The Environmental Problem and The Islamic View

The environmental issue has never received as much attention throughout the history of mankind as it has in the past couple of decades as a result of the disruption in the environmental balance resulting from the negative consequences of the industrial revolution and man’s consumption of natural
resources. The World now fears a devastating deterioration of the environmental condition. Amongst the most debated issues in this context is climate change and global warming, the concern of which is not limited to a single country, but rather encompasses the whole world since there is no region or State which is not affected by it. As a result global warming has received a large amount of international attention. Several scientific conferences, international summits and forums have been held in order to debate the causes of the problem, how it can be solved and the extent of co-operation between the different countries to counter it. The organizers of these meetings have sought international agreements, which oblige the compliance to what is regarded as the solution to the climate problem, tackling its causes and harmful consequences in a manner that balances between safeguarding the standard of living and need for natural
resources on the one hand, and respect for the climate on the other. With the participation of several heads of states and governments as well as a great number of governmental delegations, experts and researchers, the Copenhagen Climate Conference, which is held from the 7th of December till the 18th of December 2009 A.D, is regarded as part of a long series of international conferences.

Whoever follows these conferences and the commitments and proposed agreements, and studies the research specifically done by western scientists, experts and thinkers will realize that the occupation with the issue of environment
has taken a wrong direction from the beginning. This is due to the fact that the debate has primarily been limited to the symptoms of the imbalance of the environment and the immediate causes behind it such as greenhouse gases, which affect the atmosphere and the role of industry in this context. These causes are the effects of the problem rather than the real causes. Hence there has been no significant progress in resolving the environmental issue. Progress will remain stunted and deficient as long as the diagnosis and treatment
of the problem remains flawed. We do not believe that the actual causes behind the environmental problem are to be found in production, technological development or the exploitation of natural resources for the benefit of mankind. This is due to the fact that Allah (the Glorified and Exalted) has ordained the earth with everything contained in it to the service of mankind. He (the Glorified and Exalted) has thus called on people to cultivate the Earth and seek subsistence therein, and to explore the natural laws to take advantage of them by putting everything which is upon the Earth and within the atmosphere in their service to meet their needs, satisfy their hunger and further develop the means of life. Mankind has lived on this earth and enjoyed its benefits without it leading to shortage or imbalance. Allah (the Glorified and Exalted) says:

“And the Earth We have spread out (like a carpet); set thereon mountains firm and immovable; and produced therein all kinds of things in due balance. And We have provided therein means of subsistence― for you and for those for whose sustenance you do not uphold. And there is not a thing but its (sources and) treasures (inexhaustible) are with Us; but We only send down thereof in due and
ascertainable measures.” [TMQ. Al-Hidjr 15: 19-21]

In my view the environmental problem, in its complete meaning, is due to causes of intellectual dimensions as well as a deep ideological dilemma that has resulted in a lasting practice leading to the emergence and deterioration of the
environmental problem. We can confirm that the industrial revolution, which has been attributed the major responsibility for the environmental problems, arose and evolved in the West. The western world continues to lead in this field, whilst
the rest of the world follows in its footsteps. The western world in which the western culture is prevalent has formed the ideological foundation and the intellectual framework that has dominated the industrial revolution and its achievements. This culture is materialistic and benefit-oriented, and its
philosophy dictates that the Creator (the Glorified and Exalted) should be separated from the affairs of life, just as it calls for freedom, including freedom of property and personal freedom. It makes benefit the criterion for actions and
believes that man’s happiness is achieved through the realization of his maximum share of sensual pleasures. This culture also considers the economic problem as being the scarcity of goods and services, makes the state a tool to
protect the freedoms, and assigns man the right to legislate.

As a result of these beliefs, this culture contains the seeds of the problems across various aspects of life, including the environmental problem. This culture directs man, society and the state towards destruction. It has paved the way to the formation of the individual who does not feel Allah’s surveillance or fear of Allah’s accounting; a man whose boundaries are defined by his material interests and who strives for the achievement of maximum wealth and material pleasure. This culture has extinguished the glow in the nature of man and distanced him from his spiritual needs. Therefore due to his beliefs, such a man was suited to be greedy and violate the rights of others without regard for moral boundaries or spiritual values. Similarly, this man is characterized by an uncontrolled consumption of goods and services, as he is driven by the desire to own without any real need. Several homes in the West thus accumulate goods such as electrical appliances, clothes, beauty products and so on, which are continually replaced by new products simply because a new model has been produced or because fashion has changed, or because there is no longer any need for them. As a result, western societies are described as consumer societies that do not take the environmental impact of superfluous consumption into account.

National Income and economic growth has been made the criterion of economic success as a result of this culture’s proclamation that the economic problem is the scarcity of goods and services, as well as the solution to this problem
consisting of the increase of production. Hence, states are driven to focus on production and its increase in order to reach the highest possible level of National Income and to increase economic growth, without paying any regards to the environment. Major industries and manufacturing companies engage in a ruthless exploitation of natural resources and filled the markets with products in huge quantities to achieve profits with boundless greed, without any regard for anything other than the material gain. These companies and industries made their governments as well as those of the poorer nations subservient in order to realize their own economic interests. Similarly, they were able to exert considerable influence on different legislation and legislators to benefit their own profit and economic objectives. All this is done without regard to the dangerous consequences that affect man, animals or the environment. Furthermore, there is a Capitalist understanding that there is a constant trade-off between development on one hand and the environmental and human issues on the other. This view is fundamentally flawed since economic development and
prosperity do not necessitate violations against humans, animals or the surrounding environment, and any solution based on this erroneous view will only lead to an escalation of the problem. Similarly, the solutions proposed by the western politicians, whether they are solutions from the Kyoto-Conference, the EU's Climate Plan or the UN Climate Conference in Copenhagen (COP15) all confirm the lack of interest in the environment and climate if the western
companies have to pay the price. It is only natural that the western culture’s dominance of the world and the implementation of the Capitalist system lead to
fatal consequences in the shape of hunger, poverty, colonization, wars of aggression, mass killings of civilians, economic crises and the emergence of western led dictator regimes in the Muslim world and other poor countries. The
repeated abuse of the environment and the emergence of the environmental problem are merely fruits of this Capitalist system.

Today, mankind is standing at a crossroad, and further continuation on the path of Capitalism will without any doubt leave mankind to the mercy of an unimaginable tsunami of disasters. The emergence of the crises that we bear witness to in our time is nothing other than the legacy of this ideology on its death bed, which only maintains its existence through the brutal repression of other nations and ideas. Islam has a fundamentally different view regarding this
matter. Islam offers mankind a solution that can deliver real economic progress, stability and development for the whole of mankind, without being at the expense of the environment or for the interests of a small elite. The Muslims have the ability, if they have strong will, to change the path of life and choose the method of Islam, which will not only provide tranquility to man, but also respect nature and the environment, which is a necessity for the survival of mankind.

Islam’s view on the environment
Islam does not view man’s relation to nature as one of conflict or contradiction. On the contrary, because the universe and life itself, just like man, are all Allah’s creations, Islam treats their relations as being mutually complementary. Also, Allah has put the universe in man’s service and He assigned man to cultivate the land. Allah (the Glorified and Exalted) says:

”It is Allah Who have created the heavens and the earth and sends down rain from the skies and with it brings out fruits wherewith to feed you; it is He Who has made the ships subject to you that they may sail through the sea by His command; and the rivers (also) He made subject to you. And He made subject to you the sun and the moon, both diligently pursuing their courses: and the Night and the Day He (also) made subject to you.” [TMQ. Ibrahim 14: 32-33]

And He (the Glorified and Exalted) says:

”Behold thy Lord said to the angels: "I will create a vicegerent on earth." They said "Will You place therein one who will make mischief therein and shed blood? Whilst we do celebrate Thy praises and glorify Thy holy (name)?" He said: "I know what ye know not.” [TMQ. Al-Baqarah 2: 30]

Persevering and avoiding both the material and the immaterial mischief on the earth are all necessities to the cultivation of it. Allah (the Glorified and Exalted) says:

” Do no mischief on the earth, after it has been set in order, but call on Him with fear and longing (in your hearts): for the Mercy of Allah is (always) near to those who do good!” [TMQ. Al-A’raf 7: 56]

Islam considers deprivation on the earth a detestable crime. Allah (the Glorified and Exalted) says:

”There is the type of man whose speech about the wordly affairs may please you and he calls Allah to witness about what is in his heart; yet is he the most contentious of enemies. (204) When he turns his back his aim everywhere is to spread mischief through the earth and destroy crops and cattle. But Allah loves not mischief.” [TMQ. Al-Baqarah 2: 204-205]

Also, Islam has clarified that in the universe and on the earth is a balance and a purposeful and exact measure for all kind of things. Allah (the Glorified and Exalted) says:

”And the earth We have spread out (like a carpet); set thereon mountains firm and immovable; and produced therein all kinds of things in due balance.” [TMQ. Al-Hidjr 15: 19]

Furthermore, Allah (the Glorified and Exalted) says:

”Verily, all things have We created in proportion and measure.” [TMQ. Al-Qamar 54: 49]

These and similar Quran verses suffice to illustrate the Islamic view on nature and the environment, and indicate the necessity to preserve the environment and the prohibition of imbalance therein. The texts mould a Muslim that is eager to
cultivate and preserve the earth as well as looking after his interests hereon. Additionally there are many Shariah texts in the Quran and Sunnah that are related to details concerned with the preservation of the environment, which indicate that Islam is not confined to a general and wide treatment of the matter. On the contrary, Islam goes beyond that and deals with the details, so man is prevented in damaging and contaminating the environment. Islam did not leave the relationship between the Muslim and nature according to his own individual desires and interest without regard for nature or human lives. The following are some narrations from the Prophet (pbuh) that suffice to show these details:

Relationship with water
It was mentioned in the narration from Abu Hurayrah (may Allah be pleased with him), who said, that the messenger of Allah (pbuh) said: “None of you may urinate in stagnant water, and then use it for bathing” (Bukhari and Muslim).

Muadh ibn Jabal (may Allah be pleased with him) narrated from the Prophet (pbuh): "Avoid the three actions that bring people's curses: defecating in water sources, on roads, and in the shade." (Abu Dawud and ibn Majah)

Abdullah ibn Ámru bin Al-Ás (may Allah be pleased with him) narrated: "That the messenger of Allah (pbuh) happened to pass by Sa'd as he was performing ablution. Whereupon he said: Sa'd what is this squandering? Sa'd said: Can there be any idea of squandering (israf) in ablution? Whereupon he (the Prophet) said: Yes, even if you are by the side of a flowing river." (Ibn Majah)

Removal of harm
The messenger of Allah (pbuh) said: "Iman is some 70 or 60 branches, the highest is to testify there is no god besides Allah, and the lowest of which is to remove something harmful from the road" (Muslim)

The messenger of Allah (pbuh) said: "To remove something harmful from the road is a charity." (Bukhari)

The messenger of Allah (pbuh) said: "A man found a thorny branch on his way, whereupon he picked it up. Allah was then pleased and applauded his action and forgave him” (Bukhari).

Crops and plants
The messenger of Allah (pbuh) said: "There is no Muslim who plants a tree or grows crops, and a bird, a human or an animal eats from it, except that it will be counted as a charity for him.” (Bukhari).

The messenger of Allah (pbuh) said: “Whoever cultivates barren land, it belongs to him” (Abu Dawud).

The messenger of Allah (pbuh) said: "If the time of judgment comes, and in one's hand is a sapling, one has to plant it if it is possible" (Ahmad).

When the Prophet (pbuh) sent his companions to Jihad he (pbuh) used to advise them with the following words: “Go forth in the name of Allah…. and do not cut down any tree, except the trees which prevent you from fighting or constitute a barrier between you and the Polytheists” (Bayhaqi).

Birds and animals
It was narrated from Abu Hurayra that the messenger of Allah(pbuh) said: "While a man was on a road, he became very thirsty and he found a well and went down into it. He drank and then came out. There was a dog panting and eating mud
out of thirst. The man said, 'This dog has become as thirsty as I was.' So he went down the well and filled up his shoe with water and the let the dog drink. So Allah thanked him and forgave him.'" They (companions) said, "Messenger of Allah,
do we have a reward for animals?" He (pbuh) said, "There is a reward for every living thing (with a moist liver)." (Bukhari)

Ibn Umar (may Allah be pleased with him) narrated, that the Messenger of Allah (pbuh) said: “A woman was doomed to Hell on account of a cat, because she tied it. She had not given the cat anything to eat nor did she free it to enable it
to feed itself from among insects and other creatures of the earth till it died (due to losing weight)". (Bukhari).

It was narrated by Anas, who said: “The messenger of Allah (pbuh) has forbidden the shooting of tied or confined animals.” (Muslim)

The messenger of Allah (pbuh) said: "Whoever kills a sparrow or anything bigger than that without a just cause, Allah will hold him accountable on the Day of Judgment." The listeners asked, "O Messenger of Allah, what is a just cause?"
He replied, "That he will kill it to eat, not simply to chop off its head and then throw it away." (Nasai).

Islam prohibits harm and that which leads to the forbidden
Most of the Shariah principles which are related to environmental pollution to a great extent are the principles concerning harm that are derived from a series of narrations, including the Prophet's words: "No harm and no harming." (Daraqutni).

Examples of these principles are: "the essence of harm is prohibition”, "harm is removed" and "any permitted (mubah) element that is harmful or leads to harm, is prohibited, but the matter remains permissible." Dealing with the environment should therefore be done in a way that is not harmful or leads to harm. Like the principles of harm there is the principle: "the means of the forbidden is forbidden", which is derived from the Shariah texts. According to this principle, any relationship with nature which leads to something that Shariah has prohibited
will also be prohibited, even if there is not a text with a specific prohibition. It is therefore forbidden according to Shariah to pollute the environment so that it is harmful, or leads to harm, or leads to something forbidden during the process of manufacturing, economic development or exploitation of natural resources, such as contaminating the water, air and soil, with poison, disease and destruction of the soil, animal resources and fisheries. This is regardless of the cost there may be to avoid this, which means that the Shariah has ignored the discussion of economic losses related to countering environmental harm and combating pollution.

Regarding the destruction of the community life in a particular area, such as pollution of public land, rivers, lakes, meadows and forests, Islam does not allow the subjugation of the lives of people to individuals. On the contrary, Islam places public property under state supervision which ensures the safeguarding of people and prohibits harming them. The state is also obliged to remove harm from the community, such as forbidding factories to dispose their harmful waste products
into rivers and oceans.

Islam has defined the property and framed the type of ownership and the manner of acquisition, without interfering in the amount. This is in contrast to the quota solutions which the climate agreements have set, where limiting the amount is
made as the basis of manufacturing. This shows that the climate agreements are designed to serve companies and industrialized countries and not to remove the real harm. The one who closely examines the issue will realize that the
production quantity is not the problem. The problem lies in the type and the manner of acquisition. For example, when factories are built in residential areas with harmful results, it is then due to the location of the factory and not the quantity the factory produces. Hence, one should prohibit the construction of such factories in residential areas. If the factory produces goods whose waste products are harmful, then the solution lies in how you handle and dispose these
waste products so as to preserve human life and the environment. The solution is not found in prohibition of the production or in the reduction of the amount. Factory owners or the State who oversee the industry are responsible for
removing the harm.

The Solution to the Global Problem
The problem lies in the ruthless behavior of Capitalist countries in their pursuit of achieving material prosperity at the expense of others and at any price. The reason for this behavior is inhumane doctrine of the Capitalist ideology. The
Capitalist countries refuse to take any responsibility, not even from a moralistic perspective for their and their companies' behavior. The world is suffering under this doctrine and is exploited in a manner which is contrary to the most basic of
human values.

The solution to the global environmental problems and problems concerning poverty and other global issues is to remove and discard the real reason, which has caused these problems, i.e. by a global rejection of the inhumane Capitalist
doctrine, which still controls the destinies of nations, and by looking for an alternative that ensures mankind's happiness and tranquility. I present the alternative to you, which is Islam, with its idea and method. Islam is the solution to the world’s problems. Islam’s political, economical, social, environmental and other solutions are the only solutions which will save the world from the injustice and darkness that the Capitalist system has thrown it in. Islam is the alternative
that takes people from worshiping other people to the worship of the Lord of mankind. And Islam takes people away from the injustice of various doctrines and ways of life (Capitalism, etc.) to the justice of Islam.

”We sent you, only as a mercy for all creatures.” [TMQ. Al-Anbiyaa’ 21: 107]
(wallahu a’lam)