Islam has attached much importance to the protection of environment asking its followers not to cut trees or pollute rivers or contaminate the atmosphere
Water covers the 70% of earth’s surface but surprisingly only about 1% of it is available for human use. According to some reports over 1.5 billion people do not have access to clean and safe water. Almost 3 ½ million people die every year because of water scarcity, sanitation and hygiene related causes. Leather and chemical industries are causing water pollution at an alarming rate, which consequently affects the aquatic biodiversity. The freshwater animalsare disappearing five times faster than land animals; making them from abundant to rare. Apart from chemical industries, everyday two million tons of human waste is disposed in water.Arunning toilet can waste up to 200 gallons of water each day.Surprisingly in Asia where the water is being worshipped in some countries, the maximum numbers of polluted rivers is higher than anywhere else in the world.Keeping in view the above mentioned facts it can easily be inferred that the world is going to face immense water related crisis that may endanger our life and survival in the coming times. What we can do to avoid this coming disaster is that we need to spread as much awareness as possible by adopting different measures. Taking insights from the religious scriptures is one of the authoritative and dynamic modes of spreading awareness about any social or environmental problem.
The Islamic view of the natural order and the environment, as everything else that is Islamic, has its roots in the Holy Quran, the very Word of the God, which is the central theophany of Islam. The Quran addresses not only men and women but also the Whole of the cosmos. In a sense, nature participates in the Quranic revelation.
Allah (SWT) is the creator of all things, and Islam teaches that humankind is God’s Steward (al-khalifah): the Holy Quran states, “I am setting on the Earth a Steward.” Humans in Islam are the central creatures of the earthly sphere, but can exercise power over things only in obedience to God’s laws. And divine law (al-shari`ah) specifically includes duties to the natural environment. Laws forbid pollution and instruct the planting of trees and gentle treatment of animals. Today, with the increasing awareness of the dangers facing our planet and the great interest in green ideas, a reflection on the guidance of the Prophet (Pbuh) in this area proves helpful and relevant.
What is distinctive about the Holy Prophet’s (SAW) approach to environmental issues is the connection, He establishes between green practices and the Hereafter reward, which represents for Muslims an incentive greater than any worldly gain or reward, and as a result, prompts greater care for earth and effort to conserve its resources. Hadith, the sayings of Prophet (Pbuh) although said fourteen centuries ago, are so relevant today.A French Environmentalist, Francesca De Chattel says, He (Prophet Pbuh) “was a pioneer in the domain of conservation, sustainable development and resource management, and one who constantly sought to maintain a harmonious balance between man and nature”.
The Prophet (Pbuh) said, “Conserve resources even when used for rituals”. Abdullah Ibn Amar Ibn Al-Aas (RA) reported that the Prophet (Pbuh) passed one day by Saad Ibn Abi Waqas (RA) while he was performing wudu, ritual cleaning of body parts in preparation for prayer. The Prophet (SAW) asked Saad, “Why this wastage? “Saad replied, “Is there any wastage in wudu also? “ The Prophet said, “Yes, even if you are at a flowing river.”(Ibn Majah419 and Imam Ahmad 6768)
Keeping the environment clean is important; Mu`adh (RA) reported that the Prophet (SAW) warned, “Beware of three acts that cause you to be cursed: relieving yourself in shaded places that people utilize, in a walkway or in a watering place.”
Wastefulness is a major contributing factor to our present woes, hence the sudden awareness of the benefits of reducing, reusing, and recycling waste has become so important. But this reminds us of some Quranic cautions. For example: “But waste not by excess: for Allah loveth not the wasters”. (Quran 6:141)The behaviour of those who cause corruption on earth is well noted: “And when he gains power, he strives to spread corruption on the earth, destroying properties and lives. God does not like corruption. (Quran 2:205). Allah (SAW) has warned against such destructive human efforts. Islam has attached much importance to the protection of environment asking its followers not to cut trees or pollute rivers or contaminate the atmosphere. The Holy Quran says such activities are inspired by Satan:“A Community, which takes Satan rather Allah as its patron and assaults nature to the extent of altering Allah’s creation, will face obvious and tangible loss and its ultimate abode will be an environmental hell from which it will find no escape.” (Quran, 4:117-119).
The indiscriminate use of fertilizers, pesticides, insecticides, preservatives, drugs, and the enormous release of chemicals through industrial wastes and nuclear wastes demonstrate that man has become instrumental in changing Allah’s (SWT) creation. According to the Islamic view of the ideal environment, no such alteration of God’s creation is permissible.Water has been considered as purifying agent in Islam. The following lowing invocation should be said at the washing of hands, after the Bismillah: “Praise be to Allah for Islam and for his grace. Praise be to Allah who has made water a purifying agent and Islam a light.”
Very few people should now be left unconvinced of the threats that face Planet Earth especially after the massive media coverage surrounding the failure of the Climate Summit in Copenhagen in December 2009. However, the evidence that human activity is largely responsible for the degradation of the planet continues to be ignored although the onus remains with each one of us to change and the absence of an agreement in Copenhagen demonstrates our lack of willingness to do so. Religious leaders are challenged to look into their traditions for any inspiration that could guide us towards averting this global disaster. This new demand on old traditions forces us to look creatively at the world’s religious heritage and interpret or reapply sacred texts and principles to our present problem. It is surprising however, that the texts of the Islamic religious tradition speaks directly on many issues that are pertinent to our problem. Hence the task for the Muslim expositor here is not so much a reinterpretation of the traditions, but mainly a reapplication of old texts to new problems.
Failing to follow the Quranic injections, 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 our responsibility as Viceroys of God and hence as custodians, Stewards and trustees in whose trust God has placed the resources we enjoy.
(Author is a PhD Research Scholar, Department of History, University of Kashmir)
zahoorahmad332@gmail.com