As moslem citizens, we maintain our living space for the future of our descendants and this has been clear that earth, water or love for our village/country/motherland is part of our faith, “Hubbul Wathon Minal Iman” (in the lyrics of Syubbanul Wathon, by KH.Wahab Chasbulloh – one founder of NU).
With progress, there are lots of ill-deeds done by those in power and their greedy supporters that seize the living space of the people – by taking over land and water and all that there is on and in it through rules/regulations that serve their own interests. Al Qur'an Surat Ar-Rum Point 41 explains;
dhaharal-fasâdu fil-barri wal-baḫri bimâ kasabat aidin-nâsi liyudzîqahum ba‘dlalladzî ‘amilû la‘allahum yarji‘ûn
Meaning;
There is evident destruction on land and on the sea resulting from human hands. (For that reason) Allah will make them experience the impacts of their own actions so that they return to the way -QS.Ar Rum;41 .
It is obvious that disasters are not caused by God, but by ignorant human hands who are greedy for their own or their groups’ interests.
The Indonesian Constitution is clear and unambiguous that earth, water and all that are in and on it may be used for human welfare.
But time after time the rulers and certain groups have taken control and seize land water, and all that there is on and in them that he people have.
For that reaosn, rich, poor, young, old, small, adults , men and women in the grassroots should maintain the environment for human sustainability in the future and avoid greedy people who abide by the principle of Hubbul Wathon Minal Iman.
Including planting, whether for food or other uses for survival, is critical to maintain balance in nature, in order to avoid destructive disasters.
Caring for and maintaining the environment are human responsibilities on earth. Measures to protect the environment will not only benefit humans, but also all living things.
Our commitment to the environment will ensure ecosystem balance that ensures each yang organism in the ecosystem to continuously play their role maximally. If one species is disturbed or extinct, this would lead tto chain reaction to other organisms, including humans.
By protecting the environment, we take care of natural resources. Sustainable forests provides wood, oxygen, and habitat for species. Clean water and fertile soil are invaluable assets that must be maintained for future generations.
Environmental sustainability will add invaluable beauty and esthetics. Mountains, forests, and seas provide spaces for relaxation and recreation. Maintaining natural beauty is an investment towards overall human welfare.
Hence, protecting the environment also contributes to addressing global climate change. Energy conservation, use of renewable resources, and reduction in greenhouse gases are critical steps towards ensuring sustainable environment.
By protecting and caring for the environment, we build a sustainable, healthy and harmonious future for humans and all living beings. Small actions by individuals can have major impacts when done collectively and with full awareness.
Islam as a supreme religion (rahmatan lil alamin) has indicated to people to always protect the environment for the benefits of all and for the blessing on earth. This instruction has been affirmed in articles in Al-Qur’an. Protecting God’s creation is also a form of prayer which will be rewarded by God the Almighty.
The following are 9 teachings in Al-Qur’an on environment which constitute instructions to humans to protect the environment and not to cause any destruction or damages that would affect negatively on life balance on earth.
1.Al-A'raf point 56
wa lâ tufsidû fil-ardli ba‘da ishlâḫihâ wad‘ûhu khaufaw wa thama‘â, inna raḫmatallâhi qarîbum minal-muḫsinîn
Meaning: “Do not commit any destruction on earth after the earth had been well managed. Pray to God without fear and with full of hopes. God’s blessing is so close to you who do good deeds.”
2. Al-Baqarah point 30
wa idz qâla rabbuka lil-malâ'ikati innî jâ‘ilun fil-ardli khalîfah, qâlû a taj‘alu fîhâ may yufsidu fîhâ wa yasfikud-dimâ', wa naḫnu nusabbiḫu biḫamdika wa nuqaddisu lak, qâla innî a‘lamu mâ lâ ta‘lamûn
Meaning: “(Remember) when God said to the angels, “I make you rulers on earth.” They said, “Are you going to make people who destroy and shed blood there, while we bow to you and call your sacred name?” God said, “I know what you do not know.”
3. Al-Maidah point 32
min ajli dzâlika katabnâ ‘alâ banî isrâ'îla annahû mang qatala nafsam bighairi nafsin au fasâdin fil-ardli fa ka'annamâ qatalan-nâsa jamî‘â, wa man aḫyâhâ fa ka'annamâ aḫyan-nâsa jamî‘â, wa laqad jâ'at-hum rusulunâ bil-bayyinâti tsumma inna katsîram min-hum ba‘da dzâlika fil-ardli lamusrifûn
Meaning: “For that reason, we define (law) for the Bani Israil that whoever kill another person not because that person (whom you kill) has killed someone or caused destruction on earth, as if that person had killed all people. Conversely, whoever maintain life of a human, that person will maintain all human lives. Ur prophets have come to them (bringing) clear teaching. Then, many of them will exceed their limit on earth.”
4. Al-Baqarah point 205
wa idzâ tawallâ sa‘â fil-ardli liyufsida fîhâ wa yuhlikal-ḫartsa wan-nasl, wallâhu lâ yuḫibbul-fasâd
Meaning: “If he who turns away (from You), he sill try to destroy the earth and the plants and livestock. Allah does not want destruction.”
5. Al-Isra point 70
wa laqad karramnâ banî âdama wa ḫamalnâhum fil-barri wal-baḫri wa razaqnâhum minath-thayyibâti wa fadldlalnâhum ‘alâ katsîrim mim man khalaqnâ tafdlîlâ
Meaning: “We have glorified the children of Adam and We will take them to the land and to the sea. WE also give them good sustenance and We will gave them much more than other living things We created with perfect advantages.”
6. Shad point 27
wa mâ khalaqnas-samâ'a wal-ardla wa mâ bainahumâ bâthilâ, dzâlika dhannulladzîna kafarû fa wailul lilladzîna kafarû minan-nâr
Meaning: “We created heaven and earth and in-between in fain. That is what non-religious people believe. So, they will be damned and they will go to hell.”
7. Shad point 28
am naj‘alulladzîna âmanû wa ‘amilush-shâliḫâti kal-mufsidîna fil-ardli am naj‘alul-muttaqîna kal-fujjâr
Meaning: “Is it appropriate that We treat religious people the same as those that destroy the earth? Is it appropriate that we treat those faithful the same as those infidels?”
8. Ar Rum point 41
dhaharal-fasâdu fil-barri wal-baḫri bimâ kasabat aidin-nâsi liyudzîqahum ba‘dlalladzî ‘amilû la‘allahum yarji‘ûn
Meaning: “There are observable damages in land and on sea resulting from human actions. (For that reason) Allah make them to feel part of (effects of) their own deeds so that they return to the right path.”
9. Al A’raf point 58
wal-baladuth-thayyibu yakhruju nabâtuhû bi'idzni rabbih, walladzî khabutsa lâ yakhruju illâ nakidâ, kadzâlika nusharriful-âyâti liqaumiy yasykurûn
Meaning: “good soil, fertile plants grow with God permission. Infertile land, plants that do not grow well. We say that those may be signs of blessing for people who are thankful.”
Article 66 Law No. 32 Year 2009 on Protection and Management of Environment
That article is known as anti-SLAPP stipulation (Anti-Strategic Lawsuit against Public Participation), which contains:
"Each person defending the environemnt cannot be subjected to prosecution or civil lawsuit."
Key points for the Protection of Environmental Defenders:
Definition of Environmental Defenders: The protection applies to individuals, groups of people, environmental organizations, academics, indigenous communities, or businesses participating in environmental protection.
Protection from criminal/civil lawsuit: Environmental defenders cannot be discriminated (prosecuted) or subject to civil lawsuit when they defend the environment to ensure it is safe and healthy.
The Confirmation by the Constitutional Court: The Constitutional Court affirms that protection applies to victims, those reporting, witnesses, experts, and activists from threats of retaliation.
2024 Update: Environmental Minister Regulation 10/2024 strengthens legal protection for environmental defenders by guaranteeing rights to health environment. Tree planting (reforestation/vegetative) is also concrete path towards mitigation in order to reduce risk of disasters as stipulated in Law No. 24 Year 2007 on Disaster Management.
The following is the detail statement with regards to tree planting as mitigation measure:
Definition of Mitigation (Article 1 No. 6 Law No. 24/2007): Mitigation is a series of measures to reduce risk of disasters, through physical construction and awareness raising as well as capacity building to address disaster threats.
Vegetative Mitigation (Tree Planting): Despite the fact that Law No. 24/2007 focuses on general framework, tree planting is categorized as physical mitigation (structural) that is natural /vegetative in order to prevent disasters such as landslide, floods, and to reduce impacts of erosion.
This is what Prophet Muhamad SAW said in the revelation by Imam Bukhari and Imam Muslim in their book:
Meaning: If the end of the world happens in the wrong hand while there is seed(ling) in the hand of one of you, and if that person is able to plant that seed(ling), then do it before the end of the world (HR ; Bukhari & Muslim)
Wednesday; 25 February 2026/07 Ramadhan 1447
Written by Artist MD
