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Environmental Protection in Islam (part 1 of 7): A General Introduction
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Description: A general introduction to Islam’s attitude toward the universe, natural resources, and the relation between man and nature.
By Dr. A. Bagader, Dr. A. El-Sabbagh, Dr. M. Al-Glayand, and Dr. M. Samarrai (edited by IslamReligion.com)
Published on 10 Apr 2006 - Last modified on 15 Jun 2008
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_-_A_General_Introduction_001.jpg) God has created everything in this universe in due
proportion and measure both quantitatively and qualitatively. God has declared
in the Quran:
“Verily, all things have We created by measure” (Quran 54:49)
“…Everything to Him is measured.” (Quran 13:8)
“And We have produced therein everything in balance.” (Quran 55:7)
In the universe there is enormous diversity and variety
of form and function. The universe and its various elements fulfill human
welfare and are evidence of the Creator’s greatness; He it is Who determines
and ordains all things, and there is not a thing He has created but celebrates
and declares His praise.
“Have you not seen that God is glorified by all in the heavens
and on the earth - such as the birds with wings outspread? Each knows its
worship and glorification, and God is aware of what they do.” (Quran 24:41)
Each thing that God has created is a wondrous sign, full
of meaning; pointing beyond itself to the glory and greatness of its Creator,
His wisdom and His purposes for it.
“He Who has spread out the earth for you and threaded roads
for you therein and has sent down water from the sky: With it have We brought
forth diverse kinds of vegetation. Eat and pasture your cattle; verily, in
this are signs for men endued with understanding.” (Quran 20:53-54)
God has not created anything in this universe in vain,
without wisdom, value and purpose. God says:
“We have not created the heavens and the earth and all that is
between them carelessly. We have not created them but for truth.” (Quran
44:38-39)
Thus, the Islamic vision revealed in the Quran is of a
universe imbued with value. All things in the universe are created to serve
the One Lord Who sustains them all by means of one another, and Who controls
the miraculous cycles of life and death:
“God it is that splits the seed and the date stone, brings the
living from the dead and the dead from the living: That is your God - how are
you turned away?” (Quran 6:95)
Life and death are created by God so that He might be
served by means of good works.
“Blessed is He in Whose Hand is dominion, and He has power
over every thing: He Who has created death and life to try you, which of you
work the most good.” (Quran 67:1-2)
All created beings are created to serve the Lord of all
beings and, in performing their ordained roles in a cohesively designed society,
they best benefit themselves and each other in this world and the next. This
leads to a cosmic symbiosis (takaful). The universal common good is a
principle that pervades the universe, and an important implication of God’s Oneness,
for one can serve the Lord of all beings only by working for the common good of
all.
Man is part of this universe, the elements of which are
complementary to one another in an integrated whole indeed, man is a distinct
part of the universe and it has a special position among its other parts. The
relation between man and the universe, as defined and clarified in the Glorious
Quran and the Prophetic teachings, is as follows:
·
A relationship of meditation, consideration, and
contemplation of the universe and what it contains.
·
A relationship of sustainable utilization,
development, and employment for man’s benefit and for the fulfillment of his
interests.
·
A relationship of care and nurture for man’s good
works are not limited to the benefit of the human species, but rather extend to
the benefit of all created beings; and “there is a reward in doing good to
every living thing.” (Saheeh Al-Bukhari)
God’s wisdom has ordained stewardship (khilafa)
on the earth to human beings. Therefore, in addition to being part of the
earth and part of the universe, man is also the executor of God’s injunctions
and commands. He is only a manager of the earth and not a proprietor; a
beneficiary and not a disposer or ordainer. Heaven and earth and all that they
contain belong to God alone. Man has been granted stewardship to manage the
earth in accordance with the purposes intended by its Creator; to utilize it
for his own benefit and the benefit of other created beings, and for the fulfillment
of his interests and of theirs. He is thus entrusted with its maintenance and
care, and must use it as a trustee, within the limits dictated by his trust. The
Prophet declared,
“The world is beautiful and verdant, and verily
God, be He exalted, has made you His stewards in it, and He sees how you acquit
yourselves.” (Saheeh Muslim)
All of the resources upon which life depends have been
created by God as a trust in our care. He has ordained sustenance for all
people and for all living beings.
“ And He has set within it mountains standing firm,
and blessed it, and ordained in it its diverse sustenance in four days, alike
for all that seek.” (Quran 41:10)
Thus, in Islam the utilization of these resources is the
right and privilege of all people and all species. Hence, man should take
every precaution to ensure the interests and rights of all others since they
are equal partners on earth. Similarly, he should not regard such as
restricted to one generation above all other generations. It is, rather, a
joint responsibility in which each generation uses and makes the best use of
nature, according to its need, without disrupting or adversely affecting the
interests of future generations. Therefore, man should not abuse, misuse, or
distort the natural resources as each generation is entitled to benefit from
them but is not entitled to “own” them in an absolute sense.
The right to utilize and harness natural resources,
which God has granted man, necessarily involves an obligation on man’s part to
conserve them both quantitatively and qualitatively. God has created all the
sources of life for man and all resources of nature that he requires, so that
he may realize objectives such as contemplation and worship, inhabitation and
construction, sustainable utilization, and enjoyment and appreciation of
beauty. It follows that man has no right to cause the degradation of the
environment and distort its intrinsic suitability for human life and
settlement. Nor has he the right to exploit or use natural resources unwisely
in such a way as to spoil the food bases and other sources of subsistence for
living beings, or expose them to destruction and defilement.
While the attitude of Islam to the environment, the
sources of life, and the resources of nature is based in part on prohibition of
abuse, it is also based on construction and sustainable development. This
integration of the development and conservation of natural resources is clear
in the idea of bringing life to the land and causing it to flourish through
agriculture, cultivation, and construction. God says:
“…It is He Who has produced you from the earth and settled you
therein...” (Quran 11:61)
The Prophet declared:
“If any Muslim plants a tree or sows a field, and a
human, bird or animal eats from it, it shall be reckoned as charity from him.”
(Saheeh Al-Bukhari, Saheeh Muslim)
“If anyone plants a tree, neither human being nor
any of God’s creatures will eat from it without its being reckoned as charity
from him.”
“If the day of resurrection comes upon anyone of
you while he has a seedling in hand, let him plant it.”
The approach of Islam toward the use and development of
the earth’s resources was put thus by Ali ibn Abi-Talib, the fourth Caliph, to
a man who had developed and reclaimed abandoned land:
“Partake of it gladly, so long as you are a benefactor,
not a despoiler; a cultivator, not a destroyer.”
This positive attitude involves taking measures to
improve all aspects of life: health, nutrition, and the psychological and
spiritual dimensions, for man’s benefit and the maintenance of his welfare, as
well as for the betterment of life for all future generations. As is shown in
the Prophetic declarations above, the aim of both the conservation and
development of the environment in Islam is for the universal good of all
created beings.
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Environmental Protection in Islam (part 2 of 7): Conservation of Basic Natural Resources
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Description: The religious and social roles of every creature in the universe creates a balance and equilibrium which demand their preservation.
By Dr. A. Bagader, Dr. A. El-Sabbagh, Dr. M. Al-Glayand, and Dr. M. Samarrai (edited by IslamReligion.com)
Published on 10 Apr 2006 - Last modified on 24 Feb 2008
Viewed: 10120 (daily average: 8) - Rating: 3.7 out of 5 - Rated by: 3
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> Systems in Islam
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_-_Conservation_of_Basic_Natural_Resources_001.jpg) Throughout the universe, the divine care for all things
and all-pervading wisdom in the elements of creation may be perceived,
attesting to the All-Wise Creator. The Glorious Quran has made it clear that
each thing and every creature in the universe, whether known to man or not,
performs two major functions: a religious function in so far as it evidences
the Maker’s presence and infinite wisdom, power, and grace; and a social
function in the service of man and other created beings.
God’s wisdom has ordained that His creatures shall be of
service to one another. The divinely appointed measurement and distribution of
all elements and creatures, each performing its ordained role and all of them
valuable, makes up the dynamic balance by which the creation is maintained. Over
exploitation, abuse, misuse, destruction, and pollution of natural resources
are all transgressions against the divine scheme. Because narrow-sighted
self-interest is always likely to tempt men to disrupt the dynamic equilibrium
set by God, the protection of all natural resources from abuse is a mandatory
duty.
In the divine scheme by which all creatures are made to
be of service to one another, God’s wisdom has made all things of service to
mankind. But nowhere has God indicated that they are created only to serve
human beings. On the contrary, Muslim legal scholars have maintained that the
service of man is not the only purpose for which they have been created. With
regard to God’s saying:
“And He has made the ships to be of service unto you, that
they may sail the sea by His command, and the rivers He has made of service
unto you. And He has made the sun and the moon, constant in their courses, to
be of service unto you, and He has made of service unto you the night and day.
And He gives you all you seek of Him: If you would count the bounty of God, you
could never reckon it.” (Quran 14:32-34)
…and similar verses in which God declares that He
created His creations for the children of Adam; it is well known that God in
His great wisdom has exalted purposes in them other than the service of man,
and greater than the service of man. However, He makes clear to the children
of Adam what benefits there are in these creatures and what bounty He has
bestowed upon mankind.”
Even though the societal functions of all things are vitally
important, the primary function of all created beings as signs of their Creator
constitutes the soundest legal basis for conservation of the environment. It
is not possible to base the protection of our environment on our need for its
services alone, since these services are only of supporting value and reason.
Because we cannot be aware of all the beneficial
functions of all things, to base our efforts at conservation solely on the
environmental benefits to man would lead inevitably to the distortion of the
dynamic equilibrium set by God and the misuse of His creation, thereby
impairing these same environmental benefits. However, when we base the
conservation and protection of the environment on its value as the sign of its
Creator, we cannot omit any thing from it. Every element and species has its
individual and unique role to play in glorifying God, and in bringing man to
know and understand his Creator by showing him, through their being and uses,
God’s infinite power, wisdom, and mercy. It is impossible to countenance the
willful ruin and loss of any of the basic elements and species of the creation,
or to think that the continued existence of the remainder is sufficient to lead
us to contemplate the glory, wisdom, and might of God in all the aspects that
are intended. Indeed, because species differ in their special qualities, and
each evidences God’s glory in ways unique to it alone.
Furthermore, all human beings and, indeed, livestock and
wildlife as well, enjoy the right to share in the resources of the earth. Man’s
abuse of any resource, such as water, air, land, and soil as well as other
living creatures such as plants and animals is forbidden, and the best use of
all resources, both living and lifeless, is prescribed.
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Environmental Protection in Islam (part 3 of 7): The Conservation of Basic Natural Elements - Water
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Description: The role of water in the environment and the Islamic injunction for conservation of this vital element fundamental to the preservation and continuation of life.
By Dr. A. Bagader, Dr. A. El-Sabbagh, Dr. M. Al-Glayand, and Dr. M. Samarrai (edited by IslamReligion.com)
Published on 17 Apr 2006 - Last modified on 24 Feb 2008
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_-_The_Conservation_of_Basic_Natural_Elements_-_Water_001.jpg) God has made water the basis and origin of life. God
says:
“We made from water every living thing…” (Quran 21:30)
Plants, animals, and man all depend on water for their
existence and for the continuation of their lives. God has said:
“Verily... in the rain that God sends down from heaven,
thereby giving life to the earth after its death...” (Quran 2:164)
“It is He Who sends down water from the sky; and thereby We
have brought forth the plants of every kind…” (Quran 6:99)
“And you see the earth barren and lifeless, but when We pour
down rain upon it, it stirs and swells, and puts forth growth of every
resplendent kind.” (Quran 22:5)
“And We send down pure water from the sky, thereby to bring to
life a dead land and slake the thirst of that which We have created-cattle and
men in multitudes.” (Quran 25:48-49)
God has called on man to appreciate the value of this so
essential source of life:
“Have you seen the water which you drink? Was it you who sent
it down from the rain cloud, or did We send it? Were it Our will, We could
have made it bitter; why then do you not give thanks?” (Quran 56:68-70)
“Say: Have you considered, if your water were one morning to
have seeped away, who then could bring you clear-flowing water?” (Quran 67:30)
In addition to this vital function, water has another
socio-religious function to perform which is the purification of the body and
clothing from all dirt, impurities and defilement so that man may encounter God
clean and pure. God has said in the Glorious Quran:
“And He caused rain to descend on you from heaven to cleanse
you therewith…” (Quran 8:11)
God has also shown us other functions of lake, sea, and
ocean water. He has made it the habitat of many created beings which play
vital roles in the perpetuation of life and the development of this world. God
has said:
“It is He Who has made the sea of service, that you may eat
thereof flesh that is fresh and tender, and that you may bring forth from it
ornaments to wear, and you see the ships therein that plough the waves, that you
may seek of His bounty.” (Quran 16:14)
“Lawful to you is the pursuit of water-game and its use for
food a provision for you, and for those who travel…” (Quran 5:96)
There is no doubt that conservation of this vital
element is fundamental to the preservation and continuation of life in its various
forms, plant, animal, and human. It is also obligatory, for, in Islamic law,
whatever is indispensable to fulfill the imperative obligation of preserving
life is therefore itself obligatory. Any action that obstructs or impairs the
biological and social functions of this element, whether by destroying it or by
polluting it with any substance that would make it an unsuitable environment
for living things or otherwise impair its function as the basis of life; any
such action necessarily leads to the impairment or ruin of life itself and the
juristic principle is, “What leads to the prohibited is itself prohibited.”
Owing to the importance of water as the basis of life,
God has made its use the common right of all living beings and all human beings.
All are entitled to use it without monopoly, usurpation, despoilment, wastage,
or abuse. God commanded with regard to the people of Thamud and their camel,
“And tell them that the water shall be shared between them…”
(Quran 54:28)
and the Prophet said:
“Muslims are to share in these three things: water,
pasture, and fire.”
Extravagance in using water is forbidden; this applies
to private use as well as public, and whether the water is scarce or abundant.
It is related that the Prophet passed by his companion Sa’d, who was washing
for prayer, and said:
“What is this wastage, O Sa’ d?”
“Is there wastage even in washing for prayer?” asked
Sa’ d;
and he said, “Yes, even if you are by a flowing
river!”
The long experience of Muslim jurists in the allocation
of water rights in arid lands has given rise to an outstanding example of the
sustainable use of a scarce resource; an example which is of increasing
relevance in a world where resources which were once abundant are becoming
progressively more scarce.
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Environmental Protection in Islam (part 4 of 7): Air, Land, and Soil
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Description: The Islamic view of the role of air, land, and soil in the environment and how conservation of these vital elements is fundamental to the preservation and continuation of life.
By Dr. A. Bagader, Dr. A. El-Sabbagh, Dr. M. Al-Glayand, and Dr. M. Samarrai (edited by IslamReligion.com)
Published on 24 Apr 2006 - Last modified on 24 Feb 2008
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2. Air
This element is no less important than water for the
perpetuation and preservation of life. Nearly all terrestrial creatures are
utterly dependent on the air they breathe. The air also has other functions
which may be less apparent to man but which God has created for definite
purposes, as we have been made aware of by the Glorious Quran -such as the
vitally important role of the winds in pollination. God has said:
“And we send the fertilizing winds...” (Quran 15:22)
The winds are also clear evidence of God’s omnipotence
and grace, and the perfection of design in His creation. He has also said:
“Verily in the creation of the heavens and the earth; in the
alternation of night and day in the change of the winds, and the clouds
compelled between heaven and earth surely there are signs for a people who have
sense.” (Quran 2:164)
“And He it is Who sends the winds as tidings heralding His
grace: until when they have raised a heavy-laden cloud, We drive it to a dead
land and cause the rain to descend upon it, and thereby bring forth fruits of
every kind.” (Quran 7:57)
Since the atmosphere performs all these biological and
social functions, its conservation, pure and unpolluted, is an essential aspect
of the conservation of life itself which is one of the fundamental objectives
of Islamic law. Again, whatever is indispensable to fulfill this imperative obligation
is itself obligatory. Therefore any activity which pollutes it and ruins or
impairs its function is an attempt to thwart and obstruct God’s wisdom toward His
creation. This must likewise be considered an obstruction of some aspects of
the human role in the development of this world.
3. The Land and Soil
Like air and water, the land and soil are essential for
the perpetuation of our lives and the lives of other creatures. God has
declared in the Quran:
“And the earth He has established for living creatures.”
(Quran 55:10)
From the minerals of the earth are made the solid
constituents of our bodies, as well as those of all the living animals and
plants. God has said in the Quran:
“And among His signs is that He has created you from dust;
then behold, you are humans scattered widely.” (Quran 30:20)
He has also made the land our home and the home of all
terrestrial beings.
“And God has made you grow, as a plant from the earth; then to
it He returns you, and He will bring you forth a new...” (Quran 71:17-18)
And as our home, the land has value as open space:
“...and God has made the earth a wide expanse, that you may
traverse its open ways.” (Quran 71:19-20)
God has made the land a source of sustenance and
livelihood for us and other living creatures: He has made the soil fertile to
grow the vegetation upon which we and all animal life depend. He has made the
mountains to catch and store the rain and to perform a role in stabilizing the
crust of the earth, as He has shown us in the Glorious Quran:
“Have We not made the earth a vessel to hold the living and
the dead? And We have made in it lofty mountains and provided you sweet water
to drink.” (Quran 77:25-27)
“And the earth, after that He has spread it out; from it He
has brought forth its waters and its pastures, and He has made fast the
mountains, a provision for you and for your cattle.” (Quran 79:30-33)
“And the earth, We have spread it out, and made in it mountains
standing firm, and grown in it every thing in balance. And We have provided in
it sustenance for you, and for those whom you do not support.” (Quran 15:19-20)
“And a sign for them is the lifeless earth: We bring it to
life and bring forth from it grain of which they eat. And we have made therein
gardens of palms and vines.” (Quran 36:33-35)
If we would truly give thanks to the Creator, we are
required to maintain the productivity of the soil, and not expose it to erosion
by wind and flood; in building, farming, grazing, forestry, and mining, we are
required to follow practices which do not bring about its degradation but
preserve and enhance its fertility. For to cause the degradation of this gift
of God, upon which so many forms of life depend, is to deny His tremendous
favors. And because any act that leads to its destruction or degradation leads
necessarily to the destruction and degradation of life on earth, such acts are
categorically forbidden.
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Environmental Protection in Islam (part 5 of 7): The Conservation of Basic Natural Elements - Plants and Animals (1)
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Description: The Islamic view of the role of plants and animals in the environment and conservation of this vital element is fundamental to the preservation and continuation of life (part 1).
By Dr. A. Bagader, Dr. A. El-Sabbagh, Dr. M. Al-Glayand, and Dr. M. Samarrai (edited by IslamReligion.com)
Published on 24 Apr 2006 - Last modified on 24 Feb 2008
Viewed: 9209 (daily average: 7) - Rating: 3.7 out of 5 - Rated by: 3
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Category: Articles
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4. Plants and Animals
There is no denying the importance of plants and animals
as living resources of enormous benefit, without which neither man nor other
species could survive. God has not made any of His creatures worthless: every
single form of life is the product of a special and intricate development by
God, and each warrants special respect. As a living genetic resource, each
species and variety is unique and irreplaceable. Once lost, it is lost forever.
By virtue of their unique function of producing food
from the energy of the sun, plants constitute the basic source of sustenance
for animal and human life on earth. God has said:
“Then let man consider his nourishment: that We pour down the
rain in showers, and We split the earth in fragments, and therein make the
grain to grow, and vines and herbs, and olives and palms, and gardens of dense
foliage, and fruits and fodder - provision for you and your cattle.” (Quran
80:24-32)
In addition to their importance as nourishment, plants
enrich the soil and protect it from erosion by wind and water. They conserve
the water by detaining its runoff; they moderate the climate and produce the
oxygen which we breathe. They are also of immense value as medicines, oils,
perfumes, waxes, fibers, timber, and fuel. God has said in the Glorious Quran,
“Have you seen the fire you kindle? Was it you who grew its
timber or did We grow it? We have made it a reminder, and a comfort for the
desert dwellers.” (Quran 56:71-73)
Animals in turn provide sustenance for plants, for one
another, and for man. Their dung and their bodies enrich the soil and the seas.
They contribute to the atmosphere by respiration and by their movements and
migrations contribute to the distribution of plants. They provide food for one
another and provide mankind with leather, hair and wool, medicines and
perfumes, and means of conveyance, as well as meat, milk, and honey. And for
their highly developed senses and perceptions and their social interrelationships,
animals are accorded special regard in Islam. For God considers them living
societies exactly like mankind. God has declared in the Glorious Quran:
“There is not an animal on the earth, nor any being that wings
its flight, but is a people like unto you...” (Quran 6:38)
The Glorious Quran mentions the aesthetic functions of
these creatures as objects of beauty in addition to their other functions. Since
peace of mind is a religious requirement which needs to be fully satisfied,
those things which cause it should be amply provided and conserved. God has
made in plants and animals that which excites wonder and joy in man’s soul so
as to satisfy his peace of mind, a factor which is essential for man’s proper
functioning and full performance.
The Glorious Quran also mentions other functions which
these creatures perform and which man may not perceive, namely the functions of
worshipping God, declaring if His praise and bowing down to Him as they are
compelled by their very nature to do. God has said,
“Do you not see that to God bow down in worship all things
that are in the heavens and on the earth - the sun, the moon, the stars, the
mountains, the trees, the animals…” (Quran 22:18)
“The seven heavens and the earth and all the beings therein
proclaim His glory: There is not a thing but celebrates His praise, but you
understand not how they declare His glory…” (Quran 17:44)
“To God bow all beings in the heavens and the earth - with
good will or in spite of themselves…” (Quran 13:15)
Islam emphasizes all measures for the survival and
perpetuation of these creatures so that they can fully perform the functions
assigned to them. The absolute destruction of any species of animals or plant
by man cannot be justified; nor should any be harvested at a rate in excess of
its natural regeneration. This applies to hunting and fishing, forestry and
wood-cutting for timber and fuel, grazing, and all other utilization of resources.
It is imperative that the genetic diversity of living beings be preserved - both
for their own sake and for the good of mankind and all other creatures.
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Environmental Protection in Islam (part 6 of 7): The Conservation of Basic Natural Elements - Plants and Animals (2)
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Description: The Islamic view of the role of plants and animals in the environment and conservation of this vital element is fundamental to the preservation and continuation of life (part 2).
By Dr. A. Bagader, Dr. A. El-Sabbagh, Dr. M. Al-Glayand, and Dr. M. Samarrai (edited by IslamReligion.com)
Published on 24 Apr 2006 - Last modified on 24 Feb 2008
Viewed: 8726 (daily average: 7) - Rating: 4 out of 5 - Rated by: 4
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Category: Articles
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The Prophet Muhammad was sent by God as:
“…a mercy to all beings.” (Quran 21:107)
He has shown us through his commandments and teachings,
how to tend and care for these creatures. He said:
“The merciful are shown mercy by the All-Merciful. Show
mercy to those on earth, and He Who is above the heavens will show mercy unto
you.” (Abu Dawud, Al-Tirmidhi)
He commanded mankind to provide for the needs of any
animals under their care, and he warned that a person who causes an animal to
die of starvation or thirst is punished by God in the fire of hell.
Furthermore, he directed human beings to provide for
needy animals in general, telling of a person whose sins God pardoned for the
act of giving water to a dog in desperate thirst. Then, when the people asked:
“O Messenger of
God, is there a reward in doing good to these animals?”Al
He said:“There
is a reward in doing good to every living thing.” (Saheeh Al-Bukhari, Saheeh
Muslim)
Hunting and fishing for food is permitted in Islam; however,
the Prophet cursed anyone who uses a living creature as a target, taking a life
for mere sport. Likewise he
forbade that one prolong an animal’s slaughter.
He declared,
“God has prescribed the doing of good toward every
thing: so, when you kill, kill with goodness and when you slaughter, slaughter
with goodness. Let each one of you sharpen his blade and let him give ease to
the animal he is slaughtering.”
The Prophet Muhammad forbade that a fire be lit upon an
anthill, and related that an ant once stung one of the prophets, who then
ordered that the whole colony of ants be burned. God revealed to him in rebuke:
“Because an ant stung you, you have destroyed a
whole nation that celebrates God’s glory.” (Saheeh Al-Bukhari, Saheeh Muslim)
He once ordered a man who had taken the nestlings of a
bird from their nest to return them whence he got them, to their mother which
was trying to protect them.”
He forbade that one needlessly and wrongfully cut down
any tree which provides valuable shelter to humans or animals in the desert,
and the aim of this prohibition may be understood as prevention of the
destruction of valuable habitat for God’ s creatures.
On the basis of the Prophetic commands and prohibitions,
Muslim legal scholars have ruled that God’s creatures possess inviolability (hurmah)
which pertains even in war. The Prophet of God forbade the killing of bees and
any captured livestock, for killing them is a form of corruption included in
what God has prohibited in His saying,
“And when he turns away, he hastens through the land to cause
corruption therein and to destroy the crops and cattle: And God loves not
corruption.” (Quran 2:205)
“And they are animals possessing inviolability just as
do women and children.”
It is a distinctive characteristic of Islamic law that
all animals have certain legal rights, enforceable by the courts and by the
office of the hisbah. Muslim jurists have written:
“The rights of livestock and animals with regard to their
treatment by man: These are that he spend on them the provision that their kinds
require, even if they have aged or sickened such that no benefit comes from
them; that he not burden them beyond what they can bear; that he not put them
together with anything by which they would be injured, whether of their own
kind or other species, and whether by breaking their bones or butting or
wounding; that he slaughter them with kindness if he slaughters them, and
neither flay their skins nor break their bones until their bodies have become
cold and their lives have passed away; that he not slaughter their young within
their sight; that he set them apart individually; that he make comfortable
their resting places and watering places; that he put their males and females
together during their mating seasons; that he not discard those which he takes
in hunting; and neither shoot them with anything that breaks their bones nor
bring about their destruction by any means that renders their meat unlawful to
eat.”
Islam looks upon these created beings, both animals and
plants, in two ways:
1. As living beings in their own right,
glorifying God and attesting to His power and wisdom;
2. As creatures subjected in the service of man
and other created beings, fulfilling vital roles in the development of this
world.
Hence the binding obligation to conserve and develop
them, both for their own sake and for their value as unique and irreplaceable
living resources for the benefit of one another and of mankind.
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Environmental Protection in Islam (part 7 of 7): Protection of Man and Environment from Harm
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Description: Islam is not only vigorous in its protection of the basic elements of the environment for the benefit of present and future generations, it is equally committed to the protection of human beings and the environment from the harmful impact of external factors such as chemical products and wastes.
By Dr. A. Bagader, Dr. A. El-Sabbagh, Dr. M. Al-Glayand, and Dr. M. Samarrai (edited by IslamReligion.com)
Published on 17 Apr 2006 - Last modified on 24 Feb 2008
Viewed: 10213 (daily average: 8) - Rating: 4.8 out of 5 - Rated by: 5
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Category: Articles
> Systems in Islam
> The Environment
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_-_Protection_of_Man_and_Environment_from_Harm_001.jpg) Damage of all forms and kinds is forbidden in Islam. One
of the fundamental principles of Islamic law is the Prophetic declaration:
“There shall be no damage and no infliction of
damage.” (Al-Hakim)
Prevention of damage and corruption before it occurs is
better than later treatment. Another important juristic rule in Islamic Law
states, “The averting of harm takes precedence over the acquisition of benefits.”
Accordingly, all activities which aim at achieving good and securing benefits
by way of satisfying human needs, providing services and developing
agriculture, industry, and means of communication should be carried out without
causing significant damage, injury, or corruption. It is therefore imperative
that precautions be taken in the processes of envisaging, planning, and
implementing such activities so that, as far as possible, they may not be
accompanied by, or result in, any form of damage or corruption.
1. Wastes, Exhausts, Cleansing Materials, and Other
Toxic and Harmful Substances
Waste products and exhaust fumes, resulting from
ordinary human or industrial activities and the uses of modern and advanced technology,
should be carefully disposed of or eliminated in order to protect the
environment against corruption and distortion. It is also vital to protect man
from the effects of the harmful impact of these on the environment, and its
beauty and vitality, and to ensure the protection of other environmental
parameters. The accumulation of waste is largely a result of our wastefulness.
Islam’s prohibition of wastefulness, however, requires the re-use of goods and
recycling of materials and waste products in so far as is possible, instead of
their disposal as trash.
The Prophet 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 living
creature. The values
underlying these prohibitions should be understood as applicable to the pollution
of critical resources and habitats in general. Waste products, exhaust fumes,
and similar pollutants should be treated at their sources with the best
feasible means of treatment, and care should be taken in their disposal to
avoid adverse side effects that lead to similar or greater damage or injury. The
juristic principle in this connection is, “Damage shall not be eliminated by
means of similar or greater damage.”
This is also true of the harmful effects of cleansing agents,
and other toxic or harmful materials, used in homes, factories, farms, and
other public or private premises. It is absolutely necessary to take all
possible measures to avoid and prevent their harmful effects before they occur,
and to eliminate or remove such effects if they do occur in order to protect
man and his natural and social environment. Indeed, if the damage resulting
from these materials proves greater than their benefits, they should be
prohibited. In this case, we should look for effective and harmless, or at
least less harmful, alternatives.
2. Pesticides
These same principles apply equally to all pesticides,
including insecticides and herbicides. The use of such materials should not
lead to any harm or damage to human beings or the environment in the present or
the future. Consequently, control and prohibition of whatever leads to harm or
damage, to people or to ecosystems, is required, even though this control or
prohibition may affect the personal interests of some individuals. This is in
accordance with the principle that “A private injury is accepted to avert a
general injury to the public.” All legitimate and lawful means should be used
to avoid and prevent damage or harm, provided that such means do not lead to,
or cause similar, or greater, damage. The juristic rule in this connection is “The
lesser of two evils should be chosen.” If the use of such pesticides is
unavoidable, then “Dire necessity renders prohibited things permissible.” However,
“Every necessity shall be assessed according to its value,” and “That which is
permitted on account of an excuse ceases to be permissible with the cessation of
that excuse.”
The most selective and least destructive means of pest
control are required by these values and principles of Islam. Preventive
measures, biological controls, non-poisonous repellents, biodegradable
substances, and narrow-spectrum pesticides should be favored whenever possible
over their more destructive alternatives. Furthermore, their application
should be carefully calculated to protect human life, crops, and livestock with
utmost efficiency and effectiveness, and with an eye to make the minimum
overall impact on God’s creation.
3. Radioactive Substances
The principles mentioned above apply to radioactive
substances as well, which are not only extremely toxic, but also remain so over
extremely long periods of time. We should prevent and avoid the harmful
effects of their use on people and ecosystems. It is also imperative that we
satisfactorily dispose of all radioactive wastes. Special precautions are required
to prevent the discharge of such wastes from nuclear facilities, whether due to
carelessness or malfunction, and to avoid all harmful effects from the testing
of nuclear explosives.
4. Noise
Since industries, mass communication and transport tend
to be accompanied by, and associated with, noise, it is necessary to look for all
possible ways and means of avoiding and minimizing this noise. Noise has a harmful
impact on man and the living elements of the environment - hence the necessity
of reducing and preventing this harm as far as possible and by every means,
according to the rules and injunctions of Islamic Law.
5. Intoxicants and Other Drugs
It is also clear that intoxicants and narcotics have a
harmful effect on the physical and mental health of human beings and, as a
consequence, on his life and reason; his offspring, work, properties, honor,
and righteousness. It has been proven, without doubt, that intoxicants and
other drugs cause considerable physical, social, and psychological disorders. Therefore,
all kinds of intoxicants and mind-affecting drugs have been prohibited in
Islam. Their production and marketing as well as of anything that is
associated with them or assists in their production is forbidden. This shows
the concern of Islamic legislation over fourteen centuries for the protection
of human life and the conservation of the social and physical environment
against all forms of corruption, harm, damage and pollution.
6. Natural Catastrophes
All necessary precautions should be taken to minimize
the effects of catastrophes which befall man and the environment, such as
floods, earthquakes, volcanic eruptions, storms, natural conflagrations,
desertification, infestations, and epidemics. It must be recognized that
natural disasters are sometimes caused, at least in part, by acts of man, and
that the consequences of their occurrence by way of loss of life and property
are, in many cases, aggravated by inappropriate settlement, building, and land
use practices. Accordingly, their impact can be largely mitigated by planning
with foresight, based on the understanding of natural processes. Unsuitable
land use practices and activities should not be permitted in areas inherently, or
potentially, hazardous to human life and health or in areas vulnerable to the disruption
of natural processes.
Protection of human life, property, and interests is
essential and necessary and “Whatever is indispensable to fulfill an imperative
obligation is, in itself, obligatory.” Islamic law maintains that “Damage should
be eliminated,” and “Damage should be removed to the extent that is possible.” However,
the protective measures that are taken should not lead to other adverse effects
in accordance with the principle, “Damage shall not be eliminated by means of
similar damage.”
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