How to Protect the Human Environment?
Protecting the natural and social environment are among the most important Islamic goals of existence, and explaining the sign of its care and concern with human welfare and natural protection, as well as its adherence to the life system, the man’s well-being and his continuous existence. This is because the well-being of human species and the living and nonliving things around him, like earth, water and air depends on its protection from pollution and destruction.
Islam has chosen some steps for protecting health and the environment. Some of which are as follows:
1. Enlightening and educating man on how to take care of health and nature, as well as protecting the living creatures on this earth. And this is based on the principle that whatever the Almighty Lord creates is perfect, accurate and is meant for reformation, and there is nothing created in vain and for amusement. Surely, the Qur’an has elaborated on this point, when it says:
“…the handiwork of Allah Who has made everything in perfect order…”
Holy Qur’an (Naml 27:88)
However, when man becomes egoistic and aggressive, these acts will influence him to destroy the environment and pollute the natural surroundings. In this regard, the Holy Qur’an holds man responsible for environmental pollution, by saying:
“Corruption has appeared in the land and the sea on account of what the hands of men have wrought…”
Holy Qur’an (Rum 30:41)
And, also, it addresses man and encourages him to protect nature and lead the healthiest of lives, when it says:
“And do no mischief on the earth, after it has been set in order…”
Holy Qur’an (A‘raf 7:56)
“When he turns his back, his aim everywhere is to spread mischief through the earth and destroy crops and cattle…”
Holy Qur’an (Baqarah 2:205)
2. Exhortation on Purity: The most clear process of protecting the human environment is Islamic guidance toward educating man on purity, cleanliness and the call for purifying the body, clothes, utensils, etc.; the Almighty Lord says:
“And your garments keep from stain!”
Holy Qur’an (Muddathir 74:4)
“…and if you are under an obligation to perform a total ablution, then wash (yourselves)…”
Holy Qur’an (Maida 5:6)
“…Allah does not desire to put on you any difficulty, but He wishes to purify you that He may complete His favour on you so that you may be grateful.”
Holy Qur’an (Maida 5:6)
From this, purity and the protecting of the environment against pollution is regarded as Allah’s blessing, and which must be appreciated. From here, we will understand that blessings, for instance, the blessing of health, good life and wealth, etc., are incomplete without the cleanliness of the environment and its protection against pollution and destruction, because, if not, it will continue to be under the danger and threat of destruction and cessation.
The Holy Prophet Muhammad (s.a.w.s.) speaking on heath protection, environmental sanitation and the purity of man’s surroundings, says,
“Surely, your body has a right over you.”10
The Holy Prophet Muhammad (s.a.w.s) also says, while elaborating on the importance of protecting nature,
“Sweep your courtyard, and don’t be like the Jews.”11
Imam Ali ibn Musa al-Ridha (a.s.) while talking on purity and cleanliness says,
“Purification is among the morals of the prophets.”12
Jabir ibn Abdullah Ansari (companion of Holy Prophet) reported the saying of the Holy Prophet (s.a.w.s.) on uncleanliness, and says: “One day the Holy Prophet (s.a.w.s.) came to us and he saw a man in a shaggy state; his hair uncombed. He (s.a.w.s.) said,
“Does not this one have what his hair needs?”13
And it was also reported from him (s.a.w.s.) this saying when he saw another man with dirty clothes,
“Does not this one have water to wash his clothes?”14
Surely, the Islamic thought and civilization is far above others, when it emphasizes that the Almighty Allah wants for His servant a pleasant life and purity, and environment which is not polluted. The Holy Prophet (s.a.w.s.) elaborated on this point saying,
“Surely Allah is good and He likes goodness; He is Pure and He likes purity.”15
And while talking about Islam’s purity and cleanliness and its call toward environmental sanitation, Holy Prophet (s.a.w.s.) says,
“Surely, Islam is pure, therefore be pure, because he can never enter Paradise who is not pure.”16
3. Prohibiting environmental pollution: As Islam exhorts it followers toward purification, likewise, it prohibits environmental pollution and destruction. On this matter, it was reported from the Holy Prophet (s.a.w.s.) that he prohibited spitting on the earth, because of its harmful effects on the health, and its contradiction to human nature.
However, as the Holy Prophet (s.a.w.s.) prohibits spitting, he also prohibits and warns against defecating under a fruit tree and urinating in stationary or flowing water and also, on the road, so as to protect the environment from pollution and, also, as a protection to health and purity.
We can outline the importance of this advice if we understand the danger of human waste products to our health and to the environment, especially the role which these contaminates of water play in spreading diseases to the community through drinking, bathing and the fruits which are watered by this water.
It was reported from Imam al-Sadiq (a.s.) that,
“The Holy Prophet (s.a.w.s.) prohibited defecation on the edge of a well, river or under a fruit tree.”17
And it was also reported from the Holy Prophet (s.a.w.s.) that,
“It is prohibited for man to urinate in stationary water…”18
And he (a.s.) also quoted the Holy Prophet (s.a.w.s.) that he said: “Surely, the Almighty Allah warns you, oh, my (followers) Ummah!, against twenty four things and prohibits you from them,” and he recited them until he said , “He warns against urinating on the edge of a running river.”19
4. Prohibition on staying in a state with“najasah” (unclean things) and their purification: When we read the philosophy of Islamic laws, we will be able to detect the concern and care of these laws toward man’s protection.
The Jurists(Fuqaha) have summarized the philosophy of Islamic laws and analyzed them in a simple formula, i.e., “attracting to the best interest(masalih) and repelling evil (corruption)(mafasid).”
Hence,“masalaha” and“mafasada” are the two criteria of a particular law and the cause of its legislation. And, of course, at the time of practicing this legislative principle on things which Islamic laws prescribe, like the impurity of some things, and the prohibition of eating and selling them and the necessity of purifying them before praying, one will then understand the value and worth against evil which is harmful to the health.
It is in view of this that the Islamic Shari‘a terms the following things as“najis” and necessitates its purification before praying and circumambulation(Tawaf, ritual circling of the Ka‘ba) and they are:
Human urine and feces, and likewise, the urine and feces of those animals forbidden for us to eat.
The dead body of humans, and animals whose blood gushes out when slaughtered.
Human sperm, as well as that of animals whose blood gushes out when slaughtered.
Human blood, as well as that of animals whose blood gushes out when slaughtered.
Alcoholic liquors.
Terrestrial dogs and pigs.
Undoubtedly, the present man’s problem, especially in big cities, is how to get rid of human and animal waste products, as well as their dead bodies. This is because they are the most clear and wide range source of microbes and other dangerous diseases, which afflict man.
However, as the aforementioned“najasah” were outlined and their role in polluting the environment mentioned, man was also commanded to be free from them, as Almighty Allah says:
“…Allah does not desire to put on you any difficulty, but He wishes to purify you that He may complete His favour on you so that you may be grateful.”
Holy Qur’an (Maida 5:6)
Indeed, whoever makes a close examination and contemplation of these purification laws, will understand that the Islamic purification method is the most perfect system of purification, health and protecting the environment from dirty things and“najasah”. It terms water, earth and sun as natural products, dead bodies, blood and semen and some animal waste products. It also regards transformation(istihala) from a particular state to another, like the transformation of a dead animal to ashes after burning, as among the purifiers.
In addition, the purification method in Islam is composed of different steps, which are among the most perfect processes and environmental protection practices; they are:
A. Islam, after regarding the dead body, blood, semen and waste products of man and some other animals as“najis’, being confirmed by scientific researches that they are the sources of some diseases and environmental pollution, it commands that their purification and removal from the human’s body and other things like clothes, utensils, carpets, etc., by using water or other purifiers is mandatory.
It also legislates the purification of some“mutanajjisat” (things which become impure through contacting“najis”) by earth and the rays of the sun, which has been proven, scientifically, to be a power in killing microbes. Through this step, Islam strives towards the purification of the environment and protecting it from the dangers of pollution.
B. Burying a dead body: Islam has made the burying of a human dead body compulsory, which is among the most important steps in getting rid of microbes and diseases, as well as, protecting the human environment against pollution.
C. Bathing: Islam has legislated different types of bathing(ghusl) for cleaning man and protecting his body from dirty things and other sources of diseases, thereby, making some compulsory(wajib) “ghusl” and others recommended(mustahab). The compulsory ones are:
1. Ghusl al-Janabah: It is obligatory(wajib) on a“junub” (a person who hasjanabah -in a state of ritual impurity due to sexual intercourse or ejaculation) to clean himself from it through ritual bathing to ready the self for prayer(salat) and to be in a state of impurity to have a valid fast(sawm). [1] Islam has made it“makruh” (undesirable) for a“junub” to sleep without performingghusl , and likewise, eating and drinking withoutghusl in this state.
Ghusl al-Haidh[2]
Ghusl al-Istihadhah[3]
Ghusl-e-Mass-e-Mayyit[4]
Ghusl an-Nifas[5]
The “mustahab ghusl”, which Islam exhorts people to perform, are many, but the most important one is: The Friday“ghusl”, which is the weekly“ghusl” for safeguarding the purity of the body.
D. Ablution(wudhu): Ablution, in the Islamic perspective, is the most clear method of actualizing man’s daily purification. Islam has made five daily prayers incumbent upon all Muslims, (starting from 9 years for girls and 15 for boys) and those prayers cannot be said unless in a state of ablution, thus, one has to clean himself every day five times or at least three times daily, because prayer, whether compulsory or recommended, will not become valid without ablution. Consequently, ablution is regarded as purification because it considers washing the face and hands compulsory and rinsing the mouth and drawing water into nostrils as recommended acts.
As Islam legislates the compulsory ablution, likewise, it exhorts on being in a state of purity when performing some recommended acts of worship like reading the Holy Qur’an, and it also recommends performing ablution before sleeping.
E. Cleaning furniture and other household appliances: Islam’s concern and care for environment, its cleanliness and its protection can be seen through its command of prohibiting the eating and drinking of“najis” and“mutanajjis” things.
Therefore, it becomes compulsory on one who wants to eat or drink from a plate or cup that has become“najis” to purify it with water or, in some instances water with earth, before using it.
Surely, the jurisprudence books have discussed how to purify these items when they come in contact with “najis” (for details, please refer to books regarding this subject).
5. Prohibiting some foods and drinks and some other practices, like eating dead animals, drinking blood, liquor and using unlawful drugs, which serve as destructive elements to the health, as well as, polluting the well being of the society.
6. Prohibiting illegal sexual relations; like adultery, homosexuality, lesbianism, masturbation, etc…
7. Creating the concepts of “no injury and no malicious damage”(la dharara wa la dhirara)
With this great legal concept or principle which gives the right of freezing and blocking any act or practice which has any harmful result, we can say that Islam has prohibited everything which is harmful to the environment. So, it is left for the experts and religious scholars or in other words, it is their responsibility to specify those harmful acts, items and practices. Afterwards, it may become the responsibility of the government to prohibit the use of those harmful items and activities, so as to protect the well being and peaceful coexistence of their citizens.
8. The responsibility of “enjoining the good and prohibiting evil”(al-Amru bil ma‘rufi wan Nahayi anil Munkar): the injuction of“Amru bil ma‘rufi wan Nahayi anil Munkar” and, likewise, the right and jurisdiction given to a ruler by Islam for the smooth discharging of his duties, forms a good reformative atmosphere in the Islamic society. And comprises all the necessary requirements which can guarantee the protection of the environment and its development for the interest of man.
Thus, the Islamic laws are based on this formula: “Attracting interests and repelling corruption”.
And that the principle of“and help one another in goodness and piety, and do not help one another in sin and aggression” is a broad foundation of environmental protection and preserving the natural system. Because the verse prohibits aggression on nature and life and also calls for a collective relationship toward good and reformation.
The Plant Environment
“It is He Who sends down rain from the sky: From it ye drink, and out of it (grows) the vegetation on which ye feed your cattle. With it He produces for you corn, olives, date-palms, grapes, and every kind of fruit: Verily in this is a sign for those who give thought.”
Holy Qur’an (Nahl 16:10-11)
In our previous discussion, we have offered the opinions and outlooks of some experts and researchers in the field of plants and forests, and the plant’s relationship with the environmental balance and well being. Likewise, we have shown the role played by plants in man’s and the animal’s lives, not in the realm of clothes, medicine or food, rather in organizing the natural environment and its balance. The importance of arranging the ratio of oxygen and carbon dioxide, as well as, fighting and stopping floods and rectifying the atmosphere and renewing the fertility of the soil, have, also been pointed out. Plants are the third living creature in this world and the first living, producing creature, therefore, plants are man’s and animal’s companions. In this regard, the Holy Qur’an in different places talks about plants, crops, trees and arable land, as well as, plant’s environment and the relationship between man and plants.
The Islamic message encourages the act of farming and planting trees and prohibits the cutting and removing of trees during war, as some aggressive rulers practiced in their time, due to their aggressive behavior. So, Islam calls for protecting the plant’s environment and encourages the planting of trees and farming, so as to preserve the environmental sanity of the society.
Rather, Islam regards the act of planting trees and preserving the earth as an act of worship and a charity for the doer as an act that conforms with the companionship of man and animals with the plants. Allah has made it clear, saying:
“He brought you into being from the earth, and made you dwell in it.”
Holy Qur’an (Hud 11:16)
Also, in the Prophetic Hadith, it is narrated from the Holy Prophet (s.a.w.s.) that,
“No Muslim will grow a plant or sow a crop, that birds, animals or man eat from it, unless he has a reward for it.”[6]
“No man will grow a plant unless Allah writes a reward for him, as much as the fruit that grows from it.”[7]
Holy Prophet Muhammad (s.a.w.s.) further emphasizes on farming or planting when he says,
“If one of you has a palm seedling and can sow it before he rises up on the Day of Judgement, then, he should do so.”[8]
And, it was reported from Holy Prophet (s.a.w.s.) that,
“A Muslim will not grow a plant and man or animal or bird eat of it, unless he has a reward for that.”[9]
Ibn Umar says; “We were in the presence of the Holy Prophet (s.a.w.s.) when a date pit was brought, then, Holy Prophet (s.a.w.s.) said,
‘Indeed, among the trees, there is a tree which is like a Muslim’, and I wanted to say it is a palm tree, but when I looked around I found that I was the youngest among the people there. Then, the Holy Prophet (s.a.w.s.) said,
‘It is a date palm tree.’”[10]
So, this is how the Holy Prophet (s.a.w.s.) made farming and concern for the protection of the farming environment for the benefit of man and animals as an act of worship, as well as, a charity(sadaqah), and on the other hand, compares a date palm tree to a Muslim who serves a great benefit to the community.
While discussing the issue of crime and aggression against life, the Holy Qur’an condemns the destroyers of the animal’s, plant’s and man’s environment, and rather, terms the aggression an aggression against humanity, because, aggression against the sources of man’s life is an aggression against his person. Concerning this the Holy Qur’an says,
“When he turns his back, his aim everywhere is to spread mischief through the earth and destroy crops and cattle…”
Holy Qur’an (Baqarah 2:205)
In this verse, the Holy Qur’an compares the destruction of plants and animals with corruption in the earth, and regards it as an aggression against the system of life, as well as an evil which must be wiped out. So, from here, we can see how the principles of Islamic law and its ideologies correspond with the natural laws and life’s balanced system. These two points will show Allah’s wisdom and will in His legislation and creation.
Protecting the Animal Environment
“Behold! In the creation of the heavens and the earth; in the alternation of the Night and the Day; in the sailing of the ships through the Ocean for the profit of mankind; in the rain which Allah sends down from the skies, and the life which He gives therewith to an earth that is dead; in the beasts of all kinds that He scatters through the earth; in the change of the winds, and the clouds which they trail like their slaves between the sky and the earth; (here) indeed are signs for a people that are wise.”
Holy Qur’an (Baqarah 2:164)
“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 end.”
Holy Qur’an (An‘am 6:38)
“There is no moving creature on earth but its sustenance depends on Allah: He knows the time and place of its definite abode and its temporary deposit: All is in a clear Record.”
Holy Qur’an (Hud 11:6)
“See you not that to Allah bow down in worship all things that are in the heavens and on earth,--the sun, the moon, the stars; the hills, the trees, the animals; and a great number among mankind?”
Holy Qur’an (Hajj 22:18)
“See you not that it is Allah whose praises all beings in the heavens and on the earth do celebrate, and the birds (of the air) with wings outspread? Each one knows its own (mode of) prayer and praise.”
Holy Qur’an (Nur 24:41)
“…There is not a thing but celebrates His praise; and yet you understand not how they declare His glory!”
Holy Qur’an (Isra‘ 17:44)
“And cattle He has created for you (men): From them you derive warmth, and numerous benefits, and of their (meat) you eat. And you have a sense of pride and beauty in them as you drive them home in the evening, and as you lead them forth to pasture in the morning.”
Holy Qur’an (Nahl 16:5-6)
“And (He has created) horses, mules, and donkeys, for you to ride and use for show; and he has created (other) things of which ye have no knowledge.”
Holy Qur’an (Nahl 16:8)
“It is He Who sends down rain from the sky: From it ye drink, and out of it (grows) the vegetation on which ye feed your cattle. With it He produces for you corn, olives, date-palms, grapes, and every kind of fruit: Verily in this is a sign for those who give thought.”
Holy Qur’an (Nahl 16:10-11)
“And He has set up on the earth mountains standing firm, lest it should shake with you; and rivers and roads; that you may guide yourselves;”
Holy Qur’an (Nahl 16:15)
“And the things on this earth which He has multiplied in varying colors (and qualities): Verily in this is a Sign for men who celebrate the praises of Allah (in gratitude).”
Holy Qur’an (Nahl 16:13)
“It is He Who has made the sea subject, that you may eat thereof flesh that is fresh and tender, and that you may extract therefrom ornaments to wear; and you see the ships therein that plough the waves, that you may seek (thus) of the bounty of Allah and that you may be grateful.”
Holy Qur’an (Nahl 16:14)
“If you would count up the favours of Allah, never would you be able to number them: for Allah is Oft-Forgiving, Most Merciful.”
Holy Qur’an (Nahl 16:18)
In this collection of verses, the Holy Qur’an describes the environment in a marvelous way, and joins its different components; viz., man, earth, air, atmosphere, rivers, seas, rain, clouds, plants, animals, birds, fishes, etc., in one circumstance and a perfect, as well as, complex formation serving a particular and interrelated purpose. Hence, all this is meant for the interest and welfare of man, and for the protection of the environment.
In this connection, the Holy Qur’an warns and cautions those who destroy and pollute the environment, thus:
“And do no mischief on the earth, after it has been set in order…”
Holy Qur’an (A’raf 7:56)
In another instance, the Holy Qur’an describes those who spread corruption on the earth and play with the life system on land, as well as in the sea, as wicked and evil people; the Holy Qur’an states:
“Corruption has appeared in the land and the sea on account of what the hands of men have wrought…”
Holy Qur’an (Rum 30:41)
“When he turns his back, his aim everywhere is to spread mischief through the earth and destroy crops and cattle…”
Holy Qur’an (Baqarah 2:205)
Indeed, from these above verses, we will be able to understand Islam’s concern towards the animal world, as well as for all the living environment. It addresses man and presents him with major formula on how to live with the other creatures who live in the same environment as himself in order to be able to put them at his service and disposal; however, by Allah’s permission. The Holy Qur’an describes this issue by saying,
“In order that you may sit firm and square on their backs, and when so seated, you may celebrate the (kind) favour of your Lord, and say, ‘Glory to Him Who has subjected these to our (use), for we could never have accomplished this (by ourselves).’”
Holy Qur’an (Zukhruf 43:13)
In the same light, though, the Holy Qur’an describes the animal world as an independent world, which has its own system, laws, social formations and relationship between its subject, as well as its Lord, as its also has its system of relation with man, plants and the material world. The Holy Qur’an describes this by saying,
“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.”
Holy Qur’an (An‘am 6:38)
Therefore, animals are also creatures like us, which have their own special animalistic systems and of which, until now, man has been unable to discover from them but only a little knowledge.
The Holy Qur’an portrays animals as creatures who know their Lord, go toward Him and have their own prayers,tasbeeh , and prostration that correspond with their existence, although man has been unable, for the most part, to detect this.
And like man, animals have their own wealth in the natural world, which is only meant for them by the Almighty Allah.
In addition, Allah, through His grace and blessings, has created animals for the service of man, where he gets food from their meat and by-products, uses their hair and waste products (for clothing and agricultural purposes) and uses them for riding, transportation and cultivation of land and also keeps them as a source of beauty, decoration and wealth for himself.
Thus, the Holy Qur’an places the animal world side by side with the human world, so as to live with this creature as a part of his environment, but he is responsible for its protection and care. This is why Islam prohibits aggression and wickedness toward animals needlessly, except at the time of need. This is because the right and superiority given to man over animals is so that he should use them with kindness and leniency.
Hence, the Islamic laws warn against harming and hurting animals or their environment, such as destroying their grazing land or killing them; with the exception of those that are harmful to man, where, when necessary, killing them will serve as a saving of one’s health and self, for instance, snakes, scorpions, etc.
It is narrated that the Holy Prophet (s.a.w.s.) warns against the killing of bees and the eating of wild donkeys. It was said that the prohibition of eating wild donkeys was to prevent their extinction.
In another tradition, it prohibits catching birds from their nests at night or taking them before they are fully grown and have not learnt to fly.
This is because the Islamic principles respect the law of environmental balance between man and animals, thus, the animals have the right to depend on and protect themselves from any intruder by running or flying away, but in the above-mentioned condition they cannot depend on themselves as expected.
Consequently, the law which we have mentioned earlier, i.e., the law of“la dharara wa la dhirara” has an overwhelming effect in the field of protecting and preserving the animal environment. Like the prohibition of hunting birds, animals and fishes in their reproductive season, or the prohibition of throwing poisonous substances into the rivers so as to kill aquatic animals, or the prohibition of destroying trees and crops, as well as the prohibition of causing or spreading corruption in the earth.
From this Qur’anic description, we can detect Islamic views and opinions towards animals and our responsibility toward this universe and how we should live with it. We have already seen this Prophetic Tradition which states,
“No Muslim will grow a plant or sow a crop, that birds, animals, or man eat from it, unless he has a reward (sadaqa) for it.”
So, this means that man is rewarded for whatever good deed he performs, like protecting another man, or any other animal.
This shows the Islamic concern and encouragement toward protection and preservation of animals, in that the animals, also, have their own rights and wealth, as these verses clearly state,
“Eat (for yourselves) and pasture your cattle: Verily, in this are signs for men endued with understanding.”
Holy Qur’an (Taha 20:54)
“And fruits and fodder, for use and convenience for you and your cattle.”
Holy Qur’an (Abasa 80:31-32)
“There is no moving creature on earth but its sustenance depends on Allah.”
Holy Qur’an (Hud 11:6)
Thus, in the Islamic point of view (shari‘ah) of protecting animals and feeding them, it is a charity(sadaqa) and killing animals cruelly and hurting them is a prohibited action (which has its own severe punishment).
On the other hand, the Islamic laws have prohibited the mutilation of animal’s bodies and changing their shape, like cutting off their ears, castrating them, etc., whether done by hand or by the use of modern equipment and instruments.
Allah has cursed the devil who deceives man, prompting him to carry out this aggressive act, and Almighty Allah, while narrating Satan’s wiles against man, says,
“I will order them to slit the ears of cattle, and to deface the (fair) nature created by Allah. Whoever, forsaking Allah, takes Satan for a friend, hath surely suffered a loss that is manifest.”
Holy Qur’an (Nisa‘ 4:119)
Indeed, through these texts, laws and concepts we are able to understand the Islamic principles which call for the protection of animals and their environment.
The Government and Environmental Protection
Islam terms government as a political power responsible for the protection of its citizen’s welfare, as well as planning and executing their affairs.
This guidance or protection is comprised of all their different endeavors, politically, financially, socially and health wise…etc., in order to preserve the system of life, which includes wealth, personality, mind and body.
The Islamic scholars summarized this concept as a major component in the Islamic social system, and it has a more extensive and universal principle, which is this: Islam came in order to protect man’s interests and repel corruption on earth. Likewise, these principles work towards organizing natural laws, the law of“la dharara wa la dhirara”, which is a Prophetic text that works in man’s legislative life.
Therefore, there are intellectual, as well as legislative rules or principles which empower the government, on one hand, and on the other hand, oblige it toward environmental protection, and these are:
“La dharara wa la dhirara”
Islam came in order to protect man’s interests and repel corruption from the earth.
The Islamic government is responsible for the protection of its citizen’s welfare and their general interests, as the Holy Prophet (s.a.w.s.) said,
“The leader is a sheperd and is responsible for his flock.”
According to these principles, a government, in the Islamic point of view, is responsible for preserving the environment, as well as protecting nature, because the preservation of man’s environment and likewise, the animal, plant and natural environment is the most clear aspect of man’s material life.
Thus, these intellectual and legislative rules empower the Islamic government to prohibit the cutting of forests, or destroying fruit trees, or hunting animals where their number is less, so as to preserve their existence…etc.
It is also responsible for preventing or prohibiting any act which is harmful to the environment, like using poisonous and toxic substances, or which carry dangerous and contagious microbes, or like building industries which cause pollution inside the city and deposit human and animal waste products near human habitations and communities.
Because all these are harmful and destructive to the life system and spread corruption on the earth after it was well-planned and built, the Holy Qur’an prohibits this, in this statement:
“And do no mischief on the earth, after it has been set in order…”
Holy Qur’an (A’raf 7:56)
Praise be to Allah, the lord of the Worlds
Notes
1 Al-Bi’ah wa Mishkilatuha (Environment and its Problems) by Rashid Hamad and Muhammad Sa‘id Sabarini, pg.14, reported from book “Insan wa Bi’ah” (Man and the Environment) by Dr. Abdullah Atawi, Dar Izzuddeen, pg. 14.
2 Sayyid Abdullah Shabbar, Haqqul Yaqin fi Ma‘arifat Usul al-Din, vol. 1, pg. 58.
3 Sharh Tajrid al-I’itiqad, pg. 270.
4 Allah Yatajalla fi Asr al-Ilm, Allah Appears in Scientific Era, p. 42.
5 Ibid. pg. 62-63.
6 Al-Ilm Yad’u lil Iman, ‘Science calls for faith’ by Christie Morrison, translated by Salih Falaki, p. 72.
7 Ibid., pg. 160.
8 See “Talawth Mishkilat al-Asr by Dr. Ahmad Madhat Salam, pg. 26.
9 Ibid. pg. 31.
10 Ibn Qayyim Jawziyya /Al-Amthal fi al-Qur’an al-Karim, pg.78, Darul Ma‘rifa –Beirut.
11 Al-Kafi by Kulaini, vol. 6, pg. 531.
12 Tuhf al-Uqul an Aal al-Rasul by Harrani, The Sermons of Imam Ridha (a.s.).
13 Sunan Abi-Dawud, vol. 4, pg. 51.
14 Ibid.
15 Sahih Tirmidhi, vol. 10, pg. 240.
16 Kanzul Ummal by Muttaqi Hindi, vol. 9, pg. 277 and 278, Hadith No. 26001 and 26007, published by al-Risala Foundation, Beirut in 1979.
17 Was’il al-Shi‘a by Hurr Amili, vol. 1, the book of Taharah, pg. 228, Dar Ihyah al-Turahth al-Arabi.
18 Ibid., pg. 241.
19 Ibid., pg. 229.
[1] There are juristic details on the laws of ghusl concerning fasting and also on the laws of a menstruating woman, or who is vaginally bleeding (istihadha) or the blood after childbirth (nifas).
[2] Ghusl al-Haidh is a “ghusl” which is compulsory upon a woman to perform after the stopping of normal menstruation.
[3] Gusl al-Istihadha is a “ghusl” which is compulsory upon a woman who vaginally bleeds other than “haidh” and “nifas”.
[4] It is a compulsory “ghusl” which a person must perform, when he or she touches a corpse before it has been duly washed.
[5] It is a “ghusl” which is compulsory upon a woman who has had a baby and after the stoppage of the delivery blood.
[6] Sahih al-Bukhari, vol. 3, Bab Fadhl al-Zari’ wa al-Gharis, Chapter on the merit of cultivation and planting, pg. 135.
[7] Ahmad bin Hanbal, vol. 5, pg. 440.
[8] Ibid., vol. 3, pg. 191.
[9] Ibid., pg. 192.
[10] Ibid., vol. 2 pg. 12.