Environmentalism and Islam Environmental Protection and the Khilafah (Stewardship) Idea

The Islam; an over 1. The largest religious following in the world with around 8 billion followers worldwide, it offers a complete way of living that is not only religious and moral but also practical life principles. The less most Muslims know of a very critical issue of Islamic teachings is environmental stewardship sometimes known as Khilafah. This work analyses the role of Khilafah in Islam’s attitude toward environmental protection and how environmental problems can be solved based on this doctrine.

Concept of Authority: The KhilafahThe Arabic term khilafah is translated as trusteeship or delegation. In the Islamic worldview, the term alludes to the human duty as caretakers of the planet by being God’s stewards. This concept is based on the Quran – the Islamic scripture and Sunnah – the practices and sayings of Prophet Muhammad.

Quranic Foundation:

The Quran further defines what the role of humans will be on the earth. In Surah Al-Baqarah (2:30 Thus Allah says:).

"And [mention] when your Lord said to the angels, ‘Indeed I will make on the earth a Khalifah’. They said ‘Will you place thereupon one who causes corruption while we declare Your praise and sanctify You’. All said ‘I know that which you do not know’’.

This verse indicates that humans are placed in charge of the earth as its keepers or custodians.

Hadith and Sunnah:The Hadith also serves to elaborate on the concept of environmental management. Prophet Muhammad always taught the need to care for the environment through his sayings and deeds. For instance, he said:

“And Allah made the earth green and beautiful for mankind; for it is He who is the Steward thereof. He sees how you conduct yourselves.”

However, this phrase signifies the importance of the Earth being a blessing from Allah to humans and the humans themselves are responsible for its proper utilization.

Islamic Environmental Ethics:  

This paper identifies some principles from Islam that dictate how Muslims ought to take care of the world around them. All these principles can be easily related to modern environmental issues and sustainability.



1. Monotheism (being one and only one God):

The oneness of God refers to Tawhid and this states the fact that all creation shares a direct connection and therefore reflects the divine will of Allah. This connectedness creates a level of reverence and concern about the environment as interfering in nature is like interfering with the providence of the heavens.

2. Mizan (Balance):

The Holy Quran talks about the ‘Mizan’ which refers to the natural equilibrium. In Surah Ar-Rahman (55:(refers to pages 7-9) It states:

And added He the heaven and ordered the stars, To make you transgress within the stars, ye do not make deficient (the balance).

There is also the issue of environmental balance – a cardinal rule that acts as a moral compass promoting restraint and responsible consumption and use of natural resources.

3. Al-Ihsan is the borrowing of the concepts of ethics and beneficence:

Al-Ihsan or to act with excellence and kindness not only refers to how humans should interact with each other but also with the environment they live in. It promotes an understanding of the necessity to engage in earth-friendly activities rather than just demonstrating how to prevent the earth from being damaged.

4. Amana (Trust):

The principle of Amana asserts the belief that the Earth is a sacred trust of Allah. It must be understood that humans are responsible for how they use and/or care for this trust in a way that is positive for future generations.


5. Abstain from Israf – being wasteful:

Islam prohibits the use of things in a wasteful manner (israf) and extravagance. The Quran states in Surah Al-Araf (7:31): The number of women reporting the use of drugs was far less compared to men, 4% and 30% respectively.

 you children of Adam! Celebrate Allah’s praises at every mosque; pray and eat and drink but do not overspread; fear Allah; know that He is severe in punishment.

This entails sustainable utilization of resources within the platform in a way that does not lead to pollution.

Practical Ways through which Khilafah is used in Environment Protection.

The values that govern the concept of Khilafah could be used to address different issues related to the environment and sustainability in the current world.

1. Sustainable Agriculture: Islam also supports methods of agriculture that take a long-term view by conserving fertile soils and maintaining ecological systems. The farmer takes such concepts as mulching, reducing the use of pesticides and fertilizers, and crop rotation positively and sees them at the service of maintaining balance and avoiding unnecessary wastefulness.

2. Water Conservation: Islam has principles that ensure that we do not waste water. The Prophet Muhammad preached and practiced the use of scanty water particularly in the act of ablution (wudu). More efficient applications of water can involve practices such as irrigation systems, collection of rainwater, and reduced water losses in households or industries.

3. Renewable Energy: The future of renewable energy that involves adopting clean energy sources such as wind, hydro, and solar is suitable for the principle of balance and sustainable use of resources. These practices help in reducing the use of fossil fuels and also help in preventing detrimental environmental impacts.

4. Waste Management: Waste recycling and the composting process should be done as another example and follow the teaching of avoiding waste. It is highly recommended that people limit the waste and avoid discarding eco-friendly products.

5. Conservation of Biodiversity: Preservation of biodiversity is important for the conservation of habitats as well. According to Islamism, all living things and environments need to be respected and valued, which leads to an understanding and support for conservation efforts such as wildlife parks/preserves.

6. Public Awareness and Issues: Education on the causes and consequences of environmental degradation and attending to governing policies concerning the environment is a necessary thing for Muslims. Mosques, schools, and community education can spread the messages of Islamic environmental ethics to educate the people to join the cause.

Teachings on khilafah in Islam offer a strong background in which to discuss upcoming environmental problems. The concept of stewardship, balance, and sustainability, within which resources are used productively, will enable Muslims to to join the effort towards a sustainable future in the fulfillment of the trust.Muslims should learn to implement these teachings in their every day lives and to promote earth friendly activities that would counter environmental degradation. The Muslim community as it moves toward this sustainability vision can indeed hearken back to that vision of a balanced, harmonious, and sustainable world and seek ways to work toward achieving it through the help of the Creator and by working together.


Empowerment of women in Islam, rights and misconception.

The debate about the status and role of women in Islam has been discussed over centuries, with limited understanding or misrepresentation. Islamic teaching, often taken out of context and misunderstood, constitutes a framework that emphasizes women’s dignity, rights, and empowerment. The article explores several dimensions of Muslim women including addressing stereotypes, delving into historical backgrounds as well as highlighting some guiding principles for gender relations within the Islamic faith.

Historical Context:It is crucial to consider the historical circumstances under which the teachings of Islam developed in order to understand how women are placed within it. In ancient Arabia prior to the rise of Islam, women were viewed merely as chattels who had neither rights nor freedom from various forms of oppression. The advent of Islam led to substantial changes in terms of the position of women in society at large. Women’s inherent worth and dignity were emphasized in both the Quran (the holy book) and Prophet Muhammad’s teachings that set forth radical revolutionary rights for them never before seen at their time.

Many people are mistaken in thinking that Islam does not give women rights. These rights include the right to learn, the right to get a job, the right to have property, and the right to be part of the society’s politics and economy. Because of this body of verse contained in Quran “And their lord has accepted of them and answered them ‘Never will I cause to be lost the work of [any] worker among you, whether male or female; you are of one another’” (Quran 3:195), it is made clear that men and women are equal in God’s eyes.

Empowerment and Rights:Many people are mistaken in thinking that Islam does not give women rights. These rights include the right to learn, the right to get a job, the right to have property, and the right to be part of the society’s politics and economy. Because of this body of verse contained in the Quran “And their lord has accepted of them and answered them ‘Never will I cause to be lost the work of [any] worker among you, whether male or female; you are of one another’” (Quran 3:195), it is made clear that men and women are equal in God’s eyes.

In Islam education is a very important thing; even Prophet Muhammad said both sexes should seek knowledge. Women have always been scholars, teachers, or contributors in different areas of learning since Islamic times.

This also gives them freedom and ensures they own property themselves. This includes inheriting wealth from parents as well as having control over their own finances. Moreover, Islamic law recognizes that consent must be given by women when entering into marriage hence forbidding forced marriages too.

Let's explore­ the intriguing Parsi customs and their exe­cution.

Parsi Rituals Explained:  Parsi customs are­ essential in their re­ligion. They help connect with God, bring the­ community together, and honor Zoroaster - the­ir prophet. These customs, passe­d down over generations, maintain the­ Parsi culture and spiritual history. Main Parsi Customs: Navjote: The Navjote­, often referre­d to as the 'welcome ce­remony', ushers a Parsi child into the faith of Zoroastrianism. Mostly done­ when the child is seve­n to eleven, the­ Navjote includes prayer, we­aring holy clothes, and getting blesse­d by a priest. This marks the start of their life­ as practicing Zoroastrians. Wedding Eve­nts: Parsi weddings, also called "Lagan" or "Jashan," are big e­vents with lots of traditions and symbols. The wedding include­s detailed practices like­ saying vows, tying the wedding knot or the "Haath Borvanu", and making wishe­s for a happy and wealthy married life. The­ key part of Parsi wedding customs is the holy fire­, which stands for purity and light.

 

 

Dharam of Hindu: Religion of Indies

In Hinduism, there are a few categories of dharma that direct the moral standards and code of conduct for people. Here are the most categories of dharma:


Sanatana Dharma
Sanatana Dharma, moreover known as Hinduism, is the most seasoned and most broadly practiced religion in India. It could be a way of life that emphasizes ethical and moral values, otherworldly hones, and the interest of self-realization.

एलीफेंटा गुफाएं महाराष्ट्र में मुंबई के पास स्थित हैं, जो भगवान शिव को समर्पित गुफा मंदिरों का एक संग्रह हैं।

इन एलीफेंटा गुफ़ाओं को विश्व विरासत अर्थात यूनेस्को में शामिल किया गया है। 

Which is 2nd verse from the Bhagavad Gita?

The Bhagavad Gita, a sacred text of Hinduism, consists of 18 chapters (verses) in total. Each chapter is divided into several verses. The second chapter of the Bhagavad Gita is called "Sankhya Yoga" or "The Yoga of Knowledge."

 

The Bhagavad Gita, a sacred text of Hinduism, consists of 18 chapters (verses) in total. Each chapter is divided into several verses. The second chapter of the Bhagavad Gita is called "Sankhya Yoga" or "The Yoga of Knowledge."

The second verse of the Bhagavad Gita, Chapter 2, is as follows:

"Sanjaya uvacha Tam tatha krpayavishtam ashrupurnakulekshanam Vishidantam idam vakyam uvacha madhusudanah"

Translation: "Sanjaya said: To him who was thus overcome with compassion and afflicted with sorrow, whose eyes were full of tears and who was bewildered, Lord Krishna spoke the following words."

This verse sets the stage for the teachings of Lord Krishna to Arjuna, who is in a state of moral dilemma and emotional distress on the battlefield of Kurukshetra. It highlights Arjuna's emotional state and his readiness to receive Lord Krishna's guidance.