Table of Contents
A Word From The
Foundation
Definition of
Environment
Man and the Natural Environment
Organization and Natural Equilibrium in
the Environment
What Surprises the Equilibrium System
The Environment and Destructive Practices
How to Protect the Human Environment
The Plant Environment
Protecting the Animal Environment
The Government and Environmental
Protection
Endnotes
A WORD
FROM THE FOUNDATION
"We have honoured the sons of
Adam; provided them with transport on land and sea; given them for
sustenance things good and pure; and conferred on them special
favours, above a great part of the Crea- tion." Holy Qur'an (Isra`
17:70)
Surely, the Almighty Allah has deposited His blessings and
wealth in this world, exceeding human needs, in order for man to live in
problem-free comfort and has, also, created him in the most appropriate
form and given him a mind and body which helps him utilize these
bestowed blessings; like, day and night, the earth and heaven, rivers
and trees, the sun and the moon...etc.
But, with all these blessings and great treasures
surrounding us, existing on the surface of the earth and beneath it,
one-fifth of the world population, i.e., one billion and two hundred
million people, are living on the verge of poverty.
In light of all the technological advancement in the
present era with diversification of industrial products and services,
obsessive fear is still in the mind of man from the West to the East,
where the present man may be more anxious than yesterday's man, because
of what is threatening him from the dangers of polluting the
environment, nuclear radioactivity, lack of natural resources, as well
as, wars.
In this, our present world, a person who has abundant food
to eat, cannot be regarded as someone who lives comfortably, because it
is possible that an epidemic, diseases or other destructive elements,
like hidden micro radiators, will attack him under conditions he is
familiar with and those of which he is not, and which can enter his home
through contaminated and polluted bottles of milk or through the
poisonous air of which he breathes.
Therefore, it is not surprising for the chairman of the
`Conference for Social Development', which was conducted in March, 1995,
in Copenhagan, Denmark, to announce to world leaders that the aim of the
conference "is to reduce the unrest and insecurity which threatens
people all over the world and put more effort on securing a suitable
life for society".
And, prior to this, another conference was held, which
emphasized the lack of possibility of dividing the factor of development
and environment under whatever circumstances.
Then, there are the dangers of environmental pollution, the
penetration of harmful and destructive solar rays to the ozone layers,
the danger of deformity in children and the spreading of cancer by
nuclear pollution, and, likewise, the dryness of rivers and the
deforestation and cessation of thousands of plants and animals is not
confined to a particular region, north or south, in developed countries
or underdeveloped ones.
Thus, there is a serious need for a collective effort
toward achieving the international resolutions for protecting the
environment and the plant and animal species, so as to protect and
guarantee the existence of man, which is also the resolution of the
United Nations, UNESCO, and the 12th Earth Conference.
But, unfortunately, some countries, especially the
industrially developed countries, are not respecting these resolutions
by continuing their nuclear tests and producing other destructive
products for their own selfish, material interests, without the least
consideration for human beings and the future of the world.
This is what UNESCO confirms in its analysis on world
environmental problems, thus: "Surely, the problem of production and
consumption of the industrial countries carries a preference on all
those problems, where the effort and striving toward a great and quick
profit means overlooking the trouble and hardship of environmental
disorder...and this kind of act and behaviour will create and give way
to a great and tremendous damage, which will cause stress on the
exhaustion of natural factors in the developing countries,..."
The evidence of this inhumane act and the selfishness of
those developed countries can be seen in the insistence of France
testing her nuclear power in the Carribean Sea, the continuance of
nuclear testing by the American government after all the agreements
against this had been signed, or the danger of the spreading of nuclear
weapons.
There are the events of leaking nuclear plants, occuring in
America in 1985, which only confirms the occurence of 2,300 events, the
exportation of nuclear wastes, as well as, dumping them in some third
world countries and the ugly exploitation of natural wealth in some
African countries without paying heed to the environmental dangers.
And, still, the British exportation of beef to other
countries, affected with mental disorders, and other unaccounted
examples witnessed by us, are causing great damage and discomfort to
human existence on this planet.
Al-Balagh Foundation
DEFINITION OF ENVIRONMENT
"Environment is the complex of
physical, chemical and biotic factors (as climate, soil, and living things)
that act upon an organism or an ecological community and ultimately determine
its form and survival; the aggregate of social and cultural conditions that
influence the life of an individual or community."
The environment
is the natural conditions and circumstances in which people, animals and plants
live, and in turn, they are referred to as the natural environment, social
environment and political environment. Therefore, environment means those
conditions and circumstances which surround a particular thing.
The natural
environment is a natural surrounding, and it refers to the natural conditions,
atmosphere and circumstances which are related to man, and this includes
plants, forests, water, air, sea, animals and other living things, the nature
of the earth and what it contains, like mountains, rivers, swamps, deserts,
and, also includes hot and cold weather, rain and clouds, rays of the
sun,...etc.
All creatures
and entities are interrelated and have reciprocal effects, some having an
effect on the conditions of others, and it has its positive, as well as,
negative effects on the life of man, especially in our present day after
industrial advancement and the increase of man's interference in the natural
condition and changing its direction.
Other scientific
sources have defined environment as "the condition in which man lives and obtains the
components of his life, like food, shelter and medicine and conducts his
relations with his fellow human beings in it."1
So, this is the
definition of environment considering man a pivot point in it.
MAN AND THE
NATURAL ENVIRONMENT
Man is part of
the natural world in his formation, growth and the continuity of his existence
on this earth; interacting with the natural components and their environmental
conditions, continuously.
The Holy Qur'an,
in many instances, has referred to man's relationship with nature and the
environment. Here, we quote some of the verses locations:
"And Allah has made you grow out of the earth as a growth." Holy Qur'an (Nuh 71:17)
"...and We have made of water every thing living,..." Holy Qur'an (Anbiya 21:30)
"And to Samood (We sent) their brother Salih. He said: O my people!
serve Allah, you have no god other than He; Hee brought you into being from the
earth, and made you dwell in it, therefore ask forgiveness of Him, then turn to
Him; surely my Lord is Nigh, Answering." Holy Qur'an (Hud 11:61)
"He created the heavens without pillars as you see them, and put
mountains upon the earth lest it might convulse with you, and He spread in it
animals of every kind; and We sent down water from the cloud, then caused to
grow therein (vegetation)) of every noble kind." Holy Qur'an (Lukman 31:10)
"Do you not see that Allah has made what is in the heavens and
what is in the earth subservient to you, and made complete to you His favours
outwardly and inwardly? And among men is he who disputes in respect of Allah
though having no knowledge, nor guidance, nor a book giving light." Holy Qur'an (Lukman 31:20)
"...and sent down upon you water from the cloud that He might
thereby purify you, and take away from you the uncleanness of Satan,..." Holy Qur'an (Anfal 8:11)
"...and We send down pure water from the
cloud." Holy Qur'an (Furqan 25:48)
"...and He has made the ships subservient to you, that they might
run their course in the sea by His command,..." Holy Qur'an (Ibrahim 14:32)
"And He it is Who has made the sea
subservient that you may eat fresh flesh from it..." Holy Qur'an (Nahl 16:14)
"From it We created you and into it We
shall send you back and from it will We raise you a second time." Holy Qur'an (Taha 20:55)
"And when he turns back, he runs along in the land that he may
cause mischief in it and destroy the tilth and the stock,..." Holy Qur'an (Baqara 2:205)
The above
Qur'anic texts talk about man as a part of the natural environment he interacts
with; gaining from it and, likewise, giving to it. He is, also, responsible for
its growth, as well as, preventing vices and corruption in it.
Man, this living
creature, represents a part of the natural system which activates its
components toward understanding and the coordination between each other. Thus,
the natural world can be defined as the balance and the accurate, scientific,
calculated equilibrium from the most learned and knowledgeable being.
The amount of
hard water, the salinity of a sea, the sweetness of a river, the ratio of
oxygen, the grade of light rays, the degree of heat and the quantity of rain,
fish, animals, plants,...etc., all this, is well calculated without the least
error.
The earth and
its gravitational force, rate of movement, and power of absorption, has an effect on the life of man, animals and plants, and
its continuous existence in this universe shows that the knowledgeable Creator
has arranged it accurately.
Consequently,
the above quoted verses have discussed the reality in the life of man,
naturally and environmen- tally, viz:
Man was created
from the earth and he grows by way of it, as the plants also grow from it, that
water is a fundmental of life, and that the Almighty Allah has colonized man in
this world, i.e., He entrusted him with the building of it by using its natural
resources and its good, environmental conditions, so as to understand the power
of the Almighty Allah and His blessings to him.
And that the
natural environment of this world, like mountains, is meant for protecting the
equilibrium of the earth and its living creatures, by production and
consumption, which live under the system of life's equilibrium.
Thus, the rains
which fall, the plants which grow, all this, is a proof of Allah's greatness,
His power, knowledge and wisdom, and any action of the Wise Knower must be
accurately calculated without the least contradiction, and even if it is abused
it will act in accordance with the natural system and protect the environmental
equilibrium, which, in one way or the other, is evidence of the greatness of
the Creator and His wisdom.
Everything in
this world and its natural surroundings, such as, water, animals, forests and
plants, the aquatic living creatures, solar rays, heat, rain, the salinity of
the sea and the sweetness of the rivers, was created for man, in order to make
his life better.
In view of this
fact, the Holy Qur'an enjoins man to reflect on the blessings of Allah to him
and call him toward monotheism, thanksgiving and worshipping Him alone. This is
how the Holy Qur'an places man in the natural environment as part and parcel of
it.
However, after
explaining this relationship between life, intellect and nature, the Holy
Qur'an discusses the activities, responsibilities and social systems which
protect the well being of the environment, as well as, protecting the divine
will of the world of existence under the power of Shari`a.
ORGANIZATION AND NATURAL EQUILIBRIUM IN THE
ENVIRONMENT
The
environmental world is an accurate and balanced world which is built on
experience, knowledge and wisdom. So,
nature, environment and life is a complete and interrelated unit, as if one
body, thus, water and earth, air and weather...etc., are all created with an
aim and purpose.
There is nothing
created on this earth without aim, or incomplete, or with contradictory aims;
glory be to Allah Who created all things, shaped them and made them accurately
balanced.
Theologians have
discussed two fundamental issues in Islamic principles which deal with Allah's
actions and wisdom, viz.:
1. Allah has
predestined the creation of every thing, which is beneficial to the creatures,
and life cannot do without them.
2. Allah's
actions are puposive (He cannot do something without an aim) and that all His
actions are built on wisdom.
In view of this,
the Ahlul-Bait's (a.s.) school of thought entered a
hot debate with other Islamic schools of thought concerning this controversial
issue in the natural, intellectual and social world, which human knowledge and
researchers confirm. For further clarification
of the Islamic analysis on this issue, we should review ideological books that
deal with these two ideological issues:
"Allah's
actions are founded on goal and purpose, because He is Wise, and the actions of
a wise one must not go against wisdom.
Whoever acts
uselessly without a purpose is a foolish and stupid fellow; Allah is far above
this."
"We created not the heavens, the earth, and all between them, merely in
(idle) sport:" Holy Qur'an (Dukhan 44:38)
"...`Our Lord! Not for naught hast You created
(all) this! Glory to Thee! ...'" Holy Qur'an (Al-i-Imran 3:191)
All this purpose
and benefit return not to the Almighty Allah, because He stands not in need of
anything from His creatures, rather it returns to themselves through the
acquisition of Paradise and (Allah's) contentment, as well as, saves them from
punishment and loss without the least decrement on the side of Allah, the
Almighty, because He is perfect and complete in His essence and from all
angles.
But, the
Asha`irite claim that: "It is impossible for Allah to do something for a
purpose, and not for any interest. It is possible and permissible for Him to
hurt His servants without any benefit and interest."2
The Asha`irites
had repudiated the principles of finality and misinterpreted the fact that
anyone who performs an act for purpose needs that very action, but we have
already seen that the purpose and the aim are for the interest of the
creatures, and He, the Most High, is too exalted from need.
The Islamic
philosopher, Nasirudden Tusi, wrote emphasizing the neccessity of interest (maslaha): "The
interest may be necessary due to the existence of reason and the absence
(non-existence) of what restrains its achievement." and Allamah Hilli
comments on this by saying: "People differ, Abu Ali and Abu Hashim and
their companions say, `Interest is not necessary upon the Almighty Allah ', but
Balkhi contradicts them saying, `It is necessary and this is the path of the
people of Baghdad and some people of Basra', while Abul-Hassan Basri concludes:
`It is necessary under certain circumstances, but not all circumstances.' This
is, also, the opinion of the writer."3
Thus, we can
deduce that ideological thought, in Islam, has already confirmed the
ideological principle, and this is: The Almighty Allah doesn't do or create
anything in this natural universe or in the human world except with a purpose
and interest which returns to man and other creatures.
And, of course,
scholars and researchers in different scientific fields have supported this
ideological opinion, which, in one way or the other, affirms the authenticity
of this opinion and idea. For further elaboration of the matter, let's quote
what the chemist, Thomas David Parkison, wrote: "But the system we are
witnessing in our surroundings is not a sign of the power of things, rather, it
is above that with wisdom and moving forward toward the establishment of man's
interests, which confirms that the Lord's concern over His servants is not less
than His concern over the systems and laws which govern the universe."
Have a glance at
the perfect wisdom which is attached to your surroundings, which sometimes
contradict the accustomed procedures, for instance, water. Man will expect to
see its molecular weight (18) to be gaseous under the cooling point, and for
example, ammonia's molecular weight (17) to be gaseous under the imperfect
boiling point (73) in the normal atmosphere, and hydrogen sulfide, which nearly
has the same characteristics of water, with the molecular weight of (53), to be
gaseous under the imperfect boiling point (53), in view of this, the
liquidification state of water under the contrast boiling point, will make man
confused.
In addition to
this, water has another important characteristic which, by merely looking at
it, man will understand that it is well planned. Consequently, water covers 3/4
of the earth's surface, and in view of this, it has a great effect on the
general atmosphere and the degree of temperature, which if reduced, a great and
undesirable change will occur.
Likewise, water
has another precious characteristic, which indicates that the Creator of this
universe has designed it in order to serve the interests of His creatures,
hence, water is the only known element of which its density decreases when it
solidifies, and this feature has a great effect and importance on life.
And so, ice,
which floats on the surface of the water when the temperatures become frigid,
instead of sinking under the water, becomes a solid block which will neither
melt nor split, therefore, the ice, in its solid state, which floats on the
surface of a river, creates a buffer layer that protects the water under
it. With this, the fishes and other
aquatic creatures will continue their lives and in the spring the ice will melt
quickly."4[1]
On his part, Dr.
Christie Morrison in his book "Science calls for faith" while discussing the natural
equilibrium and the coordination between its compon- ents, and the accuracy of
the environmental system and its perfectness, so as to protect the system of
life, as well as, the greatness of the Creator, wrote: "The thick air,
having the necessary magnitude taken from the passing of chemical rays, needed
by plants, and which kills microbes and produces vitamins, without the least
harm to man, except if he exposes himself to it for long, unnecessary periods,
will remain uncontaminated or unpolluted, and without change in its necessary
equilibrium toward man's existence. The
great equili- brium is that surface of water, i.e., the surrounding of which
life, food, rain, balanced climate, plants and man, himself, grows. Surely, whoever comprehends this, will stand
in awe of His greatness, and bow to His command."
Also, Dr.
Lawrence Kolinon Woker, a botanist and physiologist, as well as, a lecturer at
the University of Georgia, wrote that: "I am writing this article as an
expert in forest research, as well as, someone who gives great concern to
environmental studies and plant physiology, so as to show the importance of the
forest as a proof of Allah's existence.
Furthermore, we
will discuss more on that while discussing on the Holy care and Divine power
which is manifested in the restoration of the earth's fertility.
In a virgin
forest which undergoes no human activity, the trees increase and its different
species grow from generation to generation until their numbers increase; except
if man's activities interfere with it, or it is destroyed by fire, or any
calamity befalls it.
The interruption
by man's activities, however, against the natural forest, its plants and its
fertility, will lead to the reduction of its fertility and, in the end, we will loose the trees and the soil, which will give
way to the occurrence of floods."
Then, he adds:
"Man spends a huge amount of money for constructing big dams in order to
prevent the danger of floods, but, this is just a temporary solution to this
gigantic power which neither stone barriers, nor big buildings can repel.
Therefore, it is necessary to find a real solution to this problem from its
source, and this cannot be achieved through the construction of dams, rather it
can only be achieved through afforestation, and this is something which nature,
itself, can do."5
Dr. Christie
Morison, while discussing the natural and environmental system between earth,
man, plants and animals, wrote: "Surely, the marvellous relationship,
which exists between oxygen and carbon dioxide II with regard to the animal, as
well as, plant worlds, will attract the attention of every sensible
person."
And he
continues: "This is how every plant and tree, and likewise, all
bryophytes, etc., grow from carbon and water. In addition, atmospheric oxygen
is converted to carbon dioxide in animal respiration and regenerated by green
plants in photosynthesis. Hence, without this cordial relationship, the life of
both the animals and plants will be exhausted, i.e., whenever this life
equilibrium changes, the condition of both of them will be completely
changed."6
What Surprises the Equilibrium System
"The
following fact is a clear example of an important criterion in regard to man's
existence. Some few years back, a type
of cactus was planted in Australia and, in no time, this plant covered a large
tract of land to the extent that it disturb the whole
community and their farming activities. All efforts to prevent the spread of
this plant proved fruitless, and Australia continued to be plagued by this
plant.
Consequently,
the research conducted by some entomologist found that an insect, which cannot
live without this cactus, reproduces rapidly, unhindered in the whole of
Australia. In no time, this insect
invaded and destroyed the cactus.
Therefore, this
is how this criterion and balance was changed."7
THE ENVIRONMENT AND DESTRUCTIVE PRACTICES
A survey and a
close look at the natural world and its components, and the relationship,
balance and changes that occur in it, will show the wisdom, accuracy and
perfection that surrounds it, because, there is nothing created uselessly or to
hurt anyone, and even if it harms human beings, it is rather a relative harm,
due to the fact that the human being was prohibited from practicing it in the
first place.
And often this
harmful element is changed by natural processes to be useful to the plants,
earth and even to man, himself. Surely, if the natural laws are left to work
as they are created by their Creator, they will protect the healthy, natural
and environmental beauty and good life for all.
The distribution
of water, mountains and forests, and the nature of weather, climate and earth,
and the ratio of gases, light rays...etc., works under a well equipped,
interrelated system, as bacteria and dead bodies of an animal and plant enters
the natural chemical processes in order to be well acquainted with the
environmental interests, as well as, ensuring the welfare of the surroundings.
But, when
humans, due to ignorance and destructive activities, interrupt and enter the
environmental system, they cause a great damage to this very system.
The Holy Qur'an,
while elaborating on the environmental, as well as, the natural perfection, and
likewise, the destructive role of man, says:
"When he turns his back, his aim everywhere is to spread mischief
through the earth and destroy crops and cattle..." Holy Qur'an ((Baqara 2:205)
"And do no mischief on the earth, after it has been set in order, but
call on Him with fear and longing (in your hearts): For the Mercy of Allah is (always) near to
those who do good." Holy Qur'an (A`raf 7:56)
The Holy Qur'an
emphasizes that the earth and all its natural and life components are perfect
and healthy; it is man who plays with its perfectness and destroys it. In view of this, we see this scenario
elaborating on man, in the suitablity of the earth in its natural form, as the
destructive element to the earth; destroying plants and killing animals and
human beings.
Surely, our
present world has witnessed the most dreadful kind of corruption on earth and
environmental, as well as, natural destruction which man was enjoined to
protect and take care of it.
Allah creates
man from earth as one of its components and commands him to protect it. The
Almighty Allah, with emphasis on this responsibility, through Prophet Salih
says:
"To the Thamud people (We sent) Salih, one of their own brethren. He said: `O my People! Worship Allah: You
have no other god but Him. It is He Who has produced
you from the earth and settled you therein: Then ask forgiveness of Him, and
turn to Him (in repentance): for my Lord is (always) near, ready to answer." Holy Qur'an (Hud 11:61)
So, this is the
Qur'anic warning of the corruption on earth and environmental destruction, as
well as, the call for the building up and protection of its balanced laws. The
dreadful, environmental, destructive work of man is manifested in the
manufacturing of chemical, nuclear and biological weapons, which cause great
damage to the world, as also his destruction of nature is manifested in cutting
down trees and polluting the atmosphere with burning and waste products.
Scientific
studies and statistics conducted by arch- aelogists, show that man's
interference in the natural laws by destroying the environment and life, and
even those that he thinks are beneficial to him, like using chemical
fertilizers and other poisonous substances used to kill large numbers of
insects and plants; all cause great damage to the environmental balance and
life stability in the world.
The most obvious
problem of our present era is pollution, which is caused by domestic
industries, as well as, wars. Thus,
pollution, through the use of carbon and carbon dioxide II, and the destruction
of the ozone layers or chemical pollution caused by poisonous and harmful
chemical substances, or the nuclear rays pollution, or water pollution by crude
oil or man's waste products, or pollution by the use of agricultural
fertilizers, like phosphate compounds, nitrate compounds...etc., are all clear
proofs and meaning to what the Almighty Allah prohibits in His saying:
"And do no mischief on the earth, after it has been set in order,..." Holy Qur'an (A`raf
7:56)
However,
everything in the natural world acts accord- ing to the system of purity,
perfection and balance. Hence, the natural ratio of carbon is fixed and
balanced, so plants absorb a large amount of natural carbon dioxide II for
thier growth.
The scientific
studies confirm that the average amount of carbon in the natural world is
approximately 300 parts in every 10,000 parts of air, but this ratio has
increased in 1984 to 345 parts in every 10,000 parts. And this ratio will double its present rate
by the year 2020, if combustion and burning of forests continues.8
(We mention,
here, that there is great increments in the ratio of carbon dioxide II in the
atmosphere, and this is due to the atmospheric heat of the sun, which can be
sensed, as well as, bring a great damage in the near future. And this will
cause the melting of artic ice and a great rise in the level of rivers, which
will harm the natural equilibrium, and change the natural composition of the
earth, which in turn, will cause great harm to man and his inventions,
forever.)9
In its report on
natural destructive practices to the Conference of Earth's Climax and Human
Rights, the Arab League for Human Rights wrote: "Statistics show that 160
thousand poisonous gases are endangering the atmospheric layer in the U.S.A.
alone. For instance, the U.S. is using
350 million tons of Hydro-floro carbons, which are used in the manufacturing of
Air-solate, i.e., the average of 25% of the world's usage which reaches 1400
million tons. This act, alone, will cause the weakness of the ozone layer.
And at the same
time, the developed countries, alone, produce 800 thousand tons of toxic waste,
which is approximately 30% of the world's waste products, and later they
dispose of it in the Sahara and rivers of underdeveloped countries."
The League
continues in its report that 600 million people live below the poverty line,
100 million Africans are dying from hunger, and 43 million acres of forest are
destroyed, annually. As also 80% of the
world's population will face disability and difficulties in terms of earth,
food or water in the next century.
But, upon this painful
reality, the general line of earth's climax put the blame and burden of this
natural, atmospheric and ozone layer destruction to the poor countries.
In addition to
what was mentioned before, the conference shows that the Third World countries
import goods from northern countries, which causes environ- mental pollution.
And at the same time, it emphasizes that foreign hands undertake this project
in those countries in view of their need for industrial work, lower wages and
taxes, crude resources and free, as well as, easy laws, where no one will be
questioned or forced to protect the environment or face hard penalties for
abusing it.
What can these
poor countries do, to face this drastic problem, in view of their poverty,
underdevelopment and day to day problems, and the hunger which inflicts its
citizens? Can they overcome their problems, alone?
In order to face
this dreadful danger, the sum of approximately 600 billion dollars was presumed
to be able to cure this problem, but most of the industrial countries refuse to
comply with the U.N.'s proposal, which states that the rich countries should
sacrifice 7% of their annual income until the year 2000, so as to help the poor
countries in their development projects.
But, the
organization became more concerned when the American government declined to
sign the agree- ment reached in order to stop the
spreading of biological weapons.
Indeed, the
American government not only refuses to sign the said agreement, rather it also
declined to commit itself to the decreasing of carbon dioxide II gas products
in the environment at the end of this century.
And, in fact, it emphasizes that these products may increase in the
range of 1.7 - 6 % in eight years to come.
Surely, the
human activities presently are the causative factors that produce approximately
7.5 million tons of carbon dioxide II into the environment, which, without any
doubt, is the main factor in the changing of the world's climate and causes air
pollution.
Although the
protection of the environment and its safeguarding were regarded as the major
and basic factors in the process of economic, as well as, social development,
human activities, which include deforestation, marine pollution, chemical
farming and other modern inventions, turn this biological source, plants,
animals and other natural phenomenon to a dangerous stage, which may threaten
their very existence.
However, man is
alleged to be responsible for the crime of polluting the air, water, earth and
the atmosphere, in general, but, who is this man? Is it the man of Somalia, India, Sudan and
Yemen, or that man that is living in America, Canada and Japan?
A closer look
and thought on the statistics conducted will give us more light
on the importance of the Qur'anic injunction regarding environmental
destruction and pollution. And it will,
also, give us a good understanding of the difference between Islamic
civilization and Western (material) civilization which threatens the
healthiness of the environment and human existence, uncovering Islamic
legislative tendency and its accurate solution to the social and cultural
matters and its concern to man's, as well as, the environmental issues.
HOW TO PROTECT THE HUMAN ENVIRONMENT
Protecting the
natural and social environment are among the most important Islamic goals of
existence, and explaining the sign of its care and concern with human welfare
and natural protection, as well as, its adherence to the life system, man's
well-being and his continuous existence.
This is because the well-being of man's species and the living and
nonliving things around him, like earth, water and air depends on its
protection from pollution and destruction.
Islam has chosen
some steps for protecting health and the environment. Some of which are as
follows:
1. Enlightening and educating man on how to take
care of health and nature, as well as, protecting the living creatures on this
earth. And this is based on the principle that whatever the Almighty Lord
creates is perfect, accurate and is meant for reformation, and there is nothing
created in vain and for amusement. Surely, the Qur'an has elaborated on this
point, when it says:
"...the handiwork of Allah Who has made every
thing in perfect order..." Holy Qur'an (Naml 27:88)
However, when
man becomes egoistic and aggressive, these acts will influence him toward the
destruction of the environment and polluting the natural surroundings. In this
regard, the Holy Qur'an holds man responsible for environmental pollution, by
saying:
"Corruption has appeared in the land and the sea on account of
what the hands of men have wrought..." Holy Qur'an (30:41)
And, also, it
addresses man and encourages him to protect nature and lead the healthiest of
lives, when it says:
"And do no mischief on the earth, after it has been set in order,..." Holy Qur'an (A`raf
7:56)
"When he turns his back, his aim everywhere is to spread mischief
through the earth and destroy crops and cattle..." Holy Qur'an (Baqara 2:205)
2. Exhortation on purity: The most
clear process of protecting the human environment is Islamic guidance
toward educating man on purity, cleanness and the call for purifying the body,
clothes, utensils, etc.; the Almighty Lord says:
"And your garments keep from stain!" Holy Qur'an (Muddathir 74:4)
"...and if you are under an obligation to perform a total
ablution, then wash (yourselves)..." Holy Qur'an (Ma'ida 5:6)
"...Allah does not desire to put on you any difficulty, but He wishes
to purify you and He wishes to purify you and that He may complete His favour
on you so that you may be grateful." Holy
Qur'an (Ma`ida 5:6)
From this,
purity and the protecting of the environment against pollution is regarded as
Allah's blessing, and which must be appreciated. From here, we will understand
that blessings, for instance, the blessing of health, good life and wealth,
etc., are incomplete without the cleanliness of the environment and its
protection against pollution and destruction, because, if not, it will continue
to be under the danger and threat of destruction and cessation.
The Holy Prophet
(s.a.w.) talking on health protection, environmental sanitation and the purity
of man's surroundings, says: "Surely, your body has a right over you."10
And he (s.a.w.)
also says, while elaborating on the importance of protecting nature: "Sweep your courtyard, and don't be
like the Jews."11
Imam Ali bn Musa
al-Ridha (a.s.) while talking on purity and
cleanliness says: "Purification
is among the morals of the prophets."12
Jabir bn
Abdullah Ansari reported the repudiation of the Holy Prophet's (s.a.w.) to
uncleanliness, and says: "One day the Holy Prophet (s.a.w.) came to us and he saw a man in a
shaggy state; his hair uncombed. Then, he said: `Does not this one have what
his hair needs?'"13
And it was also
reported from him (s.a.w.) this saying when he saw another man with dirty
clothes: "Does
not this one have water to wash his clothes?"14
Surely, the
Islamic thought and civilization is far above others, when it emphasizes that
the Almighty Allah wants for His servant a pleasant life and a purity and
environment which is not polluted. The
Holy Prophet (s.a.w.) elaborated on this point in his saying: "Surely Allah is good and He likes
goodness; He is Pure and He likes purity."15
And while talking
about Islam's pureness and cleanliness and its call toward environmental
sanitation, He (s.a.w.) says: "Surely, Islam is pure, therefore be pure, because he can
never enter Paradise who is not pure.16
3. Prohibiting environmental pollution: As Islam exhorts its followers toward purification, likewise, it prohibits environmental pollution
and destruction. On this matter, it was
reported from the Holy Prophet (s.a.w.) that he prohibited spitting on the
earth, because of its harmful effects on the health, and its contradiction to
human nature.
However, as the
Holy Prophet (s.a.w.) prohibits spitting, he also prohibits and warns against
defecating under a fruit tree and urinating in stationary or flowing water and,
also, on the road, so as to protect the environment from pollution and, also,
as a protection to health and purity.
We can outline
the importance of this advice, if we understand the danger of human waste
products to our health and to the environment, especially the role which these
contaminates of water play in spreading diseases to the community through
drinking, bathing and the fruits which are watered by this water.
It was reported
from Imam al-Sadiq (a.s.) that: "The Holy Prophet (s.a.w.)
prohibited defecation on the edge of a well, river or under a fruit tree."17
And it was also
reported from the Holy Prophet (s.a.w.) that: "It is prohibited for a man to
urinate in stationary water..."18
And he (a.s.)
also quoted the Holy Prophet (s.a.w.) that he said: "Surely, the Almighty Allah warns
you, Oh, my ummah!, against twenty four things and
prohibits you from them," and he recited them until he said, "He
warns against urinating on the edge of a running river."19
4. Prohibition on staying in a state with "najasah" (unclean
things) and their purification: When we read the philosophy of Islamic laws, we
will be able to detect the concern and care of these laws toward man's
protection.
The Jurists (Fuqaha`) have
summarized the philosophy of the Islamic laws and analyzed them in a simple
formula, i.e., "attracting to the best interest (masalih) and repelling
evil (corruption) (mafasid)."
Hence, "masalaha" and
"mafasada" are the
two criterion of a particular law and the cause of its legislation. And, of course, at the time of practicing
this legislative principle on things which Islamic laws prescribe, like the
impurity of some things, and the prohibition of eating and selling them and the
necessity of purifying them before praying, one will, then, understand the
value and worthiness of the Islamic laws and their exhortation against evil
which is harmful to the health.
It is in view of
this that the Islamic Shari`a terms the following
things as "najis" and
necessitates its purification before praying and circumambulation (Tawaf, ritual
circling of the Ka`ba) and they are:
-
Human urine
and feces, and likewise, the urine and feces of those animals forbidden for us
to eat.
-
The dead body
of humans, and animals whose blood gushes out when slaughtered.
-
Human sperm,
as well as, that of animals whose blood gushes out when slaughtered.
-
Human blood,
as well as, that of animals whose blood gushes out when slaughtered.
-
Alcholic
liquors
-
Terrestrial
dogs and pigs
Undoubtedly, the
present man's problem, especially in big cities, is how to get rid of human and
animal waste products, as well as, their dead bodies. This is because they are
the most clear and wide range source of microbes and other dangerous diseases,
which afflict man.
However, as the
aforementioned "najasah" were outlined
and the use of them in polluting the environment has been prohibited, man was
also commanded to be free from them, as Almighty Allah says:
"...Allah does not desire to put on you any difficulty, but He wishes
to purify you and He wishes to purify you and that He may complete His favour
on you so that you may be grateful." Holy
Qur'an (Ma`ida 5:6)
Indeed, whoever
makes a close examination and contemplation of these purification laws, will
understand that the Islamic purification method is the most perfect system of
purification, health and protecting the environment from dirty things and
"najasah". It terms water, earth and sun as natural
purifiers which purify "najasah" like man's waste products, dead bodies, blood and
semen and some animals' waste products.
It also regards transformation (istihala) from a particular state to another, like the
transformation of a dead animal to ashes after burning, as among the purifiers.
In addition, the
purification method in Islam is composed of different steps, which are among
the most perfect processes and environmental protection practic -es; they are:
a. Islam, after
regarding the dead body, blood, semen and waste products of man and some other
animals as "najis", being
confirmed by scientific researches that they are the sources of some diseases
and environmental pollution, it commands that their purification and removal
from the human's body and other things like clothes, utensils, carpets, etc.,
by using water or other purifiers is mandatory.
It also legislates
the purification of some "mutanajjisat" (things which become impure through contacting "najis") by earth
and the rays of the sun, which has been proven, scientifically, to be a power
in killing microbes. Through this step,
Islam strives towards the purification of the environment and protecting it
from the dangers of pollution.
b. Burying a
dead body: Islam has made the burying of
a human dead body compulsory, which is among the most important steps in
getting rid of microbes and diseases, as well as, protecting the human
environment against pollution.
c. Bathing:
Islam has legislated different types of bathing (ghusl) for cleaning man and protecting his
body from dirty things and other sources of diseases, thereby, making some
compulsory (wajib) "ghusl" and
others recommended (mustahab). The compulsory ones are:
1. Ghusl al-Janabah: It is obligatory (wajib) on a "junub" (a person
who has janabah-in a state of
ritual impurity due to sexual intercourse or ejaculation) to clean himself from
it through ritual bathing to ready the self for prayer (salat) and to be in a
state of purity to have a valid fast (sawm).[2]Islam has made
it "makruh"
(undesirable) for a "junub" to sleep without performing ghusl, and, likewise,
eating and drinking without ghusl in this state.
2. Ghusl
al-Haidh[3]
3. Ghusl
al-Istihadhah[4]
4.
Ghusl-e-Massil-e-Mayyit[5]
5. Ghusl
an-Nifas[6]
The "mustahab ghusul", which
Islam exhorts people to perform, are many, but the most important one is: The
Friday "ghusl", which is
the weekly "ghusl" for
safeguarding the purity of the body.
d. Ablution (wudhu): Ablution, in
the Islamic perspective, is the most clear method of
actualizing man's daily purification. Islam has made five daily prayers
incumbent upon all Muslims, (starting from 9 years old for girls and 15 years
old for boys) and those prayers cannot be said unless in a state of ablution,
thus, one has to clean himself every day five times or at least three times
daily, because prayer, whether compulsory or recommeded, will not become valid
without ablution. Consequently, ablution is regarded as purification because it
considers washing the face and hands compulsory and rinsing the mouth and
drawing water into the nostrils as a recommended act.
As Islam legislates the compulsory ablution, likewise, it exhorts on
being in a state of purity when performing some recommended acts of worship
like reading the Holy Qur'an, and it also recommends performing ablution before
sleeping.
e. Cleaning
furniture and other household appliances: Islam's concern and care for
environmental cleanliness and its protection can be detected through its
command of prohibiting the eating and drinking of "najis" and
"mutanajjis" things.
Therefore, it
becomes compulsory on the one who wants to eat or drink from a plate or cup
that has become "najis" to purify
it with water or, in some instances water with earth, before using it.
Surely, the
jurisprudence books have discussed how to purify these items when they come in
contact with najis (for details, please refer to books regarding this subject).
5. Prohibiting
some foods and drinks and some other practices, like eating dead animals,
drinking blood, liquor and using unlawful drugs, which serve as destructive
elements to the health, as well as, polluting the well being of the society.
6. Prohibiting
illegal sexual relations; like adultery, homosexuality, lesbianism,
masturbation, etc...
7. Creating the
concepts of "no injury and no malicious damage" (la dharara wa
la dhirara).
With this great
legal concept or principle which gives the right of freezing and blocking any
act or practice which has any harmful result, we can say that Islam has
prohibited anything which is harmful to the environment. So, it is left for the
experts and religious scholars or, in other words, it is their responsibility
to specify those harmful acts, items and practices. Afterwards, it may become
the responsibility of the government to prohibit the use of those harmful items
and activities, so as to protect the well-being and peaceful coexistence of
their citizens.
8. The
responsibility of "enjoining the good and prohibiting evil" (al-Amru bil ma`rufi wan Nahayi
anil Munkar): The injuction of "Amru bil Ma`rufi wan Nahayi anil
Munkar"
and, likewise, the right and jurisdiction given to a ruler by Islam for the
smooth discharging of his duties, forms a good reformative atmosphere in the
Islamic society. And this comprises all the necessary requirements which can
guarantee the protection of the environment and its development for the
interest of man.
Thus, the
Islamic laws are based on this formula: "Attracting interests and repelling
corruption".
And that the
principle of "and
help one another in goodness and piety, and do not help one another in sin and
aggression" is a broad foundation of environmental protection and preserving
the natural system. Because the verse prohibits aggression on
nature and life, as well as, calls for a collective relationship toward good
and reformation.
THE PLANT ENVIRONMENT
"It is He Who sends down rain from the sky:
From it ye drink, and out of it (grows) the vegetation on which ye feed your
cattle." "With it He produces for you corn, olives, date-palms,
grapes, and every kind of fruit: Verily in this is a sign for those who give
thought." Holy Qur'an (Nahl 16:10-11)
In our previous
discussion, we have offered the opinions and outlooks of some experts and
researches in the field of plants and forests, and the plant's relationship
with the environmental balance and well-being. Likewise, we have shown the role
played by plants in man's and the animal's lives, not in the realm of clothes,
medicine or food, rather in organizing the natural environment and its balance.
The importance of arranging the ratio of oxygen and carbon dioxide, as well as,
fighting and stopping floods and rectifying the atmosphere and renewing the
fertility of the soil, have, also, been pointed out. Plants are the third
living creature in this world and the first living, producing creature,
therefore, plants are man's and animal's companions. In this regard, the Holy
Qur'an in different places talks about plants, crops, trees and arable land, as
well as, plant's environment and the relationship between man and plants.
The Islamic
message encourages the act of farming and planting trees and prohibits the
cutting and removing of trees during war, as some aggressive rulers practiced
in their time, due to their aggressive behavior. So, Islam calls for protecting
the plant's environment and encourages the planting of trees and farming, so
as to preserve the environmental sanity of the society.
Rather, Islam
regards the act of planting trees and preserving the earth as an act of worship
and a charity for the doer as an act which conforms with
the companionship of man and animals with the plants. Allah has made it
clear, saying:
"He brought you into being
from the earth, and made you dwell in it." Holy Qur'an (11: 61)
Also, in the
Prophetic Hadith, it is narrated from the Holy Prophet (s.a.w.) that: "No Muslim will grow a plant or sow
a crop, that birds, animals or man eat from it, unless he has a reward for it."20
"No man will grow a plant unless
Allah writes a reward for him, as much as, the fruit that grows from it."21
He (s.a.w.)
further emphasizes on farming or planting when he says: "If one of you has a palm seedling
and can sow it before he rises up on the Day of Judgment, then, he should do
so."22
And, it was
reported from him (s.a.w.) that: "A Muslim will not grow a plant and man or animal or bird eat of it, unless he has a reward for that."23
Ibn Umar says:
"We were in the presence of the Holy Prophet (s.a.w.) when a date pit was
brought, then, he (s.a.w.) said: `Indeed, among the trees, there is a tree
which is like a Muslim', and I wanted to say it is a palm tree, but when I
looked around I found that I was the youngest among the people there. Then, the Holy Prophet (s.a.w.) said: `It is a date palm tree.'"24
So, this is how
the Holy Prophet (s.a.w.) made farming and concern for the protection of the
farming environment for the benefit of man and animals as an act of worship, as
well as, a charity (sadaqa), and on the
other hand, compares a date palm tree to a Muslim who serves a great benefit to
the community.
While discussing
the issue of crime and aggression against life, the Holy Qur'an condemns the
destroyers of the animal's, plant's and man's environment, and rather, terms
the aggression an aggression against humanity, because, aggression against the
sources of man's life is an aggression against his person. Concerning this the
Holy Qur'an says:
"When he turns his back, his aim everywhere is to spread mischief
through the earth and destroy crops and cattle.." Holy Qur'an (Baqara 2:205)
In this verse,
the Holy Qur'an compares the destruction of plants and animals with corruption
in the earth, and regards it as an aggression against the system of life, as
well as, an evil which must be wiped out. So, from here, we can see how the
principles of Islamic law and its ideologies correspond with the natural laws
and life's balanced system. These two points well show Allah's wisdom and will
in His legislation and creation.
PROTECTING THE ANIMAL ENVIRONMENT
"Behold! In the creation of the heavens and the earth; in the
alternation of the Night and the Day; in the sailing of the ships through the
Ocean for the profit of mankind; in the rain which Allah sends down from the
skies, and the life which He gives therewith to an earth that is dead; in the
beasts of all kinds that He scatters through the earth; in the change of the
winds, and the clouds which they trail like their slaves between the sky and
the earth;--(here) indeed are signs for a people that are wise." Holy Qur'an (Baqara 2:164)
"There is not an animal (that lives) on the earth, nor
a being that flies on its wings, but (forms part of) communities like you.
Nothing have we omitted from the Book, and they (all) shall be gathered to
their Lord in the end." Holy Qur'an (An`am 6:38)
"There is no moving creature on earth but its sustenance dependes on
Allah: He knowes the time and place of its definite abode and its temporary
deposit: All is in a clear Record." Holy
Qur'an (Hud 11:6)
"See you not that to Allah bow down in worship all things that are in
the heavens and on earth,--the sun, the moon, the stars; the hills, the trees,
the animals; and a great number among mankind?" Holy Qur'an (Hajj 22:18)
"See you not that it is Allah Whose praises
all beings in the heavens and on earth do celebrate, and the birds (of the air)
with wings outspread? Each one knows its
own (mode of) prayer and praise." Holy Qur'an (Nur 24:41)
"...There is not a thing but celebrates His praise; and yet you
understand not how they declare His glory!" Holy Qur'an (Isra` 17:44)
"And (He has created) horses, mules, and donkeys, for you to ride and
use for show; and He has created (other) things of which ye have no knowledge." Holy Qur'an (Nahl 16:8)
"It is He Who sends down rain from the sky:
From it you drink, and out of it (grows) the vegetation on which you feed your
cattle. With it He produces for you corn, olives, date palms, grapes, and every
kind of fruit: Verily in this is a sign for those who give thought." Holy Qur'an (Nahl 16:10-11)
"And He has set up on the earth mountains
standing firm, lest it should shake with you; and rivers and roads; that you
may guide yourselves;" Holy Qur'an (Nahl 16:15)
"And the things on this earth which He has multiplied in varying
colours (and qualities): Verily in this is a Sign for men who celebrate the
praises of Allah (in gratitude)." Holy
Qur'an (Nahl 16:13)
"It is He Who has made the sea subject, that you may eat thereof flesh
that is fresh and tender, and that you may extract therefrom ornaments to wear;
and you see the ships therein that plough the waves, that you may seek (thus)
of the bounty of Allah and that you may be grateful." Holy Qur'an (Nahl 16:14)
"If you would count up the favours of Allah, never would you be able to
number them: for Allah is Oft-Forgiving, Most Merciful." Holy Qur'an (Nahl 16:18)
In this
collection of verses, the Holy Qur'an describes the environment in a marvelous
way, and joins its different components; viz., man, earth, air, atmosphere,
rivers, seas, rain, clouds, plants, animals, birds, fishes, etc., in one
circumstance and a perfect, as well as, complex formation serving a particular
and interrelated purpose. Hence, all this is meant for the interest and welfare
of man, and for this reason he is the center and responsible for the protection
of the environment.
In this
connection, the Holy Qur'an warns and cautions those who destroy and pollute
the environment, thus:
"And do no mischief on the earth, after it has been set in order,..." Holy Qur'an (A`raf 7:56)
In another
instance, the holy Qur'an describes those who spread corruption on the earth
and play with the life system on land, as well as, in the sea, as wicked and
evil people; the Holy Qur'an states:
"Corruption has appeared in the land and the sea on account of what the
hands of men have wrought,." Holy Qur'an (Rum 30:41)
"When he turns his back, his aim everywhere is to spread mischief
through the earth and destroy crops and cattle." Holy Qur'an (Baqara 2:205)
Indeed, from
these above verses, we will be able to understand Islam's concern towards the
animal's world, as well as, for all the living
environment. It addresses man and presents him with a major formula on how to
live with the other creatures who live in the same
environment as himself, in order to be able to put them at his service and
disposal, however, by Allah's permission. The Holy Qur'an describes this issue
by saying:
"In order that you may sit firm and square on their backs, and when so
seated, you may celebrate the (kind) favour of your Lord, and say, "Glory
to Him Who has subjected these to our (use), for we could never have
accomplished this (by ourselves)" Holy Qur'an (Zukhruf 43:13)
In the same
light, though, the Holy Qur'an describes the animal's world as an independent
world, which has its own system, laws, social formations and relationship
between its subjects, as well as, its Lord, as it also has its system of
relation with man, plants and the material world. The Holy Qur'an describes
this by saying:
"There is not an animal (that
lives) on the earth, nor a being that flies on its wings, but
(forms part of) communities like you." Holy Qur'an (An`am 6:38)
Therefore,
animals are also creatures like us, which have their own special animalistic
systems and of which, until now, man has been unable to discover from them but
only a little knowledge.
The Holy Qur'an
portrays animals as creatures who know their Lord, go toward Him and have their
own prayers, "rosary", and prostration that correspond with their
existence, although man has been unable, for the most part, to detect this.
And like man,
animals have their own wealth in the natural world, which is only meant for
them by the Almighty Allah.
In addition,
Allah, through His grace and blessings, has created animals for the service of
man, where he gets food from their meats and by-products, uses their hair and
waste products (for clothing and agricultural purposes) and uses them for
riding, transportation and cultivation of land, as well as, keeps them as a
source of beauty, decoration and wealth for himself.
Thus, the Holy
Qur'an places the animal's world side by side with the human's world, so as to
live with this creature as a part of his environment, but he is responsible for
its protection and care. This is why
Islam prohibits aggression and wickedness toward the animals and also,
prohibits hunting, i.e., the killing of animals uselessly, except at the time
of need. This is because the right and
superiority given to man over animals is so that he should use them with
kindness and leniency.
Hence, the
Islamic laws warn against harming and hurting animals or their environment,
such as, destroying their grazing land or killing them; with the exception of
those that are harmful to man, where, when necessary, killing them will serve
as a saving of one's health and self, for instance, snakes, scorpions, etc.
Indeed, when we
analyze the Islamic laws, we can understand and detect the marvelous and
wonderful reasons for protecting the animals.
It is narrated
that the Holy Prophet (s.a.w.) warns against the killing of bees and the eating
of wild donkeys. It was said that the prohibition of eating wild donkeys was to
prevent their cessation and annilation from exixtence.
In another
tradition, it prohibits the taking of birds in their nests at night or taking
them before they are fully grown and have not power enough to fly.
This is because
the Islamic principles respect the law of environmental balance between man and
animals, thus, the animals have the right to depend on and protect themselves
from any intruder by running or flying away, but in the above mentioned
condition they cannot depend on themselves as expected.
Consequently,
the law which we have mentioned earlier, i.e., the law of "la dharara wa la dhirara" has an
overwhelming effect in the field of protecting and preserving the animal's
environment. Like the prohibition of hunting birds, animals and fishes in
their reproductive season, or the prohibition of throwing poisonous substances
into the rivers so as to kill aquatic animals, or the prohibition of destroying
trees and crops, as well as, the prohibition of causing or spreading corruption
in the earth.
From this
Qur'anic description, we can detect Islamic views and opinions towards animals
and our responsibility toward this universe, as well as, how we should live
with it. We have already seen this Prophetic Tradition which states that:
"No Muslim will
grow a plant or sow a crop, that birds, animals, or
man eat from it, unless he has a reward (sadaqa) for it."
So, this means
that whatever good deed a man performs, like protecting another man, or any
other animal, has a reward in doing this act.
This shows the
Islamic concern and encouragement toward the protection and preservation of
animals, in that the animals, also, have their own rights and wealth, as these
verses clearly state:
"Eat (for yourselves) and pasture your cattle: Verily, in this are
signs for men endued with understanding." Holy Qur'an (Taha 20:54)
"And Fruits and Fodder, for use and convenience to you and your cattle." Holy Qur'an (Abasa 80:31-32)
"There is no moving creature on earth but its sustenance depends on
Allah." Holy Qur'an (Hud
11:6)
Thus, in the
Islamic point of view (shari`a) of protecting animals
and feeding them, it is a charity (sadaqa) and killing animals cruely and hurting them is a
prohibited action (which has its own severe punishment).
On the other
hand, the Islamic laws have prohibited the mutilation of animal's bodies and
changing their shape, like cutting off their ears, castrating them, etc.,
whether done by hand or by the use of modern equipment and instruments.
Allah has cursed
the devil who deceives man, prompting him to carry out this aggressive act, and
Almighty Allah, while narrating satan's wiles against
man, says:
"I will order them to slit the ears of cattle, and to deface the (fair)
nature created by Allah. Whoever, forsaking Allah, takes satan
for a friend, hath of a surety suffered a loss that is manifest." Holy Qur'an (Nisa` 4:119)
Indeed, through
these texts, laws and concepts we are able to understand the Islamic principles
which call for the protection of animals and their environment.
THE GOVERNMENT AND ENVIRONMENTAL PROTECTION
Islam terms
government as a political power responsible for the protection of its
citizen's welfare, as well as, planning and executing their affairs.
This guidance or
protection is comprised of all their different endeavors, politically,
financially, socially and health wise...etc., in order to preserve the system
of life, which includes wealth, personality, mind and body.
The Islamic
scholars summarized this concept as a major component in the Islamic social
system, and it has a more extensive and universal principle, which is this:
Islam came in order to protect man's interests and repel corruption on earth.
Likewise, these principles work toward the organizing of natural laws, the law
of "la dharara
wa la dhirara", which is a Prophetic text, that
works in man's legislative life.
Therefore, there
are intellectual, as well as, legislative rules or principles which empower the
government, on the one hand, and, on the other hand, oblige it toward
environmental protection, and these are:
1. "la dharara wa la dhirara"
2. Islam came in
order to protect man's interests and repel corruption on the earth.
3. The Islamic
government is responsible for the protection of its citizen's welfare and their
general interests, as the Holy Prophet (s.a.w.) said: "The leader is a
Shepard and is
responsible for his flock."
According to
these principles, a government, in the Islamic point of view, is responsible
for preserving the environment, as well as, protecting nature, because the
preservation of man's environment and, likewise, the animal's, plant's and
natural environment is the most clear aspect of man's interests, preservation
and the repelling of corruption in man's material life.
Thus, these
intellectual and legislative rules empower the Islamic government to prohibit
the cutting down of forests, or destroying fruit trees, or hunting animals and
fishes in their reproductive season, or hunting animals where their number is
less, so as to preserve their existence...etc.
It is also
responsible for preventing or prohibiting any act which is harmful to the
environment, like using poisonous and toxic substances, or which carry
dangerous and contagious microbes, or like building industries which cause
pollution inside the city and deposit human and animal waste products near
human habitations and communities.
Because all
these are harmful and destructive of the life system and spread corruption on
the earth after it was well planned and built, the Holy Qur'an prohibits this,
in its statement:
"And do no mischief on the earth,
after it has been set in order,..." Holy Qur'an (A`raf 7:56)
Praise be to Allah, the Lord of the Worlds.
Endnotes
1. Al-Bi'ah wa
Mishkilatuha (Environment and its Problems) by Rashid Hamad and Muhammad Sa`id
Sabarini, pg. 14, reported from the book "Insan wa Bi'ah" (Man and
the Environment) by Dr. Abdullahi Atawi, Dar Izzuddeen, pg. 14.
2. Sayyid Abdullah Shabbar, Haqqul Yaqin
fi Ma`arifat Usul al-Din, vol. 1, pg.58.
3. Sharh Jajrid
al-I`itiqad, pg. 270.
4. Allah Yatajalla fi Asr
al-Ilm, Allah Appears in Scientific Era, p. 42.
5. Ibid. pg. 62-63.
6. Al-Ilm Yad'u lil Iman, Science calls
for faith by Cristi Morrison, translated by Salih Falaki, p. 72.
7. Ibid., pg. 160.
8. See "Talawth Mishkilat al-Asr by
Dr. Ahmad Madhat Salam, pg. 26.
9. Ibid., pg. 31.
10. Ibn Qayyim
Jawziyya /Al-Amthal fi al-Qur'an al-Karim, pg. 78, Darul Ma`rifa -Beirut.
11. Al-Kafi by Kulaini, vol. 6, pg. 531.
12. Tuhf al-Uqul an Aal al-Rasul by
Harrani, The Sermons of Imam Ridha (a.s.).
13. Sunan Abi-Dawud, vol. 4, pg. 51.
14. Ibid.
15. Sahih Tirmidhi, vol. 10, pg. 240.
16. Kanzul Ummal by Mutaqi Hindi, vol.
9, pg. 277 and 278, Hadith No. 26001 and 26007, published by Al-Risala
Foundation, Beirut in 1979.
17. Wasa'il al-Shi`a by Hurr Amili, vol.
1, the book of Taharah, pg. 228, Dar Ihyah al-Turath al-Arabi.
18. Ibid., pg. 241.
19. Ibid., pg. 229.
20. Sahih al-Bukhari, vol. 3, Bab Fadhl
al-Zari' wa al-Gharis, chapter on the merit of
cultivation and planting, pg. 135.
21. Ahmad bin Hanbal, vol. 5, pg. 440.
22. Ibid., vol. 3, pg. 191.
23. Ibid., pg. 192.
24. Ibid., vol. 2, pg. 12.
The material for this page are
reproduced with permission from the Al-Balagh Foundation.
