Environmental Protection in Islamic Shari`a

The Planet Environment

"It is He Who sends down rain from the sky: From it ye drink, and out of it (grows) the vegetation on which ye feed your cattle." "With it He produces for you corn, olives, date-palms, grapes, and every kind of fruit: Verily in this is a sign for those who give thought." Holy Qur'an (Nahl 16:10-11)

In our previous discussion, we have offered the opinions and outlooks of some experts and researches in the field of plants and forests, and the plant's relationship with the environmental balance and well-being. Likewise, we have shown the role played by plants in man's and the animal's lives, not in the realm of clothes, medicine or food, rather in organizing the natural environment and its balance.

The importance of arranging the ratio of oxygen and carbondioxide, as well as, fighting and stopping floods and rectifying the atmosphere and renewing the fertility of the soil, have, also, been pointed out.

Plants are the third living creature in this world and the first living, producing creature, therefore, plants are man's and animal's companions. In this regard, the Holy Qur'an in different places talks about plants, crops, trees and arable land, as well as, plant's environment and the relationship between man and plants.

The Islamic message encourages the act of farming and planting trees and prohibits the cutting and removing of trees during war, as some aggressive rulers practiced in their time, due to their aggressive behavior. So, Islam calls for protecting the plant's environment and encourag -es the planting of trees and farming, so as to preserve the environmental sanity of the society.

Rather, Islam regards the act of planting trees and preserving the earth as an act of worship and a charity for the doer as an act which conforms with the com -panionship of man and animals with the plants. Allah has made it clear, saying: "He brought you into being from the earth, and made you dwell in it." Holy Qur'an (11: 61)

Also, in the Prophetic Hadith, it is narrated from the Holy Prophet (s.a.w.) that: "No Muslim will grow a plant or sow a crop, that birds, animals or man eat from it, unless he has a reward for it."20

"No man will grow a plant unless Allah writes a reward for him, as much as, the fruit that grows from it."21 He (s.a.w.) further emphasizes on farming or planting when he says: "If one of you has a palm seedling and can sow it before he rises up on the Day of Judgement, then, he should do so."22

And, it was reported from him (s.a.w.) that: "A Muslim will not grow a plant and man or animal or bird eat of it, unless he has a reward for that."23

Ibn Umar says: "We were in the presence of the Holy Prophet (s.a.w.) when a date pit was brought, then, he (s.a.w.) said: `Indeed, among the trees, there is a tree which is like a Muslim', and I wanted to say it is a palm tree, but when I looked around I found that I was the youngest among the people there. Then, the Holy Prophet (s.a.w.) said: `It is a date palm tree.'"24

So, this is how the Holy Prophet (s.a.w.) made farming and concern for the protection of the farming environment for the benefit of man and animals as an act of worship, as well as, a charity (sadaqa), and on the other hand, compares a date palm tree to a Muslim who serves a great benefit to the community.

While discussing the issue of crime and aggression against life, the Holy Qur'an condemns the destroyers of the animal's, plant's and man's environment, and rather, terms the aggression an aggression against humanity, because, aggression against the sources of man's life is an aggression against his person. Concerning this the Holy Qur'an says:

"When he turns his back, his aim everywhere is to spread mischief through the earth and destroy crops and cattle.." Holy Qur'an (Baqara 2:205)

In this verse, the Holy Qur'an compares the destruction of plants and animals with corruption in the earth, and regards it as an aggression against the system of life, as well as, an evil which must be wiped out. So, from here, we can see how the principles of Islamic law and its ideologies correspond with the natural laws and life's balanced system. These two points well show Allah's wisdom and will in His legislation and creation.

Protecting The Animal Environment

"Behold! In the creation of the heavens and the earth; in the alternation of the Night and the Day; in the sailing of the ships through the Ocean for the profit of mankind; in the rain which Allah sends down from the skies, and the life which He gives therewith to an earth that is dead; in the beasts of all kinds that He scatters through the earth; in the change of the winds, and the clouds which they trail like their slaves between the sky and the earth;--(here) indeed are signs for a people that are wise." Holy Qur'an (Baqara 2:164)

"There is not an animal (that lives) on the earth, nor a being that flies on its wings, but (forms part of) communities like you. Nothing have we omitted from the Book, and they (all) shall be gathered to their Lord in the end." Holy Qur'an (An`am 6:38) "There is no moving creature on earth but its sustenance dependes on Allah: He knowes the time and place of its definite abode and its temporary deposit: All is in a clear Record." Holy Qur'an (Hud 11:6)

"See you not that to Allah bow down in worship all things that are in the heavens and on earth,--the sun, the moon, the stars; the hills, the trees, the animals; and a great number among mankind?" Holy Qur'an (Hajj 22:18)

"See you not that it is Allah Whose praises all beings in the heavens and on earth do celebrate, and the birds (of the air) with wings outspread? Each one knows its own (mode of) prayer and praise." Holy Qur'an (Nur 24:41)

"...There is not a thing but celebrates His praise; and yet you understand not how they declare His glory!" Holy Qur'an (Isra` 17:44)

Holy Qur'an (Nahl 16:5-6)

"And (He has created) horses, mules, and donkeys, for you to ride and use for show; and He has created (other) things of which ye have no knowledge." Holy Qur'an (Nahl 16:8)

"It is He Who sends down rain from the sky: From it you drink, and out of it (grows) the vegetation on which you feed your cattle. With it He produces for you corn, olives, date palms, grapes, and every kind of fruit: Verily in this is a sign for those who give thought." Holy Qur'an (Nahl 16:10-11)

"And He has set up on the earth mountains standing firm, lest it should shake with you; and rivers and roads; that you may guide yourselves;" Holy Qur'an (Nahl 16:15)

"And the things on this earth which He has multiplied in varying colours (and qualities): Verily in this is a Sign for men who celebrate the praises of Allah (in gratitude)." Holy Qur'an (Nahl 16:13)

"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 therefrom ornaments to wear; and you see the ships therein that plough the waves, that you may seek (thus) of the bounty of Allah and that you may be grateful." Holy Qur'an (Nahl 16:14)

"If you would count up the favours of Allah, never would you be able to number them: for Allah is Oft-Forgiving, Most Merciful." Holy Qur'an (Nahl 16:18)

In this collection of verses, the Holy Qur'an describes the environment in a marvellous way, and joins its different components; viz., man, earth, air, atmosphere, rivers, seas, rain, clouds, plants, animals, birds, fishes, etc., in one circumstance and a perfect, as well as, complex formation serving a particular and interrelated purpose. Hence, all this is meant for the interest and welfare of man, and for this reason he is the center and responsible for the protection of the environment.

In this connection, the Holy Qur'an warns and cautions those who destroy and pollute the environment, thus: " "And do no mischief on the earth, after it has been set in order,..." Holy Qur'an (A`raf 7:56)

In another instance, the holy Qur'an describes those who spread corruption on the earth and play with the life system on land, as well as, in the sea, as wicked and evil people; the Holy Qur'an states:

"Corruption has appeared in the land and the sea on account of what the hands of men have wrought,." Holy Qur'an (Rum 30:41)

"When he turns his back, his aim everywhere is to spread mischief through the earth and destroy crops and cattle." Holy Qur'an (Baqara 2:205)

Indeed, from these above verses, we will be able to understand Islam's concern towards the animal's world, as well as, for all the living environment. It addresses man and presents him with a major formula on how to live with the other creatures who live in the same environment as himself, in order to be able to put them at his service and disposal, however, by Allah's permission. The Holy Qur'an describes this issue by saying:

"In order that you may sit firm and square on their backs, and when so seated, you may celebrate the (kind) favour of your Lord, and say, "Glory to Him Who has subjected these to our (use), for we could never have accomplished this (by ourselves)" Holy Qur'an (Zukhruf 43:13)

In the same light, though, the Holy Qur'an describes the animal's world as an independent world, which has its own system, laws, social formations and relationship between its subjects, as well as, its Lord, as it also has its system of relation with man, plants and the material world. The Holy Qur'an describes this by saying: "There is not an animal (that lives) on the earth, nor a being that flies on its wings, but (forms part of) communities like you." Holy Qur'an (An`am 6:38)

Therefore, animals are also creatures like us, which have their own special animalistic systems and of which, until now, man has been unable to discover from them but only a little knowledge.

The Holy Qur'an portrays animals as creatures who know their Lord, go toward Him and have their own prayers, "rosary", and prostration that correspond with their existence, although man has been unable, for the most part, to decect this. And like man, animals have their own wealth in the natural world, which is only meant for them by the Almighty Allah.

In addition, Allah, through His grace and blessings, has created animals for the service of man, where he gets food from their meats and by-products, uses their hair and waste products (for clothing and agricultural purposes) and uses them for riding, transportation and cultivation of land, as well as, keeps them as a source of beauty, decoration and wealth for himself.

Thus, the Holy Qur'an places the animal's world side by side with the human's world, so as to live with this creature as a part of his environment, but he is responsible for its protection and care. This is why Islam prohibits aggression and wickedness toward the animals and also, prohibits hunting, i.e., the killing of animals uselessly, except at the time of need. This is because the right and superiority given to man over animals is so that he should use them with kindness and leniency.

Hence, the Islamic laws warn against harming and hurting animals or their environment, such as, destroying their grazing land or killing them; with the exception of those that are harmful to man, where, when necessary, killing them will serve as a saving of one's health and self, for instance, snakes, scorpions, etc.

Indeed, when we analyze the Islamic laws, we can understand and detect the marvelous and wonderful reasons for protecting the animals.

It is narrated that the Holy Prophet (s.a.w.) warns against the killing of bees and the eating of wild donkeys. It was said that the prohibition of eating wild donkeys was to prevent their cessation and annilation from exixtence. In another tradition, it prohibits the taking of birds in their nests at night or taking them before they are fully grown and have not power enough to fly.

This is because the Islamic principles repect the law of environmental balance between man and animals, thus, the animals have the right to depend on and protect themsleves from any intruder by running or flying away, but in the above mentioned condition they cannot depend on themselves as expected.

Consequently, the law which we have mentioned earlier, i.e., the law of "la dharara wa la dhirara" has an overwhelming effect in the field of protecting and preserving the animal's environment. Like the prohibitiion of hunting birds, animals and fishes in their reproductive season, or the prohibition of throwing poisonous substances into the rivers so as to kill aquatic animals, or the prohibition of destroying trees and crops, as well as, the prohibition of causing or spreading corruption in the earth.

From this Qur'anic description, we can detect Islamic views and opinions towards animals and our responsibility toward this universe, as well as, how we should live with it. We have already seen this Prophetic Tradition which states that: "No Muslim will grow a plant or sow a crop, that birds, animals, or man eat from it, unless he has a reward (sadaqa) for it."

So, this means that whatever good deed a man performs, like protecting another man, or any other animal, has a reward in doing this act.

This shows the Islamic concern and encouragement toward the protection and preservation of animals, in that the animals, also, have their own rights and wealth, as these verses clearly state: "Eat (for yourselves) and pasture your cattle: Verily, in this are signs for men endued with understanding." Holy Qur'an (Taha 20:54)

"And Fruits and Fodder, for use and convenience to you and your cattle." Holy Qur'an (Abasa 80:31-32)

"There is no moving creature on earth but its sustenance depends on Allah." Holy Qur'an (Hud 11:6) Thus, in the Islamic point of view (shari`a) of protecting animals and feeding them, it is a charity (sadaqa) and killing animals cruely and hurting them is a prohibited action (which has its own severe punishment).

On the other hand, the Islamic laws have prohibited the mutilation of animal's bodies and changing their shape, like cutting off their ears, castrating them, etc., whether done by hand or by the use of modern equipment and instruments.

Allah has cursed the devil who deceives man, prompting him to carry out this aggressive act, and Almighty Allah, while narrating satan's wiles against man, says:

"I will order them to slit the ears of cattle, and to deface the (fair) nature created by Allah. Whoever, forsaking Allah, takes satan for a friend, hath of a surety suffered a loss that is manifest." Holy Qur'an (Nisa` 4:119) Indeed, through these texts, laws and concepts we are able to understand the Islamic principles which call for the protection of animals and their environment.

The Government and Environment Protection

Islam terms government as a political power respon -sible for the protection of its citizen's welfare, as well as, planning and executing their affairs.

This guidance or protection is comprised of all their different endeavours, politically, financially, socially and health wise...etc., in order to preserve the system of life, which includes wealth, personality, mind and body.

The Islamic scholars summarized this concept as a major component in the Islamic social system, and it has a more extensive and universal principle, which is this: Islam came in order to protect man's interests and repel corruption on earth. Likewise, these principles work toward the orgainizing of natural laws, the law of "la dharara wa la dhirara", which is a Prophetic text, that works in man's legislative life.

Therefore, there are intellectual, as well as, legislative rules or principles which empower the government, on the one hand, and, on the other hand, oblige it toward environmental protection, and these are:

  1. "la dharara wa la dhirara"
  2. Islam came in order to protect man's interests and repel corruption on the earth.
  3. The Islamic government is responsible for the protection of its citizen's welfare and their general interests, as the Holy Prophet (s.a.w.) said: "The leader is a sheperd and is responsible for his flock."

According to these principles, a government, in the Islamic point of view, is responsible for preserving the environment, as well as, protecting nature, because the preservation of man's environment and, likewise, the animal's, plant's and natural environment is the most clear aspect of man's interests, preservation and the repelling of corruption in man's material life.

Thus, these intellectual and legislative rules empower the Islamic government to prohibit the cutting down of forests, or destroying fruit trees, or hunting animals and fishes in their reproductive season, or hunting animals where their number is less, so as to preserve their existence...etc.

It is also responsible for preventing or prohibiting any act which is harmful to the environment, like using poisonous and toxic substances, or which carry dangerous and contagious microbes, or like building industries which cause pollution inside the city and deposite human and animal waste products near human habitations and communities.

Because all these are harmful and destructive of the life system and spread corruption on the earth after it was well planned and built, the Holy Qur'an prohibits this, in its statement:

" "And do no mischief on the earth, after it has been set in order,..." Holy Qur'an (A`raf 7:56)

Praise be to Allah, the Lord of the Worlds.

Endnotes

  1. Al-Bi'ah wa Mishkilatuha (Environment and its Problems) by Rashid Hamad and Muhammad Sa`id Sabarini, pg. 14, reported from the book "Insan wa Bi'ah" (Man and the Environment) by Dr. Abdullahi Atawi, Dar Izzuddeen, pg. 14.

  2. Sayyid Abdullah Shabbar, Haqqul Yaqin fi Ma`arifat Usul al-Din, vol. 1, pg.58.

  3. Sharh Jajrid al-I`itiqad, pg. 270.

  4. Allah Yatajalla fi Asr al-Ilm, Allah Appears in Scientific Era, p.

  6. Ibid. pg. 62-63.

  7. Al-Ilm Yad'u lil Iman, Science calls for faith by Cristi Morrison, translated by Salih Falaki, p. 72.

  8. Ibid., pg. 160.

  9. See "Talawth Mishkilat al-Asr by Dr. Ahmad Madhat Salam, pg. 26.

  10. Ibid., pg. 31.

  11. Ibn Qayyim Jawziyya /Al-Amthal fi al-Qur'an al-Karim, pg. 78, Darul Ma`rifa -Beirut.

  12. Al-Kafi by Kulaini, vol. 6, pg. 531.

  13. Tuhf al-Uqul an Aal al-Rasul by Harrani, The Sermons of Imam Ridha (a.s.).

  14. Sunan Abi-Dawud, vol. 4, pg. 51.

  15. Ibid.

  16. Sahih Tirmidhi, vol. 10, pg. 240.

  17. Kanzul Ummal by Mutaqi Hindi, vol. 9, pg. 277 and 278, Hadith No. 26001 and 26007, published by Al-Risala Foundation, Beirut in 1979.

  18. Wasa'il al-Shi`a by Hurr Amili, vol. 1, the book of Taharah, pg. 228, Dar Ihyah al-Turath al-Arabi.

  19. Ibid., pg. 241.

  20. Ibid., pg. 229.

  21. Sahih al-Bukhari, vol. 3, Bab Fadhl al-Zari' wa al-Gharis, chapter on the merit of cultivation and planting, pg. 135.

  22. Ahmad bin Hanbal, vol. 5, pg. 440.

  23. Ibid., vol. 3, pg. 191.

  24. Ibid., pg. 192.

  25. Ibid., vol. 2, pg. 12.