The relationship between human
beings and the earth is increasingly complicated and urgent. Although human
beings are seen as the most intelligent life form on earth, they are
responsible for almost all the damage done to the planet. The problem
of the environment is one of today’s most serious problems. It is a problem
that threatens not only us, but the whole world, and future generations and
their right to live in a healthy environment.
Protection of the environment
is essential to Islamic beliefs and mankind has the responsibility to ensure
safe custody of the environment. The Islamic attitude towards environment and
natural resource conservation is not only based on prohibition of
over-exploitation but also on sustainable development.
The Qur’an says that
Allah (God) is the Creator of the world. Human beings are on the
world as trustees or ‘vice-regents’ they are told to look after the world for
Allah and for the future: Devote thyself single-mindedly to the Faith, and thus
follow the nature designed by Allah. In the Quran, God says: “Then we
appointed you viceroys in the earth after them, that we might see how ye
behave” (Quran 10:14). "O children of Adam! … eat and drink: but
waste not by excess, for Allah loves not the wasters." (Surah 7:31)
In the Qur’an, Muslims are
instructed to look after the environment and not to damage it because it is all
Allah’s creation and it is part of a human’s duty to Allah. “Do no mischief on
the earth, after it hath been set in order” (7:56).
The central concept of Islam
is Tawhid or the Unity of God. Allah is Unity; and His
Unity is also reflected in the unity of mankind, and the unity of man and
nature. His trustees are responsible for maintaining the unity of His creation,
the integrity of the Earth, its flora and fauna, its wildlife and natural
environment., Tawhid, Khalifah and Akhirah,( unity, trusteeship
and accountability) the three central concepts of Islam, are also the pillars
of the environmental ethics of Islam. They constitute the basic values taught by
the Qur’an. It is these values which led Muhammad, the Prophet of
Islam, to say: ‘Who ever plants a tree and diligently looks after it until it
matures and bears fruit is rewarded.'
There are over 6,000 verses in
the Quran, of which more than 500 deal with natural phenomena. Allah repeatedly
calls on us to reflect on His signs, which include all aspects of nature such
as trees, mountains, seas, animals, birds, stars, the sun and the moon - and
our own hearts. The word “earth” (ard) is mentioned 485 times in the Qur’an as
a whole and is portrayed as being offered for man’s convenience. “It is He Who
has made the earth manageable for you, so traverse through its tracts and enjoy
of the sustenance which He furnishes.” 67:15
The earth is also considered by
Islam to be a place of purification and worship of God. God’s Messenger (PBUH)
said: “The earth was made a place of worship and purification for me [and
Muslims].” means when water is not available before worship, earth may be used
for canonical ablutions (tayammum) in its place -Bhukhaari .
God’s Messenger (PBUH) was emphasizing
this point when he said: “God is beautiful and He loves the beautiful; He is
generous and loves generosity; He is clean and loves cleanliness.” In one
Hadith, God’s Messenger (PBUH) says: “Cleanliness is half of belief.” –Sahi Muslim.
It is clear then that Muslims are obliged to always be clean in every respect,
both physical and moral and spiritual. Also, we should never forget this
admonition of the Qur’an: God loves those who turn to Him constantly and He
loves those who keep themselves pure and clean 2:222
After Muslims established
themselves in Madinah, 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 as a hima an Arabic
term meaning "protected place". Prophet Muhammad had declared a 30 km
area around his city of Madinah a protected grove, prohibiting the cutting down
of trees within its borders. He prescribed picking up litter from the streets
as an act of faith. He forbade the cutting of cedar trees in the desert that
provided shade and shelter to animals. He calls upon us to be what God intended
us to be, which is in harmony with nature.
Prophet Muhammad (SAW)
encouraged the planting of trees and the cultivation of agriculture which are
considered as good acts. "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." -Bukhari. The planting of a tree is regarded
in the classical Islamic tradition as an act of continuous charity, the most
desirable sort of good deeds. The Prophet Muhammad (s) says planting of a tree
is an act of charity. The importance of planting trees as a good deed is
highlighted in another tradition which says that if one has on hand a sapling
ready to be planted and the Day of Judgment arrives one should go ahead and
plant it. Prophet Muhammad [S.A.W] said: “No Muslim, who plants a shoot, except
that whatever is eaten or stolen from it, or anyone obtains the least thing
from it, is considered [like paying] almsgiving on his behalf until the Day of Judgment."
- Sahi Muslim
Islam is against the cutting or
destruction of plants and trees unnecessarily. Prophet Muhammad (SAW)
said: "He who cuts a lote-tree [without justification], Allah will send
him to Hellfire." -Abu Dawud.
Fourth Caliph Hazrat Ali ibn
Abi-Talib (RA) who said “Partake of it gladly so long as you are the
benefactor, not a despoiler; a cultivator, not a destroyer. All human beings as
well as animals and wildlife enjoy the right to share Earth’s resources. Man’s
abuse of any resource is prohibited as the juristic principle says ‘What leads
to the prohibited is itself prohibited”.
In Islam it was observed to
preserve the natural environment as an obligation of khalifa or
"stewardship". When Abu Musa (RA) was sent to Al-Basrah as the new
governor, he addressed the people saying: "I was sent to you by 'Umar ibn
Al-Khattab (RA) in order to teach you the Book of your Lord [i.e. the Qur'an],
the Sunnah [of your Prophet], and to clean your streets."
Abu Hurairah reported that the
Messenger of Allah (Peace Be upon Him) forbade that a person relieve himself in
a water source or on a path or in a place of shade or in the burrow of a
leaving creature.
Wastefulness is a major
contributing factor to our present woes, here the Koran cautions us:
[17:27]
“For the wasteful are the brothers of Satan; and Satan is ungrateful to
his Lord.”
[7:31]
“O Children of Adam! Wear your beautiful apparel at every time and place of
prayer: eat and drink: But waste not by excess, for Allah loves not the
wasters.”
These values highlight Islam’s
stress on avoiding pollution of critical resources and importance of
cleanliness.
Islamic jurisprudence contains
regulations concerning the conservation and allocation of scarce water
resources; for the conservation of land with special zones of graded use; for
the establishment of rangelands, wetlands, green belts and for wildlife protection
and conservation. The earliest known treatises dealing with environmentalism and environmental science, especially pollution, were Arabic medical treatises written by al-Kindi, Qusta ibn Luqa, al-Razi, Ibn Al-Jazzar, al-Tamimi, al-Masihi, Avicenna, Ali ibn Ridwan, Ibn Jumay, Isaac Israeli ben Solomon, Abd-el-latif, Ibn al-Quff, and Ibn al-Nafis. Their works covered a number of subjects related to pollution
such as air pollution, water pollution, soil contamination, municipal solid waste mishandling, and environmental impact
assessments of certain localities. Cordoba, Al-Andalus also had the first waste containers and waste disposal facilities for litter collection.
Environmental awareness and
protection of natural resource is an integral part of Islamic beliefs. As
viceroys of Allah on this earth, we have to utilize natural resources in a
sustainable manner in order to ensure that Allah’s Bounties to continue. The principle
of conservation is beautifully illustrated by the rule which says that while
making ablutions (wudu) we should be abstemious in the use of water even if we
have a river at our disposal. As humans, we are keepers of all creation,
including soil, air, water, animals and trees. A major objective of
Islamic teachings and Prophet (Peace Be upon Him) traditions is to build and
maintain a healthy and clean environment which is devoid of any source of
pollution and misuse.
One should not therefore be surprised
at the Islamic view related to the environment, that “everyone should remind
each other to conserve and protect the earth.” They should not hang back
diffidently while the earth is being spoiled. They should attach the greatest
importance to cleanliness and purity, physical and particularly moral and
spiritual.
Bibliography:
1. Religious Studies : bbc.co.in
2. Islam and the Environment : Fazlun M. Khalid
3. An Islamic Approach to the
Environment : Ibrahim Ozedmir
4. Environment and Islam : Shabir Ally
5. Islam and Environment : Sadia Dehlvi
6. Islam and Environment
Protection : Fatima-Al-Banna
7. Islamic Ethics : Wikipedia
.
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