ISLAMIC PRINCIPLES TOWARD ECOSYSTEM


1. Unity Principle (Tawhid)
– “He is Allah, Absolute oneness, Allah the Everlasting Sustainer of all” (112:1, 2).
– God has not created anything in this universe in vain, without wisdom, value and purpose.
– God alone is the real owner of the earth and all that it contains.
– Taking Care of the Environment as an Act of Faith. "I have only created Jinns and men, that they may serve Me." Qur'an, 51:56
– The Environment is the Signs Pointing to Allah [S.W.T.]. "Verily in the heavens and the earth, are Signs for those who believe. And in the creation of yourselves and the fact that animals are scattered (throughout the earth), are Signs for those of assured Faith. And the alteration of Night and Day, and the fact that God sends down Sustenance from the sky, and revives therewith the earth after its death, and in the change of the winds,-are Signs for those that are wise." Qur'an, 45:3-5

2. Creation principle (Fitra);
“Allah’s natural pattern on which He made mankind” (30:29).
– Mankind was created within the natural pattern of nature and being of it, its role is defined by this patterning itself.
– Everything in creation has a potential for goodness and the conscious expression of this rests with humankind.

3. Balance principle (Mizan);
– All things that God has created in this universe are created in due proportion and measure both quantitatively and qualitatively.
And He has raised the Heaven; and He has set the Balance (therein) so that you exceed not the Balance. Observe the Balance with proportion, and don’t lose the Balance. Al-Rahman (55): 7-9
4. Responsibility principle (Khalýfa).
– Khalifa;
– Amanah;
– Subjection (Taskhir) ;
– Inhabitation (I'mar);

ISLAMIC PERSPECTIVE ON PROTECTION OF THE BASIC ENVIRONMENTAL ELEMENTS

A. Human Being
– Nor kill (or destroy) yourselves: for verily God hath been to you Most Merciful!" Qur'an, 4:29
– "Do good, even as God has done you good, and do not pursue corruption in the earth. Verily God does not love corrupters." Qur'an: Surat al-Qasas (28), ayah 77.

"Eat and drink, but waste not by excess; Verily He loves not the excessive." Qur'an: Surat al-A 'raf (7), ayah 31.
– “And do not follow the bidding of the excessive, who cause corruption in the earth and do not work good." Qur'an: Surat ash-Shu'ara' (26), ayahs 151-152.
" And do not cause corruption in the earth, when it has been set in order." Qur'an: Surat al-A'raf (7), ayahs 56.
– Protection of man and man's properties and interests is essential and necessary and "Whatever is indispensable to fulfill an imperative obligation is itself obligatory."

B. The Land and Soil
‘It is He Who has made the earth manageable for you, so traverse ye through its tracts and enjoy of the sustenance which He furnishes, but unto Him is the Resurrection’. Al-Mulk (67): 15.
• INSTITUTIONS
1. People who reclaim or revive land (ihya’al mawat) have a right to its ownership.
2. Land grants (iqta’) may be made by the state for reclamation and development.
3. Land may be leased (ijara) for its usufruct by the state for its reclamation and development.
4. Special reserves (hýma) may be established by the state for use as conservation zones.
5. The state may establish inviolable zones (al-harým) where use is prohibited or restricted. Every settlement has a right to create such zones managed by the people and where use is severely restricted. Additionally, it is permitted to establish these zones adjacent to sources of water and other utilities like roads and places of public resort.
6. Makkah and Madýnah are known as the two inviolable sanctuaries (al-haramain) where trees cannot be cut down and animals are protected from harm within their boundaries. They serve as examples of best practice.
7. Charitable endowments (awqaf) may be established with specific conservation objectives


C. Air
• ‘In the change of the winds, and the clouds which they trail like their slaves between the sky and the earth indeed are signs for a people that are wise’. Al-Baqarah (2): 164
• It is He Who sendeth the winds like heralds of glad tidings, going before His Mercy: when they have carried the heavy-laden clouds, we drive them to a land that is dead, make rain to descend thereon, and produce every kind of harvest therewith: thus shall we raise up the dead: perchance ye may remember. Al-‘Araf (7):57.
• Jabir ibn ‘Abdullah (r.a) reported that the Prophet (s.a.w) said: “Whoever has eaten garlic or onions should keep away from us and should keep away from our mosque.” Abu Dawud
• Command to bury the dead is a collective obligation (fard kifayah).

D. Water
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 every kind of fruit. Al-Nahl (16): 10-11.
You should not pass urine in stagnant water (al-ma’ al-da‘im) which is not flowing. Then (you may need to) wash in it. Sahih Muslim
We made every living thing from water. Al-Anbiya (21): 30.
• Taharah: to purify the body and clothing from hadath (ritual impurity) and purity from khabath (physical impurity). Taharah from hadath is three kinds: ablution (wudu’), bathing (ghusl), and their substitute, ablution with clean earth (tayammum).
• The jurists define clean water (ma’ tahur) as water that is clean in itself and can clean other things (tahir fi nafsihi mutahhiru li ghayrihi).
• Three types of water:
– Absolute Water (al-Ma’ al-Mutlaq);
– Additive Water (al-Ma’ al-Mukhtalit).
– Water already used for purification (al-ma‘ al-musta‘mal).
• Non excessive of water consumption.

D. Plants and Trees
Prophet (s.a.w) said: “There is none amongst the Muslims who plants a tree or sows seeds, and then a bird, or a person or an animal eats from it, but is regarded as charitable gift from him” , Sahih Bukhari
The Prophet (s.a.w) says: “One who cultivates land that does not belong to anybody has a right to own it.” Sahih Bukhari
E. Animals
And cattle He has created for you (men): from them ye derive warmth, and numerous benefits, and of their (meat) ye eat.
And they carry your heavy loads to lands that ye could not (otherwise) reach except with souls distressed: for your Lord is indeed Most kind, Most Merciful.
And (He has created) horses, mules, and donkeys for you to ride and as an adornment, and He has created (other) things of which ye have no knowledge Al-Nahl (16):5-8.
• Prophet (S.A.W) says:
– Allah (S.W.T) prescribed kindness towards everything even in killing. So when slaughtering an animal, be sure to sharpen your knife to make it less painful for the animal. ,Sahih Muslim
– Whoever kills a bird needlessly, the soul of the bird will soar to Almighty Allah (S.W.T), roaring and crying: My Lord! so and so killed me for game, and not for a useful reason!. Sunan al-Nasa’i
– , the Shari‘ah has prohibited using animals for sports, fighting and gambling (cock fights, partridge fights, bull fights, etc.),

Islamic Approach toward Environmental Protection

1. Implementation of the Concept of Maslahah (general interest)
– Shariah as a whole is Maslahah
– There are necessities (daruriyat) which are absolutely indispensable to preserve religion, life, posterity, reason, and property; then needs (hajiyat) which if unfulfilled will lead to real hardship and distress; and finally supplementary benefits (tahsiniyat)
– FUNDAMENTAL PRINCIPLES OF ISLAMIC LAW:
"Every necessity shall be assessed according to its value."
“Maslahah leads to easiness”
"The averting of harm takes precedence over the acquisition of benefits."

2. Protection from any damage
• Syatibi described: “One of the basic concept of Islam is that human being should be protected from any damage and harassment “
• ISLAMIC LEGAL PRINCIPLES:
– Removal of damage whenever it happened
– Prevention from any future damage
– "Damage shall be eliminated,"
– "Damage shall be Ii removed to the extent that is possible."
– "Damage shall not be eliminated by means of similar or greater damage."
– "There shall be no damage and no infliction of damage."
– “Prevention of damage and corruption before it occurs is better than treatment after it occurs”.

3. Ritual approach
– Taharah
– Wudu
– Tayammum
– Pilgrimage
– Fasting

5. Ethical approach
– Don’t kill animal without acceptable reason and in proper way
– Tree plantation as a part of Ibadah
– Keep air clean as part of Sunnah
– Don’t be excessive in any kind of consumption
– Maintain the balance in the universe

6. Judicial and legislative Approach
Islamic Concept of criminal:
– Hadd
– Ta’zir
Environmental cases should be dealt in accordance with concept of ta’zir.

Legislative Principles
1. Allah is the sole owner of the earth and everything in it. People hold land on usufruct – that is, for its utility value only. There is a restricted right to public property.
2. Abuse of rights is prohibited and penalized.
3. There are rights to the benefits derived from natural resources held in common.
4. Scarce resource utilization is controlled.
5. The common welfare is protected.
6. Benefits are protected and detriments are either reduced or eliminated.

Cool Definitions
:Father: A banker provided by nature.

:Boss: Someone who is early when you are late and late when you are early.

:Smile: A curve that can set a lot of things straight.

:Rumour: News that travels at the speed of sound.

:Dictionary: The only place where divorce comes before marriage.

:College: A place where some pursue learning and others learn pursuing.

:Office: A place where you can relax after your strenuous homelife.

:Yawn: The only time some married men ever get to open their mouth.

:Etc.: A sign to make others believe that you know more than you actually do.

:Committee: Individuals who can do nothing individually and sit to decide that nothing can be done together.

:Classic: A book which people praise, but do not read.

:Marriage: It is an agreement in which a man loses his bachelors degree and woman gains her master's.

:Worry: Interest paid on trouble before it falls due.

:Experience: The name men give to their mistakes.

:Tears: The hydraulic force by which masculine power is defeated by feminine power.

:Atom Bomb: An invention to end all inventions.

:Philosopher: A fool who torments himself during life, to be spoken off when dead.

:Diplomat: A person who tells you to go to hell in such a way that you actually look forward to the trip.

:Optimist: A person who starts taking bath if he accidentally falls into a river.

:Pessimist: A person who says that O is the last letter in ZERO, instead of the first letter in the word OPPORTUNITY

:Miser: A person who lives poor so that he can die rich.

:Criminal: A guy no different from the rest of us .... except that he got caught.

:Politician: One who shakes your hand before elections and shakes your confidence after.

:Doctor: A person who kills your ills by pills, and kills you with his bills

MEERATA: Meerata means complete annihilation of the male members of a family by brutal assassination. This is not a custom but a criminal act. Under Meerata, the stronger member of family used to assassinate their weak but near relatives with the sole object of removing them from the line of inheritance and gaining forcible possession of their lands, houses and other property. The tribal law seriously views this kind of cold-blooded murder and persons responsible for such an inhumane and ghastly act cannot escape the wrath of Pakhtuns. The Jirga immediately assembles to take suitable action against the culprits. The penalty is usually in the form of setting on fire their houses and other property and expulsion of the culprits from their area.

SAZ: The word Saz is used for blood money or compensation in lieu of killing. Under the custom of Saz a person who feels penitent after committing a deliberate murder, approaches the deceased's family through a Jirga and offers to make payment of blood money to end enmity between them. All hostilities come to an end between the parties after acceptance of Saz. Sometimes the payment of compensation takes the form of giving a girl in marriage to the aggrieved party. It is also called Swarah, which binds together the two parties in blood relations and thus helps in eradicating ill will and feelings of enmity.

ITBAR: Itbar, which means trust, or guaranteed assurance or is the arch of society, which is governed by un-written laws or conventions. All business including contracts relating to sale and mortgage or disposal of property, is transacted on the basis of trust or Itbar. Such transactions are verbal and are entered into in the presence of the village elders or a few witnesses. The violation of Itbar is considered to be dishonorable act, un-becoming of gentleman and contrary to the norms of Pakhtunwali.

HAMSAYA: The word Hamsaya stands for a neighbor but in Pashto it applies to a man who abandons his home either due to poverty or blood feud and seeks protection of an elder of another village. In this way the latter becomes his client or vassal. It is, therefore, incumbent upon the protector to save his Hamsaya from insult or injury from any source.

MLA TARR: Mla Tarr, which literally means `girding up of loins' denotes two things. Firstly it is used for all such members of a family who are capable of carrying and using firearms. Secondly, it means espousing the cause of a man against his enemies and providing him with an armed party. The tribesmen resort to Mla Tarr when a person belonging to their village or tribe is attacked, mal-treated or disgraced by their enemies.

BADRAGHA: An armed party escorting a fugitive or a visitor to his destination is called Badragha. Badragha is a guarantee for the safety of a man who is either hotly pursued by his enemies or there is an apprehension of his being killed on his way home. An armed party accompanies such a man as Badragha or `escort' to ensure his safe return to the place of his abode. Badragha is never attacked by the second party because of fear of reprisals and the blood feud that is sure to follow if an attack is made on it. The Badragha convoy can be depended upon only within its own geographical limits; beyond it, the people of other tribes take the charge to convoy the traveler.

BILGA: The word Bilga is used for stolen property. A man is held responsible for theft or burglary if any of the stolen articles are recovered from his house. In such a case he is obliged to make good the loss sustained by the afflicted person. He, however, stands absolved of Bilga if he discloses the source or the persons from whom he had purchased the stolen articles.

BOTA: Bota means carrying away. It is a sort of retaliatory action against an aggressor. For instance, if a creditor fails to recover his debt from the debtor, he resorts to Bota by seizing his cattle or one of his kith and kin. The creditor keeps them as hostages till his dues are fully realized or the debtor has furnished a security to make payment within a specified period to the creditor.

BARAMTA: Baramta like Bota is resorted to when the grievances of a party are not redressed or a debtor adopts delaying tactics in respect of payment of a debt to the creditor. The word Baramta is derived from Persian word Baramad, which means recovery or restitution of property etc. Under Baramta hostages are held to ransom till the accused returns the claimed property. The Pakhtuns consider it an act against their sense of honor and contrary to the principles of Pakhtunwali to lay their hands on dependent classes such as blacksmiths, tailors, barbers and butchers etc belonging to the debtor's village.

BALANDRA OR ASHAR: Balandra or Ashar can be best described as a village aid program under which a particular task is accomplished on the basis of mutual cooperation and assistance. At the time of sowing or harvesting, the villagers lend a helping hand to the man who seeks their help. They take out their pair of bullocks to plough his fields at sowing time and assist him in reaping his crops at the time of harvest. The man, thus obliged, by the fellow villagers holds a feast in their honor in the evening.

GHUNDI: Ghundi is a classic case of balance of power in tribal areas. It is derived from Pashto word Ghund, meaning a political party but it is used for an alliance. As modern states enter into bilateral agreements for promotion of trade, cultivation of friendly relations and mutual defense, similarly various sections of a tribe align themselves in blocs or Ghunds to safeguard their common interests. Ghundi is entered into defeat the aggressive and nefarious designs of a hostile neighbor. In tribal fighting the Ghundi members espouse their mutual interests against their common enemy and act as a corporate body with all the resources at their command.

LOKHAY WARKAWAL: Lokhay Warkawal literally means `giving of a pot' but it implies the protection of an individual or a tribe. A weaker tribe to a stronger one with the object of ensuring its safety and security generally gives Lokhay. It is accepted in the form of a sacrificial animal such as a goat or a sheep. When a tribe accepts a Lokhay from another tribe, it undertakes the responsibility of safeguarding the latter's interests against its enemies and protects it at all costs.

LASHKAR: Lashkar is an armed party, which goes out from a village or tribe for warlike purposes. The Lashkar may consist of a hundred to several thousand men. The Lashkar assembled for Jihad (Holy Struggle) is usually very large. The decisions of a Jirga, if violated by a party, are enforced through a tribal Lashkar. The Lashkar thus performs the functions of police in the event of a breach of tribal law.

CHIGHA: Chigha means a pursuit party. The Chigha party is formed or taken out in case armed bandits with the object of lifting cattle, looting property or abducting an inmate of the village, raid a village. Composed of armed persons, the Chigha party goes in pursuit of the raiders to affect the release of the cattle etc or recover the stolen property.

TARR: A mutual accord between two tribes or villagers themselves with regard to a certain matter is called Tarr. For instance, after sowing wheat or any other crop, the people of the village agree not to let loose their cattle to graze in the fields and thus damage the crop. The man whose cattle are found grazing in the fields in violation of this agreement has no right to claim compensation for an injury caused to his cattle by the owner of the field.