From the Qu'ran Photo by Leonardo Romero http://flic.kr/p/btVEqw

Published on January 21st, 2014 | by Robyn Purchia

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Islam and the Environment


And it is He who established gardens, trellised and un-trellised, and palm trees, and crops with different tastes, and olives, and pomegranate – fruits that are similar, yet dissimilar. Eat from their fruits, and give the due alms on the day of harvest, and do not waste anything. He does not like those who waste by extravagance. (Quran 6.141.)

Like most religions, environmentalism is one of the core principles of Islam. There are numerous examples of Muslims working to protect the environment and reverse trends towards ecological destruction. Groups like Green Muslims, the Eco Muslim, and the Islamic Foundation for Ecology and Environmental Sciences are only three such examples.

But where do Islamic environmental principles come from? As it turns out, they are remarkably similar in origin to Judeo-Christian environmental principles.

Tawhid

He is Allah the One and Only; Allah the Eternal Absolute; He begetteth not nor is He begotten; And there is none like unto Him. (Quar’an 112.1-4.)

Tawhid is the fundamental, monotheistic principle of Islam. It is the recognition that there is nothing other than Allah. Within this principle is the idea that all things were created by Allah and all things belong to Allah.

To Him belong all things in the heavens and on earth. And enough is Allah as a Disposer of affairs. (Quran 4.171.)

The idea of Tawhid is similar to Judeo-Christian belief of Creationism. One God created the heavens, the Earth, and all creatures on the Earth, including humans. Christian and Jewish religions appreciate nature because it represents God’s pure creation. Nature is sacred.

Khalifa

Allah has promised to those among you who believe and act righteously, that He will surely make them Successors in the earth, as He made Successors from among those who were before them; and that He will surely establish for them their religion, which He has chosen for them; and that He will surely grant them security and peace in place of their fear. (Qur’an 24:56.)

The Arabic word khalifa means successor. The appointment of people as khalifa is the sacred duty God has bestowed upon the human race. The khalifa is answerable for their actions and for the way in which they use or abuse the trust of Allah.

The principle of khalifa is similar to the Judeo-Christian idea of stewardship. If the creation belongs to God, then humans cannot rule over creation. Humans were given the task merely to maintain and keep creation as God’s stewards.

Akhirah

Corruption has appeared on the land and in the sea because of what the hands of humans have wrought. This is in order that we have given them a taste of the consequences of their misdeeds that perhaps they will turn to the path of right guidance. (Quran 30:41.)

Akhira embodies the notion of the khalifa’s accountability. While it translates to the Hereafter, it is not something Muslims forget in the here and now. Muslims must have opinions, be prepared to make choices, and act because they are accountable for what humans have wrought.

Once again, this notion is like notions in Judaism and Christianity. In Judaism, Tikkun Ha-Olam is a notion that humanity must restore and redeem a broken world. Similarly, Christians are called on to deliver creation from sin by resurrecting and improving it.

An examination of Islamic environmental principles proves – yet again – that our tie to nature has always been spiritual.

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About the Author

I'm an organic-eating, energy-saving naturalist who composts and tree hugs in her spare time. I have a background in environmental law, lobbying, and field work. I believe in God; however, I do not call myself a Christian or a Jew or a member of any religion. I am merely someone who finds a spiritual connection to all humans and the environment. You can find me on Twitter, Facebook, and .



One Response to Islam and the Environment

  1. Gian says:

    Definitely fitting. I know, from a Catholic point of view, that attending church and listening to the readings there is always some line or passage that speaks of something agrarian or environmental either in metaphor or literally. And surely I see the face of God not only in the grand beauty and scope of creation but also, and sometimes moreso, in the tiniest processes of death, rebirth, growth and renewal that occur in a garden.

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