The topic on man and nature has always been discussed over the centuries and has earned the attention of many scholars of diverse fields of specializations. As an appreciation to the great contribution of nature to human survival, some have equated it to God. Since the two are synonymous to them, so they worship nature alongside God. Others thought nature to be an obstacle to human life and hence needs to be conquered and prevailed upon. In the light of these two extreme positions, this paper intends to investigate the relationship between man and nature from the Islamic perspective. Apart from that, this paper would like to find out as to why the Muslim community is not paying due attention to conservation and preservation of nature at a time when there is a serious call made by others to stop the ongoing environmental degradation that is happening all over the world. It is hoped that an investigation of this nature would bring to light as to what should be the ideal relationship of man with nature from the Islamic perspective.
Keywords: Man, Nature, Islamic Perspective, the Covenant, forbidden approach towards nature
This document provides a summary of Islamic teachings about environmental stewardship and humanity's responsibility to care for the planet. It discusses how Islam teaches that God created the earth and all life belongs to Him. Humans have been given the role of stewards or caretakers over the natural world. However, environmental damage from pollution, deforestation, and excess resource use is affecting the planet. The poorest communities are most vulnerable to the impacts of climate change like drought and natural disasters. Muslims believe protecting the environment is an important duty. Everyone should do their part by reducing, reusing and recycling to prevent further harm.
Abstract
Human nature is a widely and popularly discussed topic not only in the East but also in
the West. This topic has drawn people from diverse backgrounds of knowledge to
explore and investigate who or what man is in relation to his Creator and other
creations that exist in the universe. The research on man and the attempts to answer
many of the intricate questions related to his creation and existence which started in the
ancient past is still on-going. The fact that the latest findings on man have added
information to the existing body of knowledge makes the study on human nature a
dynamic and perennial one. Within the scope of thispaper, the researcher has made an
attempt to discuss the topic on human nature from the Islamic perspective. In
discussing the nature of man, the researcher has ventured into the physical and
metaphysical realms of his existence as described in the Qur’an. Besides that, the
researcher has also entertained some discussions on how man has been perceived in the
mainstream Western and Islamic psychologies. In concluding the paper, the researcher
has anchored the discussion as to why the study on human nature is important
This document discusses several philosophies and philosophers:
- Naturalism emphasizes preserving individual natural rights and forming a society based on recognition of natural rights. It denies the supernatural and relies on scientific investigation. Key philosophers discussed are Jean-Jacques Rousseau and Immanuel Kant.
- Humanism sees humanity as rational beings capable of truth and goodness. It values classical studies for their own sake rather than religious relevance. Important figures in its development were Italian Renaissance writers.
- Skepticism questions what is generally accepted as true and denies the possibility of attaining absolute knowledge of reality apart from human perception. Key skeptical philosophers mentioned are Descartes, Hume, and Democritus.
- Positivism is a system
: Islamic Ethics Human behaviour interaction between nature and nurtureNaimAlmashoori
1) The document discusses the Islamic view of the interaction between nature and nurture in human behavior and character development.
2) It acknowledges a role for heredity but emphasizes that both nature and nurture, as well as spiritual and educational factors, interact to shape human personality according to Islamic teachings.
3) The concept of fitrah affirms that humans have an innate inclination to believe in God, but external factors can influence them to forget or disbelieve, so spiritual and character development require ongoing self-purification.
The document discusses iron and its significance according to passages from the Quran and scientific findings. It notes that iron is mentioned in Surah al-Hadid, whose numerical value corresponds to the atomic number of iron. It describes how iron formed from supernovas and was "sent down" to Earth, generating heat that allowed the planet to develop. Modern science confirms that iron in Earth's core creates the magnetic field and shields the planet. The Quran's references to iron's benefits for mankind may indicate its importance for treating illnesses like cancer.
The document discusses evidence against evolution from the fields of biochemistry, genetics, paleontology and molecular biology. It argues that evidence from these scientific disciplines such as DNA, protein synthesis and the fossil record fail to support the theory of evolution and common descent. In less than three sentences, I am unable to summarize the key points and arguments made across different sections of the lengthy document without omitting important details or context.
The document lists the names and student IDs of 5 students. It then shares a quote from Aristotle stating that man is by nature a social animal and cannot live without society as he would either be a beast or God. It provides explanations for why man is social by nature and how society determines human personality and development.
This document outlines the course for Islamic Ethics. It begins by defining ethics and distinguishing it from morality. It then discusses the scope and importance of Islamic ethics, as well as its sources which include the Quran, hadith, theology, philosophy, mysticism, and jurisprudence. It also examines the relationship between ethics and religion, comparing religious morality to secular morality. Specifically, it looks at the ultimate end of human conduct, knowledge of good and evil, and sanction behind moral law from a secular perspective.
This document provides a summary of Islamic teachings about environmental stewardship and humanity's responsibility to care for the planet. It discusses how Islam teaches that God created the earth and all life belongs to Him. Humans have been given the role of stewards or caretakers over the natural world. However, environmental damage from pollution, deforestation, and excess resource use is affecting the planet. The poorest communities are most vulnerable to the impacts of climate change like drought and natural disasters. Muslims believe protecting the environment is an important duty. Everyone should do their part by reducing, reusing and recycling to prevent further harm.
Abstract
Human nature is a widely and popularly discussed topic not only in the East but also in
the West. This topic has drawn people from diverse backgrounds of knowledge to
explore and investigate who or what man is in relation to his Creator and other
creations that exist in the universe. The research on man and the attempts to answer
many of the intricate questions related to his creation and existence which started in the
ancient past is still on-going. The fact that the latest findings on man have added
information to the existing body of knowledge makes the study on human nature a
dynamic and perennial one. Within the scope of thispaper, the researcher has made an
attempt to discuss the topic on human nature from the Islamic perspective. In
discussing the nature of man, the researcher has ventured into the physical and
metaphysical realms of his existence as described in the Qur’an. Besides that, the
researcher has also entertained some discussions on how man has been perceived in the
mainstream Western and Islamic psychologies. In concluding the paper, the researcher
has anchored the discussion as to why the study on human nature is important
This document discusses several philosophies and philosophers:
- Naturalism emphasizes preserving individual natural rights and forming a society based on recognition of natural rights. It denies the supernatural and relies on scientific investigation. Key philosophers discussed are Jean-Jacques Rousseau and Immanuel Kant.
- Humanism sees humanity as rational beings capable of truth and goodness. It values classical studies for their own sake rather than religious relevance. Important figures in its development were Italian Renaissance writers.
- Skepticism questions what is generally accepted as true and denies the possibility of attaining absolute knowledge of reality apart from human perception. Key skeptical philosophers mentioned are Descartes, Hume, and Democritus.
- Positivism is a system
: Islamic Ethics Human behaviour interaction between nature and nurtureNaimAlmashoori
1) The document discusses the Islamic view of the interaction between nature and nurture in human behavior and character development.
2) It acknowledges a role for heredity but emphasizes that both nature and nurture, as well as spiritual and educational factors, interact to shape human personality according to Islamic teachings.
3) The concept of fitrah affirms that humans have an innate inclination to believe in God, but external factors can influence them to forget or disbelieve, so spiritual and character development require ongoing self-purification.
The document discusses iron and its significance according to passages from the Quran and scientific findings. It notes that iron is mentioned in Surah al-Hadid, whose numerical value corresponds to the atomic number of iron. It describes how iron formed from supernovas and was "sent down" to Earth, generating heat that allowed the planet to develop. Modern science confirms that iron in Earth's core creates the magnetic field and shields the planet. The Quran's references to iron's benefits for mankind may indicate its importance for treating illnesses like cancer.
The document discusses evidence against evolution from the fields of biochemistry, genetics, paleontology and molecular biology. It argues that evidence from these scientific disciplines such as DNA, protein synthesis and the fossil record fail to support the theory of evolution and common descent. In less than three sentences, I am unable to summarize the key points and arguments made across different sections of the lengthy document without omitting important details or context.
The document lists the names and student IDs of 5 students. It then shares a quote from Aristotle stating that man is by nature a social animal and cannot live without society as he would either be a beast or God. It provides explanations for why man is social by nature and how society determines human personality and development.
This document outlines the course for Islamic Ethics. It begins by defining ethics and distinguishing it from morality. It then discusses the scope and importance of Islamic ethics, as well as its sources which include the Quran, hadith, theology, philosophy, mysticism, and jurisprudence. It also examines the relationship between ethics and religion, comparing religious morality to secular morality. Specifically, it looks at the ultimate end of human conduct, knowledge of good and evil, and sanction behind moral law from a secular perspective.
This document discusses theories about human origins, including creationism, evolution, and anthropology. It describes the emergence of two groups - polygenists who believed scientific inquiry should prevail over the Bible, and monogenists who defended the Bible's validity. The document outlines evolutionary theories including Charles Darwin's theory of natural selection. It describes early hominids like Australopithecus and Homo species, and identifies Homo sapiens as the only surviving human species with two main types, Neanderthals and Cro-Magnons. Other origin theories like theistic evolution and Raelism are also mentioned.
This document discusses Islam's teachings about caring for the environment and nature. It highlights how various Islamic practices like prayer times, the Qiblah direction, and moon sighting keep Muslims connected to nature. It provides examples from the Quran and hadiths emphasizing stewardship of the earth and prohibiting corruption and wastefulness of resources. The document offers suggestions for how Muslims can raise environmental awareness in their communities and care for plants, animals, food, water, clothing and other resources in sustainable ways as required by their faith.
The document discusses the ethical system of Islam. It outlines two types of ethics in Islam: high ethics and low ethics. It notes that good moral conduct is an outcome of having faith, and is driven towards righteousness and compassion. The five pillars of Islam, including faith, prayer, charity, fasting and pilgrimage, shape moral conduct and forbid immoral acts. It also identifies causes of bad conduct like jealousy, pride and greed, and their remedies like prayer, charity and fasting. The document emphasizes that good character, righteous deeds, reform and an just system are four milestones for the success of nations.
The document discusses the nature of man and whether man is inherently good, evil, or neutral. It explores perspectives from literature, philosophers, and personal experiences. The conclusion is that while people tend to have some evil within them, there is also always good; and that society plays a large role in shaping a person rather than people being inherently one way.
Man is Biological, Psychological, and social beingZeenia Ahmed
Humans are bipedal primates with a highly developed brain capable of abstract reasoning, language, and introspection. The human brain perceives the external world through the senses and is influenced by experiences, leading to subjective views of existence. Humans are said to possess consciousness, self-awareness, and a mind, which correspond to mental processes of thought, though debates exist around these definitions.
The document discusses constitutional protections and a Supreme Court case related to hijras (transgender people) in Pakistan. It summarizes that Article 9, 25, and 26 of Pakistan's constitution prohibit deprivation of life/liberty and discrimination based on sex. A 2011 Supreme Court case ordered the government to officially recognize hijras as a separate gender and allow people to identify that way on national IDs. This was important as IDs are needed for many activities. The document also discusses organizations advocating for hijra rights like gender equality in Pakistan.
This document outlines 8 key features of early civilizations: 1) Cities formed as settlements grew due to agricultural surplus, 2) Specialization of jobs emerged as societies became more complex, 3) Central governments oversaw cities and maintained order through laws, 4) Complex religions developed to appease gods through rituals, 5) Social classes stratified as some jobs were more respected than others, 6) Art and architecture expressed cultural beliefs and values, 7) Writing systems enabled record keeping of trade, food storage, laws, and ideas, and 8) Agricultural surplus initially allowed settlements to grow into cities with specialized populations.
This document provides information from a transgender awareness workshop held in Bournemouth on January 23rd, 2013. It includes quotes from transgender individuals discussing their experiences with feeling trapped in the wrong body, lack of understanding from others, and hopes that future generations do not have to endure the same challenges. The workshop covered topics like gender dysphoria, the spectrum of transgender identities, legislation and statistics regarding transgender people in the UK, the experiences of transgender youth, the transition process, and health and social issues facing the transgender community. Information on groups and resources that can provide support to transgender individuals is also listed.
1. Islam prohibits Riba (interest/usury) based on several Quranic verses that warn of severe punishment for those who consume or deal in Riba.
2. The Quran clarifies that trade is permitted but Riba is forbidden, and distinguishes between the two.
3. Hadith further emphasize the prohibition and consider even small amounts of knowingly consumed Riba to be graver than major sins in God's sight.
1) Hijrah is obligatory for those unable to manifest or establish their religion and able to migrate.
2) It is not obligatory for those with difficulty migrating, like the weak, sick, or those forced to remain.
3) It is recommended for those able to practice their religion where they are.
4) The Prophet (SAW) and companions migrated to escape persecution in Makkah and establish Islam freely in Madina with Muslim protection. This set the example for obligatory hijrah.
The document discusses the basic nature of human beings and human skills. It describes how human skills differ between individuals and include things like communication, leadership, and personality. It discusses how human nature is based on character and temperament, which shape a person's core nature. While the surface can change, human nature itself does not. The document also examines the influence of heredity and environment on human nature and how both contribute to personality development. It outlines some basic dimensions of individual interactions in society, including primary dimensions like age, gender, and nationality and secondary dimensions like communication style and work experience.
This document discusses the hijra community in Pakistan. It explains that hijras have historically served as servants in Mughal courts but now live as social outcasts. Hijras live in groups led by a guru and earn income by performing at events like births and weddings. However, hijras face extreme discrimination and lack of access to education, employment, healthcare and other rights. Recently some legal protections and recognition have been granted, but overall hijras remain marginalized in Pakistani society.
The document discusses different philosophies and biological evidence regarding human nature. It explains that human nature includes logical characteristics and behaviors that are common to all humans. It also discusses theories that genetics, psychology, birth order, instincts, and hormones can influence human nature. The document concludes that both biological and philosophical evidence support the idea that human nature is an innate attribute that can determine behavior, regardless of environmental influences.
This document discusses the concept of education in Islam. It provides definitions of education from an Islamic perspective, emphasizing character development and religious teachings. It highlights the importance placed on education in the Quran and hadith. Seeking knowledge is obligatory for Muslims according to Islamic scripture. The aims of Islamic education are to teach the Quran and hadith, develop faith and spirituality, and encourage moral values like justice and brotherhood. Education is meant to benefit humanity by connecting knowledge to righteous purposes in accordance with Islamic law and God's objectives for creation.
This document discusses issues of discrimination in recruitment in Pakistan. It summarizes several forms of discrimination such as child labor, neglect of women's rights, lack of consideration for human rights during interviews, gender inequality, and discrimination based on race, caste or religion. It then provides examples of causes of workplace discrimination like the belief that certain jobs are for men or women. Finally, it proposes solutions like enforcing laws against discrimination and implementing diversity and inclusion policies.
This document provides an overview of philosophy of the human person and existentialism. It discusses how philosophy begins in wonder and aims to understand human life and reality as a whole. Existentialism emphasizes the individual's existence and freedom over rationalism. While existentialist philosophies diverge, they commonly focus on humans as actors and subjects rather than objects, and stress existence as situatedness and freedom in different ways. The document explores various existentialist thinkers like Kierkegaard, Heidegger, Sartre, and their views on authentic versus inauthentic existence.
This document outlines seven key characteristics of civilization: 1) Cities, 2) Central governments and law codes, 3) Writing and record keeping, 4) Specialized jobs, 5) Social classes, 6) Complex technologies, and 7) Highly organized religions. It notes that by 3000 BCE, societies in Southwest Asia and Egypt were developing these elements and that by 1000 BCE civilization had emerged in many parts of the world.
The earliest humans evolved in East Africa around 2 million years ago. They began using stone tools and lived as hunter-gatherers, hunting animals and gathering plants for food. Around 30,000 BCE, early humans created cave paintings showing the animals they hunted. By 9000 BCE, during the Neolithic agricultural revolution, humans in some areas learned to farm crops and domesticate animals, leading to permanent settlements and the growth of early civilizations along major rivers like the Nile, Tigris, Euphrates, Indus, and Yellow Rivers.
This presentation on ‘The Call for Islamization of Modern Psychology’ elucidates the nature and focus of psychology in the West and Muslim world. Since the West has gone through a period of shifting of paradigms in its views on man and psychology, and the fact that there exist a myriad of schools in psychology, the presenters would like to restrict their scope of analysis to only three schools from the western mainstream psychology. Among others that include psychoanalysis, behaviorism, and humanistic psychology. In a contrastive manner ideas on Man from the three schools will be compared with what has been conceptualized in Islamic psychology. Due to the fact that at times western schools of psychology agree and complement one another in matters related to man and at other times they are at loggerhead with one another, has created an opportunity for the introduction of Islamic psychology. It is the conviction of the presenters that Islamic ideas on man which are comprehensive and all-encompassing can act as a ‘peace-maker’ to the polemical issues that are prevalent in western schools of psychology. It is believed that ideas provided by Islamic psychology can harmonize many of the differences found in western mainstream psychology.
Muslim Ummah in Facing the Challenges of Globalization (Presented in Tehran)Mohd Abbas Abdul Razak
This presentation on globalization among others discusses the nature and differences that exist between the modern and Muslim concepts of globalization. Since it is not possible for the Muslims to live in total isolation from the things that are happening in a globalized world, they can at least come up with a strategic plan in how to position themselves in dealing with the issues and problems related to globalization. Besides that, this presentation also highlights the ideal scenario that should be prevalent in the Muslim world that can be beneficial for the Muslims as well as for others who share the space with them in this world. In realizing how the internet and social media have been wrongfully used in a globalized world, the presenters suggest on how the Muslims can use them in a productive and ethical manner. The last thing that this presentation intends to highlight is the philosophy of co-existence which should be given due consideration by people of different civilizations that live on this planet. It is the conviction of the presenters that people of different civilizations can learn all that are positive from one another and can live in peace and harmony.
This document discusses theories about human origins, including creationism, evolution, and anthropology. It describes the emergence of two groups - polygenists who believed scientific inquiry should prevail over the Bible, and monogenists who defended the Bible's validity. The document outlines evolutionary theories including Charles Darwin's theory of natural selection. It describes early hominids like Australopithecus and Homo species, and identifies Homo sapiens as the only surviving human species with two main types, Neanderthals and Cro-Magnons. Other origin theories like theistic evolution and Raelism are also mentioned.
This document discusses Islam's teachings about caring for the environment and nature. It highlights how various Islamic practices like prayer times, the Qiblah direction, and moon sighting keep Muslims connected to nature. It provides examples from the Quran and hadiths emphasizing stewardship of the earth and prohibiting corruption and wastefulness of resources. The document offers suggestions for how Muslims can raise environmental awareness in their communities and care for plants, animals, food, water, clothing and other resources in sustainable ways as required by their faith.
The document discusses the ethical system of Islam. It outlines two types of ethics in Islam: high ethics and low ethics. It notes that good moral conduct is an outcome of having faith, and is driven towards righteousness and compassion. The five pillars of Islam, including faith, prayer, charity, fasting and pilgrimage, shape moral conduct and forbid immoral acts. It also identifies causes of bad conduct like jealousy, pride and greed, and their remedies like prayer, charity and fasting. The document emphasizes that good character, righteous deeds, reform and an just system are four milestones for the success of nations.
The document discusses the nature of man and whether man is inherently good, evil, or neutral. It explores perspectives from literature, philosophers, and personal experiences. The conclusion is that while people tend to have some evil within them, there is also always good; and that society plays a large role in shaping a person rather than people being inherently one way.
Man is Biological, Psychological, and social beingZeenia Ahmed
Humans are bipedal primates with a highly developed brain capable of abstract reasoning, language, and introspection. The human brain perceives the external world through the senses and is influenced by experiences, leading to subjective views of existence. Humans are said to possess consciousness, self-awareness, and a mind, which correspond to mental processes of thought, though debates exist around these definitions.
The document discusses constitutional protections and a Supreme Court case related to hijras (transgender people) in Pakistan. It summarizes that Article 9, 25, and 26 of Pakistan's constitution prohibit deprivation of life/liberty and discrimination based on sex. A 2011 Supreme Court case ordered the government to officially recognize hijras as a separate gender and allow people to identify that way on national IDs. This was important as IDs are needed for many activities. The document also discusses organizations advocating for hijra rights like gender equality in Pakistan.
This document outlines 8 key features of early civilizations: 1) Cities formed as settlements grew due to agricultural surplus, 2) Specialization of jobs emerged as societies became more complex, 3) Central governments oversaw cities and maintained order through laws, 4) Complex religions developed to appease gods through rituals, 5) Social classes stratified as some jobs were more respected than others, 6) Art and architecture expressed cultural beliefs and values, 7) Writing systems enabled record keeping of trade, food storage, laws, and ideas, and 8) Agricultural surplus initially allowed settlements to grow into cities with specialized populations.
This document provides information from a transgender awareness workshop held in Bournemouth on January 23rd, 2013. It includes quotes from transgender individuals discussing their experiences with feeling trapped in the wrong body, lack of understanding from others, and hopes that future generations do not have to endure the same challenges. The workshop covered topics like gender dysphoria, the spectrum of transgender identities, legislation and statistics regarding transgender people in the UK, the experiences of transgender youth, the transition process, and health and social issues facing the transgender community. Information on groups and resources that can provide support to transgender individuals is also listed.
1. Islam prohibits Riba (interest/usury) based on several Quranic verses that warn of severe punishment for those who consume or deal in Riba.
2. The Quran clarifies that trade is permitted but Riba is forbidden, and distinguishes between the two.
3. Hadith further emphasize the prohibition and consider even small amounts of knowingly consumed Riba to be graver than major sins in God's sight.
1) Hijrah is obligatory for those unable to manifest or establish their religion and able to migrate.
2) It is not obligatory for those with difficulty migrating, like the weak, sick, or those forced to remain.
3) It is recommended for those able to practice their religion where they are.
4) The Prophet (SAW) and companions migrated to escape persecution in Makkah and establish Islam freely in Madina with Muslim protection. This set the example for obligatory hijrah.
The document discusses the basic nature of human beings and human skills. It describes how human skills differ between individuals and include things like communication, leadership, and personality. It discusses how human nature is based on character and temperament, which shape a person's core nature. While the surface can change, human nature itself does not. The document also examines the influence of heredity and environment on human nature and how both contribute to personality development. It outlines some basic dimensions of individual interactions in society, including primary dimensions like age, gender, and nationality and secondary dimensions like communication style and work experience.
This document discusses the hijra community in Pakistan. It explains that hijras have historically served as servants in Mughal courts but now live as social outcasts. Hijras live in groups led by a guru and earn income by performing at events like births and weddings. However, hijras face extreme discrimination and lack of access to education, employment, healthcare and other rights. Recently some legal protections and recognition have been granted, but overall hijras remain marginalized in Pakistani society.
The document discusses different philosophies and biological evidence regarding human nature. It explains that human nature includes logical characteristics and behaviors that are common to all humans. It also discusses theories that genetics, psychology, birth order, instincts, and hormones can influence human nature. The document concludes that both biological and philosophical evidence support the idea that human nature is an innate attribute that can determine behavior, regardless of environmental influences.
This document discusses the concept of education in Islam. It provides definitions of education from an Islamic perspective, emphasizing character development and religious teachings. It highlights the importance placed on education in the Quran and hadith. Seeking knowledge is obligatory for Muslims according to Islamic scripture. The aims of Islamic education are to teach the Quran and hadith, develop faith and spirituality, and encourage moral values like justice and brotherhood. Education is meant to benefit humanity by connecting knowledge to righteous purposes in accordance with Islamic law and God's objectives for creation.
This document discusses issues of discrimination in recruitment in Pakistan. It summarizes several forms of discrimination such as child labor, neglect of women's rights, lack of consideration for human rights during interviews, gender inequality, and discrimination based on race, caste or religion. It then provides examples of causes of workplace discrimination like the belief that certain jobs are for men or women. Finally, it proposes solutions like enforcing laws against discrimination and implementing diversity and inclusion policies.
This document provides an overview of philosophy of the human person and existentialism. It discusses how philosophy begins in wonder and aims to understand human life and reality as a whole. Existentialism emphasizes the individual's existence and freedom over rationalism. While existentialist philosophies diverge, they commonly focus on humans as actors and subjects rather than objects, and stress existence as situatedness and freedom in different ways. The document explores various existentialist thinkers like Kierkegaard, Heidegger, Sartre, and their views on authentic versus inauthentic existence.
This document outlines seven key characteristics of civilization: 1) Cities, 2) Central governments and law codes, 3) Writing and record keeping, 4) Specialized jobs, 5) Social classes, 6) Complex technologies, and 7) Highly organized religions. It notes that by 3000 BCE, societies in Southwest Asia and Egypt were developing these elements and that by 1000 BCE civilization had emerged in many parts of the world.
The earliest humans evolved in East Africa around 2 million years ago. They began using stone tools and lived as hunter-gatherers, hunting animals and gathering plants for food. Around 30,000 BCE, early humans created cave paintings showing the animals they hunted. By 9000 BCE, during the Neolithic agricultural revolution, humans in some areas learned to farm crops and domesticate animals, leading to permanent settlements and the growth of early civilizations along major rivers like the Nile, Tigris, Euphrates, Indus, and Yellow Rivers.
This presentation on ‘The Call for Islamization of Modern Psychology’ elucidates the nature and focus of psychology in the West and Muslim world. Since the West has gone through a period of shifting of paradigms in its views on man and psychology, and the fact that there exist a myriad of schools in psychology, the presenters would like to restrict their scope of analysis to only three schools from the western mainstream psychology. Among others that include psychoanalysis, behaviorism, and humanistic psychology. In a contrastive manner ideas on Man from the three schools will be compared with what has been conceptualized in Islamic psychology. Due to the fact that at times western schools of psychology agree and complement one another in matters related to man and at other times they are at loggerhead with one another, has created an opportunity for the introduction of Islamic psychology. It is the conviction of the presenters that Islamic ideas on man which are comprehensive and all-encompassing can act as a ‘peace-maker’ to the polemical issues that are prevalent in western schools of psychology. It is believed that ideas provided by Islamic psychology can harmonize many of the differences found in western mainstream psychology.
Muslim Ummah in Facing the Challenges of Globalization (Presented in Tehran)Mohd Abbas Abdul Razak
This presentation on globalization among others discusses the nature and differences that exist between the modern and Muslim concepts of globalization. Since it is not possible for the Muslims to live in total isolation from the things that are happening in a globalized world, they can at least come up with a strategic plan in how to position themselves in dealing with the issues and problems related to globalization. Besides that, this presentation also highlights the ideal scenario that should be prevalent in the Muslim world that can be beneficial for the Muslims as well as for others who share the space with them in this world. In realizing how the internet and social media have been wrongfully used in a globalized world, the presenters suggest on how the Muslims can use them in a productive and ethical manner. The last thing that this presentation intends to highlight is the philosophy of co-existence which should be given due consideration by people of different civilizations that live on this planet. It is the conviction of the presenters that people of different civilizations can learn all that are positive from one another and can live in peace and harmony.
Mental Health: A Contrastive Analysis between Western and Islamic Psychologie...Mohd Abbas Abdul Razak
The alarming statistics on the many reported cases of mental health in the media has drawn the attention of the researchers towards this area of psychology. Driven by the passion to understand what mental health is, this small scale research is directed towards understanding some of the existing concepts on mental health. Very precisely, it explored the ideas on mental health showcased to the world by Western mainstream psychology, namely; Freudian Psychoanalysis, Radical Behaviourism and Humanistic Psychology. Upon analysing Western concepts on mental health, the researchers ventured on to compare them with ideas presented by Islamic Psychology. It is the contention of the researchers that topics on human nature, mental health and psychotherapy are interrelated and inseparable. As such, any discussion on mental health should also incorporate some ideas on human nature and psychotherapy.
This presentation examines on extremism and act of terror committed at the global level. Since extremism is an age-old phenomenon that existed all throughout in the history of mankind, the presentation will focus on the many forms of extremism that happen during this modern age of globalization and telecommunication. The crux of the presentation will focus on the root causes of extremism and how to remedy the ever increasing rate of terror attacks that happens all over the world. The researchers have also highlighted that it is unfair to associate extremism carried out by people to their religions. This sort of an unfair judgment has been done in the case of a Muslim to Islam, while the non-Muslim is associated to mental illness. Last but not least, the researchers call for a concerted effort from all, regardless race and religion to join force to eradicate extremism and make this world a safe place for all to live.
The Impact of Early Muslim Thoughts on the Renaissance Movement in the WestMohd Abbas Abdul Razak
This presentation intends to explain that there was a time in the history of the Muslims known as the ‘Golden Age of Islam’. During that period of time (750-1258), Muslims built their great civilization by merging science and spirituality. They were prepared to learn all that are positive and non-contradictory to their Muslim faith from others; particularly from the Greeks, Persians and Indians. At the peak of their civilization, Europeans came to learn at the Islamic centers for leaning and scientific investigation. In modern times, the West not only failed to acknowledge the contribution of the early Muslim scholars to the Renaissance movement, but also its obsession and passion for science took the masses away from God and spirituality. Looking into the present condition of the world, this presentation calls for an ideal situation that can solve violence, backwardness and moral decadence. It calls upon the West and the Muslim world to share with one another what they have. The West needs spirituality and the Muslim world needs science and technology. It is believed that through such an exchange and sharing between the two, a better world free of violence, hatred and moral decadence can be created.
Mental Health: A Contrastive Analysis between Western and Islamic Psychologie...Mohd Abbas Abdul Razak
Advancement in the way of life and urbanization has brought many great changes in the psychological well-being of people in many parts of the world. Driven by the need to be materially affluent has pushed people in the urban to unnecessary stress, anxiety, conflict, dilemma and a whole lot of other adverse psychological state of mind. Due to these psychological problems, at times, people mainly living in the cities respond in a negative way without considering the religious and ethical principles in life. In the light of this situation, this small scale research would like to explore the concept of mental health held by some selected schools in the Western mainstream psychology and Islamic psychology. It is hoped that a proper understanding of the concept of mental health and its maintenance could help people to lead a meaningful life: finding peace and harmony within themselves and in the external surrounding.
Mental Health: A Contrastive Analysis between Western and Islamic PsychologiesMohd Abbas Abdul Razak
Urbanization, Modernization, Industrialization and Globalization, all in one way or another have brought many changes to human lives. They transformed people’s lives from simple to a more advanced standard of living. In some cases, human lives changed from primitive to a cultured one. Besides the positive changes in the areas of transportation, communication and the use of technology in education and in human health care services, there exist scores of negative impacts that deteriorated the quality of human lives. Though the negative impacts are obviously felt at all places that allow human habitation, but none feels it more seriously than the ones who live in the metropolis. Technology and mechanization of human lives in many parts of the world have caused undue pressure on the psychological wellbeing of people. As a result of economic problems and fast pace lifestyle in the urban areas of the world have greatly contributed to common mental health problems like; stress, anxiety, frustration, depression, grief, etc. The other more serious cases of mental health problem can be like schizophrenia, bipolar disorder, bulimia, anorexia, obsessive-compulsive disorders, etc
THE IMPACT OF RELIGIOUS IDENTITY ON THE RELATIONSHIP BETWEEN WORKPLACE STRESS...Mohd Abbas Abdul Razak
As the nature of today organizational work setting is becoming more challenging, it could easily be said that stress is commonly experienced among staffs due to high demand of service quality in higher citadel of learning. Coupled with serious concerns as to how it affects psychological well-being, this study examines the impact of religious identity on the relationship between workplace stress and inner meaning fulfillment among non-academic staff in a public university in Malaysia. 148 participants were selected and data were collected and analyzed through quantitative and correlational methods respectively. Results revealed as hypothesized as it was found that workers with high inner meaning fulfillment do experience lower level of workplace stress. Also, results revealed that there is significant positive relationship between religious identity and inner meaning fulfillment. These results confirmed the link between religiosity and mental health among Muslim participants as it has been reported among their counterparts in previous studies.
Keywords: Inner Meaning Fulfillment, stress, workplace, psychological well-being.
Impact of Multicultural Environment of Islamic Educational Institutes on Stud...Mohd Abbas Abdul Razak
The study focuses on the effect of exposure to Multicultural and international environment of an Islamic educational institution on the acculturation of its students. Acculturation has been used in this study with a wide sense of meaning that underscores the sense of co-existence and feeling of unity. This study investigated whether the Internationalization process of the International Islamic University, Malaysia, with intergroup contact taking place under optimal conditions helps its students to, appreciate the differences that other cultures bring, be comfortable with differences and also seek diversity of contact. The study employed Miville-Guzman Universality – Diversity Scale, (M-GUDS-S) to collect data by survey method from 400 IIUM undergraduate students selected using Quota sampling. 200 of them were the first year students and the rest were fourth-year students. The result showed that there is a significant improvement in the feeling of unity among the students. The fourth year students showed more appreciation for other cultures and comfort with differences. Based on the finding it has been suggested that if efforts are made to establish optimal conditions for positive intergroup contact to take place, intergroup prejudice can be reduced and problems of co-existence in the Muslim countries and communities can thus be addressed.
Index Terms—Appreciation of other cultures, comfort with differences, diversity of contact, intergroup contact, Multicultural environment, unity feeling, prejudice.
Philosophically Speaking, the Whole World Belongs to Me and
I Belong to the Whole World.
All Countries are My Country.
For This Reason, I Call Myself the Citizen of the World.
If Humanity can be Analogically Described like the Colours of the Rainbow,
Then I am just a Colour in the Whole Spectrum. Nothing More and Nothing Less.
I am Just a Drop in the Ocean of People.
All Good Citizens of the World are My Brothers.
In My Faith, I am a Muslim.
In My Generosity, I am an Arab.
In My Taste for Food, I am an Indian.
In My Spirit of Togetherness with others, I am a Malaysian.
In My Common Courtesy, I am a Malay.
In My Work Ethics, I am a Japanese.
In My Adoration Towards Nature, I am a European.
All in all, I am a Universal Man.
One Who believes in the Spirit of Loving, Caring and Sharing.
A Man who Stands for World Peace and Aspires to Create a Better World.
The Spiritual and Social Aspects of Eid ul-Fitr Celebration in MalaysiaMohd Abbas Abdul Razak
Malaysia is one of the unique countries in the world. It is a country diverse in its ethnicity, religion, culture, language, etc. People of different faith groups coexist in a harmonious manner by acknowledging the rights of others to practice their faith and observe their days of festive. When it comes to festivals celebrated in the country, Eid-ul-Fitr becomes the most grandest with all its significance.
The claim made by some that Freud’s ideas have been wholly rejected by the modern West is not true. ‘Freud is not dead’. He lives, lives beyond the pages of history and psychology. The evidential proof of this can be seen in the sexual revolution that has taken place all over the world, particularly in the West.
Internet and social media provide information & good communication tools. But our lives should not be enslaved to them. At times we have to pause and see the world through our own eyes and not through a borrowed vision. Seeing things as they are promises the birth of wisdom.
This article intents to draw the attention of the developing countries in Africa and Asia to pay attention to the preservation and conservation of the natural world/environment. It also identifies some of the reasons as to why it is not possible for some countries to join the campaign that calls for the friendly co-existence with nature.
This motivation program was organized for students who will be sitting for their Pre-University Examination this year (2016). It talks about anything can be a learning experience under the sun. People learn not only from school, textbooks and within the four walls of the classroom, but also from the home and nature. The presentation is also lays importance on reading habits as a way of enriching one's knowledge and understanding of the world.
This motivation program was conducted for students who will be sitting for their SPM (Year 11) Examinations in Malaysia this year(2016).The slides were designed to explain the holistic concept of education. Besides that, they are meant to motivate the students to learn from varied sources. The outlets for education and learning were also explained quite extensively.
A Critical Appraisal of Freud's Ideas on Man and Personality (pre-publication...Mohd Abbas Abdul Razak
This paper is the pre-publication work on Freud. In its published version the paper lost many vital information due to limitation of space. Since the paper has caught the attention of many researchers in Asia and Europe, I have uploaded the actual version of the paper before it went through editing. A more comprehensive analysis of Freud can be read in " Iqbal's Theory of Personality: A Contrastive Analysis with Freud" by Mohd Abbas Abdul Razak.
A home is built not through physical materials like bricks and tiles but through love, care and a sense of belonging shared between family members. It provides a sanctuary where individuals can find peace, security and comfort.
God created the Grand Universe with all its celestial bodies at the Macro- level and Man as a universe at the Micro-level. Man too created a universe aided by technology. That is the INTERNET
People tend to eat less when feeling sad and more when happy. A study found that mood impacts how much food one consumes, with those feeling sad eating little and those feeling happy eating lavishly. Mood affects appetite and food intake.
Top 8 Strategies for Effective Sustainable Waste Management.pdfJhon Wick
Discover top strategies for effective sustainable waste management, including product removal and product destruction. Learn how to reduce, reuse, recycle, compost, implement waste segregation, and explore innovative technologies for a greener future.
Presented by The Global Peatlands Assessment: Mapping, Policy, and Action at GLF Peatlands 2024 - The Global Peatlands Assessment: Mapping, Policy, and Action
different Modes of Insect Plant InteractionArchita Das
different modes of interaction between insects and plants including mutualism, commensalism, antagonism, Pairwise and diffuse coevolution, Plant defenses, how coevolution started
Improving the viability of probiotics by encapsulation methods for developmen...Open Access Research Paper
The popularity of functional foods among scientists and common people has been increasing day by day. Awareness and modernization make the consumer think better regarding food and nutrition. Now a day’s individual knows very well about the relation between food consumption and disease prevalence. Humans have a diversity of microbes in the gut that together form the gut microflora. Probiotics are the health-promoting live microbial cells improve host health through gut and brain connection and fighting against harmful bacteria. Bifidobacterium and Lactobacillus are the two bacterial genera which are considered to be probiotic. These good bacteria are facing challenges of viability. There are so many factors such as sensitivity to heat, pH, acidity, osmotic effect, mechanical shear, chemical components, freezing and storage time as well which affects the viability of probiotics in the dairy food matrix as well as in the gut. Multiple efforts have been done in the past and ongoing in present for these beneficial microbial population stability until their destination in the gut. One of a useful technique known as microencapsulation makes the probiotic effective in the diversified conditions and maintain these microbe’s community to the optimum level for achieving targeted benefits. Dairy products are found to be an ideal vehicle for probiotic incorporation. It has been seen that the encapsulated microbial cells show higher viability than the free cells in different processing and storage conditions as well as against bile salts in the gut. They make the food functional when incorporated, without affecting the product sensory characteristics.
Epcon is One of the World's leading Manufacturing Companies.EpconLP
Epcon is One of the World's leading Manufacturing Companies. With over 4000 installations worldwide, EPCON has been pioneering new techniques since 1977 that have become industry standards now. Founded in 1977, Epcon has grown from a one-man operation to a global leader in developing and manufacturing innovative air pollution control technology and industrial heating equipment.
Optimizing Post Remediation Groundwater Performance with Enhanced Microbiolog...Joshua Orris
Results of geophysics and pneumatic injection pilot tests during 2003 – 2007 yielded significant positive results for injection delivery design and contaminant mass treatment, resulting in permanent shut-down of an existing groundwater Pump & Treat system.
Accessible source areas were subsequently removed (2011) by soil excavation and treated with the placement of Emulsified Vegetable Oil EVO and zero-valent iron ZVI to accelerate treatment of impacted groundwater in overburden and weathered fractured bedrock. Post pilot test and post remediation groundwater monitoring has included analyses of CVOCs, organic fatty acids, dissolved gases and QuantArray® -Chlor to quantify key microorganisms (e.g., Dehalococcoides, Dehalobacter, etc.) and functional genes (e.g., vinyl chloride reductase, methane monooxygenase, etc.) to assess potential for reductive dechlorination and aerobic cometabolism of CVOCs.
In 2022, the first commercial application of MetaArray™ was performed at the site. MetaArray™ utilizes statistical analysis, such as principal component analysis and multivariate analysis to provide evidence that reductive dechlorination is active or even that it is slowing. This creates actionable data allowing users to save money by making important site management decisions earlier.
The results of the MetaArray™ analysis’ support vector machine (SVM) identified groundwater monitoring wells with a 80% confidence that were characterized as either Limited for Reductive Decholorination or had a High Reductive Reduction Dechlorination potential. The results of MetaArray™ will be used to further optimize the site’s post remediation monitoring program for monitored natural attenuation.
WRI’s brand new “Food Service Playbook for Promoting Sustainable Food Choices” gives food service operators the very latest strategies for creating dining environments that empower consumers to choose sustainable, plant-rich dishes. This research builds off our first guide for food service, now with industry experience and insights from nearly 350 academic trials.
Climate Change All over the World .pptxsairaanwer024
Climate change refers to significant and lasting changes in the average weather patterns over periods ranging from decades to millions of years. It encompasses both global warming driven by human emissions of greenhouse gases and the resulting large-scale shifts in weather patterns. While climate change is a natural phenomenon, human activities, particularly since the Industrial Revolution, have accelerated its pace and intensity
Man and Nature: An Islamic Perspective(Journal Paper: Peshawar Islamicus, Vol:5, Issue:2, pp.1-13.)
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Man and Nature: An Islamic Perspective
Mohd Abbas Abdul Razak
Abstract
The topic on man and nature has always been discussed over the centuries and has
earned the attention of many scholars of diverse fields of specializations. As an
appreciation to the great contribution of nature to human survival, some have equated
it to God. Since the two are synonymous to them, so they worship nature alongside God.
Others thought nature to be an obstacle to human life and hence needs to be conquered
and prevailed upon. In the light of these two extreme positions, this paper intends to
investigate the relationship between man and nature from the Islamic perspective. Apart
from that, this paper would like to find out as to why the Muslim community is not
paying due attention to conservation and preservation of nature at a time when there is
a serious call made by others to stop the ongoing environmental degradation that is
happening all over the world. It is hoped that an investigation of this nature would
bring to light as to what should be the ideal relationship of man with nature from the
Islamic perspective.
Keywords: Man, Nature, Islamic Perspective, the Covenant, forbidden approach
towards nature
Introduction
Though many authorities in Islam have discussed the topic on man and nature, this
qualitative study would like to tackle the issues related to the two from an
unconventional approach. This study not only discusses the ideal relationship between
man and nature as emphasized in teachings of Islam, but also tries to explore and
investigate the underlying factors as to why present day Muslims pay less or no
attention towards preservation and conservation of nature. Upon identifying the reasons
as to why Muslims show negligence in taking care of nature, the researcher would also
like to put forward some suggestions to remedy the prevalent attitude among Muslims
with regard to nature.
Status of Man in Islam
Among all creations in the heaven and earth, only man has been bestowed with many
distinctive qualities. As the recipient of these distinctive qualities from Allah the
Almighty, man is placed on the highest pedestal in the hierarchy of creations. Some of
these distinctive features are; man has been created in the best of forms (al-Qur’┐n, al-
Tīn: 1-4), provided with the creative intelligence (al-Qur’┐n, al-Baqarah: 31-34), given
the power of speech and freedom of choice (al-Qur’┐n, al-Rahm┐n:4; al-Ins┐n:3). Due
to the fact that man has been endowed with such noble qualities or for some other
reasons only known to the Creator, man has been chosen to be His Khal┘fah
(vicegerent) on earth. Apart from that, man has been further honoured in his stature
and position when Allah made all things created in the heaven and earth to be of service
Assistant Professor, Department of Fundamental & Inter-Disciplinary Studies, Kulliyyah of
Islamic Revealed Knowledge and Human Sciences, International Islamic University, Malaysia
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to Him. (al-Qur’┐n, al-J┐thiyah: 13; al-Isr┐’:70)1
. Having stated the status enjoyed by
man in the Qur’┐n, the following will be an elaboration on the preceding points
highlighted on Man:
The Concept of Man in ISLAM
The Islamic concept on man is a comprehensive and all-encompassing one. According to
the Islamic concept, among all creations in the heaven and earth, only man stands on the
highest pinnacle to be called as the best creation of Allah the Almighty. It has been
mentioned in the Qur’an that God has created man in the most beautiful and excellent
manner:
“We have indeed created man in the best of moulds” (al-Qur’┐n, al-Tīn: 4).2
This exalted position and stature makes man superior to angels and other luminous
creations like the sun, moon, stars, etc. The greatness of man has been further
explained in the following verse:
“We have honoured the sons of Adam; provided them transport on land and sea; given them
for sustenance things good and pure; and conferred on them special favours above a great part
of our creation’’ (al-Qur’┐n, al-Isr┐’:70).
Having achieved a noble position in the sight of Allah does not guarantee man to be in
that position forever. As explained in S┴rah al-Tīn, verse: 5, man will fall from the
honored position given by Allah when he transgresses the limits set by Allah. As such,
achieving the honor or disgrace in the sight of Allah, is a choice left to man to decide.
Apart from being the best creation, man in the Qur’┐n has been addressed as Allah’s
vicegerent on earth (Khal┘fatull┐h). This esteemed position was conferred to man in
spite of the protest and remonstration that came from the angels on the eve of his
creation. The exact dialogue that took place between Allah and the angels explains
clearly as to why the angels protested, can be well understood by going through this
verse from S┴rah al-Baqarah:
“Behold, thy Lord said to the angels: “I will create a vicegerent on earth. They said: “Wilt
Thou place therein one who will make mischief therein and shed blood?-whilst we do
celebrate Thy praises and glorify Thy holy (names)?” He said: “I know what ye know not” (al-
Baqarah: 30).
The exegesis on the above verse explains that the angels foresaw some negative attitudes
of man, while Allah, the All Wise saw many of the positive things that man is capable of
performing on earth. As such, Allah granted man with many gifts that will enable him to
carry out his duties well as being Allah’s vicegerent. Among the gifts that man acquired
from Allah were, authority, freedom of action, intelligence, etc. In giving his comments
on how man should use these God given gifts, Afzalur Rahman (1988) explains:
“He was to be totally independent and autonomous in his sphere of work on the earth and
would be well-equipped with knowledge so that he could discover the secrets of the Universe
through study, research and experience, learn to explain the forces of nature for his benefit,
and gain mastery over them according to his own requirements and plan”.3
The title Khal┘fah places man in an honored position to be Allah’s deputy;
administrator; representative, etc. on earth. His this position gives him power and
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authority to rule, manage and preserve the earth. Al-Maududi, in his commentary of
the Qur’┐n, explains that man’s status as Khal┘fah (pl. Khal┐’if and Khulaf┐’) of Allah
does not make him the master of the universe, but only as a deputy who is allowed to
exercise the delegated powers given to him by Allah the all Supreme. He further
expounds that the office to vicegerency can be used by man in two ways: to either abuse
the power and authority for the spread of evil and injustice or to use them for things
that are good for humanity.4
In Islam, man is born with the fi═rah (primordial nature). Al-fi═rah in the Arabic
language renders several different meanings that reveal the many positive and
interesting dimensions of human nature. One meaning to the word al-fi═rah explains
that man comes to this world without any stain of sin. This Islamic concept of al-fi═rah
rejects the doctrine of the “Original Sin” as espoused in Christianity. The other meaning
of al-fi═rah as stated in the Holy Qur’┐n explains that naturally man has been born as a
believer in Allah the Almighty (al-Qur’┐n, al-R┴m: 30).
Further exploration into the topic on man in the Qur’┐n reveals that he has a dual
nature; body and spirit (r┴╒). The Qur’┐n explains that after creating Adam (PBUH),
Allah breathed into him His spirit: “Behold! Thy Lord said to the angels: “I am about to create
man, from sounding clay form mud moulded into shape; “When I have fashioned him (in due
proportion) and breathed into him of My spirit, fall ye down in obeisance unto him” (al-Qur’┐n,
al-╓ijr: 28-29). As such, all human beings who are the progeny of Adam (PBUH) are
made up of two elements; the physical body, which represents clay, is mortal, and the
r┴╒, or the spirit, which is immortal that leaves the body upon death of an individual.
Man, who has been made the most honored creation of Allah, is also entrusted with the
am┐nah (trust) from Allah; “We did indeed offer the Trust to the Heavens and the Earth and the
Mountains; but they refused to undertake it, being afraid thereof: but man undertook it- he was
indeed unjust and foolish” (al-Qur’┐n, al-A╒z┐b:72). The word am┐nah in the Qur’┐n has
diverse meanings. It can be referred to reason, intellect or the faculty of volition.5
Another nuance of of am┐nah is the power and authority given to man through the
office of vicegerency. Last but not, am┐nah could also mean the sum total of all the
decrees, commands (‘amr) and prohibitions (nahy) present in the Shar┘‘a╒.6
Another aspect of man, which is contained within the Islamic concept of human nature,
is that, man has been given the m┘th┐q (covenant). Through this covenant, humanity as a
whole has accepted Allah to be their Lord and Cherisher while they were in the form of
spirits in ‘┐lam al-arw┐╒ (in the realm of the spirits). This contract between man and his
Lord has been made long before he was born into this world. The Holy Qur’┐n explains
about this contract in S┴rah al A‘r┐f:
“When thy Lord drew forth from the Children of Adam from their loins-their descendants, and
made them testify concerning themselves, (saying): ‘Am I not your Lord (Who cherishes and
sustains you)?’- They said: ‘Yea! We do testify!’ (This), lest Ye should say on the Day of
Judgement: ‘Of this we were never mindful” (al-Qur’┐n, al-A‘r┐f: 172).
According to Afzalur Rahman (1988), through this covenant, Allah has imbued in the
heart of every human being the knowledge that He is Allah the One and the Only Lord
that deserves to be worshipped. The content of this covenant is retained in the
subconscious mind of man as potentiality that can be brought to consciousness. Factors
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like type of education, social environment, etc. could never totally efface or tarnish the
covenant, but the least they could do is to pervert and prevent the covenant from
coming to the conscious part of the human being. In addition to this, Rahman also
believes that in spite of the perversion and prevention caused by wrong education and
negative social influences, the covenant as a potential lays embedded in the subconscious
mind of man and it will emerge to reality in response to the positive external factors.
Some of these factors that have always invited and called humanity to the remembrance
of the covenant were the prophets, heavenly Books, inviters to the Truth from among
the followers of the prophets, good social environment, proper and correct education,
etc.7
Man being the vicegerent of Allah was also elevated in his stature and position when he
was taught al-asm┐’ (attributes of Allah/ the beautiful names of Allah) by God Almighty
Himself. The reference to this, man as the recipient of ‘the names’ has been stated in
the following verse:
“And He taught Adam the names of all things; then He placed them before the angels, and
said: “Tell Me the names of these if ye are right.” They said: Glory to Three: of knowledge we
have none, save what Thou has taught us: in truth it is Thou who art perfect in knowledge
and wisdom” (al-Qur’┐n, al-Baqarah: 31-32).
As a result of Allah teaching al-asm┐’ to Adam, Adam and his progeny are able to
achieve the status of being the most knowledgeable of all creations in the heavens and
earth. Muslim scholars differ in their opinion with regard to the exact meaning of al-
asm┐’ mentioned in S┴rah al-Baqarah, verse 31. In giving his comment on the view of
early Muslim scholars on al-asmā’, this is what Abdullah Yusuf Ali says:
“The names of things: “according to commentators means the inner nature and qualities of
things, and things here would include feelings. The particular qualities of feelings which
were outside the nature of angels were put by Allah into the nature of man. Man was thus
able to love and understand love, and thus plan and initiate, as becomes the office of
vicegerent”8
According to Langgulung, al-asm┐’ mentioned in verse 31 of al-Baqarah refers to al-
asm┐’ al-╒usn┐ (the 99 Beautiful Names of Allah) mentioned in the Holy Qur’┐n. He
further expounds that these beautiful names represent the attributes of Allah given to
man as potentials that need to be developed and actualized in the life of an individual
Muslim. By doing so, the individual will be able to fulfill and perform his duties and
obligations that will turn out to be ‘ib┐dah (acts of worship done in seeking the good
pleasure of Allah).9
Whatever the meaning deduced from the word al-asm┐’, one fact that is clearly related
to human nature is that man has been exalted in his potential and knowledge compared
to what has been given to the angels. With regard to the knowledge given to the angels
and man, Zafar Afaq Ansari’s (1992) opinion reflects the point that al-asm┐’ means an
immense and unlimited potential of knowledge. He further asserts that the knowledge
given to the angels is limited and specific, while man is bestowed not only with
knowledge but also the capacity to generate new knowledge.10
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Another thing that needs to be highlighted here is the statement made by the angels in
al-Baqarah, verse 31. This verse reveals the humble acceptance of the angels of their
limited knowledge compared to that equipped and possessed by man. It also reveals that
their protest and undermining of man’s strength and potentials on the eve of his
creation were mistaken. Moreover, man compared to the angels, has the freedom of
choice to react and respond to the many of the biological, psychological and sociological
(environmental) demands of his mundane life. In his choice, man can be either good or
evil; a righteous or a perverted transgressor towards what has been instructed in the
Holy Qur’┐n. This has been stated in the Holy Qur’┐n: “We showed him the way; whether
he be grateful or ungrateful (rests on his will)” (al-Qur┐’n, al-Ins┐n: 3). A similar statement on
the freedom of choice has also been mentioned in S┴rah al-Balad, verses 8-10: “Have We
not given him two eyes, and a tongue and two lips, and shown him the two highways (of good and
evil)”.Besides man, the other creation of Allah which is a ‘rational’ being and enjoys the
freedom of choice is the jinn (genie). However, the freedom enjoyed by the jinn is
limited compared to man.11
The final aspect of man in Islam is that, he is forgetful. In the Holy Qur’an, one can read
the forgetful nature of man in the story of Adam (PBUH). As the father of humanity, he
ate the fruit of the forbidden tree together with his companion ╓aww┐ (PBUH) while
he was in the garden of paradise. This incident has been mentioned in S┴ra ║┐h┐, verse
115, “We had already, beforehand, taken the covenant of Adam, but he forgot: and We found on
his part no firm resolve”. This nature of being forgetful is a trait that has been inherited by
Adam’s progeny.12
In concluding the preceding discussion on human nature from the Islamic perspective, it
can be said that man shares some of his basic characteristics with animals and he also
inherits some attributes found in the angels and also some of Allah’s attributes. Man in
his desire for food, sex, anger, greed and rivalry etc. resembles the animals. While
being interested in singing the praises of God and in performing other meritorious acts
of devotion he resembles the angels, and finally in showing love, care, kindness,
sympathy, empathy and etc. man emulates some of the godly attributes of God
Almighty. The laxity on the part of man in developing and in actualizing the angelic and
godly attributes in him, make him go steep and deep in his animal nature. Due to this,
he becomes a perverted transgressor and goes beyond all limits set by Allah in the
Qur’┐n. On the contrary, when man develops and actualizes the angelic and godly
attributes he becomes an angelic as well as a godly individual who qualifies himself or
herself in gaining Allah’s good pleasure. It has been envisioned in the Qur’┐n and ╓ad┘th
that such an individual will taste happiness in this world and an everlasting felicity in the
hereafter.13
Universe, Nature & Environment:
At many times, one finds terms like universe, nature and environment have been used
interchangeably. Though this terms sound synonymous, there exist some differences in
their usage. What we mean as universe is the description that includes matter and
energy, galaxies and the space in between the galaxies. It also means Mother Nature
with all its inhabitants; human beings, flora and fauna.14
On the other hand, nature
means the material world that surrounds man. Nature is also understood as the natural
world that exists without man and civilization. Further explanation on nature paints a
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picture of the natural world with elements like mountains, trees, animals, etc. Another
way of looking at nature is the universe with all its phenomena.15
While environment is
more commonly referred to things: living and non-living that surround an organism or
group of organisms.16
In comparing the three terms, one can draw out a conclusion that
the universe is larger in scale, while nature takes the next position in terms of
magnitude and finally environment means the immediate surrounding that is around us.
Among the three, environment is a more localized situation and smaller in size
compared to the other two.
Man’s Relationship with Nature
In Islam, man as the khal┘fah of Allah, has to bind a good relationship with God, his Self,
fellow human beings (Muslims and non-Muslims) and also with nature. With regard to
his relationship with nature, man has to develop a friendly co-existence with the flora
and fauna. It is believed that man’s friendly co-existence with nature will eventually
lead man to reap the goodness that comes from nature. For his caring and loving
attitude towards nature, it will reward him with water, oxygen, flowers, fruits, natural
resources and different kinds of food resources. According to Islam, nature is a gift of
Allah. It has been created for the benefit of man. While others outside Islam may
entertain the idea that nature is something that needs to be conquered as though it is an
enemy, Muslims think differently. To Muslims, nature should be admired and
appreciated for its beauty and splendor. In the holy Qur’┐n, there exist many verses that
call man to explore the secrets of nature. The whole idea of God calling humankind to
investigate and understand the laws of nature is only for a noble reason. It is expected
that such discoveries of God’s handiwork in nature will enable man to be humble and
thankful to God for His bounties given onto man. To enlighten further on nature as a
gift of God and on how man should relate to nature, below here are some references
from the holy script of the Muslims:
Behold! In the creation of the heavens and the earth, and the alternation of night and day,
- there are indeed Signs for men of understanding “(al-Qur’┐n, └li ‘Imr┐n: 190).
Do they not look at the Camels, how they are made? And at the Sky, how it is raised high?
And at Mountains, how they are fixed firm? And at the Earth, how it is spread out?” (al-
Qur’┐n, al-Gh┐shiyah:17-20).
The Sun and the Moon follow courses (exactly) computed.” (al-Qur’┐n, al-Ra╒m┐n:5).
O you assembly of Jinns and men! If it be you can pass beyond the zones of the heavens and
the earth, pass you! Not without anything shall you be able to pass! (al-Qur’┐n, al-
Ra╒m┐n: 33).
And the Firmament has He raised high, and He has set up the Balance (of Justice), in order
that you may not transgress (due) balance. (al-Qur’┐n, al-Ra╒m┐n: 8-9).
He has let free the two bodies of flowing water, meeting together. Between them is a
Barrier which they do not transgress.(al-Qur’┐n, al-Ra╒m┐n: 19-20).
Do you not see that Allah has subjected to you (use) all things in the heavens and on earth,
and has made His bounties flow to you in exceeding measure,(both) seen and unseen? (al-
Qur’┐n, Luqman: 20).
See they not that it is We Who have created for them- among the things which Our hands
have fashioned-Cattle, which are under their dominion? And that We have subjected to
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them to their (use)? Of them some do carry them and some they eat. (al-Qur’┐n,Y┐s┘n:71-
73).
Do not the Unbelievers see that the heavens and the earth were joint together (as one unit
of creation), before We clove them asunder? We made from water every living thing. Will
they not then believe? And We have set on the earth mountains standing firm, lest it should
shake with them, and We have made therein broad highways (between mountains) for them
to pass through: that they may receive Guidance. And We have made the heavens as a
canopy well-guarded: yet do they turn away from the Signs which these things (point to)!
It is He who created the night and the day, and the sun and the moon: all (the celestial
bodies) swim along, each in its rounded course. (al-Qur’┐n, al-Anbiy┐:30-33).
Forbidden Approach towards Nature
From ancient to modern times, there exist communities in the world that worship
nature and elements or objects found in nature; like the sun, mountain, moon, snake,
elephant, etc. To them, nature equates to God or the manifestation of God Himself.
This approach to God and man relationship has its foundation in the philosophical
teaching of Pantheism. As a way of life, this philosophy has its origin in Neo-Platonism,
which preaches mystical ideas on the existence of God, man and the universe. One of
the famous maxim of Pantheism says, “God is everything and everything is God”. This
statement has gained acceptance in many religions and cultures of the world. The
pantheists believe that everything in the universe is the manifestation of God. In modern
times, in the West, some aspects of Pantheism have attracted great number of adherents
towards its doctrine, namely Spinoza (1632-1677), Bruno (1548-1600) and Hegel
(1770-1831).17
Contrary to the Pantheists concept which says, “God is everything and
everything is God”, Islam preaches that “Everything is God’s”. As such, Muslims are
forbidden to worship nature or the objects found in it. In Islam, the act of revering and
worshipping nature and objects in nature tantamount to Shirk (the act of associating
partners with God). According to the Qur’an, Shirk is the most grievous sin among all
sins.18
We are further told in the Qur’an that God is prepared to forgive all other sins
except Shirk.19
Rather than committing Shirk by worshipping nature, the ideal thing for
a Muslim to do, is to praise God for the beauty and splendor he witnesses in the
universe, nature and environment.
Explore the Universe, Nature and Environment
The Qur’an asks the Muslim community to explore nature and the universe in the hope
that man will understand the patterns and laws by which God has created all celestial
and terrestrial bodies. Upon discovering God’s wonders and creativity in nature and
universe, man should feel humbled and submit himself to be the commandments of
God. Religious reformer Muhammad Iqbal (1879-1938) was very much in favour with
the idea Muslims interacting with nature through the means of scientific approach. To
him, in order for man to progress spiritually he must look into the Qur’an as the
‘revealed book’ from God and the universe as the ‘open book’ of God. Iqbal is of the
view that science in many ways is not opposed to the religious teachings of Islam.
Furthermore, he believed that the scientific facts and findings could complement
religion in strengthening one’s faith. Iqbal highlighted this point in the Reconstruction
(1996) when he said:
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In our observation of nature, we are virtually seeking a kind of intimacy with the
Absolute Ego; and this is only another form of worship.20
The scientific observer of
nature is a kind of mystic seeker in the act of prayer.21
In his poems, Iqbal called upon the Ummah to utilize science to improve their lives by
extracting the bounties that God has provided for them in the material word. In his
opinion, man must use science and technology to bring out the hidden potentials from
the belly of earth to be utilized for his spiritual development:
Science is an instrument for the preservation of Life.
Science is a means of invigorating the Self.
Science and art are servants of Life.22
Iqbal further called the Muslims to embrace a positive attitude towards learning and the
use of science and scientific research methods. He also highlighted the point that the
message brought by the Prophet is very much in harmony with the scientific revolution
that was taking place during the early twentieth century. With regard to the
relationship between man and nature, Iqbal feels that the calling of man to conquer the
material world is not a call meant for man to behave as a tyrant who recklessly plunders
the riches and wealth found in the belly of the earth. What he really meant is that, man
should use his God-given intelligence in a just and systematic manner in managing the
resources available in the physical world to attain his spiritual nearness with God. In
order not to be misguided by his sense-perception in witnessing the bounties found in
the physical world, man needs to be guided by his inner spiritual dimension to be just
and fair in his manner and conduct. Guarded and guided by such principles, man will
utilize the wealth found in the world not only for himself but also to be divided and
shared with fellow human-beings. The exact words of Iqbal (1996) on this matter are:
The naturalism of the Qur’an is only recognition of the fact that man is
related to nature, and this relation, in view of its possibility as a means of
controlling her forces, must be exploited not in the interest of unrighteous
desire for domination, but in the nobler interests of a free upward
movement of spiritual life. In the interest of securing a complete vision of
Reality, therefore, sense-perception must be supplemented by the
perception of what the Qur’an describes as Fuad or Qalb, i.e. heart23
Some Damage and Destruction Done to Nature
The world we live today has categorically gone through various changes caused by
modernization, industrialization, colonization and now globalization. The face of the
earth is constantly changing at a rapid scale due to pollution of all kinds. Pollution on
land, in sea, in the forest, in the mountains, in space and elsewhere has caused danger to
human beings, wildlife and marine life. The main culprit in causing the pollution and
degradation to the quality of human life and the flora and fauna is man himself. Man in
his greed for riches and dominance has caused great destruction to his living conditions.
The Qur’┐n has also highlighted the evil and selfish desires of man that has caused
pollution and environmental degradation:
“Mischief has appeared on land and sea because of [the meed] that the hands of men have
earned, that [Allah] may give them a taste of some of their deeds: in order that they may
turn back [from Evil]”
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Enlist below here are some of the pollutions caused by man:
1. Air pollution- is mainly caused by emission of toxic gases into the air. Such
toxic gases can cause adverse reaction to the human body, animals and plants.24
2. Water pollution- rivers and the oceans around the globe experience this form
of pollution. Harmful chemicals discharged into the rivers by the factories will
find their way to the open sea. This form of pollution will harm the corals and
other marine lives. Not only that, such chemicals can cause harmful effects to
the human body when man consumes seafood that comes from the polluted
rivers and seas. Besides that, the quality of water we use for our daily needs are
no longer of good quality.25
3. ‘Slash and Burn’ results in haze in many parts of the world. This is the easiest
way by which farmers clear the forest for cultivation. Farmers also carry out
such burnings after harvesting their crops.26
4. Deforestation- Is the uncontrolled logging that takes place in a particular area of
the forest. Hundreds of trees are cleared at one time in a same area, leaving the
land barren. When heavy rain comes pouring, it will be difficult for the soil to
hold water in such great quantity. As a result of this, there happens landslide,
mudslide, and other forms of destructions. Sometime it can even lead to the
loss of human lives. In many cases, illegal logging takes place without the
knowledge and approval of the local authorities. Illegal logging is rampant in
many parts of Asia and in the Amazon forest.27
5. Global Warming- Unpredictable weather conditions, melting of the ice at the
poles, etc.28
6. Acid Rain- due to the chemical released in the air and water. The chemicals are
evaporated alongside with water to form clouds which later fall as rain. As this
rain is toxic in nature, it will cause erosion, pollute lakes, harm human beings,
vegetation and animals.29
7. Modern Warfare- Is horrible and horrendous. By exploding of all sorts of
sophisticated bombs in the battlefields, man releases radioactive particles into
the air. These radioactive particles which are suspended in the air will stay
there forever till eternity. With the changing of the wind direction, the
radioactive particles travel to all parts of the world, even to those regions which
are free from war. Basically, there are no countries safe from these suspended
radioactive particles which cause cancer and other serious health problems for
man.30
The following quotation explains clearly the environmental damage
caused by war:
Wars are devastating on the environment. Often, as in the gulf war,
millions of tons of crude oil are dumped into the ocean….. Military
vehicles burn millions of gallons of fuel and dump millions of tons of
CO2 into the atmosphere. There is no real way to measure the exact
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amount pollution caused by war, but in general, it is safe to say that war
is bad for everyone and everything.31
Besides the above, the late President John F. Kennedy has also highlighted the dangers
of war when he delivered his speech at the United Nations on September 25, 1961.
Kennedy said:
“Mankind must put an end to war - or war will put an end to mankind”32
Conservation and Preservation of Nature
Looking into the Western countries of today, one would observe that there is a change
in their mental attitude towards preserving nature. It has been said by many authorities
that the people in the West have changed after witnessing the devastating effects of the
two world wars. The death toll of millions who were killed and the magnitude of the
damages caused to the infrastructure and environment of the countries involved in war
has brought change in their philosophy of life. Ever since the end of the Second World
War till to the present time the masses in the West started to demonstrate a greater
level of consciousness towards taking care of nature, environment, human and animal
lives.33
In their effort to preserve human lives and nature they have come up with many
movements and organizations; like the Greenpeace34
, National Geographic Society,35
Nature Conservancy36
, Wildlife Conservation Society37
, hundreds of antiwar
organizations38
, etc. The emergence of all these organizations is based on their
philosophy of life which is ‘here and now’, and live life to the fullest. Moreover, they
also want to preserve the flora and fauna for the generations of people that would come
after their time. The other factor that makes their preservation program a success is the
availability of funds, knowledge and technology. Although the masses and organizations
in the West are working towards global peace and a better world, there exist small
group of policy-makers, warmongers and the war industry that work against the
aspiration of the masses. Due to this selfish group, we still witness small scale of war
taking place in many parts of the world, particularly in the Middle East.39
Scenario in the East
Contrary to the scenario in the West, many countries in the East, particularly the
Muslim countries, have failed to demonstrate a passionate attitude towards preservation
and conservation of nature. The Muslims societies living in the East either pay little or
no attention as to why they have to care for nature and the environment. There could
be more than one factor which causes them not to pay heed to the call of preserving and
conservation of the flora and fauna. The following will be some of the reasons as to why
Muslims lack the passion and compassion towards nature:
Ignorance/Negligence
They do not realize that there exist serious environmental problems that need their
participation with the rest of the world.
Poverty
This situation keeps the Muslim masses in many parts of the world preoccupied with the
issue related to the survival of their families and never allow them to think of other
global issues, particularly the ones related to the environment and nature.
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War and crisis
Many Muslim countries are preoccupied with sectarian wars, war on terror and wars
imposed on them by others. Sad to say, this situation has made some of their citizens to
go wandering as refugees into foreign territories. Under such a condition, those
Muslims who are affected by the war, they would not be there psychologically thinking
about the care for the flora and fauna, as they will be preoccupied with their own
survival.
Attitude towards life
A fraction of the Muslim society feels that life on earth is only transitory. As such, they
give more importance to their preparation for the life in the hereafter. In the actual fact,
Islam calls for a balanced lifestyle to be maintained between the life in this world and in
the preparation for the afterlife.
Natural World is gift from Allah
Since nature is created for the benefit of mankind, they want to exploit the wealth of
resources available in the natural world without considering the moral and ethical issues
pertaining to how they have to deal with nature and the environment.
Consumer Mentality
Muslims are overly dependent on others with regard to information and research works
on the flora and fauna. They just want to purchase the knowledge and documentary
movies on flora and fauna produced by others.
Suggestion for Improvement
It is our humble suggestion that oil rich Muslim countries in the Middle East should set
up funds for nature and environmental studies. The materialization of such funds can be
of a great help to Muslim scientists and researchers to explore, investigate and
document the mysteries found in nature. Furthermore, this type of research can even
lead the researchers into producing documentary movies of good quality on the
universe, wildlife and marine creatures. The love for nature and environment should be
inculcated right from the preschool and elementary levels in order to see a dramatic
change in their mental attitude in years to come. Schools in the Muslim world should
provide students with good facilities to conduct research related the natural world.
Universities in the Muslim world should create many more faculties and departments
offering programs in the areas of man and nature, environmental studies related to
preservation and conservation of nature and natural resources. By offering such
programs, it will enable the Muslim students to discover the mysteries of nature and
their role as the vicegerents of God as mentioned in the Qur’an and Sunnah.
Conclusion
This study has highlighted that man and nature are inseparable. As such, man must take
the proactive measures to maintain his good relationship with nature. Regardless, we
live in the East or West; all of us should pay attention to the issues related to
preservation and conservation of nature. Unless and until we learn to develop a friendly
co-existence with nature, unpredictable weather conditions, melting of the ice at the
poles and all other calamities such as landslides, mudslides, etc. will be something
imminent in our lives. Many of the tragedies that happen to humanity that relate to the
natural world are mainly triggered by human beings themselves. Environmental studies
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should be given due consideration in many Muslim countries, particularly of those
involved in the oil and gas industries. Oil producing countries should also look for
alternative energy resources which are eco-friendly. Ecology in the countries involved
in the mining, oil and gas industries should be constantly monitored so that they do not
pose a threat human life. World leaders and citizens of the world should work towards
a global peace eradicating all uncalled wars on this planet. Schools and learning
institutions should teach and propagate the philosophy of universal brotherhood. These
institutions should teach the young minds on the important of the preservation and
conservation of nature. Besides that, they should be taught the importance of creating a
better world than what we have today. The main ingredients for developing a better
world will be to avoid war, terrorism and racism, and to promote the attitudes of
loving, caring and sharing.
Endnotes:
1
Mohd Abbas Abdul Razak, Human Nature: A Comparative Study between Western and Islamic
Psychology,(Kuala Lumpur: IIUM, 2011), p.83
2
English translation of this verse and the other verses occurring in this paper are those of
Abdullah Yusuf Ali, The Holy Qur’┐n: Text, Translation and Commentary, (Maryland: Amana
Corporation, 1989)
3
Afzalur Rahman, Muhammad: Encyclopedia of Seerah. Vol. 6,( London: Seerah
Foundation,1988),p.1
4
Sayyid Abu A’la Al-Maududi, The meaning of the Qur’an,Vol.1 (7th
edition), (Lahore: Islamic
Publication (PVT) Limited, 1992), pp.66-68
5
Muhammad Asad, The message of the Qur’an, (Notes no. 87-89), (Gibraltar: Dar al-Andalus,
1980), pp.653
6
Afzalur Rahman, Muhammad: Encyclopedia of Seerah. Vol. 6, (London: Seerah Foundation,
1988),pp.15-16
7
Ibid, pp.9-10
8
Abdullah Yusuf Ali, Ibid., 1989,Note no. 48, 1989, p.24
9 Hasan Langgulung, Manusia dan Pendidikan: Suatu Analis Psikologi dan Pendidikan, (Jakarta:
Penerbit Pustaka Al-Husna,1986), pp.263-264
10
Zafar Afaq Ansari (ed). ‘Qur’anic concepts of human psyche’, (Islamabad: International
Institute of Islamic Thought, Pakistan,1992), pp.1-14
11
Mohd Abbas Abdul Razak, Contribution of Iqbal’s Dynamic Personality Theory to Islamic
Psychology: A Contrastive Analysis with Freud and Selected Mainstream Western
Psychology,(Kuala Lumpur: IIUM,2011),p.83.
12 Mohd Abbas Abdul Razak, Iqbal’s theory of personality: a contrastive analysis with freud,
(Saarbrucken: Lambert Academic Publishing, 2013), p.94
13 Ibid, Mohd Abbas Abdul Razak, 2013, pp.361-364
14
(http://www.thefreedictionary.com/universe), retrieved on the 24th
Feb, 2015
15 http://dictionary.reference.com/browse/nature), retrieved on the 24th Feb, 2015
16
http://ecological-problems.blogspot.com/2008/08/environment-definition-and-
meaning.html), retrieved on the 24th
Feb,2015
17
Mohd Abbas Abdul Razak, Iqbal’s theory of Personality: a contrastive analysis with
Freud, (Saarbrucken: Lambert Academic Publishing, 2013) p.34
18
See (Surah Luqman:13)
13. July-Dec, 2014Man and Nature: An Islamic Perspective
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19
See (Surah Al-Nisa: 38)
20
Muhammad Iqbal, The reconstruction of religious thought in Islam, (Lahore: Institute of
Islamic Culture, 1996), p.45
21
Muhammad Iqbal, Ibid, 1996, p.73.
22
Muhammad Iqbal, The secrets of the self (Asrar-i-Khudi),(Renold A. Nicholson, Trans.),(
Lahore: SH. Muhammad Ashraf, 1983),1983, p.26.
23
Muhammad Iqbal, op.cit., 1996, p.12
24
http://environment.nationalgeographic.com/environment/global-warming/pollution-
overview/), retrieved on the 25th
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25 (http://www.eoearth.org/view/article/156920/), retrieved on the 25th Feb., 2015
26
(http://geography.about.com/od/urbaneconomicgeography/a/slashburn.htm), retrieved on
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27(http://environment.nationalgeographic.com/environment/global-war- ming/deforestation-
overview/ ?rptregcta =reg_free_ np& rptreg cam-paign
=2015012_invitation_ro_all#),Retrieved on the 25th Feb., 2015
28
(http://www.nrdc.org/globalwarming/),Retrieved on the 25th
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29(
http://environment.nationalgeographic.com/environment/global-warming/acid-rain-
overview/),Retrieved on the 25th
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30 (http://www.worldwatch.org/node/5544), retrieved on the 25th Feb, 2015
31
(http://www.lenntech.com/environmental-effects-war.htm),Retrieved on the 25th
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2015
32
(http://www.goodreads.com/quotes/118124-mankind-must-put-an-end-to-war---or-
war),Retrieved on the 25th Feb, 2015
33 Mohd Abbas Abdul Razak, Op. Cit., 2013, p.17
34
(http://www.greenpeace.org/international/en/),Retrieved on the 25th
Feb., 2015
35
(http://www.nationalgeographic.com/about/),Retrieved on the 25th
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36 (http://www.nature.org/), retrieved on the 25th Feb, 2015
37
(http://www.wcs.org/), retrieved on the 25th
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38
(http://www.discoverthenetworks.org/summary.asp?object=Organization&category=9),
retrieved on the 25th
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39 (http://www.aljazeera.com/indepth/opinion/2014/01/big-money-behind-war-military-
industrial-complex-20141473026736533.html), retrieved on the 25th
Feb., 2015