ISLAMIC PERSPECTIVE ON ENVIRONMENT: AN EXPOSITORY STUDY

By Muh Endriyo Susila

Abstract:

It is oftenly claimed by Western scholars that the concept of sustainable development and some other concepts in environmental discourse, such as the concept healhty environment, the concept of ecological balance, and the concept of intergenerational equity to be original from the West. However, as Moslem, we know that all those concepts were discussed in the Islamic teachingof environment. Islam is the religion of truth. Islam is a perfect religion whose teaching covers everything, including environment. Even the main function of the the creation of man is to manage and to save the earth. The concept of vicegerency (khilafa) proves this preposition. The purpose of writing this paper is to discuss the Islamic perspective pertaining environment. It attempts to explore some issues relating to environment, especially pertaining to the right to healthy environmentand sustainable development. Finally this paper will makea prudent attempt to discuss the truth that Islamic teaching of environment provides the moral basis to deal with the protection of the environment.

Keywords: vicegerent, sustainable development, environmental protection.

Introduction

The author is a lecturer at Faculty of Law, Muhammadiyah University of Yogyakarta (UMY) – Yogyakarta, Indonesia, Email: endrio@myquran.com or endrio@lycos.com

We know that the problem of the environment is one of

today’s most serious problems. It is a problem that

threatens not only ourselves, but the whole world, and

future generations and their right to live in a healthy

environment.1 Any kind of environmental destruction is

always connected to human activities. Therefore, it can

be said that human being is responsible for the

degradation of the environment. The destruction can be in

the form of ozone depletion that causes global warming

which is occurring mainly due to burning of fossil fuels,

air and water pollution due to industrial activities,

forest destruction due to illegal logging, and some other

environmental destruction. Some activities, which cause

destruction to the environment sometimes, for certain

countries, especially developing countries, are

inevitable. Such countries must develop while at the same

time they have to protect the environment. They face big

dilemma, when development becomes the priority,

environment will be endangered, on the other side if

protection of the environment is given first attention,

1 Ozdemir Ibrahum, "An Islamic Approach to the Environment", retrieved from http//:www.crescentlife.com/spirituality/islam.htm

1

then the country will economically suffer due to the loss

of chance to run the development. However, a serious

attempt should be made to create a balance between those

two conflicting interests. It is for this reason that the

concept of sustainable development has been introduced.

The issue of sustainable development came from The Rio

Conference 19922, and it was concretized in the form of

Agenda 21. Another issue that was raised up and widely

discussed at international level is the right to healthy

environment. The issue of the right to healthy

environment was recognized in The Aarhus Convention3, it

is also enshrined in some national constitutions.

Statement of Problem

It is oftenly claimed by Western Scholars that the

concept of sustainable development and some other

concepts in environmental discourse, such as the concept

2 The complete name is United Nations Conference on Environment and Development (UNCED)3 The UNECE Convention on Access to Information, Public Participation in Decesion-making and Access to Justice in Environmental Matters (1998)

2

healhty environment, the concept of balance, and the

concept of intergenerational equity to be original from

the West. However, as Moslem, we know that all those

concepts were discussed in the Islamic teaching of

environment. Islam is a perfect religion whose teaching

covers everything, including environment. Even the main

function of the humanbeing on the earth is to manage and

to save the earth. The concept of vicegerency (khilafa)

proves this preposition. The question is what the Islamic

perspective on environment like.

Explanation

Islamic View on Environment

Islam contains an elaborate hierarchy of knowledge

integrated by the principle of Divine Unity (tawhid)4.

Tawhidic approach of Islam entails that everything that

exists between the earth and the skies are creation of

Allah5. It is God Who adorns the skies with the sun, the 4 Parvez Manzoor, "Environment & Values: An Islamic Perspective", retrieved from http://www.islamonline.net/english/introducingislam/topic12.shtml 5 Abdul Haseeb Ansari, and Parveen Jamal, "Towards An Islamic Jurisprudence of Environment: An Expository Study", Religion and Law

3

moon and the stars, and the face of the earth with

flowers, trees, gardens, orchards, and the various animal

species. It is again God Who causes the rivers and

streams to flow on the earth, Who upholds the skies

(without support), causes the rain to fall, and places

the boundary between night and day. The universe together

with all its richness and vitality is the work and art of

God, that is, of the Creator. It is again God Who creates

all plants and animals as pairs, in this way causing

their procreation. God created man subsequently to all

these.6

Nothing has been created for fun or in sport; every

creation has to play its assigned role.7 All of them are

also worshipers like man, and all of them adore Allah in

their own way.

Everything in nature is a sign of God’s existence. The

Qur’an expresses this truth as follows: "We shall show

them our signs in the [furthest] regions [of the earth],

and in their own souls."8

Review – Vol. X-XI: 2001-2002, p. 836 Ozdemir Ibrahim, Loc.cit7 Abdul Haseeb Ansari and Parveen Jamal, Op.cit.8 Qur'an 3:3

4

Muslim scholars look on nature as a book even calling it

"the book of the universe".9 According to Islamic

teaching, God provides two kinds of book in which every

Muslim should look into, one is the Qur'an itself and the

other one is the universe. Just like the Qur'an, the

universe reminds us about The Sustainer and Creator.10

Relationship between Man and Environment:

1. Man as Vicegerent of the Earth

Man in the Islamic world-view is considered a

vicegerent (khalifah). This vicegerency was declared

before the creation of the first human being as

mentioned in the Qur'an as follows:

"Behold, your Lord said to the angels: "I will create

a vicegerent on earth." They said: "Will place therein

one who will make mischief therein and shed blood?

9 Ozdemir, Op.cit10 In this respect the Qur'an and the universe are also viewed as sign (ayat) which are known in Arabic term as ayat qauliyyah and ayat kauniyyah respectively.

5

While we do celebrate Your praises and glorify Your

holy (name)?" He said: "I know what you know not."11

In her/his capacity as a vicegerent, the human being

is perceived as the trustee of the earth. She/he is

not supposed to cause corruption in any form on the

earth (i.e. the environment). Life on earth entails

great responsibilities. It is a test with

accountability. It is followed by either reward or

punishment. These meanings are expressly stated in the

Qur'an and the Sunnah. Vicegerency as a test is found

in the following verse:

"It is He who has made you (His) vicegerents,

inheritors of the earth: He has raised you in ranks,

some above others: that He may try you in the gifts He

has given you: for your Lord is quick in punishment:

yet He is indeed Oft-forgiving, Most Merciful." 12

It is rather clear now, that the Islamic world-view

indicates that vicegerency on earth forms a test which

includes how human beings relate to the environment,

11 Qur'an 2:3012 Qur'an, 6:165

6

whether it going to be based upon divine instructions,

or based upon personal desires and conjectures that

might lead to the destruction of environment.13

As vicegerent of the earth, human beings are

encouraged to manage and make benefit from the earth

for their prosperity. However, it does not mean that

they are free for doing anything against the earth in

order to fulfill or accomplish their needs.

Exploration activities should not cause the

destruction of the earth, and sustainability should be

maintained.

All natural processes are subservient to man, but man

has to maintain with them a harmonious relationship;

he has to moderate in their exploration, and work for

their conservation, so that generations to come are

also benefited form them. In view of this, it is said

that abuse of nature is not permissible in Islam. It

can be used by man for temporal needs, but only with a

predominant sense of amity and harmony. There is no

13 Ozdemir Ibrahim, Op.Cit

7

scope for irreparable exploitative use of natural

processes.14

2. Taking Care of the Environment as a Part of Faith:

The concept of faith in Islam insists total obedience

to God Almighty. Even the word Islam itself contains

among other thing the meaning of surrender and

submission. Consequently, all Muslims are required to

obey God without reserve.

The basic role of the human being on earth is to

worship Allah [s.w.t.]15: To serve God or to worship

Him is a comprehensive way that covers every aspect of

life. 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.

14 Abdul Haseeb Ansari, Parveen Jamal, Id at p. 8415 Qur'an 51:56

8

3. Islam suggest to make harmonious relationship with

environment

The religion of Islam is keen about the conservation

of the environment as a whole. For the environment and

all the living beings within it are created by God. As

human beings, we have been entrusted with the

responsibility of conserving and developing it. The

conservation of the environment is therefore not only

a human obligation but also a religious obligation.

Indeed, believers should undertake this responsibility

more than anyone. No concerned and believing Muslim

individual will forget that he is answerable for how

he treats not only men but all creatures, or that one

day he will be called to account for how he acted.

With the following verse, the Qur’an warns all

Muslims16:

Whoever does an atom’s weight of good shall see it,

And whoever does an atom’s weight of evil, shall see

it.17

16 Ozdemir Ibrahim, Op.Cit.17 Qur'an 9:50

9

One of the missions of prophecy is to spread mercy and

compassion to the universe (rahmatan lil 'alamin)18. As the

followers of the Holy Prophet [SAS] we are required to

continue that task. It means that we should spread our

love, kindness, and mercy not only to other people but

also extended to any creature and the universe as a

whole. Consequently, we should treat plants, animals

and all creatures with care in the sake of compassion

and harmony. Since this task is ordered by God, it

will be appreciated as worshipping Him.

This position is also stated by Ibn Taymiyyah who said

that "being good to animals is one way of Worshipping

God ('ibadah)"19 All this is in line with the Hadith of

the Prophet [S.A.S]: "There is reward in [caring for]

every living being."20

The Prophet Muhammad [SAS] teaches and gives us good

examples on how treats other creatures especially

animals with good treatment. ‘Abdullah ibn Mas‘ud, one

of the Prophet’s close Companions tells the following

18 Qur'an 21:10719 Mustafa Abu Sway, Op.Cit.20 Narrated by Muslim

10

story: “We were on a journey with God’s Messenger when

we came across a bird the size of a sparrow with two

chicks. We seized the chicks, whereupon the hen

started beating its wings and screeching. God’s

Messenger turned and when he saw what we had done,

asked: ‘Who separated those children from their

mother? Return them at once!’ So we left them free.”

We can note here, instead of using the word chicks

(farkhiyah), the Prophet [SAS] used the word children

(waladiyah).

We saw, moreover, from the Prophet’s Hadiths that

treating animals well is a means of a person entering

Paradise, while ill-treatment of them may be the cause

of a person going to Hell. It was told that the action

of a bad woman of giving water to a thirsty dog was

recognized as a reason for her to enter paradise,

while leaving a captive cat without feeding it cause

person who committed it going to hell

One of the striking expressions the Qur’an uses about

animals is that they are a “community” (ummah). It is

11

especially noteworthy that this concept, which is a

significant concept in Islamic tradition and

literature, should also be used for animals: 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 end21.

The Issue of Sustainable Development

The issue of sustainable development is discussed in

Islam since the very beginning. Sustainable development

can be understood as development without compromising or

sacrificing the interest of the coming generation

In Islam, right of man over all the processes of the

environment is eminent, because all that exist between

sky and earth are subservient to man. But the right of

21 Qur'an 67:15

12

man on them is not limitless. Islam also ensures their

(components of the nature) rights, and rights of coming

generations, and entails to strike a balance between

them22

The concept of vicegerency is actually contained in it

the concept of sustainable development as well as

intergenerational equity. Man is encouraged to exploit

the nature for their prosperity. Everything that exists

in the universe is subservient to man. Any kind of

development may be done in order to increase the quality

of life of man. But development should be sustainable so

that the nature could keep on providing sustenance and

other essentials of life to all and for all times to

come23.

Muhammad Syukri Salleh gives the Islamic definition of

the concept of sustainable development as the balanced

and simultaneous realization of consumer welfare,

22 Abdul Haseeb Ansari and Parven Jamal, "Right to a Healthful Environment: An Established Human Right in Islam, Religious and Law Review, 2005 23 Abdul Haseeb Ansari and Parveen Jamal, Op.cit. p. 81

13

economic efficiency, attainment of social (distributive)

justice, and ecological balance in the framework of a

discursively evolutionary knowledge-based, socially

interactive model defining the Shuratic process. He adds,

the Shuratic process gains its roots on the premise of

the Unicity of God as the unifying and explanatory truth

in the universal order. This precept which is expounded

by the Qur'an and the authentic Sunnah, forms the basis

of Shariah as the practical manifestation of the divine

law in the working of the universe. The interactive model

is a systemic one, in which the Shuratic process converts

and regenerates ethics as endogenous phenomena of the

system and propels it forward24.

The Right to Healthy Environment

Healthy environment means good condition environment so

that it is safe and healthy for living. A Healthy

Environment requires a healthy human habitat, including

24 Muhammad Syukri Salleh, "A Model of Sustainable Development in Comparative Islamic Framework", an article presented at the CanadianEconomic Association Meetings, The Canadian Learned Societies Conference, University of Prince Edward Island, 1992

14

clean water, air, and soil that are free from toxins or

hazards that threaten human health.

Every person of present and future generations has the

right to live in an environment adequate for his or her

health and well-being. This right is recognized in the

Aarhus Convention. It is also recognized in several

national constitutions.

According to Islamic perspective, right to healthy

environment is not only possessed by man but animal also.

Earth planet is a habitat of animal and plant before

human being is created. So, it is fair that the man who

came later shares the place of living with them. The

status of vicegerent given to man insists the man to

provide healthy environment for all inhabitants.

Science categorizes plant and animal as living creation

beside human being. They share place for living with

human being. Islam emphasizes that they are also

worshipper. Right to live means right to healthy

environment.

15

Protection of the Environment

Referring to the response of the angels to the

declaration of the idea of creating man as vicegerent on

earth, when they said: " Will You place therein one who

will make mischief therein and shed blood"25 we can imply

that the angels of Allah questioned the policy of

creating human being due to the fear that the man will

make destruction on the earth. It seems that the angles

were able to look the potential of man that is besides

positive potential man has also negative potential

against environment. Man can do both development and

destruction.

But Allah with His perfect knowledge and wisdom knows

best. He wished to create man and place him on earth as

His vicegerent. He has set up any rule to prevent and

protect the environment from destruction made by man. Man

is tested whether he follows and obeys the rule of Allah

for his own interest, or disobeys those rules with all

25 Qur'an 2:30

16

its consequences. The consequences of disobedience to the

rule of God pertaining to the protection of the

environment from any kind of destruction take place not

only in hereafter, but also in this world. Most of

natural disasters occurring on earth can be said as

result of man's mistakes. Flood, acid rain, and global

warming are among the examples.

Protection of the environment is a concern of Islamic

teaching. This constitutes as part of the main role

played by man as "mercy for the universe (rahmatan lil

'alamin)". In the following some aspects of the protection

of environment will be discussed one by one.

1. Protection of Animals

Islam has enjoined upon Muslims harmonious

relationship with animals. They are asked to treat

animals well, and they are not allowed to kill animals

except for food. The latter permission has to be

carried out in accordance with the Shari'ah. Only in

17

limited cases some animals are allowed to be killed

when they endanger the life of the human26.

Surprisingly, Islam went beyond any expectations when

the Shari'ah demanded that the pysche of the animal

should be taken into consideration. Imam Ahmad Ibn

Hanbal narrated from the report of 'Umar that the

Prophet [S.A.A.S] made it imperative to sharpen the

blades and to hide them from [the sight of] animals.

This ethos is reiterated in another context. Ibn

'Abbas reported that a man [kept] a sheep laid down

while he was [still] sharpening his blade; the Prophet

[S.A.A.S] said [to him]:

"Would you like it to die twice? Why didn't you

sharpen your blade before laying it down?"27

For protecting the animals, Islam has also looked into

the load an animal can carry without harm. The Prophet

[S.A.A.S] prohibited riding on weak animals28.

26 Mustafa Abu-Sway, Op. Cit27 Narrated by Muslim28 Narrated by Abu Dawud

18

The Companions and later on generations acted

according to this Hadith: Malik reported that 'Umar

Ibn Al-Kattab, when he was a Caliph, passed by a

donkey with mud blocks on it. He [assessed that the

load was excessive and] unloaded two blocks. The lady

who owned the donkey asked 'Umar: Do you have an

authority over my donkey? He answered: What do you

think I am doing in this position?

Not only physical harm to animals is prohibited, but

also insulting or cursing. Al-Nawawi, in his famous

compendium of Hadith Riyad al-Salihin which has a topical

arrangement, established a chapter under the title

"The Prohibition of a Cursing a Specific Human being

or an Animal". He narrated a hadith based on the

report of 'Imran Ibn Al-Hasin who said:

"The Messenger of God [S.A.A.S] was traveling once

[with a group of companions which included] a woman

from amongst the Ansar on a camel. [It seems that at

one point driving her camel became difficult] she was

annoyed, and cursed the camel! The Messenger of God

19

heard her and said: "Now that it is cursed, unload it

and allow it [to roam free]"

If torture is prohibited against animals, killing them

without reason must be strictly prohibited. Animals,

big or small, can be killed for the sustenance or for

human protection; they cannot be killed for fun. They

cannot be used as targets. This is because unnecessary

killing animals reduce the number of those who adore

Allah.

2. Protection of Plants

Islam gives the same sense on plants with animals

pertaining to protection. Islam prohibited the cutting

or destruction of trees and plants, and encouraged

people to protect and increase plants for the great

reward associated with that. Islam encourages people

to plant trees and all useful plants. In deed, similar

to all acts performed in line with the Islamic world-

view, and when done intentionally for the sake of God,

20

they are considered and rewarded as acts of

worshipping.

According to Islam trees are like other components of

the nature and man has to exploit them for their

benefits. In no case, wasteful use of exploitation of

trees is upheld. This is because they adore Allah,

reducing the number of trees is reducing the number of

worshipers29.

Doubtless, one of the most important aspects of

protecting the environment and ecology is the

conservation of the trees, forests, woodland,

countryside, and all the living creatures whose

habitats are such areas. We see that the religion of

Islam puts forward important principles for these too.

These noteworthy principles related to the

conservation of such areas may be classed as moral and

legal.30

It is clear that the Islamic world view could not

endorse any act of man which destroys and spoils the 29 Abdul Haseeb Ansari, Parven Jamal, Towards an Islamic Jurisprudence on Environment: an Expository Study, Op. Cit. at p. 9230 Ozdemir Ibrahim, Op. Cit.

21

ecological balances and the order and systems of the

nature. The main task of man as vicegerent (khalifa) is

to be responsible to the earth, which Allah has

entrusted its preservation.

Pertaining to the importance of conservation of trees,

the Prophet is said to say; “If you have a sapling,

if you have the time, be certain to plant it, even if

Doomsday starts to break forth.”31 This hadith is

usually quoted for the purpose of convincing that

Islam teaches optimism. However, It also implies the

importance of conservation of trees.

If a Muslim plants a tree, that part of its produce

consumed by men will be as almsgiving for him. Any

fruit stolen from the tree will also be as almsgiving

for him. That which the birds eat will also be as

almsgiving for him. Any of its produce which people

may eat thus diminishing it, will be as almsgiving for

the Muslims who planted it.

31 Reported by al Bukhary

22

On migrating to Medina, God’s Messenger (PBUH)

organized the planting of trees and of date groves. He

made the forests and green spaces conservation areas,

where every sort of living creature lived. These were

called sanctuaries (hima). For example, a strip of

land approximately twelve miles wide around Medina was

proclaimed a sanctuary and made a conservation area.

We know that he proclaimed other areas, similar to

this, sanctuaries. All these show the paramount

importance —as a religion— Islam gives to nature

conservancy and protection of all nature’s living

creatures.32

3. Protection of Water

Water is among the basic needs of living creatures. It

is God's will that all living beings on earth are

32 Ozdemir Ibrahim, Op. Cit

23

dependent for their existence on water:"…We made from

water every living thing…"33

The importance of water is more significant on the

part of Muslim. Besides consuming water and using it

for other domestic needs, Muslims also need water for

purification (taharah). Water can only serve this

purpose if it is clean and pure.

Natural water is considered as pure so long as its

color, odor, taste or smell is nut changed. Water is

deemed polluted when urine, semen, dirt, excreta,

blood or poison is mixed with it.34 The Prophet's

guidance also includes the prohibition of urination in

stagnant water. The Prophet has also forbidden anyone

to urinate where he bathes. This prohibition on

polluting water sources is only one of the Islamic

directives that aim to keep the environment healthy.

33 Qur'an 21:3034 Abdul Haseeb Ansari, Parveen Jamal, "Towards an Islamic Jurisprudence on Environment: An Expository Study", Op. Cit. at p. 96

24

4. Protection of Air

Air pollution is among the most serious problems faced

by human being in modern time. Trading and Industrial

activities which contribute significantly to air

pollution are inherent to modern life, thus people of

industrial countries cannot avoid the problem of air

pollution. Even in big cities, mainly in advanced

industrial countries, the degree of air pollution has

reached dangerous level.

Islamic teaching also covers the protection of air

from any pollution. In Islam, even bad smells which

has a potential of create disturbance to peoples is

considered as pollutant, moreover chemical gases which

is dangerous for breathing or even those that may

destroy the nature.

In the time of the Prophet [S.A.A.S], any activities

that result in offensive smells and odors are

prohibited or discouraged from taking place in certain

25

public places. The Prophet [S.A.A.S] said: "He who

eats from this tree - meaning garlic - should not get

close to our mosque."35

Jaber reported the following: "He who eats garlic or

onion should stay away from us", or he said: "should

stay away from our mosque and stay at his home."36

The period which one should stay away from the mosque

is limited to the duration of the smell. This is

understood from the Hadith of Al-Mughirah Ibn Shu'bah:

"He who eats from this wicked plant, should not get

close to our mosque, until its smell goes."37

Commenting on eating garlic and onion, and the harm

they cause to others because of their smell, Dr. Yusuf

Al-Qaradawi stated the following:

"What should be prohibited in our times, without any

doubt, is smoking [tobacco] for it harms people. These

[onion and garlic] plants are originally lawful, yet

smoking is harmful to the [physical] and mental

35 Narrated by Al- Bukhary and Muslim36 Ibid37 Narrated by Ahmad, Abu Dawud and Ibnu Hibban

26

health, and to the economy. So, the appropriate ruling

is to prohibit it…"38

5. Protection of Land

Protection of land is among the concern of Islamic

teaching. The scope of protection of land is more on

keeping the land clean. The Prophet asks his followers

to clean their courtyards39.

Islam has created a bond between faith and

cleanliness, rendering the the latter as a part of

creed. The Prophet [S.A.A.S] said:

"Faith is some seventy branches, the highest of which

is "There is no god but God, and the least is removing

obstacles from the path of people, and that shyness is

a branch of faith."40

It is obvious that clearing the path means, in this

context, the removal of material obstacles or solid

38 Yusuf aL-Qaradawi, "al-Sunnah Masdaran Lil-Ma'rifah wal Hadarah, p. 28639 Inferred from a hadith narrated by Al-Tirmidhi40 Narrated by Al-Bukhary and Muslim

27

waste which constitute a kind of pollution. Abu

Hurayrah reported that the Prophet [S.A.A.S] said: "Be

ware of the two [acts that bring] curses: relieving

oneself in the path of people, or in the shade [i.e.

where they usually rest]41

The Shari'ah aims at protecting the environment, and

while the individual is asked to help in this respect,

the ultimate responsibility is in the hands of the

state. When Abu Musa was sent to Al-Basrah as the new

governor, he addressed the people saying:

" I was sent to you by 'Umar Ibn Al-Khattab in order

to teach you the Book of your Lord [i.e. the Qur'an],

the Sunnah [of your prophet], and to clean your

streets."42

6. Not Wasting Natural Resources

A further important Islamic principle related to the

environment is the Islamic prohibition concerning

thoughtless consumption; that is, wastefulness and 41 Narrated by Muslim, Ahmad and Abu Dawud42 Narrated by Al-Darimi

28

extravagance. Wastefulness is not only the thoughtless

consumption of natural resources; it is at the same

time disrespectful towards God, the Creator and Owner

of all the bounties. For this reason, in Islam, eating

and drinking of licit food is lawful, but wastefulness

is forbidden. At this time we know better than at any

other that the world’s resources are limited.

Extravagance and over-consumption will affect not only

ourselves, but forthcoming generations. We are

therefore compelled to be aware and sensitive

concerning this matter43. In the Holy Qur’an, God says:

Verily We have created all things in proportion and

measure44.

If we keep this in mind, we see that carefully

preserving the balance and measure is a human

obligation. The science of ecology shows us that the

universe contains extremely sensitive eco systems and

balances, and that man has therefore to maintain these

ecological systems. The balance in nature is

43 Ozdemir Ibrahim, Op. Cit.44 Qur'an 54:49

29

responsible to its sustainability, thus destructing

the balance will destroy the nature.

Modern man only came to realize the environmental

problems with the help of ecology when the problems

became apparent, whereas the Qur’an draws our

attention to this balance in particular, which now

everyone is trying to maintain. The obligation of

maintaining this balance, which is God’s work, is

man’s, whom God created on “the best of patterns,” and

who is His vicegerent or deputy on earth. No Muslim

therefore will spoil the universe’s balance, nor will

any Muslim look on indifferently while other’s spoil

it. For the natural balance is at the same time a

mirror reflecting Almighty God’s Most Beautiful

Names45.

Islam permits utilization of the environment, but this

should not be arbitrary. Wastefulness and extravagance

are prohibited by God:

45 Ozdemir Ibrahim, Op. Cit.

30

O children of Adam! Wear your beautiful apparel at

every time and place of prayer; eat and drink, but

waste not by excess, for God loves not the wasters46.

The eating and drinking in this verse refer to

utilizing the resources necessary for the continuation

of our lives. This should not be uncontrolled. The

elements that support life should be conserved so that

they can be utilized continuously. More than this,

such conservation should be unselfish. That is, it

should not only have human interests in view.

Thus, while utilizing the world’s bounties, the Muslim

should not do so with an unconstrained and

irresponsible approach to consumption. On the

contrary, he is obliged to base all such actions and

the measure of his consumption on Islamic economic

principles. Every passing day it is becoming better

understood that the world’s resources are limited. The

following commands of the Qur’an are striking at a

time feasible development and economic models are

being widely discussed:

46 Qur'an 7:31

31

Verily spendthrifts are brothers of the Evil Ones and

the Evil One is to his Lord [Himself] ungrateful47.

Those who, when they spend, are not extravagant and

not niggardly, but hold a just [balance] between those

extremes48.

The Qur’an commands us to eat and drink, but waste not

by excess, for God loves not the wasters49, so that we

become accustomed to avoiding wastefulness and

extravagance in our daily consumption of food and

drink. It frequently points out that frugality and

consuming what one has without being over-lavish is

the measure of what God loves50.

In some verses, Almighty God states that He “created

every animal from water,” showing in a most

interesting and meaningful way that water is the basis

of life and living51.

47 Qur'an : 17:2648 Qur'an 25:6749 Qur'an 7:3150 Ozdemir Ibrahim, Op.cit51 See Qur'an 24:25, 25:54

32

God’s Messenger (PBUH) also attached great importance

to water, and forbade the excessive use of it even

when taking the ablutions, saying that to do so was

‘detestable’ (makruh). He thus prevented people using

too much water even for something like ablutions, when

they are preparing to enter the Divine presence and

court. A Hadith about this is the following: “God’s

Messenger (PBUH) appeared while Sa‘d was taking the

ablutions. When he saw that Sa‘d was using a lot of

water, he intervened saying: ‘What is this? You are

wasting water.” Sa‘d replied asking: “Can there be

wastefulness while taking the ablutions?” To which

God’s Messenger replied:  “Yes, even if you take them

on the bank of a rushing river.”52

While interpreting this Hadith, scholars have pointed

out that it does not refer only to using less water

while taking the ablutions, but to a basic principle

of Islam. They have emphasized the following points in

connection with it:

- God’s Messenger is stating an important prohibition.

52 Musnad, ii, 22: Ibnu Maja, Tahara, 48, No:425; I, 147

33

- The prohibition concerns something for which no

effort was exerted in obtaining it, nor money spent,

but is free: the water of a flowing river.

- Moreover, the excessive use of water causes no

deficiency to nature, nor does it cause pollution,

nor spoil the ecological balance.

- It causes no harm to living beings.

- Furthermore, the matter in question, that is, taking

the ablutions, is not some trivial matter; it is a

necessary condition for the obligatory prayers53.

The Qur’an and Sunna stipulating that water is the

basis of life lays a number of obligations and

responsibilities on Muslims: the conserving of

existent water supplies in the best possible way; the

prevention of any activity that might lead to the

pollution of water sources or spoil the purity and

characteristics of the water; never adopting an

extravagant and irresponsible attitude in the

consumption of water; rational and regular utilization

of water and water sources.

53 Ozdemir Ibrahim, Op.Cit

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There are very good reasons for Islam prohibiting

wastefulness and prodigality so forcefully. We may put

it this way: there are between five and six thousand

million people living in the world today. Just think

of each individual person cutting down a tree or

killing an animal just for the fun of it. Six thousand

million trees or six thousand million animals would

perish. Or think of the water they would waste, or the

bread or other foodstuffs they would throw away. The

serious consequences of those apparently insignificant

actions are clear. Moreover, for the greater part it

is not possible to reclaim the resources we have

polluted, destroyed, or annihilated. It is in this

light that we may understand how meaningful was the

point God’s Messenger (PBUH) was emphasizing when he

said: “Even if you take the ablutions in a flowing

river, do not waste the water,” and how important it

is for the preservation of the ecological balance54.

Conclusion

54 Ibid

35

The man according to Islamic perspective is merely a

custodian of the nature. Natural resources are to be used

but not to be misused. Islam strongly advocates the

intergenerational equity and sustainable development. The

concept of intergenerational equity and sustainable

development are recognized in Islam eversince the advent

of the religion. For Muslims, the concept of vicegerency

is the basis of the modern concept of intergenerational

equity and sustainable development, while on the other

side, the concept of mercy for the universe (rahmatan lil

'alamin) provides moral basis for realizing harmonious

relationship between man and the environment.

Allah has created the nature in a balance. The balance of

nature is responsible for its sustainability, thus any

disturbance against the balance of nature is strictly

prohibited, because it can cause natural or environmental

destruction.

On the basis of the Islamic teaching of the environment,

many modern concepts and legal regimes, preventive and

36

punitive, can be justified. In fact, many so called

modern concepts already exist in the Islamic teaching of

the environment. This preprosition will keep enforcing

the concepts and legal regimes in the Muslim world.

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