http://alm.journals.miu.ac.ir/ AL-MUSTAFA In Contemporary Islamic Thought en daily 1 Sat, 20 Apr 2024 00:00:00 +0330 Sat, 20 Apr 2024 00:00:00 +0330 http://alm.journals.miu.ac.ir/article_11257.html In His Name, the Most HighThe universe, of which our environment is a part, is intelligent and continuously glorifies the Lord of the Worlds: "We are hearing, seeing, and aware—yet with you (strangers), we remain silent."A person’s perspective and worldview regarding the environment not only influence their daily actions but also shape their thoughts and beliefs. This concept is evident in various Quranic verses that discuss creation, encouraging contemplation with expressions such as "Do they not observe…?[1]", and "Did you suppose…?[2]", as well as certain Quranic oaths[3] that emphasize the significance of creation and the environment.Moreover, Islamic traditions and jurisprudential rulings, which extensively outline duties and prohibitions, also emphasize the importance of a proper and reasonable relationship between humans and the environment.Throughout history, some individuals have taken a step back to question the very essence of the creation of the environment and its Creator. This edition of the academic journal comprises scholarly and logical responses to such inquiries. As the eloquent poet Saadi beautifully expresses: "The clouds, wind, moon, and sun tirelessly work—so that you may have bread in hand and not eat in heedlessness."Islam, as a religion that upholds justice, responsibility, and the preservation of divine blessings, calls upon humanity to protect the environment and make proper use of natural resources.1) The Principle of Trust and Responsibility: In Islam, the environment is a divine trust, and humanity is entrusted with its care: "Indeed We presented the Trust to the heavens and the earth and the mountains, but they refused to undertake it..." (Quran 33:72)2) Prohibition of Corruption and Environmental Destruction: "Corruption has appeared in land and sea because of the doings of the people’s hands." (Quran 30:41) This verse warns against environmental degradation and the consequences of human misconduct, highlighting that destructive actions lead to corruption on Earth.3) Observing Balance in the Use of Nature: "… eat and drink, but do not waste; indeed, He does not like the wasteful." (Quran 7:31) Islam condemns extravagance and overconsumption of natural resources.ConclusionAll divine religions and spiritual traditions call for the preservation of the environment and respect for nature. In Islam, this responsibility is framed as a divine duty, reinforced through principles such as trust, moderation, and the prohibition of corruption. [1] . Quran 88: 17-20[2] . Quran 23: 115.[3] . cf. Quran 52: 1; 53: 1; 91: 1. http://alm.journals.miu.ac.ir/article_11258.html The escalating severity of today’s environmental crises poses a serious threat to human and non-human life, prompting increased focus on the ethical foundations that shape human interaction with nature. Among these, environmental ethics has become central, with existing theories ranging from anthropocentric to ecocentric frameworks, each assigning different intrinsic values to nature. However, recent efforts to address these crises have turned toward religious and spiritual perspectives for deeper, more holistic solutions. This paper examines environmental ethics through two core questions: "Where does intrinsic value lie?" and "What defines ethical action?" It argues for a theocentric approach as a more comprehensive ethical framework for environmental protection. Drawing from Islamic anthropology, the study introduces the concept of "self-ecology," a spiritually grounded model of environmental ethics. Emphasizing the soul's spiritual nature, self-ecology encourages a balanced and respectful relationship with nature, rooted in self-awareness and inner preservation. This approach not only redefines the human-nature relationship but also presents an ethical path that integrates spiritual insight with environmental responsibility. http://alm.journals.miu.ac.ir/article_11308.html The environment is one of the critical issues facing humanity today, plagued by numerous challenges. Although significant scientific and practical efforts have been made to address these problems, a complete solution is only possible by considering the transcendent teachings of the Quran and adhering to its principles. This article, using a descriptive-analytical method, examines the Quranic verses related to the environment. These verses illustrate the foundational principles of the Quranic worldview on this subject. The most important of these principles include: the purposeful creation of the environment, the balance of the ecosystem, the aesthetic appreciation of the environment, biodiversity, and the stewardship of the environment by humans. The significance of these principles is supported by the comprehensiveness, timelessness, and internal enforcement mechanisms of Quranic environmental laws. http://alm.journals.miu.ac.ir/article_11310.html Nahj al-Balāghah contains several sermons that employ diverse rhetorical treatments of mountain imagery to direct human contemplation toward the singular and omnipotent Creator. Geologists and earth science researchers assert that mountains have formed and evolved over long geological periods. Orogeny in the Earth's crust occurs as a result of processes such as subduction at active continental margins, folding of rock layers, or due to the intrusion of molten magma from the underlying molten magmatic layer, leading to various mountain formations, including volcanoes. Analyzing the references to mountains and their descriptions in these sermons reveals that these scientific insights align with well-established geological concepts such as plate tectonics, isostasy, the deep-rooted nature of mountains, their internal structure, their role in stabilizing the Earth's movements, and their environmental benefits. This coherence not only confirms the harmony between these statements and modern geological findings but also reinforces the divine origin of these words. http://alm.journals.miu.ac.ir/article_11311.html The origin of life on Earth has long been a central ontological question, debated between experimental scientists and religious scholars. This paper aims to explore the perspectives of Quranic exegetes and experimental scientists on this topic. It begins by clarifying the literal and technical meanings of key terms such as life, experimental science, and scientific exegesis. The study then analyzes Muslim exegetes’ interpretations of the Quran regarding the origin of life, followed by an examination of prominent scientific theories and hypotheses on the subject. Employing a descriptive-analytical method, the research presents and evaluates data using logical and textual evidence, with data collected via library research. Findings reveal that the Quran does not explicitly address the origin of life on Earth but provides detailed accounts of human creation. Many ancient and contemporary scientific theories on the origin of life are found to be inconsistent with Quranic narratives, highlighting a divergence between scientific and religious perspectives on this fundamental question. http://alm.journals.miu.ac.ir/article_11312.html In the Holy Quran, water is introduced as a divine blessing and mercy, with its function in creation and its role in the environment emphasized prominently. Numerous Quranic verses highlight the direct dependence of all living beings on water, underscoring its vital significance in sustaining the ecosystem. This study seeks to analyze and explain the unparalleled role of water in various environmental domains based on Quranic references. As the source of life, water’s cycle in nature not only manifests the astonishing power of God but also plays a fundamental role in essential processes such as nourishment, hygiene, public health, agriculture, and more. http://alm.journals.miu.ac.ir/article_11313.html This article examines the emergence of environmental ethics and its key issues, focusing on anthropocentrism, one of the most significant philosophical debates in this field. Some argue that religious anthropocentrism, as found in Christianity and other Abrahamic religions, is the root cause of environmental crises. They believe that any solution to environmental problems must abandon anthropocentric thinking. This paper aims to present an Islamic perspective on religious anthropocentrism. In this view, while humans are considered the noblest of creatures and central to the universe, this elevated status not only does not diminish their moral responsibility toward other beings, especially animals but also makes them more accountable for maintaining the natural order and preventing environmental crises. http://alm.journals.miu.ac.ir/article_11314.html Nowadays, animal rights and the preservation of different animal species are among the issues that attract the attention of governments, organizations, and all those interested in environmental issues and animal protection around the world. In Islam too, issues relating to the environment and in particular animals have been the subject of debate, in addition to issues related to human rights. In Islamic legal sources, based on numerous Quranic verses and prophetic narrations, various rights were stated regarding animals, obliging Muslims to respect them, and the civil responsibility for the protection of animals was affirmed. The protection of animal rights is not only the responsibility of their owners but also involves the responsibility of everyone. Islamic legal texts even go so far as to explicitly designate the religious magistrate responsible for examining situations and taking legal action to improve the living conditions of animals in certain circumstances. http://alm.journals.miu.ac.ir/article_11315.html M The expansion of human societies and urban development has led to the emergence of phenomena such as environmental destruction and pollution. Due to the great importance of these phenomena in the course of human life in the present era, this article aims to carefully examine the stance of Islamic jurisprudence (Shari'ah) regarding the changes that have occurred in the environment, based on the sources of the Quran, tradition (Sunnah), and rational reasoning. Additionally, an effort has been made to explain all responsibilities arising from environmental damage and destruction by presenting various topics in the form of general jurisprudential issues and principles. This article reveals that the concept of the environment is well addressed in Islamic jurisprudence, with clear rulings and obligations established in related areas. http://alm.journals.miu.ac.ir/article_11316.html The conflict between the right to a healthy environment and the right to development is a significant environmental issue. Because on the one hand, development in its various dimensions is inevitable for human life, and on the other hand, development often leads to environmental degradation. To address this issue, the United Nations has introduced the concept of "sustainable development" in various international agreements, including the Stockholm and Rio Declarations. This principle aims to balance environmental protection with the needs of future generations. In this paper, by examining verses, narrations, Islamic jurisprudential principles, and rational methods, we will explicate the Islamic perspective on the rights to the environment and development. We will demonstrate the inadequacies of the "principle of sustainable development" and prove that the true solution to the conflict between these two rights is Islamic justice-oriented development. Promoting the sanctity of the environment, environmental ethics, environmental laws, Islamic environmental law, as well as systemic and universal justice, intergenerational justice, and intragenerational justice are among the fundamental axes of Islamic justice-oriented development. http://alm.journals.miu.ac.ir/article_11317.html The relationship between human rights and environmental protection in international law is not a simple or obvious one; although the connection between environmental law and human rights, as well as the implications of environmental issues on many human rights, is undeniable. In cases of conflict and overlap between these two fields, perceiving human rights and environmental law as either aligned or conflicting is highly instructive in identifying priorities. Through the conducted research, it is evident that the Quran's perspective on nature is entirely different from that of other religions and legal systems, and the human right to the earth is limited in certain cases where it conflicts with the environment. Since contemplation and attention to nature can be inferred from the verses of the Holy Quran and all Islamic teachings, the convergence of environmental law and human rights from an Islamic perspective is an accepted matter. http://alm.journals.miu.ac.ir/article_11318.html Animal rights, especially the right to life and the preservation of their generation are important issues in human societies, and their importance increases due to the role of animals in the survival of a suitable human environment. Sometimes these rights are proposed by some as an expression of the flaws of Islamic law with unscientific and more cultural and political purposes, while the background of legal and practical support for Islam is far ahead of other schools. In this article, by examining the verses, narrations, and related jurisprudential texts and by descriptive-analytical method, the arguments for the right to life of animals and their preservation and protection have been explained. The results of the research indicate the comprehensive support of this right by the Shari'ah law and in this research, material support, such as the right to livelihood, nutrition, health, residence, etc., and spiritual support are emphasized and it is one of the honors of Islam to express these rights by Imam Ali (a.s) in the ruling charter. http://alm.journals.miu.ac.ir/article_11320.html Environmental law in its contemporary meaning is a product of environmental crises after World War II and critiques of modernity. The legal response, following scientific, social, and political reactions, attempts to resolve serious conflicts between modern life and the environment. This was not initially derived from or committed to the religious literature of major world religions, which may be why using a term like "Islamic environmental law" might seem strange. However, from the Islamic perspective, which is not indifferent to any aspect of human life, the issue takes on a different form. Islam, by constraining humans from the beginning, has sought to establish a balanced and integrated relationship between humans and their environment. This article is a modest effort to extract the achievements of Shia jurisprudence in environmental protection. The author acknowledges that examining Shiite jurisprudence and the environment without considering economics, politics, art, and most importantly Islamic philosophy, would be incomplete. However, the present opportunity is not sufficient for this purpose. This article examines jurisprudential rules, institutions, and rulings about environmental effects in three sections, leaving legal examinations for another occasion.