Faith and Nature: The ignored teachings

Again, the holy month of Ramadan is here with its full blessings. Mosques are packed, sermons delivered, possibly many a day. Yes, many issues will be on table except the ‘environmental education’! Let’s not talk of this month only; how many of us have ever listened to a Friday sermon dedicated to the environment and its conservation! It would not be wise to paint all with the same brush, unfortunately, the majority of our preachers have never discussed this grave issue, either they are not interested, insensitive or are unaware of the environmental crisis, hence ignore an important part of Islamic teachings. Damaging well-established natural systems is going on since a long time with man playing the lead role, giving rise to a series of evils like pollution, acid rain, climate change, biodiversity loss and many other problems. Prevention of further damage to the environment is necessary, wherein Islamic and other religious teachings may play an important role. 

There is a vast amount of literature in Islam, drawingemphasis upon eco-ethical scripture, by a common reliance upon the Quran andSunnah, thus, has a role of its own in the promotion of environmentalprotection. Allah has created everything in this universe in balance, withwisdom, value and purpose, as he has declared in the Quran “And We haveproduced therein everything in balance.” (Quran 55:7), giving an indication ofthe maintenance of ecological integrity. All Creation, a reflection ofdivinely-arranged structure and order, is deserving of care, mercy and respectand is an essential part of the teachings of Islam as has been said: “And Wehave not sent you except for (a) mercy for all creatures” (Quran 21:107).For many contemporary Muslims, the 7th-century teachings of the ProphetMuhammad (PBUH) have clear applications to modern Industrial Age problems,stretching from climate change to species loss, pollution to resourcemanagement and much more. Prophet Muhammad (PBUH) instilled lessons about waterconservation, proper land use, wasteful consumption of resources, stewardshipof trees and kindness for animals. Islamic position on the need for ecologicalcare can also be understood on the notion of the ‘whole earth as a mosque’ andthe need to ‘walk on the earth with humility’, exhibiting qualities ofgentleness to nature. Humans, as ‘stewards on earth’, are answerable for theunjust and irresponsible discharge of this trusteeship in accordance withDivine Laws. ‘Cleanliness is half of the belief”, a famous saying of Prophet(PBUH) indicates a direct connection between belief and cleanliness, which notonly includes personal hygiene but our surroundings as well. To pollute thesurroundings in which one lives is both a sin and ‘extremely uncivil’ act.Planting a tree by anyone, and consumption of its produce thereof by someoneelse is considered as almsgiving. On migrating (Hijrat) Prophet (PBUH) planteda large number of trees, made the forests and green conservation areas, whereevery sort of living creature lived, commonly called as Hima (Sanctuaries).Every effort of conservation of the environment is in true worship of God,those associated with this noble deed will be rewarded, and those in denialwill face His wrath, both here and hereafter. Allah has said “Corruption dothappear on land and sea because of (the evil) which men’s hands have done, thatHe may make them taste a part of that which they have done, in order that theymay return” (Quran 30:41).

   

Despite the fact that Islam has remained a powerful socialforce in the lives of its believers, contemporary scholars decry thenon-seriousness of Muslims on the environmental crisis, especially in theKashmir valley. The despicable condition of the earth stems from the spiritualand moral vacuity, in addition to the materialistic lookouts. The environmentalproblems we are facing today will not only be solved through political,technocentric interventions but must be integrated with the human motivationand social identity- ‘the religion’, which links faith and action, knowledgeand practice and social and ecological justice. Though a green movement engagedon principals of ‘deep ecology’ amongst Muslim world is mushrooming, there is adire need to instill the approach amongst the people of Jammu and Kashmir, inorder to produce a clean and healthy environment for all. Religiouspractitioners and leaders have a potentially significant role in conservingnature as people continue to draw upon religious teachings to shape theirvalues, beliefs and attitudes towards life. Imams should deliver Fridayssermons, which are not ‘monotonous’, and include and/or discuss pluralisticenvironmental ethical values, not only domestic in scope but also ofepistemological privileges at national and international level.

Religious resources need to include contemporary social andenvironmental concerns what is now commonly known as ‘eco-theology’. ThoughIslam mainly believes in ‘theocentric’ views, the philosophical approaches of’anthropocentrism’ needs to be replaced by ‘ecocentrism’, dualism, utilitarianhuman-nature and mechanistic ontology should be replaced with the intrinsicvalue of nature by incorporating a range of ideologies, which are both science-and spirit-based. People should be stressed to care for the environment becauseby caring for it they enhance their quality of life not only for themselves butalso for the generations to come. Our preachers need to get updated with thecurrent environmental problems and play their role in solving the crisis. Thereis dire need to include the environmental issues in the Friday sermons, Ijtimasand other religious gatherings. Let us not keep it restricted toImams/preachers only; we all should play our role in the protection of theenvironment and create awareness of the moral foundations offered by Islam inrelation to human interaction with nature.

Dr Aabid Hussain Mir is president of CERD Foundation,Anantnag.

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