The Islamic Protection of the Environment

[bamalli]

B i s m i l l a a h i r   R a h m a a n i r   R a h e e m
Islam and the Environment

Towards an Islamic Jurisprudence of the Environment

Fiqh al-Bi'ah fil-Islam


The Islamic Protection of the Environment 


Part 5 

Plants and Land


By Professor Mustafa Abu-Sway

Department of Philosophy, Al-Quds University , Jerusalem



Plants

Islam prohibited the cutting or destruction of trees and plants, and encouraged people to protect and increase plants for the great reward associated with that. The speech of Aboo Bakr radhiallahu` anhu, that was mentioned earlier, included the prohibition to destroy trees as an act of vengeance or collective punishment. If this is the status of plants in the Islamic world-view during war, it must be that they "enjoy" a better position during the peaceful times.

Millions of trees are cut around the world each year to celebrate Christmas and New Year. I am sure that `Eesaa (Jesus Christ)`alayhissala am would not have condoned that such acts are done in his name. Considering the environment, Alden Hinkely said that Christianity has the worst record. He also stated that Marx's call to "control" nature "echoes the teachings of the Bible".29

For the sake of comparison, the following hadeeth of the Prophet, sall Allaahu`alayhi wa sallam, should prove to be useful:

"He who cuts a lote-tree [without justification] , Allaah will send him to Hellfire."30

The lote-tree grows in the desert and it is very much needed in an area which has scarce vegetation. Dr. Al-Qaradawi understands this hadeeth in terms of protecting the natural resources and preserving the balance that exists between the creatures in the environment.31 Against this background, where the life of one tree is appreciated, one can see what is the Islamic position towards destroying millions of trees as a result of humans directly acting upon nature (e.g. deforestation) or indirectly (e.g. acid rain).

Islam encourages people to plant trees and all useful plants. Indeed, similar to all acts performed in line with the Islamic world-view, and when done intentionally for the sake of Allaah Subhaanahu wa Ta`aala, they are considered and rewarded as acts of worshipping. Jabeer reported that the Prophet, sall Allaahu`alayhi wa sallam, said:

"No Muslim, who plants a shoot, except that whatever is eaten or stolen from it, or anyone obtains the least thing from it, is considered [like paying] almsgiving on his behalf until the Day of Judgment."32

The Prophet, sall Allaahu`alayhi wa sallam, encouraged people to work hard under all circumstances; he explained that in terms of planting a palm-tree seedling, even if one realizes that it is the Day of Judgment and that the world is coming to an end. It is for this reason that is prohibited to let the land set idle for a long time without working it out. Reviving a "dead" land could lead to creating a legal right to use it indefinitely, as long as he continues to plant it.
Land

Protecting the land from pollution is indicated in the many ahadeeth that demand encourage people to keep it clean. One hadeeth states, among other things, that Allaah Subhaanahu wa Ta`aala likes goodness, cleanliness, and generosity. The hadeeth ends with a request by the Prophet, sall Allaahu`alayhi wa sallam, asking Muslims to clean their courtyards.33

The message that this hadeeth sends is that cleanliness is something desirable, good and reflects an act of generosity towards the environment. Indeed, if cleanliness is something good, then it should be reflected everywhere.

Islam has created a bond between faith and cleanliness, rendering the latter as a part of creed. The Prophet, sall Allaahu`alayhi wa sallam, said:

"Faith is some seventy branches, the highest of which is "There is no Allaah but Allaah, and the least is removing obstacles from the path of people, and that shyness is a branch of faith."34

It is obvious that clearing the path means, in this context, the removal of material obstacles or solid waste which constitute a kind of pollution. Aboo Hurayrah radhiallaahu` anhu reported that the Prophet, sall Allaahu`alayhi wa sallam, said: "Beware of the two [acts that bring] curses: relieving oneself in the path of people, or in the shade [i.e. where they usually rest].35

The same concept is reiterated in another hadeeth which, in addition to the above two prohibitions, it mentions the prohibition of relieving oneself in water sources (e.g. ponds, rivers ...etc.).36

The prohibition in these two ahadeeth is intended to prevent pollution in the language of today. The direct human polluting activity at the time is extended to indirect sources of pollution, such as through sewers. The natural pollutants of the time are extended to include the chemical pollutants.

I would like to translate the language of the hadeeth which prohibits the pollution of water into a contemporary context. We know already that chemicals such as pesticides, insecticides, herbicides...etc. , are detrimental to the health of humans, and we know that much of these chemicals reach the aquifers. So, by analogy, from the perspective of the Shari`ah, this is prohibited. It is not my intention, nor my field, to address solutions, but the basic requirement is that scientists should come up with environment- friendly solutions.

The Shari`ah aims at protecting the environment, and while the individual is asked to help in this respect, the ultimate responsibility is in the hands of the state. When Aboo Moosa was sent to Al-Basrah as the new governor, he addressed the people saying:

"I was sent to you b `Umar Ibn Al-Khattab in order to teach you the Book of your Lord [i.e. the Qur`aan], the Sunnah [of your Prophet], and to clean your streets."37

The function of the governor who represents the authority, in the narration about Aboo Moosa, includes keeping the environment clean. This position should be highlighted, because it challenges the authority to deliver sound policies regarding the environment and to implement them. 

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29. Alden D. Hinckley , Applied Ecology (Macmillan: New York, 1976), pp. 317-318.

30. Narrated by Al-Tirmidhi, # 5239.

31. Al-Qaradawi, op. cit., pp. 143-144.

32. Narrated by Muslim.

33. Narrated by Al-Tirmidhi, # 2799.

34. Narrated by Al-Bukhaari and Muslim.

35. Narrated by Muslim, Ahmad, and Aboo Dawood.

36. Narrated by Aboo Dawood, Ibn Majah, Al-Hakam and Al-Bayhaqi.

37. Narrated by Al-Darimi, # 560.