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/* ---------- "ISLAM AND THE ENVIRONMENT" ---------- */
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Subject: ISLAM AND THE ENVIRONMENT

/* Written  1:49 pm  Jul  5, 1993 by ihasan@galileo.cs.clemson.edu in igc:soc.religion.i */
/* ---------- "ISLAM AND THE ENVIRONMENT" ---------- */



                ENVIRONMENT : AN ISLAMIC PERSPECTIVE
                ____________________________________

               
	       AUTHOR : SULTAN A ISMAIL M.Sc., Ph.D.,


UNIT FOR RESEARCH IN SOIL BIOLOGY AND BIOTECHNOLOGY, DEPARTMENT
OF ZOOLOGY, THE NEW COLLEGE, MADRAS - 600 014, INDIA.

Religious scriptures are the material transcriptions of divine 
revelation; directly as in the case of Abraham and Moses, who 
received the commandments from God Himself, or indirectly, as
in the case of Jesus and Mohammed, the former stated that he was
speaking in the name of the Father, and the latter transmitted the
Revelation imparted to him by the Archangel Gabriel. Taking into
considerations the facts of religious history, muslims place the
Old Testament, the Gospels and the Qur'an on the same level.

Islam means, a "state of health or of nature". The name of the 
system, Islam, and the name of the followers, muslims, are derived
from the term ASLAMA meaning, "he submitted himself or he entered
into peace".

CREATION :
________

The whole realm of nature is the revelation of the will of god
(Othman, 1960). It is evident from the verses of the Holy Qur'an 
that the divine will is manifest in the creation of heavens and
of earth, the alternation of day and night, and in the variety of
plants and animals.

There is intrinsic goodness, beauty, harmony, and orderliness in 
creation. Everything in it -  the sun, the moon, the stars -  have
been created for the benefit of man. The Universe was created with a
purpose, as the requisite environment in which man might fulfill
the divine trust which he had accepted (Husaini, 1980).

The postulates of God's ownership of the whole universe and the moral
trusteeship of man, without distinction between muslims and nonmuslims,
imply communal or common ownership of all environmental resources
(Husaini, 1980). In the pastoral civilization of the seventh century
Arabia Prophet Mohammed had nationalised pastures, forests and water.
Those who live in peace and harmony with nature, making them 
instrumental to and congruous with God's moral law and purpose for
mankind, are co-workers with God.

The ultimate redemption of the whole creation is referred to in the
Qur'an (VI : 38) " THERE IS NOT AN ANIMAL (THAT LIVES) ON THE EARTH,
NOR A BEING THAT FLIES ON ITS WINGS, BUT (FORMS PART OF ) THE 
COMMUNITIES, LIKE YOU. NOHTING HAVE WE OMITTED FROM THE BOOK, AND
THEY (ALL) SHALL BE GATHERED TO THEIR LORD IN THE END".

ENVIRONMENT :
____________

The simplest meaning of the term environment is , surroundings. Our
surroundings, naturally, are expected to be kept clean and healthy.
God who created this earth questions " DO THEY NOT LOOK AT THE EARTH,
-HOW MANY NOBLE THINGS OF ALL KINDS WE HAVE PRODUCED THEREIN" 
(QURAN XXVI : 7); "AND MADE THEREIN MOUNTAINS STANDING FIRM, LOFTY
(IN STATURE); AND PROVIDED FOR YOU WATER SWEET AND WHOLESOME "
(QURAN LXXVII : 27); "IF WE FEEL SAFE ON LAND, IT IS BECAUSE GOD 
HAS MADE THIS EARTH AMENABLE, MANAGEABLE AND SERVICEABLE TO US ..."
(QURAN LXVII : 15). The essence of ecosystem and ecobalance are
beautifully described in the QUR'AN (XV : 19) " AND THE EARTH WE
HAVE SPREAD OUT; SET THEREIN MOUNTAINS FIRM AND IMMOVABLE; AND 
PRODUCED THEREIN ALL KINDS OF THINGS IN DUE BALANCE". Abdullah 
Yusuf Ali in his commentary of this verse states that every kind 
of thing produced on this earth is in due balance and measure. The
mineral kingdom supports the vegetable, and they in turn support 
the animal, and there is a link of mutual dependence between them.
Excess is eliminated. The waste of one is made the food of another,
and vice versa. And there is an infinite chain of gradation and 
interdependence. This verse and its commentary, in brief, sums up 
entire scope of ecology, food-chains, food-webs, trophic levels,
community, ecosystem, energy flow, biogeochemical, cycles, etc.

BIODIVERSITY :
_____________

Biodiversity is a thrust area of our modern outlook. The Qur'an has
so much to say about biodiversity. "IT IS HE WHO SENDETH DOWN RAIN 
FROM THE SKIES: WITH THE RAINS WE PRODUCE VEGETATION OF ALL KINDS:
WE PRODUCE GREEN (CROPS), OUT OF WHICH WE PRODUCE GRAIN, HEAPED UP
(AT HARVEST); OUT OF THE DATE-PALM AND ITS SHEATHS (OR SPATHES)
(COME) CLUSTERS OF DATES HANGING LOW AND NEAR: AND THEN THERE ARE
GARDENS OF GRAPES AND OLIVES, AND POMEGRANATES, EACH SIMILAR (IN
KIND) YET DIFFERNET (IN VARIETY): WHEN THEY BEGIN TO BEAR FRUIT, 
FEAST YOUR EYES WITH THE FRUIT AND THE RIPENESS THEREOF. BEHOLD! IN
THESE THINGS THERE ARE SIGNS FOR PEOPLE WHO BELIEVE" (QUR'AN VI : 99)
This concept of biodiversity is further elaborated in the QUR'AN
(XII : 4)  WHICH STATES, "AND IN THE EARTH ARE TRACTS NEIGHBOURING, 
AND GARDENS OF VINES AND FIELDS SOWN WITH CORN, AND PALM TREES - 
GROWING OUT OF SINGLE ROOTS OR OTHERWISE : WATERED WITH THE SAME
WATER, YET SOME OF THEM WE MAKE MORE EXCELLENT THAN THE OTHERS, TO EAT.
BEHOLD VERILY IN THESE THINGS ARE SIGNS FOR THOSE WHO UNDERSTAND".

The concept of natural and sustainable agriculture is evident when 
God says , " AND WE PRODUCE THEREIN ORCHARDS WITH DATE-PALMS AND
VINES, AND WE CAUSE SPRINGS TO GUSH FORTH THEREIN".(QUR'AN XXXVI : 34)
Tribal people in Arabia used to destroy and out down the palms 
particularly the male palms which belonged to the tribes with whom
they had rivalry. This practice of damaging the plants was opposed and
discouraged by Muslims. Such an act towards plant life was considered
as an act of sacrilege on earth, i.e., FASAAD-FIL-ARZ. Even during the
time of war, Muslim warriors were instructed neither to harm the 
innocent people nor to cut down any green plant (Farooqi, 1989)

NATURAL RESOURCES :
_________________

Solar Energy: The sun gives out heat, which is the source of all life
and energy on this planet, produces the seasons of the year, by
utilising which man can have his needs, not only material, but also
non-material, in the form of light, health and all other blessings.
The sun and the moon together influence tides, and are responsible
for the atmospheric changes which are of highest importance in the
life of the humans. The succession of the day and night is due to
the apparent daily course of the sun through the skies; and the cool
light of the moon performs other services, different from those of
warm daylight. Because, here are laws here which man can understand
and calculate, he can use all such things for his own service, and
in that sense, the heavenly bodies are themselves made subject to him
by God's Command. This commentary by Yusuf Ali is the most appropriate
to the Quraanic verse (XIV : 33) which states, "AND HE HAS MADE SUBJECT
TO YOU THE SUN AND THE MOON, BOTH DILIGNETLY PURSUING THEIR COURSES;
AND THE NIGHT AND THE DAY HATH HE ALSO MADE SUBJECT TO YOU". The 
Qur'an clearly defines the sun as Siraj meaning torch, and the Moon
as Nur meaning light.

Water:
______

Water is the most important molecule in the life of an organism. That
the life originated in water is a well known fact. Nearly 80 to 85%
of protoplasm is water. "WE MADE FROM WATER EVERY LIVING THING" SAYS
ALLAH IN THE QUR'AN (XII : 30) and continues the significance of 
water "AND GOD HAS CREATED EVERY ANIMAL FROM WATER; OF THEM THERE 
ARE SOME THAT CREEP ON THEIR BELLIES; SOME THAT WALK ON TWO LEGS;
AND SOME THAT WALK ON FOUR. GOD CREATES WHAT HE WILLS, FOR FOR
VERILY GOD HAS POWER OVER ALL THINGS." (QUR'AN XXIV : 45); and
"IT IS HE WHO HAS CREATED MAN FROM WATER ....." (QUR'AN XXIV : 45)
The hydrological cycle has been discussed to a very large extent
in the Qur'an.  We now know that precipitation and imbition, 
followed by transpiration and evaporation are the fundamental 
concepts of the hydrological cycle.

Though the water or the hydrological cycle was understood only
during the mid-sixteenth century, the Qur'an which descended in the
seventh century AD states, "GOD IS THE ONE WHO SENDS FORTH THE 
WINDS LIKE HERALDS OF HIS MERCY. WE CAUSE PURE WATER TO DESCEND
IN ORDER TO REVIVE A DEAD LAND WITH IT, AND TO SUPPLY WITH DRINK
THE MULTITUDE OF CATTLE AND HUMAN BEINGS WE HAVE CREATED"(QUR'AN
XXV:48 & 49). The indispensabality of the water cycle, as a basis 
for agriculture is described in the following verses of the Qur'an:
"HAST THOU NOT SEEN THAT GOD SENT WATER DOWN FROM THE SKY AND LED IT
THROUGH SOURCES INTO THE GROUND? THEN HE CAUSED SOWN FIELDS OF 
DIFFERENT  COLOURS TO GROW".(XXXIX :21)

"THEREIN WE PLACED GARDENS OF PALM TREES AND VINE-YARDS AND WE 
CAUSED WATER SPRINGS TO GUSH FORTH"(XXXVI : 34).

Accent on the change of winds altering the course of the water cycle
for instead, the NE monsoon and the SW monsoon as we experience
it, looking at the sky eagerly for rains for our crops, filling
the reservoirs, etc., is found in the Qur'an (XLV : 5) " .....
AND IN THE CHANGE OF THE WINDS ARE SIGNS FOR THOSE WHO ARE WISE".

Ecotones: 
_________
    
River-mouth or estuary is an excellent example of an ecotone or
meeting point in an aquatic ecosystem. It is also well emphasised
in the context of productivity. The significance of an estuary as a
barrier between the fresh and salt water, has been highlighted  in
the Qur'an in several verses. To quote:

"IT IS HE WHO HAS SET FREE THE TWO BODIES OF FLOWING WATER: ONE 
PALATABLE AND SWEET, AND THE OTHER SALT AND BITTER; YET HE HAS
MADE A BARRIER BETWEEN THEM, A PARTITION THAT IS FORBIDDEN TO 
BE PASSED" (XXV : 53)

"NOR ARE THE TWO BODIES OF FLOWING WATER ALIKE, - THE ONE PALATABLE
AND SWEET, AND PLEASANT TO DRINK, AND THE OTHER SALT AND BITTER.
YET FROM EACH KIND OF WATER DO YE EAT FLESH, FRESH AND TENDER, AND
YE EXTRACT ORNAMENTS TO WEAR; AND THOU SEEST THE SHIPS THEREIN
THAT PLOUGH THE WAVES, THAT YE MAY SEEK OF THE BOUNTY OF GOD 
THAT YE MAY BE GRATEFUL"(XXXV : 12).

"HE HAS LET FREE THE TWO BODIES OF FLOWING WATER, MEETING TOGETHER:
BETWEEN THEM THERE IS A BARRIER WHICH THEY DO NOT TRANSGRESS: THEN 
WHICH OF THE FAVOURS OF YOUR LORD WILL YE DENY ? OUT OF THEM COME
PEARLS AND CORALS : 
THEN WHICH OF THE FAVOURS OF YOUR LORD WILL YE DENY?" (LV ; 19-23)

That, water is one of the chief resources and that it forms a 
crucial factor in the ecosystem is evident in the verses of the
Holy Qur'an.

"AND WE SEND DOWN WATER FROM THE SKY ACCORDING TO MEASURE, AND, WE
CAUSE IT TO SOAK IN THE SOIL; AND WE CERTAINLY ARE ABLE TO DRAIN
IT OFF (WITH EASE)"

"WITH IT WE GROW FOR YOU GARDENS OF DATE-PALMS AND VINES: IN THEM
HAVE YOU ABUNDANT FRUITS AND OF THEM YOU EAT (AND HAVE ENJOYMENT)"

"ALSO A TREE SPRINGING OUT OF MOUNT SINAI, WHICH PRODUCES OIL, AND
RELISH FOR THOSE WHO USE IT FOR FOOD".

"AND IN CATTLE YE HAVE AN INSTRUCTIVE EXAMPLE : FROM WITHIN THEIR
BODIES WE PRODUCE MILK FOR YOU TO DRINK; THERE ARE IN THEM, (BESIDES),
NUMEROUS (OTHER) BENEFITS FOR YOU; AND OF THEIR MEAT YE EAT;"

"AND ON THEM, AS WELL AS IN SHIPS, YE RIDE" (XXIII : 18-22)

Such is the importance of water in the Qur'an that Messenger of 
Allah (Prophet Mohammed PBUH) has warned us against polluting 
water.

POLLUTION  :
__________

The fundamental cause of environmental disruption is due to incomplete
or total lack of the basic knowledge in humans. SEARCH FOR KNOWLEDGE
HAS BEEN A STRICT DUTY FOR EVERY MUSLIM, MAN AND WOMAN. Qur'an
while inviting us to cultivate science, it itself contains may 
observations on natural phenomena and include s explanatory 
details which are in total agreement with the modern scientific facts.
In the Islamic world, nothing prevents people from being both 
believers as well as scientists. SCIENCE IS A TWIN PARTNER OF
RELIGION. Thus Qur'anic revelation, though occurred in the 7th Century
AD, has scientific knowledge unknown at that time.

Water Pollution :
________________

Urinating in stagnant water, washing or having a bath in stagnant
water are forbidden in Islam by the Prophet. He has also warned his
followers against two things which provoke a curse - i.e., easing
on the thoroughfares or under the shades where people take shelter 
or rest (Imam Muslim).

VIOLENCE OF LIFE :
________________

Prophet Mohammed (PBUH) has also warned muslims against huntings
for the sake of pleasure. He has even forbidden animals to be
beaten on the face. Cauterisation of the face of the animals is 
also not permitted.

HIMSA or violence does not find a place in Islam. Violence even
against animals is not tolerated. Prophet Mohammed has prohibited
throwing of stones or pebbles at animals. Sahih Muslim reports
(the Prophet having said) " IT NEITHER INFLICTS DEFEAT NOR KILLS
THE GAME, BUT BREAKS THE TOOTH AND MAY ALSO BLIND THE EYE OF THE
ANIMAL".

Every care should be taken to slaughter an animal without subjecting
it to unnecessary pain and torture. We are given some instructions
in this connection, e.g., the knife should be well sharpened so
that the knife cuts the throat immediately, without causing much
pain; secondly, the knife should not be sharpened before the eyes 
of the animals; thirdly, the animal should be slaughtered at a 
place where there is no other animal so that the other animals may
not see this painful sight; fourthly, the animal should not be 
brutally dragged to the slaughtering place, but it should be driven
with ease; and lastly the animal should be left in a way to freely
toss its body in the process of bleeding.

Islam has strictly prohibited to play with the lives of animals
and to inflict torture upon them just for the sake of fun. Animals
are the sacred trust of God and no pain should therefore be
caused to them, merely for sport. It is forbidden to tie an animal 
and make it a target of one's markmanship in hunting. Islam exhorts
us to feel within our souls the pain caused to animals and thus 
avoid all those practices and sports which are a source of torture
to them, as these practices make one callous and insensitive to 
the pain and fright of living beings.

Interestingly enough there is also mention in the Holy Qur'an about
the conquest of space (Maurice Buccaille). "YE ASSEMBLY OF JINNS AND
MEN! IF, IT BE, YE CAN PASS BEYOND THE ZONES OF THE HEAVENS AND THE
EARTH, PASS YE! NOT WITHOUT AUTHORITY, SHALL BE ABLE TO PASS."
(QUR'AN LV : 33).

To conclude, the definition of economic welfare in terms of 
objective criteria such as food, shelter, public utilities,
transportation and a healthy environment for human and other organisms,
determines the importance of environmental resource planning in the
Islamic culture (Husaini, 1980).

REFERENCES  :
____________

1) The Holy Qur'an.

2) Abdullah Yusuf Ali (1989) Translations and commentary of The 
   Holy Qur'an .

3) Abdul Hamid Siddiqi (1977) English translation of Sahih 
   Muslim (Being traditions of the saying and doings of the
   Prophet Mohammed as narrated by his companions and compiled
   under the title Al-Jami-Us-Sahih by Imam Muslim). Kitab
   Bhavan, New Delhi.

4) Mohammed Iqtedar Husain Farooqi (1989) Plants of the Qur'an
   Sidrah Publishers, Lucknow.

5) Maurice Bucaille (1980) The Bible, The Qur'an and Science.
   Husnain Social Organisation, Karachi.

6) Othman, A.I., (1960) Concept of man in Islam. Dar al-Mareef
   Printing and Publishing House, Cairo.

7) Waqar Ahmed Husaini (1980) Islamic Environmental Systems
  Engineering. Macmillar Press Ltd., U.K., and American
  Trust Publications, U.S.A.

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