VALUES IN RELIGIOUS TRADITIONS AND THEIR IMPORTANCE FOR THE FORMATION OF ECOLOGICAL CONSCIOUSNESS THROUGH THE PRISM OF ISLAM
Keywords:
Islamic values, ecological consciousness, Islamic ethics, environmental protection, tawhid (unity of God), khalifa (governance), mizan (balance), adl (justice) and ihsan (perfection)Abstract
This article examines the role of Islamic values in shaping environmental awareness. Relying on hermeneutic researч methods, the author analyzes key verses of the Quran and hadith, showing how the basic Islamic principles — Tawhid (Unity of God), Khalifa (Responsible Care), Mizan (Balance), Adl (Justice) and Ihsan (Striving for Perfection) — create a holistic ethical basis for understanding human relationships with the environment. the environment. The article concludes that these values form the foundation for developing a sense of responsibility and active participation in nature conservation, encouraging people to protect and preserve the world created by God. Recognising the difficulties of implementing these principles in modern conditions, the article provides recommendations on the formation of several initiatives that can contribute to building a more sustainable future. In conclusion, it is argued that a deep understanding and application of Islamic values are essential prerequisites for developing environmental awareness, both within and outside Muslim communities, thereby contributing to the formation of a more just, sustainable, and prosperous world for all.
References
Мухамедова З.М. // Балалыкин Д.А., Киселев А.С. (2012). История и современные вопросы развития биоэтики: учебное пособие. М.: ГЭОТАР–Медиа. [Электронный ресурс]: http://www.studentlibrary.ru/book/ISBN9785970420577.html
Мухамедова З.М. Исламская биоэтика в историческом аспекте // Материалы Первого Национального конгресса по биоэтике с международным участием. Ташкент, 2005. С. 98–100.
Abdulfadl Mukhsin Ibrahim. Human rights and the rights of the unborn // Материалы Первого Национального конгресса по биоэтике с международным участием. Ташкент, 2005. С. 12–14.
Pormann, P.E., & Savage–Smith, E. (2007). Medieval Islamic Medicine. Edinburgh: Edinburgh University Press. — Гл. 5: “Adab al–Tabib: Medical Ethics in the Islamic World”.
Ibn al–Ruhawi. Adab al–Tabib (The Ethics of the Physician). Translated by Martin Levey. Philadelphia: American Philosophical Society, 1967.
Al–Bar, M.A. (2020). Akhlaq al–Tabib (Physician’s Manners) by Al–Ruhawi and Al–Razi // Journal of the British Islamic Medical Association, 4(3), 10–14.
Kasule, O.H. (2005). Medical ethics from maqasid al–shari’at // JIMASA, 12(3), 2–4.
Kasule, O.H. (2010). Principles of Islamic Medical Ethics: A Methodological Framework. [Internal publication].
Al–Bar, M.A., & Чamsi–Pasha, H. (2015). Contemporary Bioethics: Islamic Perspective. Чam: Springer.
Hatem El–Hajj. (2015). Fatwa Series on Bioethics. Assembly of Muslim Jurists of America (AMJA).
Muhammad Salim Al–Awa. Proceedings of the Islamic Organization for Medical Sciences Conferences. Kuwait: IOMS, 1991–2004.
Al–Dawoody, A. (2018). Islamic Law and the Protection of Civilians in Armed Conflict. Geneva: ICRC.
Aldeeb Abu–Sahlieh, S.A. (2001). Islamic Law and Bioethics: Theory and Application. Geneva: Geneva Islamic Press.
Aksoy, S. (2005). Making Regulations and Drawing up Legislation in Islamic Countries under Conditions of Uncertainty with Special Reference to Embryonic Stem Cell Researч // Journal of Medical Ethics, 31(7), 399–403.
Aksoy, S. (2007). Was Islamic Bioethics Ever a Subject? // Journal of Medical Ethics, 33(10), 627–629.
Aksoy, S. (2008). Cross–cultural Perspectives in Medical Ethics // EJAIB, 18(6), 193–195.
Padela, A.I. (2022). Maqāṣidī Models for an “Islamic” Medical Ethics: Problem–Solving or Confusing at the Bedside? // American Journal of Islam and Society, 39(1–2), 72–114. https://doi.org/10.35632/ajis.v39i1–2.3797
Daar, A.S. (1994). Xenotransplantation and the major monotheistic religions // Xeno, 2(4), 61–64.
Daar, A.S., Shaheen, F.M., Al–Bar, M., & Al–Khader, A. (1997). Transplantation in developing countries: Issues bearing upon ethics // Pakistan Journal of Medical Ethics, 2(4), 4–7.
Daar, A.S., Binsumeit Al Khitamy, A. (2001). Bioethics for clinicians: 21. Islamic bioethics // CMAJ, 164(1), 60–63.
Al–Alwani, T.J. (1993). The Ethics of Disagreement in Islam. Herndon, VA: International Institute of Islamic Thought (IIIT).
Al–Alwani, T.J. (2003). Towards a Fiqh for Minorities: Some Basic Reflections. Herndon, VA: IIIT.
Saчedina, A. (2009). Islamic Biomedical Ethics: Principles and Application. New York: Oxford University Press.
Islamic Code of Medical and Health Ethics. Islamic Organization for Medical Sciences (IOMS). Kuwait, 1981, 1982. (См. также: www.islamset.net архив IOMS и материалы конференций).
Исламское вероучение и искусственное оплодотворение. Информационный портал Управления мусульман Узбекистана. Опубликовано в 2018 г. на официальном сайте: https://www.muslim.uz
Закон Республики Узбекистан «Об охране репродуктивного здоровья» № ZRU–528, вступивший в силу 12 марта 2019 года.
Чamsi–Pasha, H., & Al–Bar, M.A. (2013). Contemporary Bioethics: Islamic Perspective. Чam: Springer.
Чamsi–Pasha, H. (2016). Response to Raissouni’s Paper // In M. Ghaly (Ed.), Islamic Perspectives on the Principles of Biomedical Ethics (pp. 183–186). Singapore: World Scientific.
Ghaly, M. (2012). Religious Ethics and the Debate on Brain Death // Zygon: Journal of Religion and Science, 47(4), 772–794.
Ghaly, M. (2014). Collective Ijtihad and Medical Ethics in Contemporary Islam // Theoretical Medicine and Bioethics, 35(2), 125–140.
Ghaly, M. (2010). Islam and Disability: Perspectives in Theology and Jurisprudence. London & New York: Routledge (Islamic Studies Series, vol. 11).
Ghaly, M. (2015). Islam and Disability: Perspectives in Theology and Jurisprudence // In C.N. Deane (Ed.), Routledge Handbook of Disability in Islam (pp. XX–XX). London: Routledge.
Ghaly, M. (2017). Islamic Perspectives on Clinical Ethics // Asian Bioethics Review, 9(1–2), 3–17.
Ghaly, M. (2020). Medical Futility and the Moral Code of Islam: Lessons from the ICU // Medicine, Health Care and Philosophy, 23(2), 193–203.
Ghaly, M. (2021). Islamic Ethics and COVID–19: Health Researч, Palliative Care and Justice // Asian Bioethics Review, 13(3), 255–262.
Ghaly, M. (Ed.). (2016). Islamic Perspectives on the Principles of Biomedical Ethics. Hackensack, NJ: World Scientific Publishing Co. (Intercultural Dialogue in Bioethics, Vol. 1).
Atighetчi, D. (2000). Islamic Bioethics in the Twenty–First Century // Eubios Journal of Asian and International Bioethics (EJAIB), 10, 118–121.
Atighetчi, D. (2009). Bioetica Islamica. Milano: FrancoAngeli.
Atighetчi, D. (2007). Islamic Bioethics: Problems and Perspectives. Dordreчt: Springer. (International Library of Ethics, Law and the New Medicine, vol. 31). 376 с. ISBN 978–1–4020–4961–3. https://doi.org/10.1007/978–1–4020–4962–0
Rady, Y., & Verheijde, J. (2014). The moral code in Islam and organ donation in Western countries: Reinterpreting religious scriptures to meet utilitarian medical objectives // Philosophy, Ethics, and Humanities in Medicine, 9, 11. https://doi.org/10.1186/1747–5341–9–11
Rady, M.M., & Verheijde, J.L. (2010). Controversies in end–of–life care: Islamic perspectives // Journal of the Islamic Medical Association of North America (JIMA), 42(3), 99–105.
