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<Home> <Environmental Protection in Islam> <Protection of Man and Environment>
SECTION THREE Protection
of Man and the Environment If Islam is thus vigorous in its protection of the basic elements of the environment for the benefit ofpresent and future generations, it is equally earnest in the protection of man and the environment from the harmful impacts of external tactors such as chemical products and wastes. Damage ofall forms and kinds is forbidden in Islam. One of the fundamental principles of Islamic law is the Prophetic declaration, "There shall be no damage and no infliction of damage."1 ' Prevention of damage and corruption before it occurs is better than treatment after it occurs. Another of the most important juristic rules is, "The averting ofharm takes precedence overthe acquisition ofbenefits." Accordingly, all activities which aim at achieving good and securing benefits by way of satisfying human needs, providing services and developing agriculture, industry, and means of communication, should be carried out without causing significant damage, injury, or , corruption. It is therefore imperative that precautions be taken in the processes of envisaging, planning and implementing such activities so that, as far as possible, they may not be accompanied by or result in any form of damage or corruption. 1. Wastes, Exhausts, Cleansing Materials, and Other Toxic and Harmful Substances Wastes and exhausts, resulting from man's daily and ordinary activities or from industrial activities and uses ofmodem and advanced technology, should be carefully: |
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disposed of or eliminated, in order to protect the environment against corruption and distortion and to protect man from the effects of these harmful impacts on the environment, its beauty and vitality, and to ensure the protection of other environmental parameters. The accumulation ofwaste is largely a result of our wastefulness; whereas Islam's prohibition of wastefulness requires the reuse of goods and recycling of materials and waste products in so far as is possible, instead of their disposal as trash. The Prophet, upon him be blessings and peace, forbade that a person relieve himself In a water source or on a path, or in a place of shade, or in the burrow of a living creature.2 The values underlying these prohibitions should be understood as applicable to the pollution of critical resources and habitats in general. Wastes, exhausts, and similar pollutants should be treated at their sources, with the best feasible means of treatment, taking care in their disposal to avoid adverse side effects that lead to similar or greater damage or injury. The juristic principle in this connection is "Damage shall not be eliminated by means ofsimilar or greater damage." This is also true of the harmful effects of cleansing and other toxic or harmful materials used in homes, factories, farms, and other public or private premises. It is absolutely necessary to take all possible measures to avoid and prevent their harmful effects before they occur, and to eliminate or remove such effects if they do occur in order to protect man and his natural and social environment. Indeed, if the damage resulting from these materials proves greater than their benefits, they should be prohibited. In this case, we should look for effective and harmless or less harmful alternatives.
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