residues – it would be wasting.
53
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you grow your crops, and around the edges
and borders of cropland, is called agroforestry.
Islamic farming suggests all farmers introduce
tree planting on their land, as there are a long
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In the past, trees would have been cut down
to make space for crops and pastureland.
This has had a hugely detrimental effect on
the environment, causing soil erosion, loss of
wildlife, and increased carbon dioxide levels,
leading to climate change. Agroforestry is part
of caring for creation, and copying what we
see in creation. There are nearly always trees
in nature and they are a very important part of
the natural landscape.
Agroforestry emphasises the integration of trees
with the rest of the farming activities. Trees can
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Trees can also generate extra revenue for you
as farmers. This chapter is a short explanation
RIWKHEHQHÀWVRIWUHHVWR IDUPVDVZHOODVWZR
examples of good trees for the East African
climate.
Sadaqah Jariyah Sadaqah Jariyah
means ‘continuous alms or charity’. A continuous
charity is a form of charity that remains active
and provides everlasting rewards for as long
DV SHRSOH EHQHÀW IURP \RXU JRRG GHHGV
even after your death. Planting trees is one
way in which we can obtain sadaqah jariyah,
according to the following hadith:
Anas reported that the Prophet said, “If a
Muslim plants a tree or sows seeds, and then
a bird, or a person or an animal eats from it, it
is regarded as a charitable gift (sadaqah) for
him.” Bukhari
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Shade – trees provide shade for humans and
animals. In dry areas, this is greatly needed.
Some vegetable and fruit crops, like lettuce
or strawberries, do not like too much sun, so
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Likewise, placing your water storage in the
shade of trees will decrease the loss of water to
evaporation.
Wind protection – trees can help protect
your crops from strong winds. We recommend
planting a row of trees along the edge of
your farm where the wind comes from. Plant
different varieties of trees to block the wind at
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wind protection given by trees.
Fencing – small trees can be cut into hedges
and provide natural fencing for your farm.
Choose trees with thorns to stop animals
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hedge rows gives you a sustainable source of
wood for use as mulch, for building materials,
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Biodiversity – the hedges and trees provide a
KRPHIRUEHQHÀFLDOZLOGOLIH %LUGVRISUH\ZLOOVLW
in the trees and catch pests such as mice and
rats. Bees may make honey in the trees, giving
you a further source of income and nutrition.
Biodiversity is always an aim in Islamic farming
as it replicates what we see in Allah’s creation.
Food – Fruit trees can be grown as part of the
farm. This fruit will add diversity and nutrition
to your diet. Poor quality fruit can be given to
animals or composted.
Income – Mature trees can be carefully pruned
and the wood sold to carpenters. Seedlings
that grow next to trees can be transplanted
into bags and sold to other farms wanting to
invest in agroforestry. Excess fruit can be sold to
generate further revenue.
Agroforestry
Another hadith emphasises the importance of
trees to the Prophet (pbuh): Anas (May Allah
be pleased with him) reported that the Prophet
(peace and blessings be upon him) said, “If the
Hour (the day of Resurrection) is about to be
established and one of you was holding a palm
shoot, let him take advantage of even one second
before the Hour is established to plant it.” Al-Albani
54
Examples of trees
In Allah’s creation, nature has local varieties
which are ‘indigenous’ to that area. Islamic
IDUPLQJ WKHUHIRUH UHFRPPHQGV ÀQGLQJ ORFDO
indigenous varieties for planting on your farm.
These trees are suited to the local conditions
and need minimal maintenance.
Acacia trees are excellent trees for agroforestry
in East Africa. Some varieties, such as Faidherbia albida, shed nitrogen-rich leaves just before
the growing season. This increases soil fertility
around the trees. In addition, the lack of leaves
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the rain beneath the trees. Studies show that
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higher crop yields.
Imported varieties can require a lot of maintenance and can be very aggressive or invasive,
stealing water and nutrients from other trees
and plants. However, we recommend one foreign species of tree, Moringa. These trees are
originally from Asia and are low maintenance
and non-invasive. They are therefore ideal for
the East African environment and have a large
QXPEHU RI EHQHÀWV LQ DGGLWLRQ WR WKRVH PHQtioned above.
Moringa leaves are full of nutrients. One gram
of dried leaves, for example, has four times as
much calcium as compared to a gram of dried
milk. The leaves can be cooked like cabbage,
giving the tree the nickname ‘Cabbage Tree’.
The leaves are also rich in vitamins, with seven
times more Vitamin C than oranges and four
times more Vitamin A than carrots.
Another remarkable fact about the Moringa
tree is that the seeds can be used for water
SXULÀFDWLRQ 'ULHGVHHGVFDQEHFUXVKHGLQWRD
powder and added to dirty water, then left for
an hour to work. 50g of powder can treat a litre
of water.
Agroforestry
55
There has been a recent global phenomenon;
the unexplainable collapse of honey-bee
colonies. A decline of colonies has been noted
in Europe, the US, China and most recently
Egypt has reported a decline. Experts believe
a number of factors may now be combining
to hit bee colonies around the world; ranging
IURP D GHFOLQH LQ ÁRZHULQJ SODQWV DQG WKH
use of damaging insecticides added to the
worldwide spread of pests and air pollution.
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SODQWVQHDUFURSSURGXFLQJÀHOGVDQG IDUPHUV
should avoid the use of harmful chemicals.
Out of the 100 crop species that provide 90%
of the world’s food, over 70% is pollinated by
bees, thus emphasising the importance of the
honey bee for the production of crops and the
environment. The collapse of bees holds serious
consequence, it threatens global food security.
Einstein once said “if the bee disappears from
the Earth, man would have no more than four
years to live.
No more bees, no more pollination, no more
man!” Bees in the Quran:
In the Quran there is a chapter entitled “The
Bee.” Within the chapter, two verses cover the
essence of the honeybee.
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bees are dependent on each other. The colour
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we can and should enjoy it. It is to attract the
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bee would not survive.
Both the Holy Qur’an and Hadith refer to honey
as a healer of disease.
It is important for farmers to keep bee hives
QHDUWKHLUFURSÀHOGV DVWKH\HQVXUHSURWHFWLRQ
of the environment and survival of the crops.
Therefore in doing so they are helping the
environment and are keeping in line with
Islamic teachings
Beekeeping
And your Lord inspired the bee: build homes
in mountains and trees, and in (the hives)
they build for you. Then eat from all the fruits,
following the design of your Lord, precisely.
From their bellies comes a drink of different
colours, wherein there is healing for the
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SHRSOHZKRUHÁHFWµ $Q1DKOYHUVH
The Prophet (PBUH) said:
‘Honey is a remedy for every illness and
the Qur’an is a remedy for all illness of the
mind, therefore I recommend to you both
remedies, the Qur’an and honey.’- Bukhari
56
Conclusion
In conclusion, please remember that the aim of Islamic farming is to redress the balance and
encourage you to remember that we have to rid poverty and hunger from Africa through
sustainable agricultural practices. Faith and action go hand in hand to return the rizq to the
people of Africa.
Based on historical Islamic agricultural practices
and the new understanding within conservation
agriculture, Islamic farming realises that the
focus in Africa has to be on soil preparation,
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land use and livestock rearing.
Sir Gordon Conway’s doubly green revolution
is perhaps achievable if Islamic farming is
followed. It will be both highly productive and
sustainable with “a pattern of equitable growth
that lasts from generation to generation and
 ensures we do not undermine the
environmental and resource base on which
agriculture depends”. ’
Finally Islam urges us to make du’aa’ (prayers)
seeking self subsistence (i.e., independence of
means). It was narrated in Sahih Muslim that the
Prophet (pbuh) said in his du’aa’:
“Allaahumma inni as’aluka al-hudaa wa’ltuqaa wa’l-afaafa wa’l-ghinaa.” [O Allah
I ask You for guidance, piety, integrity and
independence of means.] - Muslim
“And Allah presents an example: a city which
was safe and secure, its provision coming to it
in abundance from every location, but it denied
the favors of Allah . So Allah made it taste the
envelopment of hunger and fear for what they
KDGEHHQGRLQJ µ$Q 1DťO
“And if only the people of the cities had believed
and feared Allah , We would have opened upon
them blessings from the heaven and the earth;
but they denied [the messengers], so We seized
them for what they were earning.”” Al-A’raaf: 96
Among the du’aa’s to be recited morning and
evening is: “Allaahumma inni as’aluka ‘ilman
QDDÀ·DQZDUL]TDQWD\\LEDQZD¶DPDODQVDDOLKDQ
PXWDTDEEDODQ µ>2$OODK ,DVNknowledge, a good provision and righteous deeds
that are acceptable.] - Al-Bukhari
57
58
Photo credit
Page 2 – Bill Zimmerman (maize cobs)
Page 6 – Jeff Knezovich (tomatoes and onions)
Page 17 – African Renewal (Sudanese sorghum farmer)
Page 18 - Peter Casier (Bucket of produce)
Page 33 – John Appiah-Duffel (maize cobs)
Page 39 - Alex Berger (harvesting maize)
Page 56 – V. Atakos, CGIAR Climate (bee hives)
59
Islamic Farming
A Toolkit for Conservation Agriculture