The Concept of Environmental Corruption in the Perspectives of Two

Qur’anic Exegesis and in the Standpoint of One Translation of the

Qur’an in Indonesia

Usep Abdul Matin, M. Muammar Alwi

Syarif Hidayatullah State Islamic University Jakarta

Keywords: Corruption of nature, Tafsir, Human Beings

Abstract: This article normatively argues that Islam actually encourages people to conserve nature from its corruption.

This discussion is based on our studies on how three Indonesian Muslim scholars interpret the Qur’anic verse

41 of the Chapter of Rome (Al-Rum). This verse says: “Corruption [damage] has appeared (dhahara)

throughout the land and sea by [reason of] what the hands of people (ayd al-nas) have earned. So He [God]

may let them taste part of [the consequence of] what they have done that perhaps they will return [to

righteousness].” The two books of tafsir and one translation of the Qur’an in Indonesia are as follows: 1)

Tafsir Al-Azhar(1982), authored by late Abdul Malik Karim Amrullah (Buya Hamka) (1908-1981); 2) Tafsir

Al-Mishbah (the Quranic Exegesis of Lamp) by Muhammad Quraish Shihab (1944); 3), and [the translation

of the] Qur’an Kementrian Agama (Kemenag/Ministry of Religious Affairs of the Republic of Indonesia)

(kemenag) by the chief of pentashihan [verification of] al-Qur’an (2004). These three authors similarly

interpret the term “corruption” (al-fasad) to refer to any tangible environmental damage earned by the hands

of people.

1 INTRODUCTION

The problem of environmental damage is no longer a

separate problem from religion, with various types of

damage on the earth that lasted since two centuries

ago, which generally this damage is rooted in the

spiritual crisis and the existence of modern humans.

The spiritual crisis of modern humans causes them to

exploit nature legally and illegally in order to fulfill

their needs, without taking into account the

sustainability of nature. Until finally it leads to the

extinction of wild animals that live in their natural

habitat and damage to the earth in a long time.

There are several products of thought from

Muslims to maintain the environment from damage.

One of them is about the re-sacralization of the

universe from Nasr Hamid Abu Zayd as a substitute

for the mechanization of the picture of the world

proclaimed since the Renaissance and the Scientific

Revolution three centuries ago (Nur Kholis Setiawan,

2012). We need to build a new cosmology based on

the tradition of religious spirituality which is full of

meaning and rich in wisdom. From here we begin a

bright spot about the return of nature as part of the

survival of the human population on earth. Because

without a human environment there is nothing.

The damage of nature (environment) is mostly

affected by human activities as the Qur’an says that

human beings are caliphs on this earth; thereby being

responsible to protect it from any damage. The

Qur’an uses the term “caliph” to refer to the fact that

human beings are able to initiate and to be creative,

while other creatures do not have this ability. So

humans have a duty to protect and preserve this earth

from any corruption (Zuhdi, 2015).

The Caliphate demanded maintenance, guidance

of guidance, and direction of all beings in order to

achieve the purpose of creation that He desired, so

that the harmony of the universe occurred. However,

one thing that needs to be stressed is that being

protected and preserving nature does not mean that its

security is in the form of a static (unchanging), but

natural preservation in an effort to preserve so that it

is always harmonious and balanced (Nur Kholis

Setiawan, 2012). With this, the implementation of the

task of the Caliphate should not result in disruption of

Matin, U. and Alwi, M.

The Concept of Environmental Corruption in the Perspectives of Two Qur’anic Exegesis and in the Standpoint of One Translation of the Qur’an in Indonesia.

DOI: 10.5220/0009945424932501

In Proceedings of the 1st International Conference on Recent Innovations (ICRI 2018), pages 2493-2501

ISBN: 978-989-758-458-9

2493

the harmony that characterizes the universe since His

creation.

However, the fact shows that human beings

induce themselves to endanger their environments.

They exploit the nature legally and illegally to meet

their needs without aiming to sustain it.

Consequently, wild animals became extinct, too. This

damage also occurs because capitalism and

materialism are inclined to push people to do

something inappropriately, such as using of

technology that endangers the nature.

In religious circles, concern for the environment

was considered to have emerged only in the 1970s as

a result of the growing general ecological awareness

of the 1960s, (

Kaveh L. Afrasiabi, 2003) precisely when

the article by Lynn White, Jr. published in the 1967

journal Science. In it it is emphasized that global

environmental issues are rooted in religious beliefs.

Since then, debates about the theologies have begun

to dominate.

Most claim, by showing the correct reading

method of each scripture that their religion is the most

environmentally friendly. Actually, according to

Agamawan, such concern in religious circles,

especially the attention to the potential of religious

wisdom for the environment, has existed since the

17th century (A. R. Agwan, 1997).

Through his article White explained that changes

in human behavior over the environment along with

the development of science and technology. Both of

them showed their dominance over the medieval

world. Nevertheless, the character of science and

technology and its ecological impact are shaped by

assumptions that developed at that time. Religion is

seen as the root of these assumptions, so religion is

the background of changes in human treatment of

ecology with its science and technology. Religion is

responsible for environmental damage.

Based on this issue, we feel necessary to conduct

a further research on the relationship between human

beings, their environmental damage, and the Qur’an.

Here, we refer to three previously mentioned works:

How the authors of these books interpret and

understand about the environmental damage stated in

the Qur’anic verse of 41 of its al-Rum Chapter. We

believe that the interpretations and understandings of

those books about religion and sustainability contain

values and norms that we can apply today as a

guidance to encourage people to take care of their

environments.

2 LITERATURE REVIEW

Two Indonesian scholars have studied about

environment. The first scholar is Muhirdan, a

Jogjakarta

UIN’s graduate student, in his thesis about “Etika

Lingkungan Hidup dalam al-Qur’an”.[2] He

discusses some types of the environmental ethics

explained in the Qur'an. The second scholar would be

Fachruddin M. Mangunjaya in his book ”Konservasi

Alam dalam Islam”.[3] This book explains about the

relationship between the Islamic law and nature

conservation, including a pattern of consumption and

animal trade.

3 METHODOLOGY

This study uses a type of library research by reading

books, reports, academic papers (journals) related to

the topic of this research.

4 RESULT AND FINDING

4.1

Definition of Environment

For millions of years ago, God has created the

universe including the earth and its contents. Namely

long before humans were created [Qur'an 2: 117] on

earth, God has created creatures in the form of diverse

plants and various types of animals (Arif Sumantri,

2010). After the birth of humans, different types of

plants and animals emerged which were provided for

the human environment so that their lives prospered.

That environment must be processed and utilized by

humans as well as possible, so that it is in accordance

with the maximal God who created it.

Environment is all that affects the growth of

humans or animals, while the environment is

everything that is around living things that have a

reciprocal influence on these living things. Religion

with human life, the environment is grouped into two

major groups, namely living things and objects do not

live. These two groups interact with each other to

form what is known as the ecosystem (Maulana

Akhmad, 2008).

The scope of the review of the environment can

be narrow, for example, a house with a yard, or wide,

for example the island of Irian. The layer of the earth

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and the air that is a creature can also be considered as

a great environment, namely the biosphere. Even our

solar system or even the entire universe can be the

object of review (Otto Sumarwoto, 2004).

Properties of the environment are determineds by

various factors including the following; (a)Types and

Amounts of Each Type of Environment. this is very

influential in environmental sustainability. We can

easily see, an environment with 10 people, a dog,

three turtles, a coconut tree and a rock will be

different in nature from the same size but there is only

one human, 10 dogs, covered in thick and the average

is not hilly rock. In this type of environment including

chemicals (Sumarwoto, 2004). (b)Relationship or

Interaction between Elements in the Environment.

This relationship can be likened to a room with eight

chairs, four tables and four pots with elephant ear

plants. n the room eight chairs were placed along one

wall, with a table in front of each chair and a pot

above each table. The nature of the room will be

different if two chairs with a table are placed in the

middle of each wall and a pot in each corner. The

same thing applies also to relationships or social

interactions in terms of the elements that consist of

the life-forms of human beings and plants. (c)

Behavior or Environmental Conditions. The behavior

and conditions of the environment in a city where the

population is active and hard working is a different

environment from a similar city, but the population is

relaxed and lazy. Likewise, an area with sloping and

fertile land is a different environment from the area

with land that has been eroded and eroded

(Sumarwoto, 2004). (d)

Non-Material Factors. Which

is included in non-material factors including the

occurrence of light and noise temperatures, we can

feel easily. An environment that is hot, glaring and

noisy is very different from a cool environment,

sufficient light, but not glare and calm (Sumarwoto,

2004).

4.2 The Nature of Environment in

Islam

The term environment as a brief expression of the

environment which is also often used by other terms

that are like the world, cosmos, planet earth and

others (

Mujiono

Abdillah, 2001).

Whereas Islam is

a religion whose teachings are revealed by Allah to

humans through the Prophet Muhammad as His

Messenger (Harun Nasution, 1985). Ida Munfarida

who quoted Arif Sumantri explained that Islamic

teachings recognize concepts that correlate with the

creation of humans and the universe, namely the

concept of caliphate and trust. Humans as caliphs are

representatives of Allah swt on earth, this means that

humans carry the obligation to be able to present

themselves with divine values. Such as the obligation

to maintain, maintain the continuity of the function of

nature as a place of life for the creatures of Allah

Almighty. Amanah is a trust given by God to humans

to carry out natural management well and not out of

divine values.

According to Arif Sumantri, the natural

environment according to Islamic teachings is

controlled by two instruments, namely halal and

haram. Halal which means everything that is good,

benefit, reassure, and good for humans. Otherwise,

haram means something bad, useless, endanger, and

detrimental, and damage the environment (Arif

Sumantri, 2010). The phenomenon of environmental

damage occurs a lot due to denying humans to

universal teachings that have been stated in the Holy

Qur'an and the Sunnah of the Prophet. Relevant to

this, a comprehensive exploration of the teachings

and morals of the environment is absolutely necessary

to be taught and practiced as universal values.

Islam views the use of a methodless and

indiscriminate universe as a tyranny and will harm

humans themselves. Exaggeration in utilizing nature

is seen as a wasteful actor and denounced by Islam

(Nadjamuddin Ramly, 2007). Islam teaches people to

be virtuous towards nature, shaleh means giving high

appreciation to nature, respect for the relevance of

each component and all aspects of life, recognition of

the unity of creation and brotherhood of all beings,

and show that morals must be the basis of every

human behavior and reasoning.

Islamic law is very concerned about the

preservation of nature, even though it is in jihâd fi

sabīlillah. Islam was revealed by Allah swt to be a

mercy to all nature and to elevate humanity from

kejahiliyahan. Besides that, Islam is also to build

spirituality and to develop intellectuality or human

intelligence as a whole. In line with the statement

above, Caliph Abdul Hakim explained that Islam

which means peace or surrender aims to be a blessing

for all nature and humans (Khalifah Abdul Hakim,

1986). Likewise Allah Almighty created this expanse

of nature for the full human. In connection with that,

the Qur'an commands that humans pay attention to

this universe seriously in order to obtain benefits and

conveniences in life.

Speaking of Islamic teachings, the scholars

stated that there are five main objectives of Islamic

teachings which are usually referred to as maqashid

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as-sharia. The five main objectives are to maintain

religion, nurture the soul, nurture mind, raising

offspring, and maintain property. These are the five

basic teachings of Islamic teachings agreed upon by

Muslim jurists (Ramly, 2007). Then these five things

are called "ad-Dharurah al-Khamsah" which means

five basic benefits which are the foundation of the

upright life of mankind. Then from these five things

it becomes a reference of the basic needs which

means deep benefit, where humans cannot live their

lives without these five things.

The exclusion of the preservation of nature as

one of the points of Maqashid sharia makes us wonder

because there are many verses in the Qur'an which

mention the prohibition on damaging the earth (QS,

al-Baqarah ; 60). It was only recently that some

scholars said that protecting the environment

included maqashidus sharia (Ramly, 2007). The

jurists turned out to have extraordinary sensitivity in

applying the principles and maqashidus of sharia in

preserving the environment. The jurisprudence's

Ijtihad in the Salaf period is even more advanced than

it is today. previous scholars, such as Imam Malik bin

Anas, Abu Hanifah, and Abu Yusuf and Muta 'finally

Ibn Qudamah are scholars who are very sensitive to

the environment and provide a basic foundation for

maintaining and preserving it (M.Yatimin Abdullah,

2008). Nadjamuddin Ramly quotes Mujiono Abdillah

in his book “Environmental Friendly Religion: The

Al-Qur'an Perspective”, states that Islamic scholars

who expressly state that protecting the environment is

Dr. Yusuf al-Qardhawi in his book Ri 'ayatul Syariatil

Biah fi Islam (safeguarding the environment in shari'a

Islam) (Nadjamuddin Ramly, 2007). In this book

Yusuf al-Qardhawi states that maintaining the

environment is the same as maintaining religion, soul,

lineage, reason, and wealth.

According to al-Qardhawi, the act of destroying

nature tarnishes the substance of true diversity and

indirectly negates the purpose of human existence on

earth. On the other hand, arbitrary acts of nature that

exploit them on a large scale without considering the

consequences, contrary to God's command to do

justice and ihsan. Al-Qardhawi's appeal to include the

preservation of the environment in maqashid syariah

is worthy of appreciation and must be socialized

among the people. Because Muslims still feel that

destroying nature is not a sin. This is due to the lack

of scholars discussing environmental issues in their

sermons and lectures. The socialization to the people

that maintaining the environment is an integral part of

Islamic teachings will minimize environmental

damage so that a healthy environment can be created.

Therefore, religious fatwas relating to it are very

necessary which refers to the applicable texts and

rules. The mujtahids gave mabadi (principles),

qawaid (various kinds of ushuliyah and fiqhiyah

rules) and dhawabith (rules), quyud (guidelines) and

others (Yusuf Qardhawi, 2001).

In essence, good character towards the

environment in Islam is taught to humans to achieve

high glory which has the aim to restore the human

position which is based on the awareness of each

individual so as to have the akhlȋqul Karȋmah, as

moral emanation from Allah Almighty. The tendency

to do good will be obtained by trying to cleanse the

soul, and the cleanliness of the soul can be obtained

by human obedience in carrying out worship in

accordance with the provisions of the Qur'an and

hadith (Muhammad Alfan, 2001).

4.3 Human Relations with the

Environment: A View of the

Qur'an

At least there are two concepts that can be used to

examine human relations with the environment or the

universe, when what is meant is in the view of the

Qur'an. Among them, the purpose of creating the

universe and the purpose of human creation. The

implications of understanding these two concepts will

be used to formulate the concept of human relations

with the environment in the view of Islam; (A) The

purpose of the universe created is: (i)the sign of God's

authority for the understanding, the acknowledged,

devoted, who want to listen to lessons and who think.

(ii) to meet the needs of human life, (iii) as a mercy

from God, (iv) for the benefit of humans, (v) o perfect

the favors and tests for all humans and to test those

whose deeds are better (Akhsin Sakho, 2004). About

the universe as a sign of God's power, Ozdemir has

also concluded that, “every creature or everything in

this world has an ontological existence as a sign of

God's power “, Another conclusion is that, "God

reveals and manifests Himself through His creation”.

The verses that support these conclusions are quite

common in the Qur'an, for example, QS, Al-Imram;

190-191, QS,Al-Anbiya’; 16-17 dan QS, Al-

Mu’minun; 115. Imam Tajuddin H. Alhilaly, a mufti

for Australia, mention some of the functions of this

nature. First, nature was created as a companion

(partner) for human existence. Second, this nature

was created for human life. Humans are impossible to

appear on earth and live without the support of this

nature (alhilaly, 2018). In discussing Islamic

environmental ethics, Hamid of several universe

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functions created by God. The most important

function is to worship the Creator. Another function

is to carry out their respective roles (ecological

functions) in order to preserve the sustainability and

preservation of nature. God created this universe in

the right proportion and balanced. Allah explains that

the creation of heaven and earth is actually far greater

than the creation of humans [Q.S. al-Mu'min / 40: 57].

In addition, the earth and its contents were created not

only for humans, but for the whole universe.

according to Abd-al-Hamid, is related to human

existence. Some verses do show that all of God's

creatures are intended to serve humans. (Luqmān/31:

20; al-Mu'min/40: 64). Herbs, animals, earth and sky

subjugated by God to serve and fulfill human needs

that have been equipped with brains and intelligence.

Nevertheless, submission of non-human beings to

humans does not mean that humans have the right to

dominate and dredge nature. Nature is also not only

seen in terms of benefits. On the contrary, this

universe can be a means for humans to reflect and

reflect, and also the source of beauty and satisfaction

[al-Hamid, t.th] (B). The purpose of human creation.

In the Qur'an, humans are often praised as the most

perfect creatures and glorified compared to other

creatures on earth [al-Isrā’/17: 70] Nevertheless,

according to Quraish Shihab, humans are also often

criticized by Allah for their bad qualities (Quraish

Shihab, 1995). Akhsin Sakho Muhammad and

friends. detailing a number of human goals created

according to the Qur'an as follows; (i)not for playing,

but to carry out religious duties and duties and

worship. (ii) as caliph or manager of the earth. (iii) for

al-amr bi al-ma‘ruf wa al-nahyi ‘an al-munkar. (iv)

for worship. And (v) build civilization on earth

[Akhsin Sakho, t.th]. Mustafa Abu-Sway uses two

categories to discuss the relationship between humans

and the environment, mastery (khilafah) and

submission (taskhir). The first category views that

humans are God's representatives on earth. His

Caliphate was declared before the creation of the first

man [al-Baqarah/2:30-31]. With this position, human

beings are overwhelmed with responsibility to

preserve and preserve the surrounding environment,

which is also accompanied by rewards and

punishments. In this position, the Caliphate can also

be a test for him how he applies his environment,

whether he will carry out his duties according to

God's rules or even damage. If a group or people do

damage, this task might be delegated to another

generation. Another task of man as caliph is to

observe the universe in the context of developing

knowledge that enables them to preserve the

environment in which they live (Mustafa Abu-Sway,

2018).

Humans as rulers (caliphs) on the face of the

earth, according to Fazlun Khalid, are governed by

four main principles based on the Koran: tauhid,

firah, mizan, and khilafah. Tawhid is the main

principle of the oneness of God and the unity of all of

His creations. All creatures come from the same

source and are created to work and function as a

whole. Firah is an Islamic concept of the nature of the

origin of God's creation in which humans are

included. The universe, said Khalid, goes as God's

eternal laws. If humans with their potential and free

will change creation, through their intervention in the

earth, they also destroy themselves. Humans have

triggered a chain reaction for themselves, and have

been unable to stop it, Khalid said [Faisal M.Khalid,

Islam, Echology, Modernity].

In the principle of Mizan, the universe and

everything in it, including humans without exception,

are in compliance with their Creator. Through His

natural law, they have a certain order and purpose.

Meanwhile, the principle of khilafah (the role of

manager) says that humans are given a special

position by God, namely as God's representative on

earth. Even so, humans also become His servants who

must obey. While its relationship with nature, humans

are not the rulers or owners of nature, but are equal.

Together with his Caliphate, humans are responsible

for what he does with nature.

Based on their thematic study of the term

khalīfah in the Qur'an, Dawam Rahardjo summed up

the three meanings of the Caliph. First, khalīfah in the

Qur'an means Adam as. As the first human symbol,

this means that humans are rulers on earth.[ QS, al-

Baqarah:30] Second, khalīfah means the next

generation or successor, so the function of khalīfah is

mandated collectively to a generation.[QS, al-A‘rāf :

69] means the head of state or king of a people

(Dawam Raharjo, 1996). Another category that can

be used to understand human relations with their

environment is al-amānah. Humans are the only

creatures who accept an offer from God to carry out

the mandate. That way, his freedom as ruler of the

earth (caliph on earth) is also balanced with a

mandate. The human Caliphate is also a test for him

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how he treats what is mandated by Allah (Irsyad dan

Atiyah, 2018).

Human relations with nature in the Qur'an in

which humans are located as caliphs, must also be

seen in terms of submission (taskhir) and servitude

(al-udiubudiyyah). Humans as caliphs on earth,

equipped with the ability to develop knowledge and

subjugation of the universe and everything for

humans. Allah is the one who subjugated heaven and

earth and everything, not humans. Therefore, even

though humans as caliphs are empowered to manage

and preserve nature, the position of man and the

universe is equal before God. Furthermore, according

to Nasr, as a servant of God, humans act passively and

only accept gifts given by God to them. On the other

hand, as a caliph, he must actively preserve nature and

manage it for the benefit of all beings.

Indeed, when discussing humans and nature

(environment), the discussion of God's position

cannot be ignored. The reason, when discussing

human relations and nature, the role and existence of

God also, willing or unwilling, alluded to. therefore,

in addition to the relationship between humans and

the universe, there are two other relations: [i] human

and God relations; and [ii] the relation of the universe

and God. To understand one of the three relations,

human and natural relations, for example, two other

relations will be very helpful in understanding the

relationship. Each of the three relations above has an

important element that forms an interconnected

whole. The relation between the universe and God is

connected with the concept of submission. The

relationship between man and God is connected with

the concept of servitude. Meanwhile, the relationship

between humans and the universe is the relationship

of the caliph and trustee.

4.4 Interpretation of Capther ar Rum

Verse 41

4.4.1 Hamka’s Interpretation

We found that Hamka interprets the verse 41 of the

Chapter of al-Rum by recommending that people

protect this universe as God has appointed them to be

caliphs; that is, their job is to accomplish God's wills,

one of which is to safeguard this God’s universe from

its damage. Next, Hamka reminds his readers of not

neglecting this task to sustain the universe in the

midst of unavoidably high technology. Therefore, if

the people are caliphs of God means that they are to

look after and prettify this world (Abdul Malik Karim

Abdullah, 1982).

Hamka, therefore, suggests not letting skyscraper

buildings, long bridges, Eiffel Tower, the arrival of

human to the moon in the twentieth century alienate

people from remembering and obeying the command

of the Almighty Allah. Hamka expects that the

sophisticated technology would make people be able

to use it more responsibly to their environments. He

regrets that the technological advancement leads

people to fight against each other and to endanger this

universe (Karim Abdullah, 1982).

In response to technology, Hamka regrets the fact

that the more the transportation modified is, which

makes people’s travelling become more efficient in

terms of time and convenience, the further the

humans’ heart go from Allah. Hamka support his

argument with the fact that many suicide cases occur

due to mental illnesses. That is, people’s glamour and

luxury lives make them feel void and unhappy.

This reality has a connection with the Qur’anic

verse (QR,Ar-Rum : 41) "So that they are said to be

half of what they are doing". In the connection of this

verse it is very clear that not all of the human works

is evil, although only half of them. For example, the

advancement of the speed of an airship, which is a

great use for the mankind for its convenience.

However, on other cases, the airship can be misused

to harm people. People use it to throw bombs, atomic

bombs, hydrogenic bomb, and nuclear weapons

(Karim Abdullah, 1982).

Hamka suggests thinking about the Qur’anic

verse about environment thoroughly; otherwise,

people misinterpret in understanding the

technological development. Here, he mentions

something about futurology, a discipline that pays

heed to current developments to predict future. The

Futurologist argue that the damages, such as global

warming, natural disaster, and earthquake occur on

earth because of the human hands. They throw wastes

haphazardly, and they pollute it with their vehicles.

Furthermore, Hamka also explain about the fact

that people calculate damages that occur in an ocean.

Here, he gave an example of the degree to which a

large tanker, which carries kerosene or gasoline, are

leak; thereby polluting the seawater. Likewise, the

water from chemical factories flows through rivers

into the ocean. Therefore, the sea is full of poison and

leads to the death of fish and other creatures. This, for

example, takes place in the Seine River in Europe.

Similarly, millions of fish are poisoned, and they float

o the shore of the Strait of Johor between the Edge of

the Malay Land Peninsula and the Island of

Singapore.

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These cases are example of human negligences

about the environment. The last words of the verse of

41 of the Chapter of al-Rum urge us to think, “Hope

they come back.” The meaning of returning is

certainly very deep. It does not mean to return the

history back, but again to purify human intentions, to

re-improve their relations with God by being not

selfish and by not wishing harm to others and to earth.

The term “hopefully” in the verse of 41 of the Chapter

of al-Rum means that hope to make environment

better has not yet been broken (Karim Abdullah,

1982).

4.4.2 Quraish Syihab’s Interpretation

Syihab starts his interpretation about the Qur’anic

verse of 41 of the Chapter of al-Rum by touching

upon the attitude of the polytheists who associate

Allah with others, and ignore God’s guidance in the

Qur’an. This attitude has a bad effect on them, their

community and their environment. In reiteration to

the verse 41 of the Chapter of al-Rum, damages take

place in the land or the ocean due to the hands of

human beings, Hamka also interprets that drought,

drown, and the reduction of the sea life is because of

human’s deeds. Thus Allah reprimands human beings

about their sins to make them want to repent (Quraish

Shihab, 2002).

Shihab interprets the word “dhahara” ([damage]

appear[s]) in the beginning of the verse of 41 of the

Chapter of al-Rum to refer to the fact that something

occurs on the surface of the earth; therefore, this thing

becomes visible, bright, and clearly known. Shihab

uses the opposite of “dhahara,” “bathana,” to refer to

something happening inside of the earth, so that it is

intangible. In translating the word “dhahara,” Shihab

refers to al-Ashfahani’s Maqayis, in which this word

refers to many things that scatter on the earth surface.

In fact, the word “fasad” (damage), according to al-

Ashfahani, is the exit of something from balance,

both small and large. Therefore, this word is used to

designate any physical damage and other things,

including the damage of soul. Al-Ashfahani also

interprets it as an antonym to shalah, which means

“benefit” or “usefulness” (Shihab, 2002).

While scholars limit the meaning of the word

“fasad” to this verse in a certain sense, such as

polytheism or the murder of Qabil against Habil and

others, this limitation has no strong foundation. Some

contemporary scholars understand it in the sense of

environmental damage, because the verse relates the

word “fasad” to others, such as “land” and “sea.”

The term “fasad ,“ which refers to the above-

mentioned damage both in sea and land, shows that

lands and oceans are the arenas where people do harm

to them. Murder and robbery in both places also mean

that these make land and sea themselves suffer from

damage as the actions generate imbalances and lack

of benefits. People pollute the sea; therefore, fish die.

Moreover, people cut trees, and this leads to a long

dry season. As a result, the environment is chaotic.

Shihab does not relate the term “fasad” (damage) to

the damage of air because he also uses this word to

refer to any tangible corruption (Shihab, 2002).

Ibn ‘Asyur explains that God has created the

universe in a system that is very harmonious and in

accordance with human life, but they themselves do

destructive activities to God’s creation, so that this

behavior generates imbalance in the nature. Ibn

`Asyur reminds his readers of the word of Allah (QS,

at-Tin: 4-7) in relation to the term “fasad”

(corruption).

Although the above-mentioned verse connects

the damage on earth to a worse impact, God still

spreads His grace human beings because God

examines them; He does not blame them. The impact

is only partly a result of their sins. God forgives

other sins and may also suspend the trial to

another day (Shihab, 2002).

Sins and violations committed by humans disturb

the harmony between land and sea. On the contrary,

lack of balance on land and at sea, causing torture to

humans. Such is the verse above. The more damage

to the environment, the greater negative impact on

humans. The more sins are committed, the more

damages will occur. This nature is a fact that cannot

be denied even more recently. Indeed, God created all

interrelated beings. In that connection born harmony

and balance from the smallest to the biggest, and all

submit to God's great arrangement. If there is a

disturbance of harmony and balance, then damage

occurs. And whether it is small or big, it will

definitely have an impact to the whole nature,

including humans, both those that damage and those

that bless the destruction.

When interpreting QS. al-A’raf: 96, the author

cites the views of Tabababa'i, among others, writing

that; "The universe with all its detailed parts,

interrelated between one another, like one body in

relation to pain or health, also in the implementation

of its activities and obligations. All affect each other,

and all in the end, as explained in the Qur'an, rests and

returns to Allah.” If one part is not functioning

properly and deviates from the path that it should

take, then the negative impact will appear on the other

part, and this in turn affects all parts. This applies to

the universe and is a natural law that is decreed by

Allah, that does not change; including humans and

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Qur’an in Indonesia

2499

humans are not able to dodge it. Human society that

deviates from the straight path set by God for his

happiness, the deviation is within certain limits, make

the surroundings, including the laws of cause and

effect related to the universe and which affect

humans, disrupted and this in turn has a negative

impact. When that happens, there will be a crisis in

community life and a disturbance in their social

interaction. For instance, moral crisis, lack of

affection, cruelty, even more than that it will

accumulate calamities and natural disasters such as

"The aversion of the heavens to rain or earth to grow

plants, flood, earthquakes and other natural disasters.

all of them are the signs given by God Almighty. To

warn people to return to the right path (Shihab, 2002).

4.4.3 The Translation of Ministry of

Religious Affairs’ (MORA’s) Team

Interpretation

In this verse it is explained that there have been

fasad on land and sea. Fasad is any form of violation

of the system or law made by God, which translates

to "destruction". The destruction can be in the form of

natural pollution so it is no longer feasible to live, or

even destruction of nature so that it can no longer be

used. On land for example, destruction of flora and

fauna, and in the sea such as damage to marine biota.

Other form of fasad including robbery, piracy,

murder, rebellion, and so on (Kementerian Agama RI,

2011).

Damage occurs due to human behavior such as

excessive exploitation of nature, war, weapons

experiment, and so on. Such behavior is not possible

to those who believe the true faith because he knew

that all his actions will be accounted for later in front

of God. In this verse, Allah affirms that not all of the

bad effects of natural damage are felt by humans, but

only part of it. Some of the other bad effects God has

overcome, among them by providing a system in

nature that can neutralize or restore damage to nature.

This means that God is very dear to humans. If God

does not love humans, and does not provide a natural

system to restore damage, then surely humans will

receive effects of their evil deeds immediately.

All this nature will be damaged and humans will

no longer be able to inhabit and use it, so they will be

destroyed. As God said in al-Fathir / 35: 45. By

placing them in part as a result of environmental

damage they have done, God hopes humans will be

aware. They will no longer damage nature, but

preserve it. They will no longer violate the ecosystem

that God made, but protect it. They will also no longer

deny and associating Allah with others, but put faith

in Him only.

Indeed polytheism is an act of sin that is

extraordinarily great and has a great impact so it is

difficult to be accounted for by the perpetrator. Even

difficult to carry by nature, as well He said : Almost

the sky broke, and the earth split, and the mountains

collapsed, (because of that speech). (Maryam / 19:

90). All heaven and earth are a unified system under

the command of God. As mentioned in the Qur'an,

everything in this system is given for the benefit of

human lives, which followed by a spiritual warning

to not partnering Him with others. As Caliph, humans

must follow and obey all of God's laws, including not

doing damage to existing natural resources. They

must also be responsible for the sustainability of life

on this earth (Kementerian Agama RI, 2011).

The earth was subdued by God to become a place

of human residence. However, instead of being

grateful humans become creatures that damage the

balance of nature. Some examples of natural events

that occur in the country because of human activities

are forest fires and floods. With the appointment of

humans as caliphs, in addition to obtaining the right

to use what is on earth, they also bear heavy

responsibility in managing it. From here it can be seen

from the Islamic view that the earth is indeed intended

for humans. However, most of humans mistreated the

earth. This is indicated by the words of the earth (453

times) which are mentioned more in the Qur’an than

heaven or hell (320 times). This gives a strong

impression of the goodness and holiness of the earth.

5 CONCLUSIONS

Based on the above-mentioned interpretation of

Hamka in his al-Azhar and that of Syihab in his al-

Misbah and the translation of MORA about the

Qur’anic verse 41 of the Chapter of al-Rum, we

understand that they view this universe as God’s

creation for human beings that human beings can

employ to fulfill their needs. Additionally, to use

everything in the universe to support their lives, God

also has awarded human beings with a title of the

Caliph of God (khalifat-Allah) in this world to care

for and preserve the universe properly. Unfortunately,

many people neglect this task; therefore, they

endanger the universe. They are are greedy by

exploiting this nature as much as possible without

thinking about sustaining this universe. This greed

makes several species in the universe extinct.

ICRI 2018 - International Conference Recent Innovation

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