Blessing (baraka) is at the heart of hallowed ground (haram, hima), and pilgrimages (ziyarat) to sanctified mausolea (ziyarat al-qubur) and to reliquary sites (locations of visions, saintly footprints, fabrics, etc.). The acquisition of “divine energies” (fayz) is an aspect of ziyarat, but the modes of acquiring fayz are opaque. Sacred ground is a venue for oaths (bayʿa), vows (nazr), sanctuary (bast), and interments. Acquisition of Islamic knowledge at “sacred pastures” was believed to bring “special merit”; hence the construction of Sufi hospices (khanaqah) and seminaries (madrasa) near shrines; and the convening of tutorials (nawb al-jalis) and Sufi circles (halqa) on hallowed soil. Hospices and seminaries (i.e., curricula) at the Jami shrine are examined.

Why is the ecological potential of Sharia’not exploited for the protection of our planet today? This chapter reports the analyses of philosophers, economists and historians on the causes of the decline of one of the most important institution of the Sharia': the Waqf. From these analyses it is easy to understand why the environmental Waqf stopped functioning.

There is no discipline called “Islamic environmental law”. While Islamic law is proclaimed as a source of the legal system in the constitutions of Muslim countries, it is generally not used for the purpose of nature conservation. However, we can find in Islamic law a theoretical and practical foundation for environmental law. All sources of Islamic law can be used for this purpose as they all have a potential ecological application. This chapter explores the sources of Islamic law in order to find avenues to Islamic environmental law and the Atrmospheric Waqf paradigm. In this regard, it analyzes two of the main important legal instruments that could be dedicated to the protection of natural resources and limit climate change impacts (Waqf and Hima).

Religion can play a considerable role in the protection of natural resources. The Ecological Spirituality movement is enjoying growing success crowned by the UNEP Faith for Earth initiative. In Muslim countries this movement is emerging. However, it has not yet been able to extensively exploit the law. Indeed, the particularity of the religion of Islam is that it is intertwined with the law. Consequently, this is an opportunityto strengthen environmental law. There are at least six reasons that explain the interest of the extension of Ecological Spirituality in the sphere of environmental law. These same reasons also explain the urgency of adopting a new research agenda in the field of environmental law in Muslim countries.