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INTERNATIONAL ISLAMIC UNIVERSITY MALAYSIA

CHAPTER SUMMARY
CHAPTER 10: ISLAM AND THE ENVIRONMENT

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SESSION
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EVALUATORS NAME
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: AWANGKU NAZREEN BIN AWG NAPRI


ISMAIL BIN RAZALI
: 2014/2015
:2
: ETHICS & FIQH FOR EVERYDAY LIFE
: UNGS 2050
: ISLAM AND THE ENVIRONMENT
: DR. MD. YOUSUF ALI
: 30TH APRIL 2015

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(1218835)
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CONTENTS
Page No
INTRODUCTION

1.0 Meaning of Environment

2.0 Relationship between Human Beings and the Environment


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3.0 Islamic Worldview of the Environment

4.0 Environmental Ethics and Islamic Eco-Theology

5.0 The Islamic Way of Protecting the Environment


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CONCLUSION

INTRODUCTION
Allah SWT has created all things in due proportion. Man is endowed with
freewill and mental faculties for him to explore the universe and nature, and
utilize them to make his life meaningful, comfortable and convenient.
However, Islam has set the limit and borderline that man must not cross.
Allah has warned man not to go against fitrah or make any attempt to
altering it. Allah did so because such alteration might destroy the ecological
balance and eventually harm both mankind and the environment. Since
every creation has a purpose, the environment is also created for its own
purposes. Thus, man, who is supposed to sustain the earth, must use the
environment wisely enough to avoid making mischief on the earth.

1.0 MEANING OF ENVIRONMENT


According to G.T. Miller, the term environment refers to all external
conditions and factors that affect living organisms. External factors here
mean all the things around us such as air, water, animals, trees etc. The
environment includes the living, the non-living and everything in our
surrounding. In general, environment is divided into two major categories:

Natural Environment

All elements created by God for the sustenance of human beings.


Example: the sun, moon, stars, plants, rivers, seas etc.

Built Environment

Man-made elements that are created to improve human living

conditions on the earth.


Example: roads, buildings, bridges, factories etc.

2.0 RELATIONSHIP BETWEEN


HUMAN BEINGS AND THE
ENVIRONMENT
The role of humans towards the environment is not merely to enjoy, use and
benefit from their surroundings. The Prophet Muhammad (PBUH) said:
All creatures are Gods dependents and the dearest to God among
them is the one who is most useful to Gods dependants.
(Al-Tabarani)
Men are essentially dependant on nature as it provides them with all
the necessities for their sustenance, growth and development. Unfortunately,
it is man who caused nature to be impaired. Man cannot but coexist with the
environment, giving away and receiving in return proportionally to what he
offered.
Mans rights over nature are rights of sustainable use based on
moderation, balance and conservation. Natures right over man, on the other
hand, is that it be kept safe from every misuse, mistreatment and
destruction. Allah said in the Quran that there is a relationship between the
behaviour of people and the conditions of the environment.
If the people of the towns had but believed and feared God, We
should indeed have opened out to them blessings from heaven and
earth
(Al-Araf: 96)
And O my people, ask forgiveness of your Lord and then repent to Him. He will send [rain
from] the sky upon you in showers and increase you in strength [added] to your strength. And
do not turn away, [being] criminals."
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(Hud: 52)

3.0 ISLAMIC WORLDVIEW OF THE


ENVIRONMENT
Environmental Worldviews
Planetary Management Worldview:

Human beings are the planets most important species, and they are a part of it and in

charge of the rest of nature.


The earth has unlimited supply of resources for use by humans through science and

technology.
The success of humans depends on how well they can understand, control and manage
the earth for their benefit.

Environmental Wisdom Worldview:

Human beings are part of nature, and nature does not exist only for them.
The earths resources are limited, should not be wasted and should be used efficiently for
human beings and other species.

Islamic Worldview of Environment:

All natural elements are interdependent.


If man abuses one element, the whole natural world will suffer the consequences.
It is underlying principle that forms the foundation of Quranic teachings.

Islamic worldview combines 3 concepts of Islam:


1. Tawhid (Oneness)

There is one absolute Creator and man is responsible to the Creator for all his actions.
And to Allah belongs whatever is in the heavens and whatever is on the earth. And ever is
Allah, of all things, encompassing.
(An-Nisa: 126)
2. Khilafah (Vicegerency)

Mankind holds a privileged position among Gods creatures on earth. Man is chosen as
vicegerent and is responsible to take care of Gods creatures. Each individual is given this
privilege in the form of Gods trust. The nature becomes a yardstick of how well a society has
performed its responsibility towards God.
Do you not see that Allah has made subject to you whatever is in the heavens and whatever is
in the earth
(Luqman: 20)
3. Amanah (Trust)

Allah has endowed mankind with reason, physical and intellectual capabilities, knowledge and
resources for them to fulfil their responsibilities on earth. These capabilities are given to human
as a trust (amanah). Mans body and life are given on trust. Man is not the absolute owner of
these entities. Therefore, he cannot abuse or harm them.
Indeed, we offered the Trust to the heavens and the earth and the mountains, and they
declined to bear it and feared it; but man [undertook to] bear it. Indeed, he was unjust and
ignorant.
(Al-Ahzab: 72)

4.0 ENVIRONMENTAL ETHICS AND


ISLAMIC ECO-THEOLOGY
Environmental ethics are a set of beliefs that help preserve the ecological integrity of the earth.
Environmental ethics set certain limitations on human actions towards nature. Some limitations
are encoded into laws whereby compliance is compulsory while disobedience incurs punishment.
It is often argued that everything needed to solve the ecological crisis is considered
environmental ethics.
One important aspect of Islamic eco-ethics is the view of fitrah. Fitrah is the natural state
of man in harmony with nature. The concept of fitrah is compatible with the idea that people
must return to another way of living with the understanding of the interconnection of
everything in nature.
Quran states that the earth is out habitat and we have to establish a balanced way of life
without excess of deficiencies.
Have they not traveled through the earth and observed how was the end of those before
them? They were greater than them in power, and they plowed the earth and built it up more
than they have built it up, and their messengers came to them with clear evidences. And Allah
would not ever have wronged them, but they were wronging themselves.
(Ar-Rum: 9)
The Arabic term imar (inhabitation) means spreading all over the earth and inhabiting
every liveable place. In brief, it includes every positive activity that makes life on earth
prosperous. The above verse indicates that any attempt to achieve i'mar other than through divine
revelation will lead to destruction.

5.0 THE ISLAMIC WAY OF


PROTECTING THE ENVIRONMENT
Protection of Human Beings
Human being is an integral part of the ecological system. Islam specifically calls for the
protection of five things pertaining to humans; life, religion, offspring, intellect and property.
Besides, Shariah preserves the life of human beings by prohibiting suicide. Allah mentions in the
Quran:
And do not kill yourselves [or one another]. Indeed, Allah is to you ever Merciful.
(An-Nisa: 29)

Protection of Animals
Islam also emphasizes Muslims to treat animals well. We are not allowed to kill animals except
for food and avoiding harm. Any unjustified killing of an animal, direct or indirect, is prohibited,
even a small animal or bird. The Prophet said:
"No human being kills a sparrow or [something] larger, without right, except that Allah will
ask him about it (hold him responsible!) on the Day of Judgement." It was said: O Prophet of
Allah! What is its right? He said: "Its right is that you slaughter it and eat it, not that you
decapitate it!"
(Al-Nasa'i, 7/ 207)
In fact, Islam goes beyond any expectations and demands that the psyche of the animal be
taken into consideration. Prophet Muhammad [S.A.W] made it imperative to sharpen the blades
and to hide it from the sight of other animals. Ibn 'Abbas (RA) reported that once a man laid
down a sheep whilst still sharpening his blade; the Prophet [S.A.W] saw and asked:
"Would like to it to die twice? Why didn't you sharpen your blade before laying it down?"
(Al-Hakim)
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Protection of Plants and Trees


Islam prohibits the cutting or destruction of trees and plants. On the other hand, Islam
encourages people to plant trees and all useful plants. The act of planting and growing trees when
done for the sake of God will be rewarded. Jabir reported that the Prophet (PBUH) said:
"No Muslim, who plants a shoot, except that whatever is eaten or stolen from it, or anyone
obtains the least thing from it, is considered [like paying] almsgiving on his behalf until the
Day of Judgement."
(Muslim)

Protection against Pollution


Allah loves goodness, cleanliness and generosity. Cleanliness is indeed something good and
beneficial. It reflects mans generosity towards the environment. According to Islam, cleanliness
is closely related to ones faith. The Prophet (PBUH) said:
"Faith has some seventy branches, the highest of which is "There is no Deity but Allah, and
the least is removing obstacles from the path of people, and that shyness is a branch of faith."
(Al-Tirmidhi, 2799)

Prohibition on Wastefulness
In addition to caring for the environment, Islam also prohibit against wastefulness. Squandering
particularly is condemned by Allah:
O children of Adam, take your adornment at every masjid, and eat and drink, but be not
excessive. Indeed, He likes not those who commit excess.
(Al-Araf: 31)

CONCLUSION
Failing to follow the Quranic injunctions, we have, of course, upset the ecological
balance. And it is up to us to set it right again. This will require great effort, and courageous
personal change. We need to do our best to restore and preserve the balance in nature; to take up
our responsibility as viceroys of God and hence as custodians, stewards, and trustees in whose
trust God has placed the resources we enjoy. We need to maintain the ecosystems that harbour
the dazzling array of life forms God has created, including animals, birds, insects, and plants. But
the required personal changes are sometimes simple and manageable. We can easily reduce,
reuse, and recycle waste. We can to a large extent conserve our use of water and other natural
resources. We can in some small way reverse the process of deforestation by planting one tree at
a time. It is time to pay better attention to the principles set forth in Gods message, including
this one: Man shall have nothing but what he strives for (An-Najm: 39).

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