The Vision of an Environmentally Friendly Islam
Rain, which was originally a source of water and a bringer of blessing (QS Al-An’am [6]: 99), suddenly turns into flash floods that destroy (QS Al-Baqarah [2]: 59).
Wind, which initially plays a role in the pollination of plants (QS Al-Kahf [18]: 45) and the distribution of clouds (QS Al-Baqarah [2]: 164), suddenly turns into a whirlwind that devastates everything (QS Fushshilat [41]: 16). The sea, initially calm (QS Al-Hajj [22]: 65), suddenly turns into a tsunami that sweeps away everything in its path (QS At-Takwir [81]: 6).
That is what is happening today. The succession of natural disasters cannot be separated from the pattern of interaction between humans and their environment. Humanity exploits nature recklessly and excessively. This is among the forms of human behaviour that trigger the emergence of various natural disasters.
How does Islam speak about the environment? Islam is deeply concerned with environmental issues, because environmental preservation is part of its mission. In other words, Islam came to save humankind from misery and to realise happiness in this world and the hereafter, fiddunya hasanah wa fil-akhirati hasanah (QS Al-Baqarah [2]: 201).
Islam teaches its followers to do good to nature, whether towards the environment, animals, or plants. Islam is a religion that is friendly to the environment. A religion that clearly regulates the relationship between humans and God (hablum minallah), between humans and other humans (hablum minannas), and between humans and nature (hablum minal alam).
The relationship between humans and their Lord takes the form of worship, submission, and obedience to all that He has decreed. The relationship between fellow human beings involves cooperation in goodness and providing benefit for all.
According to Islamic teachings, the relationship between humans and nature is a relationship framed within a legal concept in which both equally submit and surrender to Him. Within this concept, humans receive a concession from the Supreme Creator to treat the universe with rahmatan lil alamin (mercy for all the worlds).
Environmental preservation efforts must be viewed as one of the religious obligations that must be fulfilled by humankind. Conversely, every action that results in environmental damage can be categorised as a munkar (reprehensible) deed that must be prevented.
Sheikh Yusuf Al-Qaradhawi, in his book entitled Islam Agama Ramah Lingkungan (Islam: An Environmentally Friendly Religion), states that protecting the environment is equivalent to protecting life. This is because environmental damage, pollution, and the abuse of its balance can endanger human life.
Furthermore, Al-Qaradhawi affirms that protecting the environment is also equivalent to protecting one’s offspring, meaning the descendants of humankind on earth. The damage created now will be inherited by future generations. It is they who will eventually bear the consequences of that damage.