03 muslim position on environmental protection- final

7/24/2019 03 Muslim Position on Environmental Protection- Final

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MUSLIM POSITION ON

ENVIRONMENTAL

PROTECTIONGEN 4100-

Unit 2


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Units Topics

1 History of Ethical Studies and Human actions

2 Muslim viewpoints on Professionalism

3 Muslim Position on Environmental Protection

4 Unethical issues in Engineering Practices

5 Health Protection from an Islamic Perspective6 Islamic View on natural Disasters and Harmful Hazards

7 Whistle-blowing and Engineering Preventive ethics

8 Social & Global Responsibilities of Muslim Engineers

9 Engineers Workplace Environment

10 Islamazing Codes of Engineering Ethics & Societies


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ENVIRNOMENT: DEFINITION

Word Environment" is most commonly used describing

"natural" environment and meansthe sum of all living and

non-living things that surround an organism, or group oforganisms.Environment includes allelements,factors, and

conditionsthat have some impacton growth and

development of certain organism.

Environment includes bothbioticandabioticfactors thathave influence on observed organism.Abiotic factorssuch as

light, temperature, water, atmospheric gases combine with

biotic factors (all surrounding living species).

Environment often changes after some time and therefore manyorganisms have ability to adapt to these changes.

Howevertolerance range is not the samewith all species

and exposure to environmental conditions at the limit of an

certain organism's tolerance range represents environmental

stress.


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RELATED TERMS

Ecology:the study of the interactions of livingorganisms with each other and with their non-

living environment.

Ecosystems: areas in which a variety of

organisms interact in mutually beneficial ways

with their living and non-living environments.

Eco-centric Ethics: the view that

environmental ethics should be holistic in thesense that Ecological wholes, such as species and

ecosystems as well as non-living objects and the

relationships that exist among natural objects

deserve ethical consideration.


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ALLAH DESIGNS OF NATURE


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Islams attitude toward the universe, natural resources, andthe relation between man and nature

1- God has created everything in this universe in due proportion and

measure both quantitatively and qualitatively. God has declared in the Quran:"Verily, all things have We created by measure" (Quran 544!#

"###$verything to %im is measured#" (Quran &'#

")nd We have produced therein everything in balance#" (Quran 55*#

2- In the universe there is enormous diversity and variety o+ +orm and+unction. The universe and its various elements fulll human !elfare and areevidence of the "reator#s greatness$ %e it is &ho determines and ordains all things'and there is not a thing %e has created but celebrates and declares %is (raise.

Have you not seen that God is glorified by all in the heavens and on the earth - suchas the birds with wings outspread? Each knows its worship and glorification, andGod is aware of what they do. (Quran 24:41)

)- *ach thing that God has created is a wondrous sign' full of meaning$(ointing beyond itself to the glory and greatness of its "reator' %is !isdom and %is(ur(oses for it.

He Who has spread out the earth for you and threaded roads for you therein andhas sent down water from the sky: With it have We brought forth diverse kinds ofvegetation. Eat and pasture your cattle; verily, in this are signs for men endued withunderstanding. (Quran 20:53-54)


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4- God hasnot created anything in this universe in vain, without wisdom, value

and purpose. God says:

We have not created the heavens and the earth and all that is between them

carelessly. We have not created them but for truth. (Quran 44:38-39)

5- Thus, the Islamic vision revealed in the Quran is of a universe imbued with value.

All things in the universe are createdto serve the One Lord Who sustains them all

by means of one another, and Who controls the miraculous cycles of life and death:

God it is that splits the seed and the date stone, brings the living from the dead

and the dead from the living: That is your God - how are you turned away?

(Quran 6:95)

6-Life and deathare created by God so that He might be served by means of good

works.

Blessed is He in Whose Hand is dominion, and He has power over every thing:

He Who has created death and life to try you, which of you work the most good.

(Quran 67:1-2)

7- All created beings are created to serve the Lord of all beings and, in performing their

ordained roles in a cohesively designed society, they best benefit themselves and each other

in this world and the next. This leads to acosmic symbiosis (takaful). The universal

common good is a principle that pervades the universe, and an important implication of

Gods Oneness, for one can serve the Lord of all beings only by working for the common

good of all.


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8- Man is part of this universe, the elements of which are complementary to oneanother in an integrated whole . indeed, man is a distinct part of the universe and ithas a special position among its other parts.The relation between man and theuniverse, as defined and clarified in the Glorious Quranand the Propheticteachings, is as follows:

A relationship of meditation, consideration, and contemplation of the universeand what it contains.

A relationship of sustainable utilization, development, and employment formans benefit and for the fulfillment of his interests.

A relationship of care and nurturefor mans good works are not limited to thebenefit of the human species, but rather extend to the benefit of all created beings;and there is a reward in doing good to every living thing. (Saheeh Al-Bukhari).

9-Gods wisdom has ordained stewardship (khilafa)on the earth to humanbeings. Therefore, in addition to being part of the earth and part of the universe,man is also the executor of Gods injunctions and commands.He is only a managerof the earth and not a proprietor; a beneficiary and not a disposer orordainer.Heaven and earth and all that they contain belong to God alone. Man has

been granted stewardship to manage the earth in accordance with the purposesintended by its Creator; to utilize it for his own benefit and the benefit of othercreated beings, and for the fulfillment of his interests and of theirs. He is thusentrusted with its maintenance and care, and must use it as a trustee, within thelimits dictated by his trust. The Prophet declared,

The world is beautiful and verdant, and verily God, be He exalted, hasmade you His stewards in it, and He sees how you acquit yourselves.

(Saheeh Muslim).


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10-All of the resources upon which life depends have been created by God asa trust in our care. He has ordained sustenance for all people and for all living beings.

And He has set within it mountains standing firm, and blessed it, and ordainedin it its diverse sustenance in four days, alike for all that seek. (Quran41:10)

11- Thus, in Islam the utilization of these resources is the right and privilege ofall people and all species. Hence, man should take every precaution to ensure theinterests and rights of all others since they are equal partners on earth. Similarly, heshould not regard such as restricted to one generation above all other generations. It is,rather, a joint responsibility in which each generation uses and makes the best use ofnature, according to its need, without disrupting or adversely affecting the interests offuture generations. Therefore, man should not abuse, misuse, or distort the naturalresources as each generation is entitled to benefit from them but is not entitled to ownthem in an absolute sense.

12- The right to utilize and harness natural resources, which God has granted man,necessarily involves an obligation on mans part to conserve them bothquantitatively and qualitatively.God has created all the sources of life for man and allresources of nature that he requires, so that he may realize objectives such ascontemplation and worship, inhabitation and construction, sustainable utilization, andenjoyment and appreciation of beauty. It follows that man has no right to cause thedegradation of the environment and distort its intrinsic suitability for human life andsettlement. Nor has he the right to exploit or use natural resources unwisely in such a wayas to spoil the food bases and other sources of subsistence for living beings, or expose themto destruction and defilement.


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13-Sustainable development:While the attitude ofIslam to the environment, the sources of life, and theresources of nature is based in part on prohibition of abuse, itis also based on construction and sustainable

development.This integration of the development andconservation of natural resources is clear in the idea ofbringing life to the land and causing it to flourish throughagriculture, cultivation, and construction. God says:It is He Who has produced you from the earth andsettled you therein... (Quran 11:61)The Prophet declared:If any Muslim plants a tree or sows a field, and ahuman, bird or animal eats from it, it shall be reckonedas charity from him. (SaheehAl-Bukhari, Saheeh

Muslim)

If anyone plants a tree, neither human being nor anyof Gods creatures will eat from it without its beingreckoned as charity from him.If the day of resurrection comes upon anyone of youwhile he has a seedling in hand, let him plant it.


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14- The approach of Islam toward the use anddevelopment of the earths resources was put thus by Aliibn Abi-Talib, the fourth Caliph, to a man who had

developed and reclaimed abandoned land:Partake of it gladly, so long as you are abenefactor, not a despoiler; a cultivator, not adestroyer.

14-This positive attitude involves taking measuresto improve all aspects of life (SustainableDevelopment): health, nutrition, and the psychologicaland spiritual dimensions, for mans benefit and the

maintenance of his welfare, as well as for the bettermentof life for all future generations. As is shown in theProphetic declarations above, the aim of both theconservation and development of the environment inIslam is for the universal good of all created beings.


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Protection & Conservation of Basic Natural

Resources

Throughout the universe, the divine care for all things and all-pervadingwisdom in the elements of creation may be perceived, attesting to the All-

Wise Creator. The Glorious Quran has made it clear that each thing and

every creature in the universe,whether known to man or not,performs

two major functions: areligious functionin so far as it evidences the

Makers presence and infinite wisdom, power, and grace; and a

social functionin the service of man and other created beings.

Gods wisdom has ordained that His creatures shall be of service

to one another. The divinely appointed measurement and distribution of

all elements and creatures, each performing its ordained role and all of them

valuable, makes up the dynamic balance by which the creation is

maintained. Over exploitation, abuse, misuse, destruction, and

pollution of natural resources are all transgressions against the

divine scheme.Because narrow-sighted self-interest is always likely to

tempt men to disrupt the dynamic equilibrium set by God, the protection of

all natural resources from abuse is a mandatory duty.


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In the divine scheme by which all creatures are made to be of service to

one another, Gods wisdom has made all things of service to mankind.

But nowhere has God indicated that they are created only to serve

human beings. On the contrary, Muslim legal scholars have maintained

that the service of man is not the only purpose for which they have beencreated. With regard to Gods saying:

And He has made the ships to be of service unto you, that they

may sail the sea by His command, and the rivers He has made of

service unto you. And He has made the sun and the moon,

constant in their courses, to be of service unto you, and He has

made of service unto you the night and day. And He gives you allyou seek of Him: If you would count the bounty of God, you could

never reckon it. (Quran 14:32-34)

and similar verses in which God declares that He created His creations

for the children of Adam; it is well known that God in His great wisdomhas exalted purposes in them other than the service of man, and greater

than the service of man. However, He makes clear to the children of

Adam what benefits there are in these creatures and what bounty He

has bestowed upon mankind.


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Even though the societal functions of all things are vitally important, the

primary function of all created beings as signs of their Creator constitutes the

soundest legal basis for conservation of the environment.

It is not possible to base the protection of our environment on our need

for its services alone, since these services are only of supporting value andreason. Because we cannot be aware of all the beneficial functions of all things, to

base our efforts at conservation solely on the environmental benefits to man

would lead inevitably to the distortion of the dynamic equilibrium set by God and

the misuse of His creation. However, when we base the conservation and

protection of the environment on its value as the sign of its Creator, we cannot

omit any thing from it.

Every element and species has its individual and unique role to playin

glorifying God, and in bringing man to know and understand his Creator by

showing him, through their being and uses, Gods infinite power, wisdom, and

mercy. It is impossible to countenance the willful ruin and loss of any of the

basic elements and species of the creation, or to think that the continued

existence of the remainder is sufficient to lead us to contemplate the glory,

wisdom, and might of God in all the aspects that are intended. Indeed, because species differ in their special qualities, and each evidences

Gods glory in ways unique to it alone. Furthermore, all human beings and,

indeed, livestock and wildlife as well, enjoy the right to share in the resources of

the earth. Mans abuse of any resource, such as water, air, land, and soil as well

as other living creatures such as plants and animals is forbidden, and the best

use of all resources, both living and lifeless, is prescribed.


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Basic Natural Elements

1-Water:

a-God has made water the basis and origin of life.

God says: We made from water every living thing (Quran 21:30)

b-Plants, animals, and man all depend on water for their

existence and for the continuation of their lives.God has said:Verily... in the rain that God sends down from heaven, thereby giving life to the

earth after its death... (Quran 2:164)

It is He Who sends down water from the sky; and thereby We have brought forth

the plants of every kind (Quran 6:99)

And you see the earth barren and lifeless, but when We pour down rain upon it, it

stirs and swells, and puts forth growth of every resplendent kind. (Quran 22:5)

And We send down pure water from the sky, thereby to bring to life a dead land

and slake the thirst of that which We have created-cattle and men in multitudes.

(Quran 25:48-49)


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c- God has called on man to appreciate the value of

this so essential source of life:

Have you seen the water which you drink? Was it you who sent it down

from the rain cloud, or did We send it? Were it Our will, We could have

made it bitter; why then do you not give thanks? (Quran 56:68-70)

Say: Have you considered, if your water were one morning to have

seeped away, who then could bring you clear-flowing water? (Quran

67:30).

d-In addition to this vital function, water has

another socio-religious function to perform which is the

purification of the body and clothing from all dirt,

impuritiesand defilement so that man may encounter God clean

and pure. God has said in the Glorious Quran:

And He caused rain to descend on you from heaven to cleanse you

therewith (Quran 8:11)


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e - God has also shown us other functions of lake, sea, and

ocean water. He has made it the habitat of many created beings

which play vital roles in the perpetuation of life and the development of

this world. God has said:

It is He Who has made the sea of service, that you may eat thereof flesh that isfresh and tender, and that you may bring forth from it ornaments to wear, and you

see the ships therein that plough the waves, that you may seek of His bounty.

(Quran 16:14)

Lawful to you is the pursuit of water-game and its use for food a provision for you,

and for those who travel (Quran 5:96)

f-It is also obligatory, for, in Islamic law, whatever is

indispensable to fulfill the imperative obligation of preserving life

is therefore itself obligatory.

Any action that obstructs or impairs the biological and social functions of

this element, whether by destroying it or by polluting it with anysubstance that would make it an unsuitable environment for living things

or otherwise impair its function as the basis of life; any such action

necessarily leads to the impairment or ruin of life itself and the juristic

principle is, What leads to the prohibited is itself prohibited.


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g -Knowing the importance of water as the basis of life, God has

made its use the common right of all living beings and all human beings.

All are entitled to use it without monopoly, usurpation, despoilment, wastage, or

abuse. God commanded with regard to the people of Thamud and their camel,

And tell them that the water shall be shared between them (Quran 54:28)

and the Prophet said:

Muslims are to share in these three things: water, pasture, and fire.

h -Extravagance in using water is forbidden; this applies to private

use as well as public, and whether the water is scarce or abundant. It is relatedthat the Prophet passed by his companion Sad, who was washing for prayer, and

said:

What is this wastage, O Sa d?

Is there wastage even in washing for prayer? asked Sa d;

and he said, Yes, even if you are by a flowing river!


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2. Air

a-Nearly all terrestrial creatures are utterly dependent

on the air they breathe. The air also has other functions which may be

less apparent to man but which God has created for definite purposes, as

we have been made aware of by the Glorious Quran -such as the vitallyimportant role of the winds inpollination. God has said:

And we send the fertilizing winds... (Quran 15:22)

b-The winds are also clear evidence of Gods omnipotence

and grace, and the perfection of design in His creation. He has alsosaid:

Verily in the creation of the heavens and the earth; in the

alternation of night and day in the change of the winds, and the

clouds compelled between heaven and earth surely there are

signs for a people who have sense. (Quran 2:164)

And He it is Who sends the winds as tidings heralding His

grace: until when they have raised a heavy-laden cloud, We drive

it to a dead land and cause the rain to descend upon it, and

thereby bring forth fruits of every kind. (Quran 7:57)


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c-Since the atmosphere performs all these

biological and social functions, its conservation,

pure and unpolluted, is an essential aspect of the

conservation of life itselfwhich is one of thefundamental objectives of Islamic law. Again,

whatever is indispensable to fulfill this imperative

obligation is itself obligatory. Therefore any activity

which pollutes it and ruins or impairs its function is anattempt to thwart and obstruct Gods wisdom toward

His creation. This must likewise be considered an

obstruction of some aspects of the human role in the

development of this world.


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3. The Land and Soil

a-Like air and water, the land and soil are essential for the

perpetuation of our lives and the lives of other creatures. God

has declared in the Quran:

And the earth He has established for living creatures. (Quran 55:10)

b-From the minerals of the earth are made the solid

constituents of our bodies,as well as those of all the living animals

and plants. God has said in the Quran:

And among His signs is that He has created you from dust; thenbehold, you are humans scattered widely. (Quran 30:20)

c- He has also madethe land our homeand the home of all

terrestrial beings.

And God has made you grow, as a plant from the earth; then to it Hereturns you, and He will bring you forth a new... (Quran 71:17-18)

d-And as our home, the land has value asopen space:

...and God has made the earth a wide expanse, that you may traverse

its open ways. (Quran 71:19-20)


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e-God has made the land a source of sustenance and livelihood for us

and other living creatures: He has made the soil fertile to grow the vegetation

upon which we and all animal life depend. He has made the mountains to catch

and store the rain and to perform a role in stabilizing the crust of the earth, as He

has shown us in the Glorious Quran:

Have We not made the earth a vessel to hold the living and the dead? And We

have made in it lofty mountains and provided you sweet water to drink. (Quran

77:25-27)

And the earth, after that He has spread it out; from it He has brought forth its

waters and its pastures, and He has made fast the mountains, a provision for you

and for your cattle. (Quran 79:30-33)

And the earth, We have spread it out, and made in it mountains standing firm,

and grown in it every thing in balance. And We have provided in it sustenance for

you, and for those whom you do not support. (Quran 15:19-20)

And a sign for them is the lifeless earth: We bring it to life and bring forth from

it grain of which they eat. And we have made therein gardens of palms and

vines. (Quran 36:33-35)

f-If we would truly give thanks to the Creator, we are required to

maintain the productivity of the soil, and not expose it to erosion by wind

and flood; in building, farming, grazing, forestry, and mining,we are

required to follow practices which do not bring about its degradation but preserve

and enhance its fertility. .


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4. Plants and Animals

a- There is no denying the importance of plants and animals

asliving resources of enormous benefit, without which

neither man nor other species could survive. God has not made

any of His creatures worthless: every single form of life is the

product of a special and intricate development by God, and each

warrants special respect. As a living genetic resource, each

species and variety is unique and irreplaceable. Once lost, it is

lost forever.

b- By virtue of theirunique function of producing

food from the energy of the sun, plants constitute the basic

source of sustenance for animal and human life on earth.

God has said:

Then let man consider his nourishment: that We pour down the rain in

showers, and We split the earth in fragments, and therein make the grain

to grow, and vines and herbs, and olives and palms, and gardens of dense

foliage, and fruits and fodder - provision for you and your cattle. (Quran

80:24-32)


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d-In addition to their importance as nourishment, plants

enrich the soil and protect it from erosion by wind and water.

They conserve the water by detaining its runoff; they moderate the climate

and produce the oxygen which we breathe. They are also of immense value

as medicines, oils, perfumes, waxes, fibers, timber, and fuel. God has saidin the Glorious Quran,

Have you seen the fire you kindle? Was it you who grew its timber or did

We grow it? We have made it a reminder, and a comfort for the desert

dwellers. (Quran 56:71-73)

e-Animals in turn provide sustenance for plants, for one

another, and for man. Their dung and their bodies enrich the soil

and the seas. They contribute to the atmosphere by respiration

and by their movements and migrations contribute to the

distribution of plants. They provide food for one another and provide

mankind with leather, hair and wool, medicines and perfumes, and means

of conveyance, as well as meat, milk, and honey. And for their highly

developed senses and perceptions and their social interrelationships,

animals are accorded special regard in Islam. For God considers them

living societies exactly like mankind. God has declared in the Glorious

Quran:

There is not an animal on the earth, nor any being that wings its

flight, but is a people like unto you... (Quran 6:38)


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f-The Glorious Quran mentions the aesthetic functions of

these creatures as objects of beauty in addition to their other

functions. Since peace of mind is a religious requirement which needs

to be fully satisfied, those things which cause it should be amply provided

and conserved.

g- Glorious Quran also mentions other functions which these

creatures perform and which man may not perceive,namely the

functions of worshipping God, declaring if His praise and bowing

down to Him as they are compelled by their very nature to do. God has

said,

Do you not see that to God bow down in worship all things that

are in the heavens and on the earth - the sun, the moon, the stars,

the mountains, the trees, the animals (Quran 22:18)

The seven heavens and the earth and all the beings therein

proclaim His glory: There is not a thing but celebrates His praise,but you understand not how they declare His glory (Quran

17:44)

To God bow all beings in the heavens and the earth - with good

will or in spite of themselves (Quran 13:15)


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Islam emphasizes all measures for the survival

and perpetuation of these creaturesso that they

can fully perform the functions assigned to them.

The absolute destruction of any species of

animals or plant by man cannot be justified; nor

should any be harvested at a rate in excess of its

natural regeneration (hunting , fishing, forestry and

wood-cutting for timber and fuel, grazing, and all

other utilization of resources).

It is imperative that the genetic diversity of

living beings be preserved- both for their own

sake and for the good of mankind and all other

creatures.


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Prophetic Traditions concerning Nature

- The Prophet Muhammad was sent by God as:

a mercy to all beings. (Quran 21:107) - He has shown us through his commandments and teachings,

how to tend and care for these creatures. He said:

The merciful are shown mercy by the All-Merciful. Show mercy to

those on earth, and He Who is above the heavens will show mercy

unto you. (Abu Dawud, Al-Tirmidhi)

- He commanded mankind to provide for the needs of any animals

under their care, and he warned that a person who causes an animal

to die of starvation or thirst is punished by God in the fire of hell.

- Furthermore, he directed human beings to provide for needy

animals in general, telling of a person whose sins God pardoned for

the act of giving water to a dog in desperate thirst. Then, when thepeople asked:

O Messenger of God, is there a reward in doing good to these

animals? He said:There is a reward in doing good to every living

thing. (Saheeh Al-Bukhari, Saheeh Muslim)


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Hunting and fishing for food is permitted in Islam;

however, the Prophet cursed anyone who uses a living

creature as a target, taking a life for mere sport. Likewise

he forbade that one prolong an animals slaughter. He declared:

God has prescribed the doing of good toward every thing: so,when you kill, kill with goodness and when you slaughter,

slaughter with goodness. Let each one of you sharpen his blade

and let him give ease to the animal he is slaughtering.

He once ordered a man who had taken the nestlingsof a

bird from their nest to return them whence he got them, to their

mother which was trying to protect them.

He forbade that one needlessly and wrongfully cut down

any treewhich provides valuable shelter to humans or animals

in the desert, and the aim of this prohibition may be understood

as prevention of the destruction of valuable habitat for God s

creatures.


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On the basis of the Prophetic commands and prohibitions, Muslim legal scholars have

ruled that Gods creatures possess inviolability (hurmah) which pertains even in war.

The Prophet of God forbade the killing of bees and any captured livestock, for killing them is

a form of corruption included in what God has prohibited in His saying,

And when he turns away, he hastens through the land to cause corruption therein

and to destroy the crops and cattle: And God loves not corruption. (Quran 2:205)

- It is a distinctive characteristic of Islamic law that all animals have certain

legal rights, enforceable by the courts and by the office of thehisbah. Muslim

jurists have written: The rights of livestock and animals with regard to

their treatment by man: These are that he spend on them the provision

that their kinds require, even if they have aged or sickened such that nobenefit comes from them; that he not burden them beyond what they can

bear; that he not put them together with anything by which they would

be injured, whether of their own kind or other species, and whether by

breaking their bones or butting or wounding; that he slaughter them

with kindness if he slaughters them, and neither flay their skins nor

break their bones until their bodies have become cold and their lives

have passed away; that he not slaughter their young within their sight;that he set them apart individually; that he make comfortable their

resting places and watering places; that he put their males and females

together during their mating seasons; that he not discard those which he

takes in hunting; and neither shoot them with anything that breaks their

bones nor bring about their destruction by any means that renders their

meat unlawful to eat.


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- Islam looks upon these created beings, both

animals and plants, in two ways:

1. As living beings in their own right, glorifying

God and attesting to His power and wisdom;2. As creatures subjected in the service of man and

other created beings, fulfilling vital roles in the

development of this world.

- Hence the binding obligation to conserve and

develop them, both for their own sake and for their

value as unique and irreplaceable living resources for

the benefit of one another and of mankind.


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FROM THE HARMFUL IMPACTS OF

PRODUCTS & PROCESSES GENERATED BY

MAN

-Damage of all forms and kinds is forbidden in Islam. One

of the fundamental principles of Islamic law is the Prophetic

declaration:

There shall be no damage and no infliction of damage. (Al-

Hakim).

-Prevention of damage and corruption before it occurs is

better than later treatment. Another important juristic rule in

Islamic Law states, The averting of harm takes precedence over the

acquisition of benefits. Accordingly, all activities which aim at

achieving good and securing benefits by way of satisfying humanneeds, providing services and developing agriculture, industry, and

means of communication should be carried out without causing

significant damage, injury, or corruption.


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ISLAMIC LAW PERTAINING TO

ENVIRONMENT

1. The averting of harm takes precedence over the

acquisition of benefits.

2.A private injury is accepted to avert a general

injury to the public.

3. The lesser of two evils should be chosen.

4. Dire necessity renders prohibited things

permissible.

5. Every necessity shall be assessed according to

its value.

6. Necessity which is permitted on account of an

excuse ceases to be permissible with the

cessation of that excuse.


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1. Wastes, Exhausts, Cleansing Materials,

and Other Toxic and Harmful Substances

- Waste products and exhaust fumes, resulting

from ordinary human or industrial activities and theuses of modern and advanced technology,should be

carefully disposed of or eliminatedin order to

protect the environment against corruption and

distortion. It is also vital to protect man from theeffects of the harmful impact of these on the

environment, and its beauty and vitality, and to ensure

the protection of other environmental parameters. The

accumulation of waste is largely aresult of our

wastefulness. Islams prohibition of wastefulness,

however, requires the re-use of goods and recycling of

materials and waste products in so far as is possible,

instead of their disposal as trash.


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- The Prophet forbade that a person relieve himself in a water

source or on a path, or in a place of shade, or in the burrow of a living

creature. The values underlying these prohibitions should be understood

as applicable to the pollution of critical resources and habitats in general.

Waste products, exhaust fumes, and similar pollutants should be treatedat their sources with the best feasible means of treatment, and care

should be taken in their disposal to avoid adverse side effects that lead to

similar or greater damage or injury. The juristic principle in this

connection is, Damage shall not be eliminated by means of similar or

greater damage.


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2. Pesticides

- These same principles apply equally to all pesticides,

including insecticides and herbicides. The use of such materials

should not lead to any harm or damage to human beings or theenvironment in the present or the future. Consequently, control

and prohibition of whatever leads to harm or damage, to people

or to ecosystems, is required, even though this control or

prohibition may affect the personal interests of some individuals.

This is in accordance with the principle that A private injury is

accepted to avert a general injury to the public. All legitimate

and lawful means should be used to avoid and prevent damage or

harm, provided that such means do not lead to, or cause similar,

or greater, damage. The juristic rule in this connection is The

lesser of two evils should be chosen. If the use of such pesticides

is unavoidable, then Dire necessity renders prohibited thingspermissible. However, Every necessity shall be assessed

according to its value, and That which is permitted on account

of an excuse ceases to be permissible with the cessation of that

excuse.


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3. Radioactive Substances

The principles mentioned above apply to

radioactive substances as well, which are not only

extremely toxic, but also remain so over extremely long

periods of time. We should prevent and avoid the

harmful effects of their use on people and ecosystems.

It is also imperative that we satisfactorily dispose ofall radioactive wastes. Special precautions are

required to prevent the discharge of such wastes from

nuclear facilities, whether due to carelessness or

malfunction, and to avoid all harmful effects from thetesting of nuclear explosives.


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4. Noise

Since industries, mass communication and

transport tend to be accompanied by, and associatedwith, noise, it is necessary to look for all possible ways

and means of avoiding and minimizing this noise.

Noise has a harmful impact on man and the living

elements of the environment - hence the necessity ofreducing and preventing this harm as far as possible

and by every means, according to the rules and

injunctions of Islamic Law.

- And pursue the right course in your going about and lower your

voice (Lukman 19)

- And their worship at the (holy) House is naught but whistling

and hand clapping (Anfaal 35)


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5. Intoxicants and Other Drugs

-Have clear harmful effect on the physical and mental

healthof human beings, as a consequence, on his life and reason;his offspring, work, properties, honor, and righteousness.

- It has been proven, without doubt, that intoxicants and other

drugscause considerable physical, social, and psychological

disorders. Therefore, all kinds of intoxicants and mind-affectingdrugs have been prohibited in Islam.

-Their production and marketingas well as of anything that

is associated with them or assists in their production isforbidden.

- This shows the concern of Islamic legislation for the protection of

human life and the conservation of the social and physical

environment against all forms of corruption, harm, damage and

pollution.


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6. Natural Catastrophes

-All necessary precautions should be taken to minimize the

effects of catastropheswhich befall man and the environment, such as

floods, earthquakes, volcanic eruptions, storms, natural conflagrations,desertification, infestations, and epidemics.

-Natural disasters are sometimes caused, at least in part, by

acts of man, and in many cases, it is aggravated by inappropriate

settlement, building, and land use practices.

-Their impact can be largely mitigated by planning with

foresight, based on the understanding of natural processes.

- Protection of human life, property, and interests is essential and

necessary and Whatever is indispensable to fulfill an imperative

obligation is, in itself, obligatory. Islamic law maintains that

Damage should be eliminated, and Damage should be removed to the

extent that is possible. However, the protective measures that are taken

should not lead to other adverse effects in accordance with the principle,

Damage shall not be eliminated by means of similar damage.


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INNER INTERRELATIONSHIPS AMONG

CREATURES


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MAN-NATURE RELATIONSHIPS: THREE

MAIN PRINCIPLES


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PRINCIPLES OF CREATIONS &

USAGE


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Drawing of the wudhu' machine designed and described

by al-Jazari in his Book of Knowledge of Ingenious Mechanical

Devices (Al-Jami' bayn al-'ilm wa-'l-'amal al-nafi' fi

sinat'at al-hiyal) completed in 1206. This hand washing device

is an elaborate machine of ingenious engineering intended to

prevent waste of water. Source: Salim al-Hassani (Chief

Editor), 1001 Inventions: Muslim Heritage in Our World

(Manchester, FSTC, 2006, p. 20).

TERMSFREQUENCYINTHEQURAN


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TERMS FREQUENCY IN THE QURAN

Term Frequency

1 fasad 50

2 Tabdhir 3

3 Israf 23

4 Ta adi 54

5 Taraf 8


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Legislative Principles, Policies, and Institutions of

Islamic Law which Govern the Procedures and Measures for

the Protection and Conservation of the Environment

1- The ultimate objective of Islamic law is theuniversal

common goodof all created beings, encompassing both our

immediate welfare in the present and our ultimate welfare in the

hereafter.

2- It means thatno species or generation may be

excluded from considerationin the course of planning and

administration, but that each individual Muslim as well as the

Muslim community must honestly strive toward the welfare of the

whole.


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A.The Mandate of the Individual

1-The ultimate responsibility for right action lies

with the individualwho will be judged on the Day ofJudgment for what he did with his life, regardless of what

the governing authorities with their various administrative

and municipal agencies and courts of law required of him.

2-Conservation, and development of the

environment and natural resources is a mandatory

religious duty to which every Muslim should be

committed.

3- Much environmental degradation is due to

people's ignoranceof what their Creator requires of

them.


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4- Religious awareness and Islamic guidance

should employ all possible means at all levels to call all

individuals to commit themselves to Islamic ethics, morals,

and manners in dealing with nature, the environment, andthe natural resources for their sustainable use and

development.

5- All individuals should be reminded of thefollowing religious obligations:No wastage or over-consumption of natural resources;

No unlawful obstruction or destruction of any component of the

natural resources.

No damage, abuse, distortion of the natural environment in any way.

Sustainable development of the earth, its resources, elements, and

phenomena through the enhancement of natural resources.

B PrinciplesGoverningPublicPolicyandLegislationinIslam


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B. Principles Governing Public Policy and Legislation in Islam

1- In Islamic law,God alone is the real owner of the earthand allthat it contains. "People do not in fact own things, for the only real owner of thingsis their Creator, All properties and resources are held in trust by human beings,

to be used only in accordance with their divinely ordained purposes.

2-Principles prohibiting the abuse of rightshave been derived fromthe Prophetic declaration, "There shall be no damage and no infliction ofdamage."

3-The right to benefitfrom the essential environmental elements andresources, such as water, range land, fire and other sources of energy, forests, fishand wildlife, arable soil, air, and sunlight, is, in Islam,a right held in commonby all members of society.

4-Rights of use are linked to accountabilityfor the proper use andmaintenance or conservation of the resource.

5-Islamic law stipulates the interference of the rulingauthoritiesto secure the common welfare and to eliminate injuries to society.


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C. The Mandate of the Governing Authorities

1- The primary duty of the ruler and his assistants,

whether they are administrative, municipal, or judicial

authorities, isto secure the common welfareand to

avert and eliminate injuries to the society as a whole.

2- The protection and conservation of the

environmentand natural resources involves two major

aspects:Remedy of damage and Prevention of

damage.

I-Remedyofdamage:


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IRemedy of damage:

(a)The governing authorities have the obligationto take all necessary measures and actionsassociated with theelimination of existing damage, repair of its effects, and provision of indemnity.

1- The governing authorities have, for instance, the rightto hold individuals, organizations,

establishments, and companies responsibleforthe elimination and repair of damageresulting fromtheir activities, enterprises, and projects .

2- The governing authorities have the right and obligationto impose suspensions on variousactivities, projects, or enterprises if they realize that such activities, projects, or enterprises will result in realdamage to the environment that is in excess of or equivalent to the benefits.

3- The governing authorities have the right to hold individuals, organizations,establishments, and companies responsible for the cost of eliminating

the damage resulting from theiractivities, or of rehabilitating areas degraded by them.

4- The governing authorities have theright to claim damages or indemnityfrom individuals,organizations, establishments, and companies forirreversible damageto the natural environment resultingfrom their activities.

5- The governing authorities have the rightto censure or punish individuals, or the owners oforganizations and establishments or their designees, should they infringe or violate the terms of licenses,charters, permits, or contracts deliberately or through evident negligence orviolation of the generalpolicies and instructions set forth by the government for the conservation of the naturalenvironment, its elements, and its resources.

6- The governing authorities have the right and obligationto intervene for the protection ofanimalswhenever they are abused; to prohibit their killing by illicit methods or for illicit purposes, and toprohibit undue injury to them.

II-Preventionofdamage:


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II Prevention of damage:

(b)The governing authorities have the obligation to take all necessary measures and

actions to avoid, prevent, or minimizedamage before it occurs in application of the principle.

1- The governing authorities have, for instance, the right and obligationto forbid anyactivity, whether temporary or permanent, that maylead to or result in damage or mischief.

2- The governing authorities have the rightto limit the scope of action, itsplace, time,

kind, and qualityso as to prevent, avoid, control, minimize, or limit damage or restrict it to a certain

place or time.

3- The governing authorities have the right and obligationto impose specific measures or

technical standardsand to require particular methods or techniques to prevent the occurrence of

damage, or minimize it, or restrict it to the least and narrowest scope possible and with the least

possible impact. Experts and specialists in all relevant fields are to be entrusted with determining the

appropriate criteria.

4- The governing authorities have the right and obligationto take all measures necessaryfor the preservation of rare and endangered species of animals and plantsand the habitats or

biotopes needed for the survival of viable populations; and to impose sanctions against individuals,

establishments, and companies that violate such measures.

5- The governing authorities havethe obligation to provide guidance and information

about all mattersupon which the public welfare depends -including the correct and sustainable use of

the earth's resources and to provide encouragements and incentives for beneficial practices.

ISLAMICINSTITUTIONSFORTHE


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ISLAMIC INSTITUTIONS FOR THE

CONSERVATION AND SUSTAINABLE

DEVELOPMENT OF NATURAL RESOURCES

Among the prerequisites for effective

conservation of the natural environment in Islam

are as follows:

Land reclamation of revival (Ihyaal al

mawat)

- Any person who brings life to un-owned land by

undertaking its cultivation or putting it to

beneficial use acquires it as his private property.

- The governing authorities have the right to makegrants (iqta) or institute the lease (ijarah).


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HIMA

it is a reserved pasture, where trees and grazing landsare protected from indiscriminate harvest on a temporary or

permanent basis. It existed in the Middle East before Islam; but

it was treated as a private reserve for powerful chieftains who

were said to have used it as a tool of oppression. With the

emergence of Islam, its function changed; it became a property

dedicated to the well-being of the whole community around it.

1.It must be constituted by the legitimate Islamic governing

authority.

2.It must be established in the way of God; that is, for purposes

pertaining to the public welfare.

3.The area to be declared as Hima should not be so large as tocause undue hardship to the local people.

4.It should not deprive them of indispensable resources.

THE TWO INVIOLABLE


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SANCTUARIES

(AL-HARAMAAN)

Islamic law defines each of this inviolable

sanctuary within which the injury of wild

animals and plants is forbidden.

Allah's Messenger (peace be upon him) said:

"Ibrahim (peace be upon him) made Makkah

Haram (sacred), and I declare Madinah and what

lies between its two black tracts Haram. No game

(within this area) is to be killed, nor any adah - athorny plant - growing therein is to be cut."

(Muslim)


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INVIOLABLE ZONES (AL-HARIM)

Areas where developments are prohibited or

restricted to prevent the impairment of utilities

and natural resources.

These municipal common lands should be

managed by the people of the settlement to

provide for their needs and to facilitate their use

and development in the manner most conducive

to their long term welfare.


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CHARITABLE ENDOWMENTS (WAQF)

Islam encourages Muslims to participate in the

conservation and wise development of the

environment through various gifts, bequests and

loans.

The most important one is Waqf (charitableendowment).

It may take the form of a land trust dedicated to

charitable purposes such as agriculture, wildlife

propagation and habitat development, or it maytake the form of a fund for the financing of such

projects.


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GLOBAL

WARMING

Facts,

Data, Consequences, Solutions:

A Western & Islamic Perspectives


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WHAT IS GLOBAL WARMING?

Global warming is the

observed and expected

increases in the average

temperature of Earth's

atmosphere and

oceans.The Earth's

average temperature

rose about 0.6 Celsius

(1.1 Fahrenheit) in the

20th centur! proven b

the graph besi"e.

Adapted from: www.globalwarmingart.com


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SOME FACTS

Human population x 4 (quadrupled) in 100 yearsIt took 10000 generations of human beings to

reach 2 B

We have tripled that in less that one lifetime


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THE GREENHOUSE EFFECT

WHATCAUSESTHEEMISSIONOFTHESE


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WHAT CAUSES THE EMISSION OF THESE

GREENHOUSE GASES THAT LEADS TO GLOBAL

WARMING?

From which sectors do the

major greenhouse gas

emissions come from?

The lower part of the

chart shows the

sources individually

for the gases carbon

dioxide, methane andnitrous oxide,

respectively.


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A REALITY IN PICTURES

If a picture is worth a

thousand words

Before the warming:Glacier National Park, USA

1932

After the warming: Glacier

National Park, USA 1988


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Before the warming: Peru,

1980

After the warming: Peru, 2002


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A REALITY IN PICTURE

Before the warming:

Kilimanjaro, 1970

After the warming:

Kilimanjaro, 2000


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Before the warming: Nepal,

1978

After the warming: Nepal,

2004


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Even more obvious from

space, this pictures of theNorth Polar cap from NASA

show a melting of 25% in 25

years:


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SOME UNEQUIVOCAL DATA

At the end of 2002, the concentration of carbon dioxide was just above

370ppm (parts per million).

This is probably the highest in at least 400,000 years


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The Human Effect


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The number of category 4 and 5 hurricanes has almost

doubled in the last 30 years.

Malaria has spread to higher altitudes in places like the

Colombian Andes, 7,000 feet above sea level.

The flow of ice from glaciers in Greenland has more than

doubled over the past decade.

At least 279 species of plants and animals are already

responding to global warming, moving closer to the poles.


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Every country bears its share of responsibility, The USA

being number one.

Quic+Time, and aTI-- /ncom(ressed0 decom(ressor

are needed to see this (icture.

Source: Footprint Network


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No more doubts

The International scientific community now unequivocallyadmits that humanity is very likely to be responsible forGlobal warming.

The Last report of the UN was produced by some 600authors from 40 countries. Representatives from 113governments reviewed and revised the Summary line-by-line

before adopting it and accepting the underlying report inParis, February 2, 2007.


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FUTURE ANOMALIES Global sea levels could rise by more than 20 feet withthe loss of shelf ice in Greenland and Antarctica,

devastating coastal areas worldwide.

The arctic ocean could be ice free in summer by 2050.

Heat waves will be more frequent and more intense.

Droughts and wildfires will occur more often.


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CONT

More than a million species worldwide could be driven to

extinctionby 2050 and half of all species of life on Earth couldbe extinct within a 100 years . (today 12% of the birds, 25% ofthe mammals,32% of the amphibians are directly threatened).

Coral Reefs: Warmer oceans and increased UV radiationcontribute to massive coral reef die-offs.

Fishing: 90% of the large fish in the worlds ocean are alreadygone (Nature Magazine)

Dead zones: low-oxygen areas in the worlds ocean support nomarine life. 146 dead zones in the worlds oceans (UNEnvironment Programme, 2004)

The income gap between the richest and poorestpeople onEarth is likely to continue to increase due to the depletion ofnatural resources.

DEADZONES


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DEAD ZONES

Suggested Solutions to the environmental crisis


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Suggested Solutions to the environmental crisis

- Scientific & technical aroach!

1- Boosting energy efficiency: Energy efficiency technologies allow us to use less

energy to get the sameor higherlevel of production, service, and comfort.

2- Greening transportation: A variety of solutions are at hand, including improving

efficiency in all modes of transport, switching tolow-carbon fuels, and reducing

vehicle miles traveled through smart growth and more efficient mass transportationsystems.

3- Reviving up renewables: Renewable energy sources such as solar, wind,

geothermal and bioenergy are available around the world.

4- Phasing out fossil fuel electricity: Dramatically reducing our use of fossil fuels

especially carbon-intensive coalis essential to tackle climate change (not building any

new coal-burning power plants, initiating a phased shutdown of coal plants starting

with the oldest and dirtiest, and capturing and storing carbon emissions from power).

CONT


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CONT

5- Managing forests and agriculture: We can fight global warming by

reducing emissions from deforestation and forest degradation and by making our food

production practices more sustainable.

6- Developing and deploying new low-carbon and zero-carbon

technologies: Current research on battery technology, new materials for solar cells,

harnessing energy from novel sources like bacteria and algae, and other innovative

areas could provide important breakthroughs.

7- Ensuring sustainable development: A successful global compact on

climate change must include financial assistance from richer countries to poorer

countries to help make the transition to low-carbon development pathways and to help

adapt to the impacts of climate change.

8- Adapting to changes already underway: As the Climate Hot Map

demonstrates, the impacts of a warming world are already being felt by people around

the globe. If climate change continues unchecked, these impacts are almost certain to

get worse. From sea level rise to heat waves, from extreme weather to disease

outbreaks, each unique challenge requires locally-suitable solutions to prepare for and

respond to the impacts of global warming.


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Islamic Solutions!

1 - The Quranic solution to the problem of environment is holistic and comrehensive. Living a

truly Islamic life requires avoiding the evils of e"travagance and the insanit# of materialism$

2-In the vision of the Islamic worl there is a difference %eteen necessities andcomlementar# lu"uries! even the rules of "urispruence shows that the means use to reach thegoals must be consistent with the vision of the Islamic worl! the en oes not "ustify the means!an means are not ientical in the necessities an lu#uries..

$- 'o remind (umans 'hat the# are trustees and )eeers of the *arth not owners.

% - &s for human rights+ in Islam the# are not indeendent of God Almight#. & 'uslim cannot say that I coul waste anything I want if I pai for it! because his rights are sub"ect to theachievement of his purpose of creation an his uties as a vice-gerent of (o on this earth.

)- *ince politics in Islam is relate to religion! the policies! legislations and las should reflectthe vision of Islam toards the environment. The preservation of the environment in all itsforms -whether by stopping logging! or the provision of clean sources of energy! etc.!- must not beonly an iniviual responsibility but rather e#tene to the Islamic state as well.

+ - Muslim should choose to use sources of energ# the most in line ith the Islamic vision!such as clean energy that oes not harm the environment. If 'uslims have the choice between

burning oil an win power then it is more secure an environment frienly .

,- onserving food and ater


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, onserving food and ater

- &long with this Quranic teaching! the *unnah ,prophetic traition

provies us with the best e#ample of living in a state of gratitue anavoiing waste. /o not be e#travagant! for &llaah oes not love thewasteful 0Quran! +1%13. &n 4e *ays ,what means 5ut waste not

by e#cess! for &llah loves not the wasters 0Quran! 6$13. &n ,whatmeans *quaner not in the manner of a spenthrift. 7or wasters arethe brothers of the *atan! an the *atan is to his Lorungrateful 0Quran! 162+-263.

.- Living ith and loving Allah/s reation

we shoul live with ivinely-oraine nature! not oppose to it. 8eshoul not strive to create raically artificial environments! but insteaaapt ourselves more fle#ibly to the natural environments we have.

0 S i l d 1 liti l A ti i


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0- Social and 1olitical Activism

- 9one of these iniviual actions! however! will save the planet if it continuesto be ominate by ruthless e#ploiters. We need to %ecome Islamic-environmental activists+ organi2ing and agitating for %oth Islamic andenvironmental causes and shoing ho the to are closel# lin)ed. 5yemonstrating concern for our planet! an a commitment to fining solutions!we will be spreaing a positive image of Islam to all. Together! the rising armyof eco-warriors an the awa:ening 'uslim ;mmah will carry the greenbanners of Islam an environmentalism to every corner of the planet! creating

the basis for the sustainable! balance! harmonious society of the future

34- Mee2aan 5Balance5

- Literally the scale of balance. The wor 'ee


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33- (araam+ 58or%idden+ Off-Limits5

- The concept of 4araam! whose legal meaning is forbien!suggests the necessity of setting limits that must not betransgresse.

39- :uhd+ 5Renunciation+ asceticism5

- @uh escribes a %alanced+ 7udicious aroach toa%staining from e"cesses of ease+ comfort and leasure-see)ing! in orer to etach the soul from potential aictionsan instea turn towars &llah. The wise etachment of @uhis meant to be practice not "ust by a few mon:s in hair shirts!

but by each an every 'uslim.

03 muslim position on environmental protection- final

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