Quran And Environment-powerpoint 6x6s5g

Environmental Ethics from a Qur’anic Perspective Ibrahim Ozdemir, Ph.D. Ankara University, Turkey e-mail: [email protected]

What is the environment?  

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One scientist answered this question by saying, ―we have 4095 environments.‖ As a Muslim, I understand the phrase ―Sustainer of All the Worlds‖ as meaning this. The Sustainer of all the worlds, that is, all environments. The Qur‘an expresses this truth as follows: To God belong the East and the West; whithersoever you turn, there is God‘s countenance. For God is All-Embracing, All-Knowing. Qur’an, 2:115.

Change of Consciousnes Earth cannot be changed for the better unless the consciousness of individuals is changed first... [And] without risk and a readiness to sacrifice there can be no fundamental change in our situation. Therefore we commit ourselves to this global ethic, to understanding one another, and to socially beneficial, peace-fostering, and nature-friendly ways of life. We invite all people, whether religious or not, to do the same. Towards a Global Ethic: An Initial Declaration 1993 Parliament of the World‘s Religions, Chicago

The Qur‘an The Qur'an has been a source of inspiration, illumination and guidance for:  Muslim philosophers,  Kalam scholars,  Sufi Masters,  Muslim scientists,  Jurists, Today, The Qur'an can also play such a role in developing an environmental ethics.

main purpose of the earliest revelations ―to awaken in man the higher consciousness of his manifold relations with God and universe.‖(M.Iqbal)  first, to change his overall worldview,  then to construct his image of himself,  and finally, his attitudes, feelings, sentiments and the patterns of his relationships with reality will begin to change accordingly. [i] Sir Mohammad Iqbal, The Reconstruction of Religious Thought in Islam (Lahore: The Ashraf Press, 1958), 8-9.

The Questions We Face 

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Does nature have any objective and independent existence? What is the meaning of nature? What does nature stand for? How does the Qur'an look at nature as a whole? What is the place of human beings in the great chain of being?

The pre-Islamic Arabs' view of nature lifeless, meaningless and

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the modern conception of nature      

Nature is a dull affair, soundless, scentless, colourless. Meaningless merely the hurrying of material, endlessly, meaninglessly

Reading the Universe! ―Read! (or Recite!)‖ to which Muhammad immediately responded, ―I do not know how.‖ And the angel Gabriel, the bearer of revelation, insisted, ―Read!‖ Then Gabriel repeated the command a third time, saying, ―Read in the name of your Lord and Sustainer who created.‖ (Qur‘an 96:1)

Meaning of Reading? ―Reading‖ here means a completely new way of looking at the world. The key notion is that this reading should be in the name of our Sustainer. So, at the very beginning it is taught that God, as the Sustainer and Creator, gives existence and meaning to everything else. God, according to the Qur‘an, is the real Creator, Owner and Sustainer of all reality.

the Qur'an invites The early verses of the Qur'an invites people to examine and investigate  the heavens and the earth, and all they see in their environment:  Birds, sheep, clouds, seas, grapes, dates, olives, flies, fish, camels, bees,  the moon, the sun, mountains, rain, wind,  in short all natural phenomena. ―We shall show them our signs in the [furthest] regions [of the earth], and in their own souls‖. Qur’an, 41:53.

the Qur‘anic Challenge The Qur‘an challenged the polytheism of the pagan Arabs, by referring to nature as an assembly of orderly, meaningful and purposive phenomena and inviting them to study its order carefully so that they could deduce from it the existence of God, who reveals and manifests his power and mercy through the universe. According to the Qur‘an, nature, ―having a firm and well-knit structure with no gaps, no ruptures, and no dislocations is one of the grand handiworks of the Almighty.‖

the prime miracle of God ! the author of the Qur‘an and the creator of nature–– which is regarded in the Islamic tradition also as a Book––are the same: God. This can be seen from the following verse: ―He who created the seven heavens one above another; no want of proportion will you see in the Creation of (God) Most Gracious. So turn your vision again: do you see any flaw? Again turn your vision a second time: (your) vision will come back to you dull and discomfited, in a state worn out‖. (Qur‘an 67: 3-4)

Early Verses and Nature One reason for the abundance of such verses in the early chapters of the Qur‘an may have been to abolish the previous pagan outlook and to provide a fresh perspective and viewpoint, which was also explained by the previous scriptures but forgotten in course of time.

The Qur‘anic Call! The Qur‘an invited the pagan Arabs, who were illiterate, to ponder nature and the universe for at least two purposes:  

firstly, to have an idea about God‘s existence and His presence through whatever He creates; secondly, to have a moral feeling of obligation towards a transcendental being, God.

Parvez Manzoor‘s remarks this argument: ―Nature and ethics are, as a matter of fact, at the very core of the Qur‘anic weltanschauung. To infuse the natural world with transcendent (revealed) ethics is the main purpose of man according to the Qur‘an.‖

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God does not create as ―frivolity, pastime, or sport, without a serious purpose. It is incompatible with the power of the Powerful and the mercy of the Merciful that He should produce toys for amusement or as sheer whim––a blind Fate can do this but God cannot.‖

The Qur‘anic Call/3 

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Behold! in the creation of the heavens and the earth and the alternation of night and day there are indeed Signs for men of understanding. Men who celebrate the praises of God standing sitting and lying down on their sides and contemplate the (wonders of) creation in the heavens and the earth (with the thought): ―Our Lord! You have created (all) this not for nothing!‖ (Qur‘an 3:190-191) Not for (idle) sport did We create the heavens and the earth and all that is between! If it had been Our wish to take (just) a pastime We should surely have taken it from the things nearest to Us if We would do (such a thing)! (Qur‘an 21:16-17) Did you then think that We had created you in jest and that you would not be brought back to Us (for )? (Qur‘an 23:115)

The Call of the Qur‘an Then let man look at his food, (and how We provide it): For that We pour forth water in abundance. And We split the earth into fragments. And We produce therein corn. And grapes and nutritious plants. And olives and dates, And enclosed gardens, dense with lofty trees, And fruits and fodder, For use and convenience to you and your cattle. (Qur‘an 80: 24-32)

Conclusion: One immediate conclusion, from an environmentalist perspective, is that  every individual creature or being has its own ontological existence as a sign of God, and by its very being manifests and reveals His majesty and mercy.  Therefore, every creature deserves attention and consideration for its relation to the divine. (Deep Ecology!!)

A further conclusion as God reveals and manifests Himself through His creation, it gives man the impression that God is within him/her. If God reveals Himself––that is, His majesty, mercy and all other sacred beautiful names and attributes through the esthetic dimension of nature as well as its orderly structure––then it is not difficult to get the idea that wherever man looks he can easily feel the presence of God all around and within himself. ―To God belong the East and the West; whithersoever you turn there is the presence of God. For God is AllPervading All-Knowing‖. (Qur‘an 2: 115)

Balance and Qur‘an The Qur‘an underlines that everything is created with due balance:    

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The sun and the moon follow courses (exactly) computed. And the herbs and the trees-both (alike) bow in adoration. And the Firmament has He raised high and He has set up the balance (of Justice) In order that you may not transgress (due) balance So establish weight with justice and fall not short in the balance. (Qur’an 55:5-9)

justice and balance It is evident from the above discussion that justice and balance are a universal law [of God], and that (as a result) man should conduct a just and balanced life. It might reasonably be argued that these verses alone would be enough for developing an environmental ethic from the Qur‘an itself. For they establish: firstly that justice and balance are universal, secondly that this universal balance is created by God, and thirdly that man must both attempt to comprehend this universal balance and to follow it in his social life as well as in his interaction with the environment. So it can be concluded by any sincere follower of the Qur‘an––be he/she a philosopher, a scientist, an economist, an engineer, a technocrat, a statesman, or an ordinary human being––that he or she must respect and preserve this balance in his or her relations with nature.

Nature as Muslim -1 The Qur'an applies the term islam to the entire nature and universe insofar as it obeys God's law. Islam derived from the root s l m, which means  to be safe;  to be whole and integral,  not to be disintegrated.  The basic idea is that by accepting the law of God and ―surrendering" to it, one avoids disintegration 

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Don't you see that to God 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? Qur'an 22:18. The seven heavens and the earth and all beings therein declare His glory: there not a thing but celebrates His praise; and yet you don't understand how they declare His glory! Qur'an 17:44.

Nature as Muslim - 2 Since every thing in the universe behaves in accordance with laws enacted by God, the whole universe is therefore muslim, surrendering to the Will of God.  the term muslim, at its most inclusive level of meaning, includes all human beings and all of creation.  The capitalized form, ‗Muslim‘, used for those who derive their religious orientation from the prophethood of Muhammad. All things are necessarily muslim because, consciously or unconsciously, they perform the will of Allah; Muslims are those who consciously follow the revelation given thorough Muhammad.‖

Worship of Nature! See you not that to God 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 of mankind?

Qur’an, 22:18.

Muhammad Hamidullah‘s Worship The universe consists of three kingdoms, minerals, animals, and vegetables. Their particularities are respectively resting, erect, and motionless, remaining perpetually bent, and resting perpetually prostrate. I mean to say that since the roots constitute the mouths for the plants, they are perpetually posed on the ground. A Muslim purifies himself/herself like water, praises God aloud like thunder, remains erect like hills, bends himself like animals, and prostrates like plants. Service means obeying to the orders of the Lord. God has ordered mountains to rest immobile and (to Muslim the Qur‘an 2:238 says) ―and stand before God devoutly‖; to animals to remain perpetually bent and (to Muslim the Qur‘an 2:43 commands) ―and to trees to remain prostrate and (to Muslim the Qur‘an 53:62 orders) ―But you fall down in prostration to God and adore (Him)!‖

Muslim‘s Daily Prayers! 

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Thus, with his/her daily prayers, the Muslim is firstly participating in the call of all creation on the one hand, and realizing the integration of his self with all reality on the other. Then, he looks upon all creation as his brethren before God. The Qur‘an aims at the realization of an integrated and holistic selfhood. There are many examples of Muslim Sufis who call other creatures as ―my brother‖ and treat them with respect. See, for example, Annemarie Schimmel Deciphering the Signs of God: A Phenomenological Approach to Islam (Edinburgh: Edinburgh University Press, 1994).

Nature in the Qur'anic discourse   

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is a living, holistic, orderly, and perfect world, populated by angels, jinn, human beings and animals.

Above all, the universe, with all its causal processes, is the prime sign (ãyat) and proof of its Maker.

Rumi says: 

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The mountains sing with David, iron becomes as wax in his hand; The wind becomes a carrier for Solomon, The sea understands what God said to Moses concerning it. The moon obeys the sign given by Mohammad, The fire (of Nimrod) becomes a garden of roses for Abraham. They all cry, ―we are hearing and seeing and responsive, though to you, the uninitiated, we are mute.‖

Said Nursi Prays to God: 

Glory be to the One who made the garden of the earth  

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an exhibition of His art, a gathering of His creatures, a place of manifestation of His power, the means of His wisdom, the flower-bed of His mercy, the tillage of Paradise, a place of age of creatures, for the flood of beings, a funnel for His artifacts.

Said Nursi Says: 

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The adorned animals, decorative birds, fruit-bearing trees, and flowering plants are  miracles of His knowledge,  wonders of His art,  gifts of His munificence,  propitious signs of His grace.

Nature as Signs and Symbols The Qur‘an invites people to ponder over their environment. The universe and everything in it, the Qur‘an claims, are signs (ayat) pointing to something ―beyond‖ themselves, that is, something without which the universe, despite all its natural causes, would be nothing.

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We shall show them Our signs upon the horizons and within their own souls, until it is clear to them that He is the Real. (Qur‘an 41:53) On the earth are Signs for those of assured Faith, As also in your own selves: will you not then see? (Qur‘an 51:20-21)

Sign (aya) 

any phenomenon that gives news of God. It may be: a prophet,  a prophetic message,  a prophetic miracle,  or simply the things of the natural world.  In short everything in the universe is a sign of God. Sign is repeated in singular or plural form 288 times in the Qur'an, ―We shall show them our signs in the [furthest] regions [of the earth], and in their own souls.‖ Qur’an41:53. 

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masterpiece of art It should be obvious that every masterpiece of art deserves not only our attention, appreciation, and iration, but also our protection. We are quick to recognize that a masterpiece of painting deserves every sort of care and appreciation. Nature, likewise, which is full of signs of God and is furthermore a masterpiece of His creative effort, deserves our watchfulness, gratefulness, and respect. In addition, nature, consisting of signs of God, somehow possesses intrinsic value beyond what human beings attribute to it instrumentally.

an instructive Sign And verily in cattle [too] will you find an instructive Sign. For what is within their bodies, between excretions and blood, we produce, for your drink, milk, pure and agreeable to those who drink it. (Qur‘an, 16:66) Do they not look at the Camels how they are made? And at the Sky how it is raised high?

And at the Mountains How they are fixed firm? And at the Earth how it is spread out? (Qur‘an, 88:17-20)

nature as a sacred book

Nature, as a sacred book, is full of symbols and signs and therefore has some far-reaching implications for a Muslim.

Sachiko Murata: When the Koran commands people to see all things as God‘s signs, it is encouraging them to make use of a particular type of mental process that is not oriented toward objects, things, or data. On the contrary, the Koran tells us that we must perceive things not so much for what they are in themselves but for what they tell us of something beyond themselves

Signs of Universe 

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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 God 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 subjugated between the sky and earth — [here] indeed are signs for a people who thinks. Qur‘an 2:164.

Conclusion: They are, as signs of God, interconnected with each other and interdependent; in environmentalist this implies a holistic, spiritual and balanced view of all reality.

The Case of Animals Some Chapters of the Qur'an Bear the Names of Animals: al-Baqara (The Cow); al-Nahl (The Bee), al-Anqabut (The Spider), al-Naml (The Ant).

Moreover, animals are a ―community‖ (umma) just like us.

Member of Same Community 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 Sustainer in the end. (Qur‘an 6:38)

the natural world and humans use the Qur‘an emphasizes that the natural world has not been created just for humans‘ use. Even if man is the vicegerent of God on earth, it does not necessarily mean that the whole of nature and its resources are designed for man‘s benefits only. This can be seen from the following verse:  And the earth has He spread out for all living beings, with fruit thereon, and palm trees with sheathed clusters [of dates], and grain growing tall on its stalks, and sweetsmelling plants. Qur‘an: 55:10-12.

Animals 

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It is not difficult to see that animals are not mentioned here for their instrumental use as such, and that our relationship with them cannot be based only on the principle of utility. Of course, humanity will make use of them and benefit from them, but this is not the only legitimate relationship we have with them. It is expected from us that we should see nature and all its inhabitants in a broad and more holistic perspective, appreciating its metaphysical, aesthetic and other aspects as well.

The Prophet Muhammad on Animals We Muslims believe that the Prophet Muhammad, upon him be blessings and peace, was sent by God as "a mercy to all beings." He has shown us through his commandments and teachings, how to tend and care for animals. He said, "The merciful are shown mercy by the All-Merciful. Show mercy to those on earth, and He Who is in heaven will show mercy unto you.― He commanded mankind to provide for the needs of any animals under their care, and he warned that a person who causes an animal to die of starvation or thirst is punished by God in the fire of hell. Furthermore, he directed human beings to provide for needy animals in general, telling of a person whose sins God pardoned for the act of giving water to a dog in desperate thirst. Then when the people asked, O Messenger of God, is there a reward in doing good to these animals? He said, "There is a reward in doing good to every living thing."

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Hunting and fishing for food is permitted in Islam; however, the Prophet, upon him be blessings and peace, cursed anyone who uses a living creature as a target, taking a life for mere sport. Likewise he forbade that one prolong an animal's slaughter. He declared, "God has prescribed the doing of good toward every thing: so when you kill, kill with goodness, and when you slaughter, slaughter with goodness. Let each one of you sharpen his blade and let him give ease to the animal he is slaughtering."

The Prophet Muhammad and Ant The Prophet Muhammad, upon him be blessings and peace, forbade that a fire be lit upon an anthill, and related that an ant once stung one of the prophets, who then ordered that the whole colony of ants be burned. God revealed to him in rebuke, "Because an ant stung you, you have destroyed a whole nation that celebrates God's glory .― He once ordered a man who had taken the nestlings of a bird from their nest to return them whence he got them, to their mother which was trying to protect them.― He forbade that one needlessly and wrongfully cut down any tree which provides valuable shelter to humans or animals in the desert, and the aim of this prohibition may be understood as prevention of the destruction of valuable habitat for God' s creatures.

ANIMAL RIGHTS/1 Based on the Qur’an and Sunnah of the Prophet, a distinctive characteristic of Islamic law is that all animals have certain legal rights, enforceable by the courts and by the office of the hisbah ‗Izzad-Din Ibn ‗Abd as-Salam, a legal scholar of the thirteenth century formulated the following statement of animal rights: “The rights of livestock and animals upon man: 

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that he spend on them the provision that their kinds require, even if they have aged or sickened such that no benefit comes from them; that he not burden them beyond what they can bear; that he not put them together with anything by which they would be injured, whether of their own kind or other species, whether by breaking their bones or butting or wounding;

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that he slaughter them with kindness; that when he slaughters them he neither flay their skins nor break their bones until their bodies have become cold and their lives he ed away; that he not slaughter their young within their sight but that he isolate them; that he make comfortable their resting places and watering places;

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that he put their males and females together during their mating seasons;

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that he not discard those which he takes as game; and neither shoot them with anything that breaks their bones nor bring about their destruction by any means that renders their meat unlawful to eat.

Conclusion regarding Animals: Islam looks upon these created beings, both animals and plants, in two ways:  As living beings in their own right, glorifying God and attesting to His power and wisdom;  As creatures subjected in the service of man and other created beings, fulfilling vital roles in the development of this world. Therefore, it is a binding obligation to conserve and develop them both for their own sake and for their value as unique and irreplaceable living resources for the benefit of one another and of mankind.

Humans Responsibility: Master or Vicegerent ? ―everything on earth is created for sake of man and that man‘s authority over nature is unlimited. He/she is entitled to use it as he pleases, for profit or for pleasure. Vegetables obviously have no rights, for they are destitute of sense and therefore incapable of injury. Animals have no rights either."

God has made the earth manageable for humas!  

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It is He who has created for you all things that are on earth; (Qur‘an 2:29) It is He Who has made the earth manageable for you so you traverse through its tracts and enjoy of the Sustenance which He furnishes: but unto Him is the Resurrection. (Qur‘an 67:15) 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. And He has made subject to you the sun and the moon both diligently pursuing their courses: and the Night and the Day has He (also) made subject you. And He gives you of all that you ask for. But if you count the favors of God never will you be able to number them: verily man is given up to injustice and ingratitude. (Qur‘an 14: 32-34)

Anthroposentrism and Islam Human beings are at the top of the great chain of being, but they are not the owner of nature as such. When the Qur‘an is taken and perceived as a whole––that is, in a comprehensive and integrated whole––this impression disappears immediately. When the history of Islam, especially the history of Qur‘anic exegesis, is studied from such a perspective, it can be seen that Muslims deduced from the these and other similar verses that: ―although the various components of the natural environment serve humanity as one of their functions, this does not imply that human use is the sole reason for their creation.‖ Both classical and contemporary Muslim scholars have interesting views on this matter. For example, al-Biruni, one of the most learned Muslim scholars and compilers of the tenth century, argues that ―man does not have a right to exploit the other kingdoms for his own desires, which are insatiable, but may use them only in conformity with the law of God and in His way.‖

nature has been entrusted to us  

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It should be apparent that nature has been entrusted to us, as we are God‘s vicegerents on earth. We are not the lords of nature and the world, however; the world is not our property, at our disposal to be used haphazardly and irresponsibly. On the contrary, nature was created by God, and it belongs to Him. What is important in the Qur‘anic context is that we are responsible and able for our actions here on earth. we are answerable for all that we do, both the good and the evil. As God‘s vicegerents, at the Last Judgement we will be called to for our actions in fulfilling this trust: ―Whoever does an atom‘s weight of good shall see it, And whoever does an atom‘s weight of evil, shall see it.‖ (Qur‘an, 99:7-8)

All things were created by God, maintained by Him, and will go back to Him According to Yusuf Ali, the message conveyed in this verse is the core of revelation; it explains the hereafter: All things were created by God, are maintained by Him, and will go back to Him. But the point of special interest to man is that man will also be brought back to God and is answerable to Him, and to Him alone. although man has been given a special place and rank in the hierarchy of creation, and nature, with all its rich resources has been given and entrusted to him, he should not forget the fact that he is also a servant of God and that the ultimate end of his creation is to serve God. Hence, ―man is invited to use the opportunity for good and not to corrupt the earth (fasad fi’l-ard).‖

General Remarks 1. The conservation of the natural environment is a moral and ethical

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imperative. Environmental problems cannot be solved through knowledge and technology alone. Ethical teachings should be backed with legislation and effective enforcement of injunctions and prohibitions. Through the institutional arrangements of society , conservation should be integrated with ecologically sustainable development. Scientific and technical knowledge of the natural environment and the means of its conservation should continually be improved and developed through ongoing scientific research and monitoring. The development of the earth, in order to be ecologically sustainable, should be planned and carried out in accordance with the natural constraints, ecological values and sensitivities, and inherent suitabilities of its various localities. Developmental actions and projects undertaken in one country should not lead to any kind of damage, harm, or degradation in the natural environment of another country. The natural environment and natural resources should not be subjected to any irreparable damage for the purpose ofmilitary or hostile actions. http://www.islamset.com/env/section5.html

Closing Words: the teachings of Islam promote all endeavors, whether local, regional, or international in scope, and call for the ing of concerted efforts in all fields to conserve, protect, and rehabilitate our natural environment. The challenge that faces us is unprecedented in its magnitude, and to meet it requires an enormous mobilization of resources, sound strategies, and resolute action, so that we may, God willing, maintain and perpetuate a good and prosperous life for the present and future generations of mankind and all created beings.

Thank you for your patience!

Questions, Comments, and Contributions, please!