Modern Meanings of Dhahara al-Fasad:

A Case Study on Thantawi Jauhari’s Interpretation

over Qs al-Rum: 41

Kusmana, Muchammad Afifuddin

Universitas Islam Negeri (UIN) Syarif Hidayatullah Jakarta

Jl. Juanda No. 95, Ciputat, Tangerang Selatan, Banten, 15412

Indonesia

Keywords: Environmental Conservation, Environmental Damage and Thantawi Jauhari Thought.

Abstract: This article discusses the interpretation of Dhahara al-Fasad mentioned at QS. al-Rum: 41, by Thantawi

Jauhari in relation to the discourse of sustainability. Known as a scientist, Jauhari can be considered as one

important figure who began making relation the message of the Qur’an to the progress of human civilization

scientifically. In spite of criticism over his works, his initial work on Qur’anic scientific interpretation is

undeniably paves the way to further progress. Using descriptive analytic method, this study examines

Thantawi's interpretation of Dhahara al-Fasad in relation to the discourse of sustainability. The data used in

this study were collected from his tafsir, books, articles and other relevant sources. This study finds that

Jauhari’s interpretation of QS. al-Rum: 41 signifies two important points to clarify the importance of

sustaining nature for human and universes. First: there is a positive relation between good and bad human

deed with its implication over nature. The environmental damage done by human brings about the growth of

microbes and viruses which carry the various diseases, in spite of the physical destruction resulted from

human exploitative deed. Second: the environmental destructions were resulted from human’s

unresponsibility, greediness and lust.

1 INTRODUCTION

Conservation is an effort to manage natural

resources wisely based on the principle of

conservation (Large Indonesian Language

Dictionary, 2005). the environment in the al-Quran is

referred to as al-‘Alamin (Asy-Syinqithy, 1996), al-

‘Alamin in the Qur'an is mentioned 71 times is 46

connotes all species and 25 connotes humans (al-

Ba<qi, 1996), which means all objects, powers and

conditions of humans and other beings are

interdependent (Siahaan, 2005). Earth as a place to

live is always dynamic and constantly changing.

Changes can occur naturally and can also be caused

by humans.

The problem of environmental conservation is

basically an ecological problem. According to Walhi

Institute, the issue of environmental conservation has

now reached a state of danger status (Walhi Research

Results, 2017). Some argue that there are

fundamental issues that have been ignored in

understanding environmental issues, namely aspects

of spirituality (religion). Because in ecological

discourse as a scientific discipline, religion does not

get a place and space (neglected), religion should be

a reference approach in looking at ecological issues.

according to Hossein Nasr, religion has an important

role in helping to overcome the problem of

environmental conservation. For him, nature is a

symbol of God. Understanding this symbol will lead

to the existence and hospitality of God. Damaging

nature is the same as "destroying" God (Hossein Nasr,

1996).

Hasan Hanafi offers a solution to overcome

environmental damage through a religious approach

(human attitude towards nature) (Hanafi, 2001). In

fact, David E. Cooper and Joy A. Palmer agree that

spiritual insight into the environment becomes a real

need as an effort to preserve the environment and the

Earth planet (Mangunjaya, 2007). Basically, the

balance of the environment will be disrupted by two

factors. First, damage because of internal factors

(natural damage). Internal damage is difficult to

prevent because it is a natural process that occurs in

nature (natural events) (Wardhana, 1995). Second,

878

Kusmana, . and Aﬁfuddin, M.

Modern Meanings of Dhahara al-Fasad: A Case Study on Thantawi Jauhari’s Interpretation over Qs al-Rum: 41.

DOI: 10.5220/0009919108780884

In Proceedings of the 1st International Conference on Recent Innovations (ICRI 2018), pages 878-884

ISBN: 978-989-758-458-9

damage because of external factors, (due to human

activity). Damage caused by human behavior causes

an imbalance towards other living creatures, for

example, damage caused by industrial waste, smoke

pollution, littering etc. which causes a situation where

the condition of a habitat is not pure anymore, due to

the influence of various conditions on the habitat

(Khaelany, 1996).

Environmental conservation efforts in Islam

have actually been implemented at the time of the

Prophet Muhammad. For example, the Prophet had

taught the procedures for environmental conservation

through the concept of Hima<, which is a

conservation land which in contemporary terms is

popular with the term city park, open green park or

animal sanctuary. The area is not allocated as public

facilities for people, and not for exploitative purposes

(Ubaidillah, 2010).

Jauhari,(1870 M-1940 M) wrote al-Jawa<hir fi

Tafsir al-Quran al-Karim aiming at preserving nature

naturally. Everything is well organized and has an

extraordinary appeal to be noticed and uncovered in

secret (Thanta<wi, 1932). This encouragement

inspired Jauhari to compile a discussion that can

integrate Islamic thought with the advancement of

science. Because according to him, more than 750

verses of the al-Quran speak of science while no more

than 150 verses of the al-Quran explain the law (fiqh)

(Thanta<wi, 1932). This means that one eighth of all

the verses of the Holy Qur'an that encourage the

faithful to study, ponder, and investigate nature

(Qadir, 1988).

At least there are three basic things that need to

be noted from Jauhari's thoughts. First, his obsession

to advance the thinking power of the people. Second

, the importance of linguistics in mastering modern

idioms. third, his study of the Qur'an as the only

scripture that motivates the development of science.

In his al-Jawahir fi Tafsir al-Quran al-Karim,

Jauhari interprets the Qur’an by relating it to nature

and science. In so doing, he illustrates his

interpretation with photographs, images of plants,

animals, natural landscapes, and scientific tables in

order to provide realistic pictures and empirical facts.

Therefore, it is necessary to examine Jauhari’s

interpretation of QS. al-Rum: 41, because it is a form

of religious approach in dealing with environmental.

The study discusses how can Jauhari’s interpretation

of QS. al-Rum: 41 be relevant with the issue of

sustainability.

2 LITERATURE REVIEW

Mujiono Abdillah, in Religion of Environment

Friendly in Al-Quran perspective, discusses the

verses of the Qur’an that are related to ecological

issues using a hermeneutical method which integrates

the following aspects: technology, religious ecology

and spirituality (Abdillah, 2001).

Muhammad Ali Akbar, in Environmental

Preservation in Ibn Katsir Interpretation, discusses

Ibn Katsir’s view on sustainability issues. He argues

that Allah gives mandate to humans to prosper nature

by obeying the law and the provisions of Allah.

Human beings as well as other creatures have the

obligation to preserve the environment (Ali Akbar,

2013).

Agus Haryo Sudarmojo, History of Earth

“Revealing the Wonders of the Earth in the al-

Quran”. In his findings, Agus Haryo discusses related

to the natural sciences, an explanation of the process

of creating the earth, the structure of the earth and a

number of events related to land and sea areas that are

considered capable of being a reference to discuss the

structure of the state of the earth until a disaster strikes

the structure of the earth. All of them are discussed

with reference to the concept of al-Qur'an which is

assisted by the study of hadith and the science of logic

(Sudarmojo, 2013).

3 RESEARCH METHODOLOGY

This library research treats al-Jawa<hir fi Tafsir

al-Qur’an al-Karim by Jauhari as the primary source,

and other relevant data sources as secondary sources

(Subagyo, 1991). The data collected ate grouped into

a number of units of analysis and presented as they

are found (Nazir, 2011). Having done so, the authors

discuss QS. al-Ru>m: 41 to identify points that are

relevant with the discourse of sustainability.

The approach used in this study is the semantic

approach. namely exploring the meaning of al-Qur'an

language which is associated with the use of the

language itself. From this meaning then the

relationship between verses and concepts is sought so

as to form a complete understanding of concepts and

interpretations (Izutsu, 2003).

Modern Meanings of Dhahara al-Fasad: A Case Study on Thantawi Jauhari’s Interpretation over Qs al-Rum: 41

879

4 FINDINGS AND DISCUSSION

4.1 Biography of Thanthawi Jauhari

Tanthwi bin Jauhari al-Mishriy was born in 1287

H/1862 M, (some say in 1870 M) in the village of

'Iwadillah, Province of Eastern Egypt. His childhood,

Tanthawi lived farming with his parents, but he also

studied in the kuttab (a kind of Qur’an memorizing

pesantren) in the village of al-Ghar, in addition to

studying with his uncle who was still of royal descent,

Syaikh Muhammad Syalabi. Thantawi was educated

at al-Azhar College and continued with secondary

education at government schools (al-Zahabiy, 2008).

At Al-Azhar University, Thantawi was met with

various prominent reformers in Egypt. And among

the many figures of the reformer, which greatly

influenced the formation of his personality was

Muhammad Abduh (author of Tafsir Al-Manar). For

Thanthawi, Abduh is not only considered a teacher,

but also as a dialogue partner. Because, Abduh's

thoughts greatly influenced the subsequent Thantawi

thinking, especially his knowledge in the field of

interpretation.

Thantawi love in the field of interpretive science

is proven by the emergence of an interpretive work,

namely Al-Jawāhir Fī Tafsīr Al-Qur'an Al-Karīm.

Because Thanthawi is proficient in the field of

science or science, the interpretation he produces is

even more knowledgeable (Tafsir of Ilmy). With all

his abilities, he tried to interpret the Qur'an with his

distinctive style which is indeed needed by all

Muslims in the present.

In 1889 M, Tanthawi moved to Dar al-'Ulum

University, graduating in 1893 M, At the Dar al-

‘Ulum University, Thantawi studied a number of

courses that were not taught at al-Azhar, such as

mathematics (al-Hisab), geometry (handasah),

aljabar, astronomy, botany ('Ilm al-Nabat), physics,

and chemistry (al-Kimiya '), after completing his

studies at the University of Dar al-'Ulum, Tanthawi

taught at the level of Ibtidaiyah and Tsanawiyah.

Then he taught at his alma mater, Dar 'Ulum. Besides

teaching, Tanthawi also actively writes articles that

always appear in Al-Liwa Daily, he has written more

than 30 titles, so he is known as a figure who

combines two civilizations. namely religion and the

modern development of socio-political thinking

(Aya<zi, 2007).

In 1912 M, Thantawi also taught at al-Jami'ah al-

Mishriyyah for the field of study in Islamic

Philosophy. There are two scientific fields which he

considers to be the basis for achieving the level of

scientific knowledge, namely interpretation and

physics. Thantawi has spent his age composing and

translating foreign books into Arabic, since he began

to become a teacher until retirement in 1930.

Tanthawi died in 1358 H /1940 M.

4.2 Creation of Thanthawi Jauhari

Thanthawi Jauhari is a modern exegete born in the 18

th century. He is very active in creating a work on

Islamic science. He is also a driving force figure who

once burned the spirit of Egyptian youth to fight

against European occupation that occurred at that

time. There are so many works that he has created

during his life, to reach approximately 30 title. And

among his most monumental works in his time,

namely al-Java hir Fi Tafsir al-Qur'an al-Karim. This

book is called monumental because it tries to awaken

the mindset of Muslims from static (classical)

thinking to more modern thinking.

Based on the literature contained in the Book of

Al-Mufassirūn Hayātuhum wa Manhajuhum by

Sayyid Muhammad Ali Iyazi, in addition to

producing extraordinary commentaries namely Al-

Jawāhir Fī Tafsīr Al-Qur'an Al-Karīm, there are at

least nine other works produced by Thanthawi

Jauhari, including:

1) Al-Jawāhir Fī Tafsīr Al-Qur'an Al-Karīm

2) Jawahir al-Ulum

3) Al-Nidhām wa al-Islam

4) Nahd}ah al-Ummah wa Hayatuha

5) Al-Taj wa al-Murassh bi Jawahir al-Quran wa al-

‘Ulum (Crown and Pearl)

6) Nidham al-Alam wa al-Umam Al-Qur'an wa al-

al-‘Ulum al-Ashriyyah

7) Jamal al-'Alam (Natural Beauty)

8) Bahjah al-'Ulum fi al-Falsafah al- 'Arabiyah wa

Muwazanatuha bi al-'Ulum al- 'Ashriyah (The

beauty of science in Arabic Philosophy and its

Postion in Contemporary Science)

9) Sawanih al-Jawhary (Valuable Opportunity)

10) Al-Musiqa al-'Arabi (Arabic Music)

11) al-Arwah

12) Aina al-Insan

13) Ashl al-Alam

14) Jawahir al-Taqwa

Among the various works produced by Thanthawi

Jauhari, the most phenomenal work is the

commentary called "Al-Jawāhir Fī Tafsīr Al-Qur 'an

Al-Karīm". Because in this interpretation it contains

various information in a more comprehensive

manner. In addition to presenting the interpretation of

the verses of the Koran in tahlili (explanation is

accompanied by analysis), the explanation is also

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very good, which combines the interpretation of the

Qur'an with the explanation of modern science

(science).

Thantawi is also proficient in English, so not a

few of his creation (books) are translated into English

4.3 Environmental Damage in Jauhari

Perspective

The Qur’an speaks explicitly and specifically

about environmental damage. Speaking of

environmental damage, the language used in the

Quran is fasad (damage) which is the antonym of

ṣalah (benefit). Fasad (damage) according to al-

Aṣfahānī, is something that comes out of balance both

in soul, physical, or whatever deviates from balance

(al-Aṣfahānī, 2012). While Yusuf Qardawi

interpreted the facade as an environmental crisis that

could endanger other living creatures (Qardawi,

2001).

The word al-fasad (damage) has a general and

broad meaning, because in the sense of language can

mean "mentally and physically disabled, chaotic and

damaged perish". Whereas in terms of the term, al-

fasad is any action that is against establishment and

benefit. Interpreters give more varied meanings, such

as long drought, famine, barrenness, epidemics,

death, mutants (gene mutations), fire disasters, flash

floods, food and animal scarcity, trade stagnation, no

blessings, no benefits, natural disasters, colonized,

oppressed, and many more understandings in

accordance with the development of the history of

human travel (Sulaiman, 1997).

One verse that talks about environmental damage

using fasād is in QS. al-Rum: 41:

Meaning: it has been seen that damage on land

and in the sea is caused by the actions of human

hands, so that God feels to them part of their actions,

so that they return (to the right path).

The Qur’an informs that QS. al-Rum: 41 identifies

land and sea as the place of damage (Fasad). One

form of imbalance on land is that the air gets hotter

and it causes a long dry season. Likewise, some

Oceans have been polluted so fish die and sea

products are reduced. This makes the balance of the

environment disturbed. Ibn Kastir added that the

damage to the environment on land includes in the

City and Village areas, while the damage in the

oceans covers the areas of the islands. The damage is

caused by the hands of humans themselves and

should be a shared awareness and attention (Ibnu

Katsir, 1999).

Jauhari explains the meaning of the fasad

(damage) of the environment that occurred on land

caused by war and military aggression of the armed

forces of the fighter aircraft, while the damage in the

ocean was due to the war using warships using

missiles carried out by humans on earth actually

caused disasters human beings themselves and cause

environmental damage. For example, disposal of

company wastes without screening first, taking fish

using fish bombs which impact on the destruction of

ecosystems in the sea, namely destruction of coral

reefs in the sea (Thantawi, 1932).

environmental damage such as pollution in the sea

which in this case is part of the al-fasad, is a law of

nature where the cause and effect apply, and humans

who have caused environmental damage receive the

consequences of what they have caused

(environmental damage) is dead fish, and marine

products that can be consumed by humans are

reduced.

Likewise with the explanation with Tantawi

Jawhari which explains that the danger posed by wars

involving many troops, and the use of modern combat

equipment such as combat aircraft, combat ships,

submarines and torpedoes. The use of these devices

cannot be separated from the danger of environmental

damage.

This was also reinforced by Quraish Shihab who

said that in warfare, it would cause crisis damage in

all fields, because humans save lives more and do not

care about the natural conditions. Land damaged due

to bomb use and security that is not conducive, makes

humans ignore environmental cleanliness. This

results in the dumping and accumulation of garbage

everywhere which eventually makes the nest of

disease-carrying animals (viruses) one of which is rat

animals. Because basically, the destruction of

ecosystems on land and in the ocean has a direct

impact on the damage to other species and

ecosystems (Shihab, 2001).

4.4 Factors that Damage the

Environment

There are two types of environmental damage factors,

first: human factors (Human Error). It is the damage

caused by human lust. One of the tasks of humans as

caliphs on earth is to be fair to others or to other

beings. Fair in the sense, when humans take

advantage of other creatures, it must give reciprocity

so that there is a balance between the two. Because

the truth between humans and other beings is

mutually necessary and interrelated between each

other (Mudhofir, 2010). If this justice can be achieved

then a new human being can be said to succeed in his

task as khalifah.

Modern Meanings of Dhahara al-Fasad: A Case Study on Thantawi Jauhari’s Interpretation over Qs al-Rum: 41

881

Second: natural factors, Jauha<ri explains further,

in that he explains the process of damage and

destruction in nature. It began with the growth small

animals such as microbes and viruses that carry

various diseases. They grow because of human deeds

such as throwing trash carelessly, exploiting nature

arbitrary, etc. Jauhari proposes alternative solution by

creating countermeasures and doing it patiently

(Thantawi, 1932).

Jauhari argues that the damage of nature lead to

the growth of small animals and these could cause

various diseases including:

1. Natural damage caused by rats

Jauhari explains that mice are disease-carrying

animals that should be wary of and should not be

underestimated. Because of that, mice, animal

could become enemy to humans. Natural disasters

caused by mice are disasters in terms of health.

Because mice live in dirty places, and come out of

dirty holes and go to where there is food and leave

bacteria in these food ingredients. According to

medical science, the bacteria found in rat feathers

are the most deadly types of microbes that cause

various diseases. The health academy in the UK

has determined that in fact male rats do marriages

in one year, giving birth to their children, their

children again and finally at the end of the year

can reach 10,000 rats.

2. Types of infectious diseases

Jauhari explains that there are several types of

diseases that are transmitted through water, food,

air, and fertilization. Infectious diseases are

caused by water and food such as; dysentery,

diarrhea, cholera, typhoid fever. Airborne and

contact diseases are typhoid fever, chickenpox,

measles, influenza, cough, depression. diseases

through mosquito viruses, insects and lice, for

example, malaria fever, and relapsing fever. There

are also diseases that are transmitted through

fertilization such as; red spots (fever accompanied

by red spots), puerperal fever, bloody poisoning,

Titanus, Leprosy. The protection of the disease is

by seeing the symptoms of the disease coming

from antibiotics. therefore, antibiotics or

vaccinations are manifested as protection for body

resistance from disease attacks.

a. Smallpox

Smallpox is a type of severe category of disease.

The microbial source of this disease is in the skin

hole, then transmitted through skin contact,

clothes, mattresses, and other furniture. Or

through the air with drafting and splitting.

Symptoms of smallpox are usually high fever for

2-3 days, vomiting, back pain, and often occur

spots on the fourth day. Symptoms of boils begin

to appear on the face, forehead and other limbs.

Then the boils dry and shrink and then begin to

disappear. The total period from the start of the

infection to healing is 14-30 days.

Chickenpox is not included in the type of

dangerous disease, but includes infectious

diseases. This disease can spread through other

clothes. The period of contracting is at least three

weeks (Thantawi, 1932).

b. Puerperal fever

Fever is a dangerous disease that attacks women

after childbirth. To keep from puerperal fever is to

maintain overall personal hygiene, and sterilize

everything used when giving birth. The

development of this disease is the entry of

microbes into the blood.

c. Measles

Measles is one type of disease that often occurs in

children aged 2-5 years. Symptoms of measles are

usually pain in the head and fever. Then after the

fourth day red spots appear on the face and body,

after which they will fade away on the seventh or

eighth day. And the pain ends with the loss of

peeling skin. And perhaps, continue until the

second, or third week. And the continuation of this

disease until healed at least until the third week.

d. Tuberculosis

Jauhari further explains that certain viruses and

bacteria can cause TBC (Tuberculosis).

Pulmonary tuberculosis spreads and spreads

through saliva. Prevention is done from

tuberculosis saliva. The spit when dry, becomes

contagious through air gaps. To avoid

transmission, the patient must spit in a special

container. If the patient spits on a handkerchief, he

must dip the handkerchief in boiling water or burn

it. And it is not permissible for tuberculosis

sufferers to sleep in the same room as healthy

people.

e. Red spot disease

This disease can spread quickly and spread

specifically through the skin or something that has

been touched by the skin. This disease, seen 2 until 3

days after contracting the infection. The signs of this

disease are feeling cold, fever, sometimes vomiting,

redness, and pain in the throat. Fever and red spots

usually appear on the third or fourth day. In a state of

healing, precautions must be taken especially from

the weather and cold. Overall, the red spots will

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experience shrinkage and will slowly disappear from

the tenth to the fourteenth day. This peeling continues

from one week to three or four weeks (Thantawi,

1932).

4.5 Relationship between Religion and

Environment

Nasr Hamid explained the main causes of the

emergence of an environmental crisis in modern

civilization while emphasizing the importance of the

formulation of a harmonious relationship between

humans, nature and God based on spiritual and

perennial terms. Nasr explained that in the view of

modernism, the cosmos or nature is only a collection

of inanimate objects (like clock systems and

machines), material that is lifeless, heartless and

worth nothing, except only the value of usability

economical. Nature has been treated by humans like

a prostitute who is exploited without the obligation to

be responsible for it (Hossein Nasr, 1980).

Mary Evlyn Tucker provides solutions in tackling

environmental damage by calling on religions to be

involved in saving the earth. Religion, according to

Evlyn, has five basic recipes to save the environment

with 5R, namely Reference, Respect, Restrain,

Redistribution, Responsibility (Tucker, 2000).

Likewise with Vasudha Narayan, he mentioned 3T as

the basic capital that can be a source of solving

religious-based environmental problems, namely:

Text, Temple, and Teacher (Narayan, 2000).

According to Nasr, the religious values and moral

wisdom he calls Ecotheology are very necessary to

maintain the balance and sustainability of the earth.

Nasr's invitation suggests that Muslims also

contribute their thoughts on environmental

conservation issues. This means that Muslims are

challenged to explore the formulation of concepts

main about nature conservation, expressing it in

modern ecological concepts in the form of works and

subsequently practiced as a moral guide in the reality

of everyday life.

The effort of understanding carried out by

Tantawi Jauhari on the verse ar-Rum verse 41 is

started from two books of Allah. Namely the book

written with its power, and the book that is delivered

to humans with His revelation. Surat Ayat ar-Rum

verse 41 is the revelation of Allah, while humans,

according to Thantawi Jawhari, cannot understand it

well except also study the book that Allah wrote with

his power which in this case is warfare, the use of

modern armed tools, and various disease outbreaks.

The reality approach with science as Thantwi

Jawhary referred to as "a book written by Allah with

his power" means that Allah has established natural

laws where when humans exploit nature, humans

themselves will be affected by natural disasters

because natural balance disturbed. Likewise with the

wars carried out by humans with their chemical tools

to eventually cause epidemics everywhere due to the

large number of areas destroyed by bombs and other

weapons (Thantawi, 1932).

5 CONCLUSIONS

Jauhari’s interpretation of QS. al-Rum: 41 is more

associated with the explanation of the outbreak of

diseases caused by damage to the environment. He

emphasizes one important thing, namely how humans

can preserve and conserve nature full of awareness.

One way to overcome environmental damage is to

seek the role of religion in internalizing religious

values in caring for the balance of the earth so that its

sustainability is always maintained.

ACKNOWLEDGEMENTS

We would like to thank you infinitely to our mentor

Kusmana who was pleased to research and revise this

article which is far from perfect, also thanks to the

JM. Muslimin who always motivated in writing the

journal, not forgetting, we also thank to Imelda for the

pleasure to edit this article well.

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