Climate Change: Religious based Genesis & International Co-operation
Islam: Environmental Protection

Professor Dr. Farooq Hassan
President Pakistan Ecology Council


(Chairman’s Address to the World Civic Forum, Seoul, Korea, 6 May, 2009)

I am grateful to be invited to give this year’s address on the theme of climate control and to chair the distinguished panel dealing with the topic of Climate control. I would specifically analyze and discuss the highly important subject of Islam and protection of the environment. As Chairman of the Pakistan’s Ecology Council and having served on Environmental Committee of the Pakistan Bar as well, I am pleased to be here at this historical Conference of the World Civic Forum 2009; the venue for this year’s World Forum for making our planet a better place to live being Seoul, Korea where many events dealing with this fundamentally vital subject are being discussed during this Forum’s deliberations from 5th to 8th May, 2009.

To days talk is even more significant since it deals with the survival of the human race. My interest in this subject is not new. Let me at the outset take a brief moment of your time to submit to you that as far back as 1975, that is thirty years ago, I was elected amongst a handful of Third World delegates to the First International Ecology Congress in Vienna, in which I presented my views on a subject which was in some ways similar to the one today but without reference to the available Islamic conceptions about it.

The current debates on environment and its much needed protection seems to be at the center of many controversial aspects of foreign and domestic policy of many states. Conservationists feel that exploitation of earth’s resources for commercial goals is leading the entirety of human race into an uncertain future. On the other hand many Western governments led by Washington maintain that this threat is over exaggerated and that putting an end to useful acquisition of such resources by latest scientific methodology would be tantamount to impeding human progress.

I wanted to focus this address the role of religion in educating the masses the importance that all religions give to good and decent living in an atmosphere that is clean and healthy. It is the purpose of this presentation, however, to examine this debate from an Islamic perspective. My research indicates that although some aspects of this topic have been handled by a few scholars mostly in the Arabic language, this appears to be a pioneer effort to do so in an exhaustive manner. I request therefore, that you give the message of this address, the needed significance for an adequate dissemination to the people of al nations through out the world.

Not only a third of world countries are comprised of Muslims, a number of them are pivotal in enunciating policies with respect to oil exploration. In this context we may keep in mind the peculiar environmental controversy intertwined with fossil oil which Muslim states have in abundance. Their rapid utilization at the urging of mostly Western states and by the US in particular causes serious pollution hazards and also emission of gases that are a cause of acute danger to the ozone protection of the world’s atmosphere. This has resulted in clearly the single most dangerous pollution hazard, namely global warming to which I shall revert to later in this presentation.

The ensuing analysis examines the Islamic injunctions, if any, on this subject. This is with a view to see the philosophy of the Muslim faith towards this most crucial of current topics of human concern. Islam is considered a comprehensive way of life whose teachings, directly or indirectly, cover every possible human relationship including what today is described as “environment”.

These teachings are primarily available in the revealed knowledge which comprises the Quran and in the teaching of Prophet as handed down in the Sunnah. In articulating and expounding the thesis of these presentation two further sources, namely Ijma and Qiyas have been kept in mind by me. But as they are dependent on the first two primary sources it is not necessary to go into them in detail.

In what follows, therefore, reference will be mainly made to those verses that define the epistemological parameters of the Quranic teachings in this respect. In support I would refer to some sayings of the Prophet through which the quintessence of the Shariah may be perceived. In sum I would rely on the highest form of sources from Islamic Shariah to present my conclusions and analysis.

To begin with at the beginning of Sura Al-Baqarah, the Quran is presented to mankind as a book of guidance: "This is the Book; in it is guidance sure, without doubt, to those who fear God" (Quran, 2:2). God furthermore says that the Quran encompasses the foundations for knowledge and ethics: “Nothing have We omitted from the Book…" Quran, 6:3. In addition, the Quran announces that Islam, as a Din (Faith), has been perfected by God. It is considered a comprehensive way of life which accommodates every aspect of it. The Islamic world-view is established upon the very notion of Islam as a perfect religion:
"…This day have I perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion" Quran, 5:3
In the light of these Divinely ordained articulations it can be justifiably submitted that a jurisprudence of the environment can be discerned and should be locatable from the confines of the metaphysical and practical messages in the Quran.

It should be equally self evident that all aspects of environment protection cannot be summarized in this limited initiative of mine. But sufficient coverage in depth would be provided to see if the current controversies can be resolved by applying the message of God for Muslims. This much however, is clear. That norms relating to environment from within the Muslim theological foundations would have an Islamic world-view of this topic. Once a Quranic injunction is located, it has to prevail and applied.

Depletion of resources

Before a more direct mandate about environment is referred to, it would be helpful to expound the general guidelines that may be usefully kept in mind while understanding the Islamic philosophy on ecology. Moderation is one of the main attributes of Islam. Islam furthermore discourages self indulgence, lavish living and waste. Those peoples in the past that did so were destroyed by the Almighty. The Quran says in Sura Al- Isra 17:16:
“When we intend to destroy a township, we permit its luxury loving people to commit wickedness therein. Then the word is proved true against it and we can destroy it utterly.”
Therefore many sayings of the Prophet towards modesty in living have to be kept in mind. Excessive indulgences of any kind are likely to inflict incalculable damage to our surroundings. It is manifest that such a tendency has to be stopped and discouraged by the Faithful through all forms of available legal recourse, influence and intellectual dissemination. Once it is grasped that human beings essentially remain care takers of the earth, it follows that they must preserve the environment in which they dwell. Humanity should behave in such a way that would maintain the balance that exists within the kind of environment that we inherited. In fact it is incumbent as a moral duty to restore and even retrieve the balance that had existed before we caused, collectively, many ecological disasters( See Quran: 15: 19):
"And the earth We have spread out; set thereon mountains firm and immovable; and produced therein all kinds of things in due balance."
The earth and its countless bounties have been created for mankind. It is also manifest that God made such natural bounties for all human beings in perpetuity. This huge reservoir is available for human use, without abuse or misuse. The circle of naturally available blessings for the benefit of humanity has to be kept alive for all generations to come.
“Environment” as a term of art as we use it has to be in the forefront of all such human thinking, policies and actions. There are numerous verses in the Quran that could be cited in this respect, but it suffices to mention three of them:
"And He has subjected to you, as from Him, all that is in the heavens and on earth: behold, in that there are Signs indeed for those who reflect.” Quran,45:13
Again the Quran says that His bounties to Mankind are always there:

"Do you not see that God has subjected to your (use) all things in the heavens and on earth. And has made His bounties flow to you in exceeding measure, (that are essentially both) seen and unseen?" Quran, 31:20


In another part the Quran maintains that:
"He has made subject to you the Night and the Day; the Sun and the Moon; and the Stars are in subjection by His command: verily in this are Signs for people who are wise." Quran:16:12.
There are other verses in the Quran that emphasize the point that mankind has merely a temporal use of nature and over other similar environmental elements. So tremendous is the ability of Man that God made night and day, stars, moon and the sun subject to his potential control. Therefore the primary reason for highlighting the temporality of things is to remind people of the Hereafter and to focus upon the non-permanent character of human existence on this earth. It is hoped that once people are conscientious of the limitation of life on earth, they will behave in a positive and constructive way. As a result, it is anticipated that the environment itself will benefit from the proper behavior of people.
The cosmic order of thing seen or unseen and natural phenomena ultimately come to an end, is reflected in this verse:
"…He has subjected the sun and the moon (to his Law)! Each one runs (its course) for a term appointed. He does regulate all affairs, explaining the Signs in detail that you may believe with certainty in the meeting with your Lord." Quran, 13:2
The subjection of the elements that make up the environment is spoken of in many chapters of the Quran:
"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 there from ornaments to wear; and you see the ships therein that plough the waves, that you may seek (thus) of the bounty of God and that you may be grateful." Quran:16:14.

Concept of Vice Regency
Mankind and the human being are perceived as the trustee of the earth. The notion of trusteeship implies specifically that he is not supposed to cause corruption in any form on earth (i.e. the environment). Life on earth entails great responsibilities. This test implies accountability. It is followed by either reward or punishment. These concepts are mentioned both in the Quran and in the Sunnah. The Quran says in the following verse:
"It is He who has made you (His) vice regents, inheritors of the earth: He has raised you in ranks, some above others: that He may try you in the gifts He has given you: for your Lord is quick in punishment: yet He is indeed Oft-forgiving, Most Merciful." Quran, 6:165
This verse proclaims with clarity that mankind in this vice regency role is subject to a natural system of reward and punishment. If the cosmic order is preserved in good order, human beings are better of; if they interfere adversely with such natural order of things, punishment shall surely follow. The Quran further says in famous verse which ordains the preservation of environment:
"Then We made you heirs in the land after them, to see how you would behave!" Quran, 10:14
I feel that this verse of the Quran may be said to be the simplest magna carta of the genesis of a law of environmental protection in Islam. The same message is implied in the Sunnah of the Prophet:
"Verily, this world is sweet and appealing, and Allah placed you as vice regents therein; He will see what you will do. So, be careful of [what you do in] this world and [what you do to/with] women, for the first test of the children of Israel was in women!"
These emphatic commandments of the Quran make it clear that the Islamic perspectives of mankind’s vice regency on earth forms a test which includes how human beings relate to the environment. Is it going to be based upon divine instructions, or based upon personal desires, greed or commercial exploitation that might lead to the destruction of our environment? If the latter condition prevails, then vice regency will be entrusted to another and different people or generation. The possibility of this kind of a change over of the inheritance of this earth to another set of people is understood from the following two verses:
"Call in remembrance that He made you inheritors after the people of Noah…"Quran,7:69

Again the Quran says at a different place about changing the “inheritors” of this earth:

"And remember how He made you inheritors after the 'And people and gave you habitation in the land…" Quran, 7:74
These verses of the Quran contains the philosophy that God can and does switch the vice regency on earth to different peoples if the ones who are incumbent fail to honor their Divine commandments. This would be particularly relevant to those set who alter the human environment for the simple reason that with damage to such natural legacy by a certain set of people they would appear to lose that mantle of leadership of incumbency.

Maintenance of Natural balance

This leads me to the next issue which in terms of the epistemology of this matter deserves our consideration. How does one maintain the natural legacy of mankind as is implied in the verses of the Quran cited above? Clearly it seems to me by the continued adherence of a “balance” in the natural order of things that exist in this earth since the dawn of civilizations.
Therefore, mankind’s dominium over the earth is based upon knowledge that enables human beings to remain care takers of the environment in which they live and have inhabited it for thousands of years. Humanity must, a fortiori, behave in such a way that would maintain the balance that exists within the environment ultimately for the survival of the human race. Efforts must indeed be made to retrieve and redress the balance that has existed before any current generation may have caused collectively ecological disasters of great magnitude (see Quran: 1519):
"And the earth We have spread out; set thereon mountains firm and immovable; and produced therein all kinds of things in due balance."
The earth should remain therefore available for human use; its use without abuse or misuse has to avoided, indeed shunned as it is tantamount to a breach of trust imposed by God on the believers. The following verses may be cited from the Quran that support this perspective:
"And He has subjected to you, as from Him, all that is in the heavens and on earth: behold, in that there are Signs indeed for those who reflect." Quran, 45:13
In another verse already cited earlier we may re-emphasize when God tells mankind that all things in heavens and earth are in abundance and care must betake to part-take of such bounties with prudence and care: Quran 31:20. God further ordains in yet another well known verse:
"He has made subject to you the Night and the Day; the Sun and the Moon; and the Stars are in subjection by His command: verily in this are Signs for people who are wise." Quran: 16:12.
We can see the same message in other verses that point to the temporal nature of the natural elements. The reason behind highlighting the temporality of things is to remind people of the Hereafter. It is hoped that once people are conscientious of the limitation of life on earth, they may respond in a positive and constructive manner. As a result, it is anticipated that the environment itself will benefit from the proper behavior of people. Even the cosmos and the natural phenomena remain subject to this balance and ultimately come to an end when they go against the Divinely ordained course:
"…He has subjected the sun and the moon (to his Law)! Each one runs (its course) for a term appointed. He does regulate all affairs, explaining the Signs in detail that you may believe with certainty in the meeting with your Lord." Quran, 13:2
The Quran contains an elaborate identification of the natural order of this universe by pointing that nature’s elements too are governed by norms of the cosmos. As such the elements that make up the environment are spoken of in many important verses:
"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 there from ornaments to wear; and you see the ships therein that plough the waves, that you may seek (thus) of the bounty of God and that you may be grateful." Quran: 16:14.
The Quran again reminds us:
"It is God who has 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) has He made subject to you." Quran:4:32

Then yet at another place the Quran tells us that Man has been even given the ability to:

"Then We subjected the Wind to his power, to flow gently to his order, whithersoever he willed …" Quran: 38:36

These verses highlight the simple point that natural facilities that are available to human beings must be utilized in manner that genuinely furthers the nature’s design of human progress and not in way that bedevils that scheme. Whether it may be the utilization of the strength of animals or be it natural elements, all these measures of human assistance have to be used with prudence and care so that natural balance remains in tact:
"That has created pairs in all things, and has made for you ships and cattle on which you ride, In order that you may sit firm and square on their backs, and when so seated, you may celebrate the (kind) favor of your Lord, and say, "Glory to Him Who has subjected these to our (use), for we could never have accomplished this (by ourselves), And to our Lord, surely, must we turn back!" Quran, 43:12-14
Clearly humanity was not restricted to the use of ships and animals to move from one place to another. There are many other modes of transportation that are subjected to our use. The utilization and use of natural phenomenon and elements that mankind uses has to be undertaken in a humane and visionary manner.

Focus of Islamic on natural eco-system

The above discussion may be summarized as under:

(1) That Islam gave to mankind a message which is complete for guidance for all times to come. This message contains injunctions against human misconduct or excesses including, it is submitted, about utilization of nature and the elements.


(2) That in the support of this thesis we find numerous quotations from the Quran about harnessing the natural elements such as wind, water and the produce that comes from the land. The design of Almighty being to provide reasonable comfort and well being of the human race for all times to come.


(3) It is also clear that in such exploitation of nature and its resources and the elements there is depletion of such natural heritage of mankind.


(4) That as such God ordains Muslims to maintain a balance in these exploits so that the natural equilibrium is kept aloft as we inherited it.


(5) It is well to remember as the Quran emphases that those peoples who did not obey these natural laws were changed.


(6) On this earth God has appointed mankind as trustee and vice regent to oversee the affairs of its earthly existence. It is a trust that needs to be faithfully executed.


The above summary succinctly provides us with the fundamental philosophy of Islamic provisions of the earth’s eco-system and its conceptions relating to the environment. While there are many aspects of this environmental attitude of Islam, this exploratory analysis is only intended to concentrate on one particular aspect of this otherwise large subject. Do the injunctions of Islam address the current critical problem of global warming which is arising as a consequence of excessive fossil burning and emission of carbon at the expense of the earth’s ozone environmental protective layers? I particularly refer to this problem as by itself it is quite sufficient to wreck havoc on the current living patterns of all kinds of living species on our planet.



Irreversible environmental damage

There has been an increasing worldwide clamor against this non-abating and irreparable damage to the earth’s environment through this peculiar form of “pollution”. At the international scene European countries have been generally in the forefront of this visibly active movement at both the governmental and at the NGO level.

This international furor finds support in a recently made powerful statement from a notable American personality. It would be instructive to refer to a memorable passage from the address of former Vice President of the US, Al Gore who in a speech to the New York University on 18th September 2006 in which he said:

“A few days ago, scientists announced alarming new evidence of the rapid melting of the perennial ice of the north polar cap, continuing a trend of the past several years that now confronts us with the prospect that human activities, if unchecked in the next decade, could destroy one of the earth’s principal mechanisms for cooling itself. Another group of scientists presented evidence that human activities are responsible for the dramatic warming of sea surface temperatures in the areas of the ocean where hurricanes form.
A few weeks earlier, new information from yet another team showed dramatic increases in the burning of forests throughout the American West, a trend that has increased decade by decade, as warmer temperatures have dried out soils and vegetation. All these findings come at the end of a summer with record breaking temperatures and the hottest twelve month period ever measured in the U.S., with persistent drought in vast areas of our country. Scientific American introduces the lead article in its special issue this month with the following sentence: The debate on global warming is over.”

Manifestly this quotation gives a capsule summary of the major assaults on the exiting environment by and under the guise of exploitation for “scientific progress” through this process referred to as “global warming”. These “assaults” to which I refer have been noted most contemporaneously by the international community when analyzing the Kyoto Protocols. However Islam examined the philosophical genesis of this danger fifteen hundred years ago. The fundamental genesis of this fear is that this ceaseless drive to deplete the fossil fuels’ reservoirs of the earth for purely commercial goals is at the expense of the eco-system and environmental balance that was identified above.
Message of Kyoto Protocols
Let us initially focus our attention on one basic facet of this contemporary debate. It seems to be beyond any doubt that mankind is faced with a huge danger because the Kyoto Protocol was not put really into effect by the all the relevant actors of this pollution drive on account of the commercial aims of a few but important international actors. This inability of the world community to act in unison has resulted in a potential disaster of incalculable proportions. The acute and impending damage to the earth aimed to be averted through the Kyoto Protocol continues to loom large on all of humanity. We would initially briefly examine the contours of this controversy. Once the fundamental issues are realized we would with advantage visit the corresponding position of this topic from the confines of Islamic theological formulations.
Kyoto Protocol was signed in Japan in 1997 initially by 165 countries but that number now stands at over 180. The ideas behind Kyoto were aimed to achieve that state of affairs that existed as far back as in 1972 when human development and environment initially came under serious international discussions. This was at the Stockholm U.N. Conference on Human Development. Twenty years later in 1992 came the famous Anniversary meeting of the UN at what is known as the “Earth Summit” when the UN Conference on Environment took place in Brazil.
Its landmark contribution was the signing of Agenda 21 and the Rio Declaration. In these international instruments the UN brought together conflicting interests of development and environment firmly into public view for an evaluation. As a consequence two binding international texts were produced. These international texts of far reaching influence were the agreement on Biological Diversity and the UN Framework Convention for Climate Change (UNFCC).
The quintessential elements of the Kyoto Protocol were that it committed the 38 most industrialized countries of the world to cut their emissions of greenhouse gasses between 2008 and 2112 to levels that are 5.2 percent below those that exited in1990.
The simple question that arises therefore is why is the danger still there if nearly all countries of the world are in favor of abiding by it? The answer regrettably is that the US, possessing the world’s largest economy and Australia are holding out and refusing to ratify this crucial treaty engineered and crafted for the future survival of the human race on this planet. This danger is directly connected with the emanation of the greenhouse gasses by the industrialized states and pollution caused by transport vehicles by fuel emissions.
How are greenhouse gasses produced? What disastrous impact they produce on the environment?
Greenhouse gasses are a term that means those gasses like carbon dioxide which are mainly generated as a result of burning fossil fuels like coal, petrol and diesel. While burning these resources have been greatly beneficial to gigantic oil corporations producing them trans-nationally, they have simultaneously resulted in raising the level of carbon in the atmosphere. This has been the chief cause of world-wide pollution. Scientists predict significant global warming as a consequence of this process by warming the earth by about 5 degrees Celsius. This could potentially be disastrous to ecology by changing environment, expanding deserts, melting ice, razing sea levels to rise and engulf low lying coastal areas of the world. Were this to occur many well known cities and seaports of the world would be submerged for ever under the oceans.

Islamic theological perspectives
(a) Basic terms
Before proceeding further to analyze the relevant Islamic perspectives, let me make a lexicographical submission of far reaching impact. We must a priori make a basic philosophical distinction between the concepts of “environment” and “ecology” or eco-systems”. Both these terms are interchangeably used in contemporary literature on this subject. However, there does exist, prima facie, a clear difference between the two terms. Intellectual exactitude requires that we keep it in mind for appropriate application the relevant term when necessary.
Both terms are employed in Muslim texts of authentic value. Indeed it can be said that there exists a branch of jurisprudence (fiqh) about 'environment' (bi'ah). It may be described as the Fiqh al-biah al Islam. This would be the equivalent of Islamic jurisprudence of the environment.
On the other hand the word “ecology” does appear to be utilized in lexicographical and epistemological semantics through out Islamic texts of the highest validity. Ecology in its lexicon sense means a branch of human knowledge that deals with living organisms, habits and modes of life.
Historically therefore it is necessary to comprehend that whereas the term ecology or co-systems have a direct base in the Quran, “environment" is newer addition to the classical texts on this subject. This is invariable. Not long ago, such a term was not even used in Western legal parlance.
It should be thus emphasized from the above analysis that Islam does advocate the protection of the environment as a matter of “law”. At the same time the preservation of earth’s ecology is equally mandated as the Quran normatively contains literally dozens of verses about keeping the natural balance that prevails on this earth. The quotations from the Quran cited earlier were clearly of this category and import.
The various verses of the Quran cited at the outset were towards establishing the thesis that Islam does have an in ecological sense. We tried to establish that Islam does have:
(1) A broad set of guidelines towards nature that calls for preservation of this earth.
(2) In these guidelines there is the warning that there must be avoided damage to this human legacy.
(3) There is the allegorical reference to the past history of mankind that those that did not obey such guidelines were removed and replaced by another people.
It may further be noted that the term “environment” per se along with its diverse connotations, gradually evolved in recent times through interpretation provided by essentially jurists. This important development is predicated on the premise that all concepts that owe their genesis to the Quran are of an injunctive kind. Hence I used the phrase of “towards jurisprudence of the environment.” Islam clearly has a high regard for the environment as support for such a proposition, as submitted above, is found in the Quran and the Sunnah.

(b) Basic normsHowever, this should also be noted that by emphasizing that nature must be preserved does not mean that there has to be no human progress! In fact, it may be necessary to undertake the contrary route involving scientific advancement for the preservation, protection and for alleviating the difficulties of the human race itself. According to one Hadith the Prophet is reported to have said, that a person who uprooted a tree (which formed an obstacle) in the path of people, ended up in heavens. In other words the object of interfering in nature has to be higher and nobler than mere exploitation for economic gain of the relevant actor.

The fundamental postulate in this context is thus the “balance” we adverted to earlier and to maintain a course that keeps nature as purified as we inherited it but subjecting it to mankind’s use intelligently with prudence. That this is the role and responsibility of a Vice Regent on earth is reiterated again and again in the Quran. It is incumbent on all peoples at all times to so perform their assignments in this world that nothing impinges or adversely affects on the natural state of scheme of such matters.
Islam modulates a middle path between human behavior that has disregard for the environment and those who practically want the environment or certain parts of it to remain untouched. While the Islamic world view supports the protection of environment from the greedy behavior of human beings, it also allows room for sustainable development.
At this juncture let me pause and introduce you to a term “I’mar”. Generally this term is given the conception of “to inhabit”. It is useful to comprehend the wider conception of this word. Such meaning includes spreading and settling all over the earth, inhabiting every livable quarters, building and undertaking civic projects that benefit the community at large. In short, it includes every positive activity that would make life on earth prosperous. If an activity diverts humanity from the right path which means against the Shariah, then it cannot be considered as I'mar.
It is clear from a study of the Quran that the earth is our habitat and that we are required to dwell on it, work it out and establish a balanced way of life without excesses or deficiencies. The Quran says:
"To the Thamud People (We sent) Salih, one of their own brethren. He said: "O my People! Worship God: you have no other God but Him. It is He Who has produced you from the earth and settled you therein: then ask forgiveness of Him, and turn to Him (in repentance): for my Lord is (always) near, ready to answer" Quran, 11:61

A well known commentator on Muslim theology says on this verse:
"And Salih reminded them (the people of Thamud) about their origination from earth, the creation of every individual from the nutrition of the earth or from its components that make up their bodies. Despite being (created) from this earth and its elements, Allah appointed them vice regents so that they may inhabit it! He wanted them to be vice regents as a species, and as individuals to replace those who came before they did!"
In advocating the cause of preservation of inherited human environment and the prevalent eco-systems the Quran reminds us with this warning that those who did not heed such messages before were wiped out of existence themselves.

"Do they not travel through the earth; and see what the end of those before them was? In strength they tilled the soil and populated it in greater numbers than these have done: there came to them their apostles with Clear (Signs), (which they rejected, to their own destruction): it was not God who wronged them, but they wronged their own souls." Quran, 30:9

The I’ mar of the earth should be in areas and projects that could benefit humanity and not harm it. This means that projects and activities that destroy the environment are excluded from permissible human enterprise. The brute form of capitalist system encourages such “destructive” industries as drilling oil as long as the earth’s reservoir lasts. They find imaginative ways to counter the facts pollution of the air, destruction of human health, lost energies and funds in combating and treating the resulting diseases, misuse of the land which could be used otherwise for other humanely beneficial purposes for mankind.


Protecting environment
Every act, as long as it is good in protecting the environment and done for the sake of generating and assisting life and also preserve the earth is allowed by Islamic teachings. A middle road between two extremes is the proffered solution; neither there should be a total disregard for the environment’s integrity nor an abandonment of the justifiable progress that mankind may achieve through sustainable development and evolution.
The total disregard for the environment is detrimental for the human being is not to be encouraged. Similarly it is equally true that the adoption of a position on the other end of the spectrum of protecting the environment in an absolute sense must not adhered to.

The Islamic position forms a middle path between human behavior that has disregard to the environment and those who practically worship the environment or certain parts of it. While the Islamic world view supports the protection of environment from the greedy behavior of human beings, it allows room for sustainable development.
The oft quoted Hadith mandate on this point is in the following verse:
"He who cuts a lote-tree (without justification), God will send him to Hellfire."
The lote-tree grows in the desert and it is very much needed in an area which has scarce vegetation. A well known Muslim theologian Dr. Al-Qaradawi is of the view that this Hadith provides us with the most vivid illustration in terms of protecting the natural resources and preserving the balance that exists between the diverse elements of nature in the environment.
In this background, where the continuity of even one tree is appreciated, one can visualize what would be the Islamic position towards destroying millions of trees, or depleting the earth’s resources, or the destruction of the ozone layer of this planet? Non preservation of the natural environment of mankind or the habitat of the human race as a result of humans directly acting upon nature (e.g. deforestation) or indirectly (e.g. acid rain) cannot possibly be contended by Islamic dictates.
In this context there is much, for instance on plants and the activity of agriculture in classical Muslim teachings. The Prophet indeed encouraged people to work hard under all circumstances in maintenance of the earth’s natural heritage. He explained that people should plant and undertake all kinds of plantations. This trend is particularly focused upon for those plants that bear fruit particularly a palm-tree seedling. So much is this emphasis that this enjoined upon all Muslims even if it is the Day of Judgment and that the world is coming to an end they should still do it!
It is for this reason that it is prohibited by Islam to let the land set idle for a long time without working it out. Reviving a "dead" or “barren” land could lead, under customary Islamic law, to creating a legal right to use it indefinitely, as long as it was continued to be planted. This was a direct incentive from the state and the community to encourage cultivation of barren land. Hence it is obvious that Muslim jurists from the very inception had been brought up to frame normative norms of positive law which were helpful to environment.

Protecting Land

Protection of land finds many verses in support thereof by emphasizing that it must be kept clean and free from rubbish. It is reported by a famous Hadith that God likes cleanliness. Further the Prophet is said to have warned Muslims not to throw refuse in public or near the fruit trees. The message that this Hadith sends is that cleanliness is something desirable, good and reflects an act of necessity towards the environment. As such it is submitted that if cleanliness is something good, then it should be reflected everywhere.
Islam has thus created a bond between faith and cleanliness, rendering the latter as a part of faith. The Prophet’s sayings on this point illustrate that solid waste of any kind must not pollute the grounds that produce food or which forms parts of the dwellings. It is obvious that cleaning such places means, in this context, the removal of material obstacles or solid waste which constitutes a kind of pollution in contemporary perspectives of this matter.
The prohibition in such Hadiths is thus intended to prevent pollution. The direct human polluting activity presently is manifestly to extend to indirect sources of pollution as well, such as through sewers. The natural pollutants of any given time conceptually extended to include the chemical pollutants or other activity which is connected, for instance, with industrial production.. The language of another Hadith which prohibits the pollution of water may further be cited to support the thesis just articulated by me that in a contemporary context pollution of any kind is impermissible in Islam. It is mandated that a Muslim should keep the channels of drinking water clean. We know already those chemicals such as pesticides, insecticides, or herbicides which are detrimental to the health of humans, and we know that much of these chemicals reach the reservoirs of drinking water. Analogical reasoning will justify therefore from the perspective of the Shraiah that such activity be also prohibited and not allowed to be undertaken.

The Shariah 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 Abu Musa was sent to Al-Basrah as the new governor, he addressed the people saying:
"I was sent to you by 'Umar Ibn Al-Khattab in order to teach you the Book of your Lord [i.e. the Quran], the Sunnah of your prophet, and to clean your streets."
The function of the governor who represents the authority of the state, in the narration about Abu Musa, tends to establish that keeping the environment clean is amongst the responsibilities of the Administration. This position should be highlighted, because it obligates the governments as much as the Muslims themselves to keep their civic environments and amenities clean and free of pollution.
Preserving Water
The above analysis would have already stressed the significance of water for various human needs. It is God's will that all living beings on earth are dependent for their existence on water:
"…We made from water every living thing…" Quran, 21:30
Furthermore, there are many verses in the Quran that reflect the direct involvement of the Divine Will whenever it rains. Following are typical of these verses from the Quran:
"And God sends down rain from the skies, and gives therewith life to the earth.”Quran:16:65
And again Quran mandates to Muslims:

"…and He sends down rain from the sky and with it gives life to earth…" Quran: 30:24

Yet another instance of this philosophy this contained in this verse:


"And We send down from the sky rain charged with blessing, and We produce therewith gardens and grain for harvests." Quran: 50:9

In addition to the protection of water from pollution, the Sunnah emphasized the proper use of water without wasting it. One more Hadith regarding the protection of water is related to the use of clean still water. The Prophet said: "No one should bathe in still water, when he is junub (impure)"
In a Hadith that reflects the future scene regarding the said issue, the Prophet said according to Abu Dawud:
"There will be a people amongst this Ummah who will transgress in their supplication and ablution."

It is obvious that the transgressing in wasting eater even in ablution means the use of excessive amounts of water or it misuse even for an ostensibly laudable purpose and objective is disallowed by Islam. This is contrary to the Islamic ethos of maintaining the healthy balance between need and waste.
Preventing air pollution
Protecting the air from pollutants can be deduced from many sayings of the Prophet. There are many Hadiths that tell us that the Prophet , discouraged or prohibited activities that result in offensive smells and odors, from taking place in certain public places.
Another Hadith aims at protecting the Muslim community from offensive smells that result from eating garlic or onion. The Prophet said:
"He who eats from this tree - meaning garlic - should not get close to our mosque."
According to another Hadith:
"He who eats garlic or onion should stay away from us, or he said: "should stay away from our mosque and stay at his home."
The period which one should stay away from the mosque is limited to the duration of the smell. This is understood from the Hadith narrated by Abu Dawaud :
"He who eats from this wicked plant, should not get close to our mosque, until its smell goes."
Al-Qaradawi refers to a religious ruling (fatwa) upon the fact that smoking is detrimental to the health of primary and secondary smokers. It is the harm that results from releasing anything into the air which forms the fundamental basis of al-Qaradawi's reference. By analogy, anything that pollutes the air and is detrimental to the health should be prohibited. This includes indirect harm such as in the case of CFC which depletes the ozone. Harmful fumes that cannot be prohibited all together, should be reduced and alternatives should be made popular. The emission of Carbon Monoxide would certainly be a target of this prohibition. A case is also made out to find out alternative sources of energy to ward off, if possible, the damage by way of global warming phenomenon by a continued use of fossil fuels.
Injunction against noise pollution
Islam took care of the human being and made sure that he should not be subjected to loud and annoying noises to prevent harm to him both physically and psychologically. There are multiple Hadith that point out that loud noise is tantamount to foolish conduct and is basically harmful. In the Quran, Luqman advised his son saying:
"…and lower thy voice; for the harshest of sounds without doubt is the braying of the ass." Quran, 31:19
The Islamic Shariah, it is interesting to note, does not contemplate loud voices or sounds being made even in the mosques. The right of others to pray peacefully or to recite the Quran quietly on their own, during times other than the obligatory prayer which is performed by all present at the same time together should be respected. The argument in favor of preventing pollution by noise is that reciting of the Quran by voices is not encouraged because it may distract others from reflection; if this be the case then any other sources of noise pollution deserve the same evaluating criteria; they are all seemingly prohibited. It is established by modern medical sciences that if one is subjected to loud noise over a long period of time, it reduces the ability of a healthy person to react normally; such noise can adversely affect the hearing ability of some and possibly also result in psych-somatic problems.

Islamic objectives in environment protection

There are said to be five major aims (maqasid) of Islam in life. As mentioned many times by most scholars through out of its history of mankind the Shariah aims to:
(1) The protection of life,
(2) The protection of religion,
(3) The protection of the mind,
(4) The preservation of one’s offspring and progeny, and
(5) The protection of property.
A well known recent authority of the Islamic theology, Sheikh Muhammad Al-Tahir Ibn 'Ashur went beyond the original five and added another two objectives as aims of a good Muslims life:
(6) The maintenance of equality and (7) the right to remain and keep freedom in life.
Quite clearly the protection of Environment may be said to exist as a part of the quintessential nucleus of many such objectives. Indeed the right to life itself becomes a meaningful reality only if mankind’s environment is capable of living as we know of it presently and as known to us historically. I think I can refer with advantage to a well know case from the Supreme Court of India on pollution. In Sachidananda Pandey VS. State of West Bengal AIR 1987 SC 1109 in which Justice Reddy remarked on a public interest Petition against the construction of five star hotel next to the historical Calcutta Zoo by saying:
“How can you buy or sell the sky, the warmth of the land, or the life that goes along with it since long time? It is not a question of only buying or selling land; we have to see the totality of the ecology involved when the matter involves invasion of the nature by man’s desire to go on building”
The thesis presented in my address today is that protecting the environment and eco-systems of the earth are a major concern of the Islamic Faith. It is therefore a major aim of the Shariah. Hence it has rightful place as a norm of rule of jurisprudence for Muslims. If the situation of the environment keeps deteriorating at the present rate, there will ultimately be no life, no property and no religion left.
The environment encompasses, it is submitted, the totality of the other aims of the Shariah. The destruction of the environment prevents the human being from fulfilling the concept of vice regency on earth. Indeed, when the very existence of humanity is at stake here as in the case of the destruction of the ozone layer, this phenomenon assumes special significance.
It is an established scientific fact that excessive pollution of the air might lead to serious deformities, abortion and chronic diseases. It is in evidence from advanced Western countries that highly polluted industrial cities might not have clear sunlight for days resulting in deep depressions which affects a person's ability to rationalize properly. Certain radiation might also produce results that can affect adversely the quality of human and animal brain power. The attempt to protect any kind of property rights will also be in vain if in the context of a highly polluted environment the cities and dwelling places become uninhabitable. There are already many rivers and lakes that are considered dead with no marine life. This is a direct result of acid rain which destroys also forests. These forests and water sources form the natural habitat of many species; their death means the possible extinction of some of the signs of natural life that we presently know of.

To consider the protection of the environment as one of the major aims of the Shariah will hopefully enable the neo-model of Islamic civilization a chance to be advanced as an alternative to the already existing western model which is the primary source of pollution.
Adopting this position makes it imperative for the Muslim governments to establish laws for the protection of the environment and implement them. Internationally also serious efforts are required by them to achieve these objectives.