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<Home> <Environmental Protection in Islam> <Conclusions>
SECTION FIVE Conclusions The conservation of the natural environment is an imperative commanded by God, the Lord and Sustainer of all beings. It is a matter of utmost importance to man, who is its subject, its end, and its means. For protection of the natural environment from abuse by man leads to the welfare of man himself together with the welfare of all other beings created by God. The need to protect the natural environment with all its biological components from the harmful activities ofman has existed as long as history has been recorded. However, the problem has been magnified enormously within this century , as man's capacity to affect it has expanded with tremendous speed, while with respect to his responsibility of stewardship on earth, he remains unjust and foolish. Now, more than ever before, we witness in the accelerating degradation of our environment God's warning, "Corruption has appeared in the land and sea for that which the hands ofmen have earned, that He may make them taste some part of what f they have wrought, in order that they may return."1 Should we fail to return to the t responsible and sustainable use of the earth, we may expect the fate of others who caused corruption in the earth: God has declared, "How many a population have We destroyed that was wanton with its means oflivelihood! There are their dwelling-places, undwelt in after them, all except for a few; and We are the Inheritors."2 "How many were the gardens and springs that they left behind, the fields and noble sites, and the pleasant things in which they took delight! So it was -and We made it an inheritance for other folk. Not heaven nor earth did weep for them, nor were they reprieved."3 |
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The remedy lies in the direction and guidance of man and society , their values, laws, institutions, and actions. Short-sighted materialism with its focus on narrow short-term interests is at the root of our affliction. For technological progress should never be achieved at the expense of man's health, happiness, or livelihood. Similarly, we should never sacrifice the coming generations to achieve any material or economic benefit with uncertain consequences, for the sake of the contemporary generation's gain. Likewise, we should never extirpate any species ofGod's creatures from the face of the earth or wreck irreparable damage to the life-sustaining ecosystems of the planet. The all-inclusive approach of Islam to man, without any discrimination based on time, age, place, or race; and Islam's all-inclusive approach to the universe, regarding the welfare of the whole without excluding from consideration any of its parts, is the essence of the ecological consciousness that is so sorely needed for our deliverence. Indeed the fundamental criterion forall development and conservation of the environment in Islam is to best serve the Creator by realizing the greatest good to His creatures. It is a distinctive characteristic oflslamic law that it aims explicity at the universal common good of all created beings. This reflects a conviction that the best interests of all species, generations, peoples, regions, and individuals are ultimately in harmony and not in conflict, in the scheme of God, The Almighty, All Knowing. Accordingly, Islam promotes emphatically all measures that lead to the realization :iI of the common good and make it a tangible reality .In this light, it is imperative that the :[I following principles be taken into consideration. 1. The conservation of the natural environment is a moral and ethical imperative. Environmental problems cannot be solved through knowledge and technology alone. Enlightened self-interest does not motivate people to do more than is convenient and profitable for themselves. Only moral conviction and ethical consciousness -- on both individual and social levels -- can motivate people to forego some of the short-range profits of this life, and to make personal sacrifices for the common good. It is only when our ethical horizons extend to embrace not only mankind but all generations and all created beings, that we can perform the noble role of stewardship on earth for which God created us. 2.
Ethical teachings should be backed with legislation and effective
enforcement of injunctions and prohibitions. While some people respond
to their nobler ethical instincts, others fail to rise above their
most petty and selfish desires. Appeals to conscience without positive
inducement and enforcement put those who respond with self-restraint
at a disadvantage with respect to those who exceed the bounds of
fairness and infringe the rights of others as they please. Moreover,
people know their own needs and interests and their associates'
needs and interests far better than they can know the competing
needs and interests of other peoples and social groups; thus even
their moral impulses can work against the common good. The force
of law and political authority are therefore indispensable to bring
about 3. Through the institutional arrangements of society , conservation should be integrated with ecologically sustainable development. Conservation divorced from sustainable development is neither socially acceptable nor economically viable. People's rights to harvest and extract the natural resources on which society depends should be allocated according to the effort they invest in the beneficial use and conservation of these resources, and linked to accountability for the way they use these common assets of society .The right to use a resource sustainably for profit provides an incentive to reinvest in its conservation and enhancement. Similarly, the economic benefits of the conservation of a resource should return to those people who have bourne the cost of its conservation. 4. 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. Accurate information is indispensable to make enlightened decisions for the conservation of the natural environment, to avoid acts that lead to its degradation, and to rectify damage that already has occurred. Such information should be disseminated as widely as possible and incorporated into extension services and basic education in the schools and universities so as to enable the public to participate fully in the conservation of the environment. 5. 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. Planning for development should in every case include analysis of environmental impacts, and be designed to minimize damage to the natural environment and depletion of natural resources. Due consideration ofall aspects of the environment, including science, health, and natural beauty, should be emphasized throughout every development project. 6. 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 .Private or local progress should not be achieved through the injury of others, or by any means that leads to their injury . 7. The natural environment and natural resources should not be subjected to any irreparable damage for the purpose ofmilitary or hostile actions. In view of the aforementioned, the teachings of Islam promote all endeavors, whether local, regional, or international in scope, and call for the joining 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. And our final word is, Praise be to God, the Lord and Sustainer of all being. |
