Environmental Protection in Islamic Shari’ah
By: World Islamic Network (WIN)
Mumbai, India
Definition of Environment
“Environment is the complex of physical, chemical and biotic factors (as climate, soil, and living things) that act upon an organism or an ecological community and ultimately determine its form and survival; the aggregate of social and cultural conditions that influence the life of an individual or community.”
The environment is the natural condition and circumstances in which people, animals and plants live, and in turn, they are referred to as the natural environment, social environment and political environment. Therefore, environment means those conditions and circumstances, which surround a particular thing.
The natural environment is a natural surrounding, and it refers to the natural conditions, atmosphere and circumstances which relate to man, and this includes plants, forests, water, air, sea, animals and other living things, the nature of the earth and what it contains, like mountains, rivers, swamps, deserts, and also includes hot and cold weather, rain and clouds, rays of the sun… etc.
All creatures and entities are interrelated and have reciprocal effects, some having an effect on the conditions of others, and it has its positive, as well as negative effects on the life of man, especially in our present day after industrial advancement and the increase of man’s interference in the natural condition and changing its direction.
Other scientific sources have defined environment as “the condition in which man lives and obtains the components of his life, like food, shelter and medicine and conducts his relations with his fellow human beings in it.”1 So, this is the definition of environment considering man being the pivotal point in it.
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.
Man and the Natural Environment
Man is part of the natural world in his formation, growth and the continuity of his existence on this earth; interacting with the natural components and their environmental conditions, continuously. The Holy Qur’an, in many instances, has referred to man’s relationship with nature and the environment. Here, we quote some of the verses:
æóÇááøóåõ ÃóäúÈóÊóßõãú ãöäó ÇáúÃóÑúÖö äóÈóÇÊðÇ 
“And Allah has made you grow out of the earth as a growth.” (71:17)
æóÌóÚóáúäóÇ ãöäó ÇáúãóÇÁö ßõáøó ÔóíúÁò
“…and We have made of water everything living…”(21:30)
æóÅöáóìٰ ËóãõæÏó ÃóÎóÇåõãú óÇáöÍðÇ ۚ ÞóÇáó íóÇ Þóæúãö ÇÚúÈõÏõæÇ Çááøóåó ãóÇ áóßõãú ãöäú Åöáóٰåò ÛóíúÑõåõ ۖ åõæó ÃóäúÔóÃóßõãú ãöäó ÇáúÃóÑúÖö æóÇÓúÊóÚúãóÑóßõãú ÝöíåóÇ ÝóÇÓúÊóÛúÝöÑõæåõ Ëõãøó ÊõæÈõæÇ Åöáóíúåö ۚ Åöäøó ÑóÈøöí ÞóÑöíÈñ ãõÌöíÈñ
“And to Samood (We sent) their brother Salih. He said: O my people! Serve Allah, you have no god other than He; He brought you into being from the earth, and made you dwell in it, therefore ask forgiveness of Him, then turn to Him, surely my Lord is Nigh, Answering.”(11:61)
ÎóáóÞó ÇáÓøóãóÇæóÇÊö ÈöÛóíúÑö ÚóãóÏò ÊóÑóæúäóåóÇ ۖ æóÃóáúÞóìٰ Ýöí ÇáúÃóÑúÖö ÑóæóÇÓöíó Ãóäú ÊóãöíÏó Èößõãú æóÈóËøó ÝöíåóÇ ãöäú ßõáøö ÏóÇÈøóÉò ۚ æóÃóäúÒóáúäóÇ ãöäó ÇáÓøóãóÇÁö ãóÇÁð ÝóÃóäúÈóÊúäóÇ ÝöíåóÇ ãöäú ßõáøö ÒóæúÌò ßóÑöíãò
“He created the heavens without pillars as you see them, and put mountains upon earth lest it might convulse with you, and he spread in it animals of every kind; and We sent down water from the cloud, then caused to grow therein (vegetation) of every noble kind.” (31:10)
Ãóáóãú ÊóÑóæúÇ Ãóäøó Çááøóåó ÓóÎøóÑó áóßõãú ãóÇ Ýöí ÇáÓøóãóÇæóÇÊö æóãóÇ Ýöí ÇáúÃóÑúÖö æóÃóÓúÈóÛó Úóáóíúßõãú äöÚóãóåõ ÙóÇåöÑóÉð æóÈóÇØöäóÉð ۗ æóãöäó ÇáäøóÇÓö ãóäú íõÌóÇÏöáõ Ýöí Çááøóåö ÈöÛóíúÑö Úöáúãò æóáóÇ åõÏðì æóáóÇ ßöÊóÇÈò ãõäöíÑò
“Do you not see that Allah has made what is in the heavens and what is in the earth subservient to you, and made complete to you His favour outwardly and inwardly? And among men is he who disputes in respect of Allah though having no knowledge, nor guidance, nor a book giving light.” (31:20)
æóíõäóÒøöáõ Úóáóíúßõãú ãöäó ÇáÓøóãóÇÁö ãóÇÁð áöíõØóåøöÑóßõãú Èöåö æóíõÐúåöÈó Úóäúßõãú ÑöÌúÒó ÇáÔøóíúØóÇäö æóáöíóÑúÈöØó Úóáóìٰ ÞõáõæÈößõãú æóíõËóÈøöÊó Èöåö ÇáúÃóÞúÏóÇãó
“…and sent down upon you water from the cloud that He might thereby purify you, and take away from you the uncleanness of Satan…”(8:11)
æóÃóäúÒóáúäóÇ ãöäó ÇáÓøóãóÇÁö ãóÇÁð ØóåõæÑðÇ
“…and We send down pure water from the cloud.” (25:48)
Çááøóåõ ÇáøóÐöí ÎóáóÞó ÇáÓøóãóÇæóÇÊö æóÇáúÃóÑúÖó æóÃóäúÒóáó ãöäó ÇáÓøóãóÇÁö ãóÇÁð ÝóÃóÎúÑóÌó Èöåö ãöäó ÇáËøóãóÑóÇÊö ÑöÒúÞðÇ áóßõãú ۖ æóÓóÎøóÑó áóßõãõ ÇáúÝõáúßó áöÊóÌúÑöíó Ýöí ÇáúÈóÍúÑö ÈöÃóãúÑöåö ۖ æóÓóÎøóÑó áóßõãõ ÇáúÃóäúåóÇÑó
“…and He has made the ships subservient to you, that they might run their course in the sea by His command…”(14:32)
æóåõæó ÇáøóÐöí ÓóÎøóÑó ÇáúÈóÍúÑó áöÊóÃúßõáõæÇ ãöäúåõ áóÍúãðÇ ØóÑöíøðÇ æóÊóÓúÊóÎúÑöÌõæÇ ãöäúåõ ÍöáúíóÉð ÊóáúÈóÓõæäóåóÇ æóÊóÑóì ÇáúÝõáúßó ãóæóÇÎöÑó Ýöíåö æóáöÊóÈúÊóÛõæÇ ãöäú ÝóÖúáöåö æóáóÚóáøóßõãú ÊóÔúßõÑõæäó
“And He it is Who has made the sea subservient that you may eat fresh flesh from it…”(16:14)
æóåõæó ÇáøóÐöí ÓóÎøóÑó ÇáúÈóÍúÑó áöÊóÃúßõáõæÇ ãöäúåõ áóÍúãðÇ ØóÑöíøðÇ æóÊóÓúÊóÎúÑöÌõæÇ ãöäúåõ ÍöáúíóÉð ÊóáúÈóÓõæäóåóÇ æóÊóÑóì ÇáúÝõáúßó ãóæóÇÎöÑó Ýöíåö æóáöÊóÈúÊóÛõæÇ ãöäú ÝóÖúáöåö æóáóÚóáøóßõãú ÊóÔúßõÑõæäó
“From it We created you and into it We shall send you back and from it will We raise you a second time.” (16:14)
æóÅöÐóÇ Êóæóáøóìٰ ÓóÚóìٰ Ýöí ÇáúÃóÑúÖö áöíõÝúÓöÏó ÝöíåóÇ æóíõåúáößó ÇáúÍóÑúËó æóÇáäøóÓúáó ۗ æóÇááøóåõ áóÇ íõÍöÈøõ ÇáúÝóÓóÇÏó
“And when he turns back, he runs along in the land that he may cause mischief in it and destroy the tilth and the stock…”(2:205)
The above Qur’anic verses speak about man as a part of the natural environment he interacts with; gaining from it and likewise, giving to it. He is also responsible for its growth as well as preventing vices and corruption in it.
Man, this living creature, represents a part of the natural system, which activates its components toward understanding and the coordination between each other. Thus, the natural world can be defined as the balance and the accurate, scientific, calculated equilibrium from the most learned and knowledgeable being.
The amount of water, the salinity of sea, the sweetness of river, the ratio of oxygen, the grade of light rays, the degree of heat and the quantity of rain, fish, animals, plants…etc., all this is well calculated without the least error.
The earth and its gravitational force, rate of movement, and power of absorption has an effect on the life of man, animals and plants, and their continuous existence in this universe shows that the knowledgeable Creator has arranged it accurately.
Consequently, the above-quoted verses have discussed the reality in the life of man, naturally and environmentally, viz: Man was created from the earth and he grows from it, that water is a fundamental part of life, and that the Almighty Allah has colonized man in this world, i.e., He entrusted him with the building of it by using its natural resources and its good environmental conditions, so as to understand the power of the Almighty Allah and His blessings to him.
And that the natural environment of this world, like mountains, is meant for protecting the equilibrium of the earth and its living creatures, by production and consumption, which live under the system of life’s equilibrium.
Thus, the rains which fall, the plants which grow, all this is a proof of Allah’s greatness, His power, knowledge and wisdom, and any action of the Wise Knower must be accurately calculated without the least contradiction, and even if it is abused it will act in accordance with the natural system and protect the environmental equilibrium, which, in one way or the other, is evidence of the greatness of the Creator and His wisdom.
Everything in this world and its natural surroundings, such as, water, animals, forest and plants, the aquatic living creatures, solar rays, heat, rain, the salinity of the sea and the sweetness of the rivers, were all created for man, in order to make his life better.
In view of this fact, the Holy Qur’an enjoins man to reflect on the blessings of Allah to him and calls him toward monotheism, thanksgiving and worshipping Him alone. This is how the Holy Qur’an places man in the natural environment as part and parcel of it.
However, after explaining this relationship between life, intellect and nature, the Holy Qur’an discusses the activities, responsibilities and social systems, which protect the well-being of the environment, as well as protecting the divine will of the world of existence under the power of Shari‘ah.
Organization and Natural Equilibrium in the Environment
The environment world is an accurate and balanced world, which is built on experience, knowledge and wisdom. So, nature, environment and life is a complete and interrelated unit, as if one body. Thus, water and earth, air and weather…etc., are all created with an aim and purpose.
There is nothing created on this earth without aim, or incomplete, or with contradictory aims; glory be to Allah Who created all things, shaped them and made them accurately balanced. Allah has predestined the creation of everything, which is beneficial to the creatures, and life cannot do without them.
Allah’s actions are purposive (He does not something without an aim) and that all His actions are based on wisdom.
In view of this, the Ahlul-Bait’s (a.s.) school of thought engaged in debate with other Islamic schools of thoughts concerning this controversial issue in the natural, intellectual and social world, which human knowledge and researchers confirm. For further clarification of the Islamic analysis on this issue, we should review ideological books that deal with these two ideological issues: “Allah’s actions are founded on goal and purpose, because He is Wise, and the actions of a wise one must not go against wisdom.
Whoever acts uselessly without a purpose is a foolish and stupid fellow; Allah is far above this.”
æóãóÇ ÎóáóÞúäóÇ ÇáÓøóãóÇæóÇÊö æóÇáúÃóÑúÖó æóãóÇ ÈóíúäóåõãóÇ áóÇÚöÈöíäó
“We created not the heavens, the earth, and all between them, merely in (idle) sport.” (44:38)
ÑóÈøóäóÇ ãóÇ ÎóáóÞúÊó åóٰÐóÇ ÈóÇØöáðÇ ÓõÈúÍóÇäóßó ÝóÞöäóÇ ÚóÐóÇÈó ÇáäøóÇÑ
“…‘Our Lord! Not for naught have You created (all) this! Glory to Thee!” (3:191)
All this purpose and benefit return not to Almighty Allah, because He stands not in need of anything from His creatures, rather it returns to themselves through the acquisition of Paradise and (Allah’s) contentment, as well as saves them from punishment and loss without the least decrement on the side of Allah, the Almighty, because He is perfect and complete in His essence and from all angles.
But, the Asha‘irite claim that: “It is impossible for Allah to do something for a purpose, and for Him to hurt His servants without any benefit and interest.”1
The Asha‘irites have repudiated the principles of finality and misinterpreted the fact that anyone who performs an act for purpose needs that very action, but we have already seen that the purpose and the aim are for the interest of the creatures, and He, the Most High, is too exalted from need.
The Islamic philosopher, Nasirudden Tusi wrote, emphasizing the necessity of interest (maslaha): “The interest may be necessary due to the existence of reason and the absence (non-existence) of what restrains its achievement.” and Allamah Hilli comments on this by saying: “People differ, Abu Ali and Abu Hashim and their companions say, ‘Interest is not necessary for Almighty Allah’, but Balkhi contradicts them saying, ‘It is necessary and this is the path of the people of Baghdad and some people of Basra’, while Abul-Hasan Basri concludes: ‘It is necessary under certain circumstances, but not all circumstances.’ This is so, also, the opinion of the writer.”2
Thus, we can deduce that ideological thought, in Islam, has already confirmed the principle, and this is: The Almighty Allah doesn’t do or create anything in this natural universe or in the human world except with a purpose and interest which returns to man and other creatures.
And, of course, scholars and researchers in different scientific fields have supported this ideological opinion, which, in one way or the other, affirms the authenticity of this opinion and idea. For further elaboration of the matter, let’s quote what the chemist, Thomas David Parkison3, wrote: “But the system we are witnessing in our surroundings is not a sign of the power of things, rather, it is above that with wisdom and moving forward toward the establishment of man’s interests, which confirms that the Lord’s concern over His servants is not less than His concern over the systems and laws which govern the universe.”
Have a glance at the perfect wisdom, which is attached to your surroundings, which sometimes contradict the accustomed procedures, for instance, water. Man will expect to see its molecular weight (18) to be gaseous under the cooling point, and for example, ammonia’s molecular weight (17) to be gaseous under the imperfect boiling point (73) in the normal atmosphere, and hydrogen sulfide, which nearly has the same characteristics of water, with the molecular weight of (53), to be gaseous under the imperfect boiling point (53), in view of this, the liquid state of water under the contrast boiling point will confuse man.
In addition to this, water has another important characteristic, which, by merely looking at it, man will understand that it is well planned. Consequently, water covers ¾ of the earth’s surface, and in view of this, it has a great effect on the general atmosphere and temperature, which if reduced, a great and undesirable change will occur.
Likewise, water has another precious characteristic, which indicates that the Creator of this universe has designed it in order to serve the interests of His creatures, hence, water is the only known element of which its density decreases when it solidifies, and this feature has a great effect and importance on life.
And so, ice, which floats on the surface of water when temperatures become frigid, instead of sinking, becomes a solid block which will neither melt nor split, therefore ice, in its solid state, which floats on the surface of the river, creates a buffer layer that protects the water under it. With this, the fish and other aquatic creatures will continue their lives and in spring the ice will melt quickly.”4
On this part, Dr. Christie Morrison in his book ‘Science Calls for Faith’ while discussing the natural equilibrium and the coordination between its components, and the accuracy of the environmental system and its perfection, so as to protect the system of life, as well as the greatness of the Creator, wrote: “The thick air, having the necessary magnitude taken from the passing of chemical rays, needed by plants, and which kills microbes and produces vitamins, without the least harm to man, except if he exposes himself to it for long, unnecessary periods, will remain uncontaminated or unpolluted, and without change in its necessary equilibrium toward man’s existence. The great equilibrium is that surface of water, i.e., the surrounding of which life, food, rain, balanced climate, plants and man himself grows. Surely, whoever comprehends this, will stand in awe of His greatness, and bow to His command.”
Also, Dr. Lawrence Kolinon Woker, a botanist and physiologist, as well as a lecturer at the University of Georgia, wrote that: “I am writing this article as an expert in forest research, as well as someone who gives great concern to environmental studies and plant physiology, so as to show the importance of the forest as a proof of Allah’s existence.”
Furthermore, we will discuss more on that while discussing on the Holy care and Divine power, which is manifested in the restoration of the earth’s fertility. In a virgin forest, which undergoes no human activity, the trees increase and their different species grow from generation to generation until their numbers increase; except if man’s activities interfere with it, or it is destroyed by fire, or any calamity befalls it.
The interruption by man’s activities, however, against the natural forest, its plants and its fertility will lead to the reduction of its fertility, and in the end, we will lose the trees and the soil, which will give way to the occurrence of floods.”
Then, he adds: “Man spends huge amount of money for constructing big dams in order to prevent the danger of floods, but this is just a temporary solution to this gigantic power which neither stone barriers, nor big buildings can repel. Therefore, it is necessary to find a real solution to this problem from its source and this cannot be achieved through the construction of dams, rather it can only be achieved through afforestation, and this is something which nature, itself, can do.”5
Dr. Christie Morrison, while discussing the natural and environmental system between earth, man, plants and animals, wrote: “Surely, the marvelous relationship, which exists between oxygen and carbon dioxide with regard to the animal, as well as, plant worlds, will attract the attention of every sensible person.”
And he continues: “This is how every plant and tree, and likewise, all bryophytes, etc., grow from carbon and water. In addition, atmospheric oxygen is converted to carbon dioxide in animal respiration and regenerated by green plants in photosynthesis. Hence, without this cordial relationship, the life of both the animals and plants will be exhausted, i.e., whenever this life equilibrium changes, the condition of both of them will be completely changed.”6
1. Sayyid Abdullah Shabbar, Haqqul Yaqin Fi Ma‘arifat Usul Al- Din, vol. 1, pg. 58.
2. Sharh Tajrid Al-I’itiqad, pg. 270.
3. Dr. Thomas David Parkison, a Chemistry lecturer, holding doctorate degree of the University of Linus and former Head of the Chemistry Department in research institute called Stanford.
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.