RISALATUT-TAQRIB
Year:2010 | Volume:- | Issue:79|Papers Count:15

As a matter of fact, there are too many common points between Islam and the West-especially Christian World-on which they can agree together and understand each other without abandoning the values by any party or community. Each believes jointly in human rights, democracy, peace, war against terrorism, fighting racialism, Nazism, Fascism and the like. Moreover, there are common interests among them, which increase the strength of relations and ties between them.We see too, vast joint areas between Islam and Christianity. We really know that that there is common heritage of priceless values, where we can see with the Islamic texts a lot of narration and religious teachings narrated from Prophet ‘Isa (A.S.), and wise sayings from his pure and righteous mother. All call for purifying the heart and the life, and for guiding it to goodness and bliss. Furthermore, we see that we both, agree and meet together in many other fields, beliefs, and acts such as:1– Concentrating on worshipping only Allah Almighty and fighting oppression and tyranny.2- Believing in the created inherent human nature.3- Believing in moral and ethical system, which may be nearly the same.4- Believing in the human rights5- Believing in the precious value of the family constitution.6- Believing in the necessity of the social solidarity and responsibility7- Believing in the necessity of reviving the fateful decisive memories8- Believing in the value of modesty, and social chastity and virtue9- Believing in the Divine spiritual life in the mosque and the church.10- Believing in the necessity of serving the human civilization.11- Believing in the enjoined system of worships and prayers, which purifies the self and heart, and many other good acts and deeds.In addition, we notice many joint active civilizatory contributions and participations. We see, too, that the common interest in itself has a religious value which necessitates proper coexistence. Both religions call for cooperation in fighting poverty, disease, and ignorance, and working against fanaticism, and moral deterioration. They both, try to satisfy the spiritual needs and resist the Satanic plans which try to destroy the family entity and Structure, and suspect the religious values. Besides, they both, share the same principle of resisting or fighting all types of terrorism, and refuse those who call for the wars in the name of religion and for their own personal, and factional interests.Finally, all of these common interests and values call both parties or communities for firm constructive cooperation for goodness and welfare.

Colonialism has been one of the most important factors which have spread the spirit of discord and dissension between the Shi‘ah and the Sunnites. But nowadays colonialism has abandoned most of its Satanic styles of disuniting the masses to its ally (confederate), the Zionist entity which forms a cancerous gland and occupies the Muslims' territories and lands, and robs their rights. The Zionists have used all kinds of cheating, deception, trickery and misleading which they learned-as they claimed-from the Talmud and Protocols of the Zionist sages or wisemen.The Zionists and colonialists found it hard and harmful for them to see the strong unity and harmony among the Muslims, whereas they want them to be disunited, and scattered here and there in different parts of the world. They wish that no religion could unite their Muslim ranks or forces, no system could connect them together, and no call for truth could ward off their hostility and hatred among themselves. So the Zionists have taken advantage from our Shar‘i enrichment, and taken the chance of political divisions between us, so as to stir up discord, and disunite the Ummah, and to build dams in front of our different sects, depending on what the former foolish policy have raised of doubts, misleading, defaming and magnifying the problems, so as to flare the fire of difference between lmami Shi‘ah and Zaidis, on the one hand, and the Sunni sects on the other, so as to separate them from their brothers in Islam.It is regrettable and painful to see that this policy of discord and dissension of colonialism and Zionism is still actively followed, till now in various Arabic and Islamic countries, though the terrible colonialism has withdrawn from many of our lands without return. It is regretful, too, to see some misleading so-called Muslims who have grown up and nurtured in the sides and corners of colonialism have adopted and practiced this kind of policy, under the guise of religion. They do so in order to gain advantages and win great amounts of money in the name of religion, while religion itself repudiates them and renounces their terrible actions.

Undoubtedly, Islam is a faith and Shari‘ah (code of laws). It implants in the selves or minds a sublime faith. Its basis is God-fearing and seeking of Allah’s Pleasure. When this faith grows up and becomes ready to give fruit, the role of the legislation based on the revelation of Almighty Allah starts working with the restricted ijtihad which inspires its spirit and guards its purposes. Then comes the role of practice and action for the human beings on the basis of their self-restraint, because of their belief in the justice of Divine legislation, and that the retribution of the otherworld is much greater than the retribution of this world. In this regard Allah Almighty, in the Holy Qur’an says:(But no! by your Lord! They do not believe (in reality) until they make you a judge of that which has become a matter of disagreement among them, and then do not find any straitness in their hearts as to what you have decided and submit with entire submission) [4:65].The methodical plan of the subject is made or carried out as follows: 1– The first pivotal theme: The view of Islam on environment and this includes three subjects.a- The first subject: Linking the elements of environment with the Islamic faithb- The Second subject: The purposes of Shari‘ah in safeguarding the environmentc- The third subject: The Shar‘i rulings for taking care of environment2- The second pivotal Theme: The attitude of Shari‘ah towards the arrangements of the issues of environment. This includes two subjects:a- The first subject: It gives the arrangements of protecting the environment.b- The second subject: It deals with the practical applications of protecting and safeguarding the environment in Islam. Hence the fuqaha’ (jurisprudents)-while taking care of the affairs of the environment-have started clarifying the partial rulings-Then the science of jurisprudence (fiqh) has developed, later by starting to make the rules and the general disciplines and criteria. In fact, in all of its stages of development it has greatly concerned in practical application and practice in (fatwa) and (qadha’).For this reason this subject is divided into two branches: The first one is specialized to show the endeavours of the fuqaha’ (jurisprudents) in taking care of the environment through the partial rulings. And in the second branch we show some rules and disciplines which arrange the methods and ways of safeguarding the environment.

ln spite of the importance and significance of the environment for the human being the Islamic heritage does not give it broad specific space of details and viewing. Anyhow, it is given great care for its applications and elements, and many texts and instructions for protecting it are written, and warning against its corruption is given. Yet, some details and clarifications have been made separately, and in different periods of time. Of course, great concern and care have been directed to the practical application side and action instead of giving the comprehensive viewing for it, because the issue of its application is considered more significant. The other reason, is that the correction of the destructive and harmful conduct to the environment does not concern those having specific scientific or professional speciality, but it concerns all the members of the society, particulary, when the problem of pollution of the air and destruction of the other elements of the environment which concern all the strata of the society, whether they are individuals, groups, associations, institutions, administrations, managements or government, as it is social or society and national issue.It is very important to submit this subject for study and discussion, because of the presence of the world, regional, and national great interest and concern for the environment. Moreover, it is so because of the constitution and the establishment of many ministries and institutions, as well as holding many conferences and seminars, and issuing and publishing many journals and magazines, concerning the protection and safeguarding of the environment.After all, the prospective results and findings of the studies and researches which are to be submitted and discussed have two objectives:1- The first objective is moral and spiritual which is the origination and finding the scientific evidence for the preceding concern and care of the Muslims for the environment without need to find frank expression of the special technical term of it, and forbidding spoiling and corrupting it by means of pollution, in addition to the constitution of the institutions for safeguarding it, like the institution of (Al-Hasbah), and the region of protectorates, and encouraging plantations, farming, and other necessary things.2- The second objective is practical: It is giving Shar‘I ruling for either protecting it or corrupting it.

There are many jurisprudential rules in the sources of the Islamic jurisprudence [fiqh], but they do not find available ground to be produced clearly in the area of jurisprudence. This ground may show the constitution of the new fields occurring and appearing on the area of the actual state. That emanates from the fact that these rules cannot form any meaning or entity without true happening or taking place. That is to say, we cannot understand such rules and discover them, and put them on the table for jurisprudential discussion and research unless we see their occurrence and practical application with which the rules are related. Anyhow, this does not oppose the fact that such rules have roots in jurisprudence and are spoken by jurisprudents within their talks.Undoubtedly, we can say that the area (or space) alloted for the environment is considered one of these areas which have their own specific rules, so we will mention some of these rules through this research.This paper attempts to concentrate on some important jurisprudential rules which we could move on their basis, on the purpose of making serious dealing with the main issues of the environment.

The topic of this research is not confined to the widely-known conception of environment, which is defined as everything that encompasses or encircles the human being like creatures and natural appearances and beings. But it views the environment as it is the human being and everything which encircles or surrounds him. Because there is no logical reason to take the human being outside the environment or not to consider him a part of it, whereas he is the most important part of it, and its goodness and good position is connected with his goodness, good state and position. Whereas his corruption and not protecting or safeguarding him, psychologically, mentally, and physically by developing or growing his capabilities is considered the biggest corruption in the environment.The vicegerency (khilafah) or trust (amanah) which is the responsibility of the human being on the earth means , the attention and care given for the human being first, then taking care of the other beings and creatures. Of course, this will not be achieved except for guiding him to the upright methodology in building or constructing the globe, and understanding what is willed by Allah Almighty of the whole existence.The caliphate (khilafah) or being vicegerent on the earth in the Islamic conception means being charged with responsibility to build up the globe and to safeguard the environment, and this is to be in return of his being endowed with the bounties and subjugating the globe for his service, bliss, and happiness.Subjugation (taskhir) of the globe is the human’s utilization of the bounties and good and fruitful things and objects of the globe. Therefore there is no right to any human being-according to the Islamic systematic law-to exploit this benefit or advantage for only himself other than the others, on both levels or dimensions of time and place. In fact, the purpose of this research is to clarify the views, attitude and jurisprudential rulings of Islam, where it makes the human being responsible for protecting and safeguarding his human environment. He should practically participate and cooperate with the others and not to corrupt, spoil, or misuse the elements, means, and affairs of the environment. Islam, too, calls human beings to growing, real reform, and development. It continually calls human being to coexisting, understanding, cooperation, and fruitful productivity. So Allah, through Islam and Islamic teaching has drawn up the plan, projects laws, and provided them for the whole universe, for heavens, and the earth, and human being, the necessaries and essential prerequisites for good life, and ordered them to make use of and benefit from the bounties properly, and cooperate with the others with kindness, favour, and affection, showing for them through the prophets the upright laws and ways. The paper clarifies what is mentioned in the Shar‘i texts which delineate the Islamic view of existence like khilafah, subjugation, duty and right, plan and building. safeguarding and affection, utility and beauty, and so on. Allah Almighty says: "And help one another in goodness and piety, and do not help one another in sin and aggression, and be careful (of your duty) to Allah" (5:2).