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Towards
an Islamic Jurisprudence of the Environment
Taking
Care of the Environment as an Act of Faith:
The
basic role of the human being on earth is to worship Allah [S.W.T.]:
“I
have only created Jinns and men, that they may serve Me.” (Qur’an,
51:56)
To
serve God or to worship Him is a comprehensive way that covers every
aspect of life. Fulfilling all that God has demanded from us in
terms of Praying, Fasting, Zakah and Hajj indicates worshipping. The
same could be said regarding any action that the human being
performs in accordance with the Islamic world-view, as long as it is
done for the Sake of God.
Every act, as long as it is good [e.g. protecting the environment]
and done for the Sake of Allah [S.W.T.], is considered an act of
worshipping that generates reward in this life and the Hereafter.
This is the via media between two extremes; total disregard for the
environment, and worshipping it as the case of nature worshippers.
The total disregard for the environment is detrimental for the human
being. The same could be said regarding the extreme position of
protecting the environment in an absolute sense. An example is
advocating the protection of every single member of the animal
kingdom to the level which might endanger the life of the human
beings involved in rescue operations.
It should be known that Islam advocates the protection of the
environment, though not in name, for the word ‘environment’ [bi’ah],
along with its connotations, evolved in recent times. That Islam has
high regard for the environment is something that can be found in
the Qur’an and the Sunnah as we shall discuss later in this paper.
The fact that to protect the environment is considered an act of
worshipping, does not mean that every component of the environment
should be saved. In fact, it is sometimes to the contrary. The
Prophet, peace and blessings be upon him, stated that a person who
uprooted a tree [which formed an obstacle] in the path of people,
ended up in heavens.
The Islamic position forms a middle path between human behavior that
has disregard to the environment and those who practically worship
the environment or certain parts of it. While the Islamic world view
supports the protection of environment from the greedy behavior of
human beings, it allows room for sustainable development.
The
environment is perceived as the place where the signs (e.g. rivers,
plants, and birds), pointing to Allah [S.W.T.] exist:
“Verily
in the heavens and the earth, are Signs for those who believe. And
in the creation of yourselves and the fact that animals are
scattered (throughout the earth), are Signs for those of assured
Faith. And the alteration of Night and Day, and the fact that God
sends down Sustenance from the sky, and revives therewith the earth
after its death, and in the change of the winds,-are Signs for those
that are wise.”
(Qur’an, 45:3-5)
As
a result, any destruction occurring to the environment is tantamount
to destroying these signs. If any species becomes extinct, it is
considered a loss of a Sign that reflects the greatness of the
Creator. It is indeed a very sad thing if we continue to destroy the
environment, because we will prevent the generations to come from
having a healthy relationship with the environment, where
“healthy” means the chance to experience these Signs.
It has been said that there are two books; the one which is read
[i.e. the Qur’an] and the one which is seen [i.e. the universe].
While it is known why the Qur’an is described as a Book, the
universe is considered a book in the sense that includes signs
pointing to God. A transparent heart is needed, though, in order to
unveil the way these signs function. Indeed, once the person is not
blocked from “reading” the signs that fill up the universe,
beautiful forms of dhikr [remembrance of Allah the
Almighty] are ensued, and a correlation between many verses of the
Qur’an and the corresponding “verses” of the universe are
established.
Being blocked from the Signs is best expressed with the example of
the large industrial or metropolitan city. The huge structures,
including high rise buildings, change the horizon.
Sunrise
and sunset are not anymore phenomena
that form a part of daily experiences; at least not for those who
are trapped inside the city. One needs a lot of ingenuity to see a
“sign” in concrete slabs!
In the absence of green lungs for the city, its dwellers, who only
see steel and concrete growth, might not experience the natural
cycles of growth stated in the following verse:
“A
Sign for them is the earth that is dead: We do give it life, and
produce grain therefrom, of which ye eat.”
(Qur’an, 36:33)
Though
we do not understand how, everything in the universe, including the
components of the environment, participates in making remembrance
[dhikr] of God:
The
seven heavens and the earth, and all beings therein, declare his
Glory: There is not a thing but celebrates His praise; and yet ye
understand not how they declare His Glory! Verily He is
Oft-Forbearing; Most Forgiving.”
(Qur’an,
17:44
)
There
are many verses that mention specific beings that praise God; some
of which are the following:
“Nay,
thunder repeateth His praises, and so do the angels, with awe …”
(Qur’an,
13:13
)
“Seest
thou not that it is God 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. And
God knows well all that they do.”
(Qur’an, 24:41)
“…It was Our power that made the mountains and the birds
celebrate Our praises, with David…” (Qur’an, 21:79)
It
is rather obvious that both animate and inanimate objects celebrate
the praises of God. As such, the destruction of the habitat of any
species means the extinction of a Sign that, not only leads people
to remember God, but also participates in praising God. With just a
little imagination, one can see the universe in a constant circle of
dhikr. Excluded of course are those whose hearts are not
sensitive enough to see the need to join the rest of the universe.
That the creation inherently point in the direction of the Creator
is something widely discussed by Muslim scholars and mystics. A very
beautiful and illuminating statement by Sa`id An-Nurasi (d. 1960)
indicates that every creature, by its own nature, has what I would
translate liberally as a Divine stamp that cannot be imitated.
“An
illuminated heart is capable of seeing the stamp which help in
transcending this realm to the other!”6
Allah
[S.W.T.] provided humanity with sustenance; He only asked them not
to worship or associate anything or anyone with Him:
“ye
people! Adore your Guardian-Lord, Who created you and those who came
before you, that ye may have the chance to learn righteousness; Who
has made the earth your couch, and the heavens your canopy; and sent
down rain from the heavens; and brought forth therewith fruits for
your sustenance; then set not up rivals unto God when you know the
(the truth).”
(Qur’an, 2:21-22)
The
Qur’an shows that there is a correlation between the behavior of
people and the conditions of the environment. The right and moral
behavior yield positive results:
“If
the people of the towns had but believed and feared God, We should
indeed have opened out to them (all kinds of) blessings from heaven
and earth…”
(Qur’an, 7:96)
“And o my people! Ask forgiveness of your Lord, and turn
to Him (in repentance): He will send you the skies pouring abundant
rain, and add strength to your strength: so turn ye not back in
sin!” (Qur’an,
11:52
)
The
opposite is also true. Disbelief and swerving from the right path
that God has designated for humanity will result in negative impact
on the environment:
“But
whosoever turns away from My Message, verily for him is a life
narrowed down …”
(Qur’an, 20:124)
In
addition, there are verses that establish a correlation between
natural disasters and disbelief, immoral behavior, or a combination
of both:
“…He
flingeth the loud-voiced thunder-bolts, and therewith He striketh
whomsoever He will …”
(Qur’an, 13:13)
“Do ye feel secure that He will not cause you to be
swallowed up beneath the earth when you are on land, or that He will
not send against you a violent tornado (with showers of stones) so
that ye shall find no one to carry out your affairs for you? Or …a
heavy gale to drawn you because of your ingratitude…”
(Qur’an, 17:68-69)
The
end result of disbelief or immoral acts, when they become prevalent,
is the total destruction of the environment. Such is the story of
Prophet Nuh (Noah) and the Flood which destroyed every thing except
the
Ark
and its load of people and animals. The
order that came to end the flood show that the water gushed and
abated at God’s command:
“When
the Word went forth: ‘O earth! Swallow thy water, and O sky!
Withhold (thy rain)!’ and the water abated, and the matter was
ended. The ark rested on
mount
Judi
, and the Word went forth:
‘Away with those who do wrong!’”
(Qur’an,
11:44
)
The
Qur’an is full with stories that reflect the correlation between
wrong doing and Divine punishment which lead to a certain measure of
destruction. The Chapter [
Surat
] of the Cave [Kahf] includes a
story about two separate owners of two fruit orchards with water
flowing in between. One of them faithfully and humbly put his trust
in God, but the other did not have the proper relationship with God;
he arrogantly alleged that his garden will always be the same
without invoking the Will of God [i.e. without saying: “Insha’
Allah”]. How did this parable end?
“So
his fruits (and enjoyment) were encompassed (with ruin), and he
remained twisting and turning his hands over what he had spent on
his property, which had (now) tumbled to pieces to its very
foundations, and he could only say, ‘Woe is me! Would I had never
ascribed partners to my Lord and Cherisher!’”
(Qur’an,
18:42
)
The
same criterion could be applied to the story of the Owners of the
Garden in the Chapter of Pen [Qalam]. The owners wanted to
gather the fruits very early in the morning so that no needy people
would have a share. The result was that before they went to the
garden, and in the course of the night, there came a visitation from
God which swept away all around. When they saw that their garden
looked like a dark and desolate spot, they were reminded by one of
them that they have transgressed:
“They
said: ‘Glory to our Lord! Verily we have been doing wrong!’”
(Qur’an, 68:29)
As
a general rule, there is a direct relationship between wrong doing
and calamities:
“Whatever
misfortune happens to you, is because of the things your hands have
wrought, and for many He grants forgiveness.”
(Qur’an, 42:31)
In
addition, committing sin generates corruption everywhere:
“Mischief
has appeared on the land and sea because of (the meed) that the
hands of people have earned, that (God) may give them a taste of
some of their deeds: in order that they may turn back (from
Evil).” (Qur’an,
30:41)
Corruption
[fasad] in this context covers all kinds of material and
spiritual damage. One should be thankful that God did not hasten
punishment whenever humanity erred. Had punishment been
simultaneous, life on earth would have been interrupted long time
ago:
“If
God were to punish people according to what they deserve, He would
not leave on the back of the (earth) a single living creature: but
He gives them respite for a stated Term: when their Term expires,
verily God has in His sight all His servants.” (Qur’an.
35:45)
In
Surat An-Nahl [Bee], the same notion is reinforced again:
“God
sets forth a Parable: a city enjoying security and quite, abundantly
supplied with sustenance from every place: Yet was it ungrateful for
the favors of God: so God made it taste of hunger and terror (in
extremes) (closing in on it) like a garment (from every side),
because of the (evil) which (its people) wrought.”
(Qur’an, 16: 112)
Its
clear that not thanking God for His bounty led to its disappearance.
For hunger means that there was a Divine order that led to the
interruption of the normal function of the environment which led
eventually to less sustenance in a way commensurate with the sin
that people have committed. Had they been thankful, the situation
could be reversed:
“And
remember! Your Lord caused to be declared (publicly): ‘If ye are
grateful, I will add more (favors) unto you…’”
(Qur’an, 14:7)
This
verse is a proof that positive moral behavior, which is in line with
the Islamic world-view, leads to a better physical environment; God
willing, of course.
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