Environment and Islam : Conservation through Religion
– Nadeem Hasnain
Abstract
Environmentalism originated in the west during the 19th century as a dissent to the new machine oriented industrial, social and economic order which disturbed the close-to-nature agrarian and craft economy. During the second phase of environmentalism the issues pertaining to alteration and disfiguration of the urban landscape and the lack of adequate civic amenities like clear air, unpolluted water and a minimum health standard were taken up. But it is only in the 20th century, in the third phase of environmentalism that the scientists took up the man nature relationship as one of the main fields of investigation. Thereafter environmental concern kept increasing. The philosophy that all human conduct affecting nature must be carefully guided. The present paper takes a look at the environmental concerns of Islam
Key words: Islam, Environment, ecology, Muhammad, Hadis
Beginning with the Mesolithic age man’s economic activities have often led to a worsening of natural conditions and, perhaps, that is why even among the primitive communities there have been a number of beliefs and practices in their indigenous knowledge systems promoting environmental concerns and conservation. With the advance of industrial civilization the situation has worsened alarmingly because of reckless exploitation and destruction of nature at the global level.
The term ‘ecology was coined in 1866 by, the German biologist Ernst Haeckel from two ancient Greek words ‘oikas (house or dwelling) and ‘logos’ (science). Environmentalism originated in the west during the 19th century as a dissent to the new machine oriented industrial, social and economic order which disturbed the close-to-nature agrarian and craft economy. During the second phase of environmentalism the issues pertaining to alteration and disfiguration of the urban landscape and the lack of adequate civic amenities like clear air, unpolluted water and a minimum health standard were taken up. But it is only in the 20th century, in the third phase of environmentalism that the scientists took up the man nature relationship as one of the main fields of investigation. Thereafter environmental concern kept increasing. The philosophy that all human conduct affecting nature must be carefully guided and judged found fullest expression in the World Charter for Nature, adopted and proclaimed by the General Assembly of the United Nation on October 29,1982. Modelled on the UN Declaration on Human Rights and inspired largely by the philosophy and principles of the Stockholm Declaration (1972) and the World Conservation Strategy (1980), the World Charter for Nature is a collective call to humankind in favour of nature conservation and all that it stands for.
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Nadeem Hasnain (Ph.D.), Former Professor of Anthropology, University of Lucknow, Lucknow. Email ID: nadeemhasnain@gmail.com |
In 1986, a unique alliance was forged between conservation and five of the worlds’ major religions. Significantly, the venue was Assisi in Italy, the birth place of St. Francis, the patron-saint of ecology, who, centuries ago preached and lived the message of conservation and respect for creation. The event marked the 25th Anniversary of WWF and involved several groups with which WWF had worked over the years. The Inter Faith Ceremony held in the Basillica of St. Francis culminated with the declaration on Nature by the five participating religions-Buddhism, Christianity, Hinduism, Islam and Judaism. For the first time in history, religious faiths categorically stated that their beliefs lead them to conservation. Singh (1999) says this opened new doors for the WWF. Several years later, a Religion and Conservation Summit was held at Windsor in 1995, where religious leaders from nine of the world’s main faiths expressed a determination to guide their followers towards achieving a balanced existence with nature. A major outcome of the Windsor Summit was a decision to further the links between different faiths and secular bodies. The World Bank agreed to convene a meeting of senior religious leaders and conservationists to meet its key directors. Subsequently, the World Faiths and Development Dialogue was held in London in 1998. Representatives from nine major world religions met with the President of the World Bank to discuss religion and development, a new factor, in project assessment. The Bank and the faiths agreed to continue dialogue by setting up joint working groups to explore further themes of mutual concern.
That is how a formal dialogue and interface between religions and the secular bodies has been established for the sake of environment, ecology and sustainable development. This is important in the light of the fact that religion continues to be the highest value in life in even most of the contemporary societies of the world especially traditional societies of Asia, Africa and South America. When we view this relation between religion (culture) and ecology the most striking feature is the etymological implications The Latin word for religion is religare, which means to bind strongly.
The term ecology is derived from the Greek word for house, oikos. What is common to both is the concept of binding, of inter connectedness, and interdependence. This inherent and symbiotic relationship has to be understood and fostered and it represents an important point of view which cannot be ignored. "It is interesting that the word ecology comes from the same root as the word economics, which deals with housekeeping in the sense of management of man’s works" (Odum, 1970).
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The above discussion and narration brings out the hard truth that human destiny is inextricably linked with the environment and conditioned by it. This question of destiny makes the prevailing ecological crisis very much a religious and spiritual issue and demands a befitting response at that level.
Now, let us take-up the theme of this paper, Islam and the Environment. Man’s most primordial concepts of religion relate to the environment. There are several Islamic principles which, when taken individually, seem to have little bearing on conservation. Together, however, they add up to a clear concept of the Islamic view on environment and conservation.
Tawheed: It is the basis of the Islamic faith and connotes oneness of Allah (God). It is the monotheistic principle of Islam and it declares that "there is no God but God" and asserts that "Mohammad is His Messenger". Thus, it is the primordial testimony of the unity of all creation and the interlocking grid of the natural order of which man is intrinsically a part. ‘God is also the everlasting refuge for all creation’.
Man’s Relation to God: It says that man should refer for all his needs to God, who is omnipresent, omnipotent and omniscient. Submission to the will of God only brings peace and prosperity who is also the Lord of the Universe.
To Allah Belongs the Earth and the Heavens: Yet another principle which underpins Islamic commitment to the conservation of nature and natural resources is the principle of divine ownership of all that exists on earth and in the heavens- animate and the inanimate.
Man and the Khalifa: This principle defines man’s role and his responsibilities in the natural order that Allah provided. The appointment of Man as a Khalifa, or the role of guardian, is the sacred duty God has given to the human race. The exercise of the’viceregency’ is defined in the Quran..
Mizaan: One of the most important attributes conferred on Man is the faculty of reasoning. This, above all, might well be the deciding factor in his appointment as God’s viceregent on Earth. There are a number of verses in the Quran reminding Man of this faculty conferred by God. The world functions only because creation follows a pre-ordained pattern. Mizaan is balance to ensure the smooth existence of man and environment. Man then has a responsibility by virtue of being able to reason, to behave justly, and ‘to transgress not in the balance.
Justice: The capacity to reason and to balance intellectual judgement would in itself be insufficient without the additional moral commitment to justice. And this is what the Quran prescribes for Muslims.
Use But Do Not Abuse: At several places the Quran exhorts man to make use of the goods God has placed on earth for him. However, one should not abuse, through extravagance and excess whatever has been provided to him by God-"O Children of Adam! ….. eat and drunk; but waste not by excess for Allah loveth not the wasters". Prophet Muhammad himself set the example by leading an extremely simple and austere life showing utmost care for the flora, fauna and water. Hazrat Ali, the fourth Caliph of Islam and the first Imam as per Shia faith in NahjulBalagha says that there are and would be enough resources on this earth provided man does not become greedy and takes only whatever is really required and needed.
Fitra: It can be taken as perhaps the most direct injunction by Allah to man to conserve the environment and not to change the balance of His creation.
Thus, Islam teaches that humanity is an integral part of the environment, it is part of the creation of Almighty God. Seyyed Husain Nasr, a great Islamic scholar on environmentalism from Iran says that "the Divine Law (Shariah) is explicit in extending the religious duties of man to the natural order and the environment" (The Need for a Sacred Science, 1986).
Now let us see what Quran, Hadis (Prophet Mohamad’s sayings) and Sunnah (Prophet’s actions and traditions) says implicitly and explicitly about environment and related issues. Ecological equilibrium is crucial to the well being of human society. The Quran says that everything is created in due proportion and with an intricate balance (mizan). Humanity is told to discover this balance, which encompasses the animate and inanimate worlds. As nature provides both material and spiritual sustenance for humanity, humanity should appreciate the forces of nature that make its life possible in the planetary ecosystem. The Quran forcefully stressed that the nature’s regulations be observed and that limits should not be exceeded. It says:
Surely, your Lord is Allah, who created the heavens and the earth in six periods. His is the creation and its regulations…. He loves not those who exceed the limits, create not disorder on the earth after it has been set in order, and call upon Him in fear and hope.
(Quran, 77:55-57)
And there is not a thing but we have unbounded stores thereof and We send it in regulated quantities.
(Quran, 15:21)
We have created everything in due measure.
(Quran, 54:49)
Thus Islam exhorts us to successfully interact with the environment and guides to follow divine regulation, right order, observe the balance, and not to transgress the measure. The Quran has stressed that extravagance in the use of what Allah has provided us is strictly prohibited and banned (Quran 32, 17:17-28).
Islam approaches environmental problems from a holistic stand point. "The interaction between physical, biological and social environments on the one hand and human activities on the other, forms an essential part of the faith in home, farm, court, battle field, rituals, prayers, sports and in almost every sphere of life. Verses in the Quran describing Nature and natural phenomenon are many times more than the commandments and sacraments. Thus, the study of Nature becomes important and obligatory on the believers (Rehman, 1997). Imam Abu Yusuf, an authority on Shariah, remarked that those who do not understand environment, cannot judge properly the form of implementation of Islamic Laws. Sufficient environmental awareness was created by Islam even long before the problems surfaced. Thus, Islamic Science must contribute to solving environmental crises bringing peace and sustenance to the humanity.
In order to protect the environment Man has been bestowed the important responsibility. When Quran says "I am placing a vice-regent on earth", it is invariably interpreted in terms of Man.
And lo! Your Sustainer said to the angels: Behold, I am about to establish upon earth a Khalifah (viceregent). They said: Will you place on it such as will spread corruption thereon and shed blood whereas it issue who extol Your limitless glory, and praise You, and hallow Your name? (Allah) answered: Verily, I know that which you do not know.
(Quran, 2:30)
Adam, the progenitor of the human race, the primal man and prophet, was appointed Khalifah and by extension every man and woman, each one of human kind, has inherited that power and responsibility vis-à-vis the planet and all it’s life forms. The concept of man as Khalifah of God on earth to maintain His bounties is crucial to our understanding of environmental ethics derived from Islam.
Unto Him belongs all that is in the heavens and all that is on the earth, and all that is between them and underground.
(Quran, 20:56)
Thus, Man has no ownership rights since he is not the proprietor. He cannot abuse or damage it. This would be sinful and defiance of the will of God. The earth and whatever it contains is a means of subsistence for all creatures, not only man:
And the earth We have spread out wide, and placed on it mountains firm, and produced therein means of subsistence -for you (O men) and for those whose sustenance does not depend on you.
(Quran 15:19, 20)
Abd-al-Hamid (1997) points out concerning those creatures that are independent of man, the Quran makes known their web of relationships in the form of communities:
That is not an animal on the earth, nor a winged flying creature, that does not form communities (umam) like yours. (Quran, 6:38)
Islam lays down institutions for conservation and sustainable development of the natural resources. For instance, the case of land reclamation or revival may be taken. In Islamic law, any personwho brings life to unclaimed land by undertaking its cultivation or reclamation or otherwise putting it to beneficial use acquires it as his private property. It is to be noted that only those actions which bring new life to the land confer ownership, mere exploitation does not constitute revival. Reserves (hima) is another Islamic concept under which governing the authorities have the right and obligation to establish reserves(hima) for purposes pertaining to the public good, such range lands, as the conservation and management of forests and woodlands, watersheds, and wild life. While Prophet Mohammad abolished private reserves for the exclusive use of powerful individuals, he established public reserves in the way of God (fisabi-lillah) for the common good. According to the caliphs after him the governing authorities should establish such reserves in the most strategic and suitable locations for range enhancements and management, wildlife protection and propagation, woodland preservation and afforestation, and watershed conservation and improvement. "Within such reserves development, wood cutting. grazing, and hunting may be prohibited or restricted in accordance with the special purposes of each reserve" (Bakadar, 1997).
Water has been considered as purifying agent in Islam. The devout Muslims are expected to make the following invocation at the washing of hands: "Praise be to Allah and for His grace. Praise be to Allah who has made water a purifying agent." It implies that those who cause water pollution
cannot earn God’s goodwill. Regarding air pollution the Quran warns: "Watch for the day when the sky will bring for the visible smoke that will engulf."
Wildlife protection has also been on the agenda of Islam despite the annual ritual of animal sacrifice on the day of the festival Id-ul-zuha. Non-vegetarianism of Muslims may be a legacy from the Arabian Peninsula which did not grow sufficient edible greenery. Protection of fauna in Islam is directly associated with moral values. The Quran not only discourages the killing of animals for mere fun and sport, but also enjoins kind treatment towards them. The Prophet says that a sparrow killed just for entertainment would, on the day of judgement, complain to God against the person who did so just for fun. Kindness to animals at times becomes the means for a person to achieve Heaven. Islam does not permit the use of animals for hard works beyond their capacity. There are a number of anecdotes from the life of Prophet Muhammad showing his deep concern, sympathy and for domestication of animals. The classical Islamic jurist, Izz ad-Din ibn Abd as-Salam used these aspects of the Shariah when he formulated the bill of legal rights of animals in the 13th century. "Similarly, numerous other jurists and scholars developed legislations to safeguard water resources, prevent overgrazing, conserve forests, limit the growth of cities, and protect cultural property and so on. Islam provides a practical guide as well" (The Muslim Declaration on Nature, 1986).
Protection of flora is also one of the favourite themes of the Quran. The glorification of trees, forests, and water entails the idea of forest conservation. The Quran is sensitive to cutting trees, which is allowed only under extreme conditions. Prophet Muhammed says that "if a Muslim plants anything and men, beasts, or birds eat of it, It shall be accounted to him as a charitable act. Moreover, tree plantation, both bearing fruits and providing shade, has been encouraged and regarded as a charitable act. Historically, Muslim rulers were very fond of gardens, planting trees, and constructing water sources.
The importance of biodiversity is an established and undisputed thrust area in environmentalism. The Quaranic scholars quote the following lines:
It is He who sendeth down rain from the skies. With the remains we produce vegetation of all kinds. We produce green (crops), out of which we produce grain, heaped up (at harvest); out of the date-palm and its sheaths come clusters of dates hanging low and near, and similar (in kind) yet different(in variety): when they begin to bear fruits, feast your eyes with the fruit and the ripeness thereof.
(Quran 6:99)
And in the earth are tracts neighbouring, and gardens of vines and fields sown with corn, and palm tree growing out of single roots or otherwise. Watered with the same valer, yet some of them We make more excellent than the others, to eat. Behold verily in these things are signs for those who understand.
(Quran 12:4)
Thus, we notice that the concept of environment in Islam is distinct enough. It gives the values of unity, balance, order and harmony. Islamic view of man’s place in nature and the use and conservation of resources prescribe a way of life that comprises an overall view of the universe, life, man, the relationship of man with the environment and man’s sustainable utilization and development of natural resources. This is a vast and less explored area of investigation for environmentalists.
REFERENCES
Bakadar, Abubakar Ahmed, et al. 1997, "Islamic Principles for the Conservation of the Natural Environment", in A.R. Agwan (ed.), Islam and the Environment. New Delhi: Institute of Objective Studies.
Hamid, Abdal, 1997, "Exploring the Islamic Environmental Ethics", in A.R Agwan (ed.), Islam and the Environment, New Delhi, Institute of Objective Studies.
Odum, Eugene P., 1970, Ecology: The Link between the Natural and the Social Sciences, New Delhi: Oxford & IBH Publishing Co. Pvt. Ltd.
Rehman, Mohd. Kaleemur, 1997, "Environmental Awareness in Islam", in A.R. Agwan (ed.), Islam and the Environment, New Delhi: Institute of Objective Studies.
Singh, Karan, 1999, "Foreword", in Religion and Conservation, Delhi: FullCircle
Worldwide Fund For Nature 1999, "The Muslim Declaration on Nature, 1986", in Religion and Conservation. Delhi: Full Circle.