Download Islam and the Environment by Khalid Fazlul, etc. PDF

By Khalid Fazlul, etc.

The purpose of this booklet is scatter seeds from which many different experiences and initiatives will develop, even if environmental tasks began by means of Muslims or in collaboration with non-Muslims, discussions in learn circles, or with non-Muslim environmentalist, planners, financiers and economists. Islam has a favorable contribution to make, if in simple terms humans can comprehend.

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Islam and the Environment

The purpose of this publication is scatter seeds from which many different experiences and tasks will develop, no matter if environmental initiatives began through Muslims or in collaboration with non-Muslims, discussions in research circles, or with non-Muslim environmentalist, planners, financiers and economists. Islam has a favorable contribution to make, if simply humans can comprehend.

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According to Muhammad Asad, Islamic doctrine asserts that: Man is an 'animal' in the sense of organically belonging to that group of living beings which are endowed with the faculties of sensation, perception and movement, as well as in the sense of being dependent on physiological needs and functions more or less resembling those of other animal beings. 110 82 83 i', "'I II! ISLAM AND THE ENVIRONMENT Conclusion I hope I have shown beyond doubt that Islam is congruent with the ecological attitude.

Through the excessive production of wastes and pollutants. ISLAM AND THE ENVIRONMENT The Ecological Attitude and the Islamic View of the Environment How then to achieve a transition to such a state of affairs, given our species' insatiable appetite for radically transformed, homogenous landscapes, producing highly specialised short-term benefits? It is my contention that a major requirement is the widespread adoption of qn 'ecological attitude'84 and that such adoption is likely to be made easier by improved scientific ecological knowledge and its diffusion through all channels of education, and by greater emotional or spiritual sensitivity towards the natural world.

The first three reflect the three main types of human activity - trade, agriculture and pastoralism - while the last reflects the effective absence of any such activity. Land, especially when undeveloped, may be the general property of the community; it may also, especially when developed, be the private property of an individual. There is, therefore, no concept in Islam of everybody having a general right to the countryside; nor, on the other hand, can all the land be sequestered by particular individuals.

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