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Bismillah... Fr Joel Tabora, SJ President of the ADDU, distinguished guests, fellow participants, allow me to greet everyone assalamu alaikum Introduction One must understand that caring and concern for the environment is an intricate part of Muslim spirituality. Living in harmony and tranquillity (sakina) with the environment is deeply rooted in Islamic tradition and is considered to be a part of Islamic Law (shariah). Although some Muslim communities may not appear to be exemplary models of ecoliving and sustainable development, but Islamic law clearly bears emphasis for a more harmonious balanced life of being at peace with the environment and ensuring an active part in preserving it. Allow us then to elaborate the basic elements of what we may hope to craft into a comprehensive Mindanao Muslim Ecological paradigm. There are six elements that we believe are essential to this paradigm:
1. Tawhid or Unity Allah Taala created everything (40:62): and that includes the sea and everything in it. He gave it form (59:24): that is, for both the animate and inanimate objects of his creation He had determined their physical form, chemical composition and genetic structure. He regenerates and provides from heaven and earth (27:64) and this further explains the term "As Samad" in the key ayah (meaning sign). Earth (ard) is a term that includes both the terrestrial and marine environment. Thus the aspect of regeneration is also linked to everything to both the land and the sea which is explained in the many systems like the water cycle and the land mass movements. Preservation ensures proper regeneration ensures the continuity of our livelihood and sustenance. 2. Khalq Allahs Creation or Natural Environment When Allah Taala says He created every animal from water" (24:45), this is intended to mean that we as humans are included in this process
Earth (ard) appears 485 time in the Quran Charity to creatures has rewards All creatures have similar rights over nature Preservation of water is a worship Islam forbids water pollution Islam forbids air pollution Islam endorses the transformation of idle lands in the wilderness into agriculture and cattle pastures Earth as the first mother: Humans have rights over the earth, and the earth has the rights over humans Kindness to animals: not to kill animals for amusements Moderation in life: neither luxury nor miserliness Kindness to animals is an article of faith Two stories in prophetic tradition: Hima (wildlife conservation) in Islam Islamic science: no tension between science and nature Islam being against consumer waste Purity of human life Improving greenery
Proposed Responses: Over the past few centuries these principles and institutions on the Prophetic example have seen a gradual decline, sad to say these have been replaced by a model that allows capitalist greed through the exploitation of natural resources for profit. In order to avoid the further adverse effects of adoption of these negative models we must then again make use of these Islamic principles to utilize them to be put into good use in the modern context. Among the proposed responses are : WE must always remember the prophet of Islam has referred that "al Ulama alwarasatul al-anbiya'ah, being successors to the Prophets (saw), scholars must put to use the mechanisms and tools of Islamic thought and law to protection of the environment as well as guide the faithful (Muslims) towards this goal. Scholars by virtue of knowledge provided to them on the dangers of environmental degradation can come out with a formal document on the basis of Ijma (consensus) stipulating the previously mentioned principles on the need to protect the environment and can be used as a basis for Muslim faithful to comply as part of their "deen". This can be issued by Muslims scholars by virtue of being part of a darul Ifta (council of Islamic guidance) Muftis (Islamic Legal scholar/ judges) can also issue such fatawas (religious edicts) mandating protection of the environment on the same basis as mentioned above. Ulama can also join hands with other religious clergy to have an interfaith initiative for protection of the environment and as such amplify the effect of such efforts with other religious congregations. Participation must not only be limited to the Ulama but also include the following: Muslim Leaders (religious, community and traditional)
Communities Political and religious organizations Scholars from the academe and the religious sector Intellectuals
From this point the Mindanao Muslim ecological paradigm can not only be discoursed but enhanced by the plurality of voices and push towards the popularization of this paradigm.