By: Samsul Nizar
Professor of STAIN Bengkalis
Trees are among the living things that experience emotions similar to those of humans. Despite the numerous advantages that trees offer, including carbon dioxide (CO2) decomposition, oxygen provision (O2), fruit production, water absorption to prevent flooding, fuel for cooking, and sanctuary, they are frequently subjected to human mistreatment. Aside from economic and personal considerations, the life and attractiveness of trees (which are suffering) are no longer taken into account. Particularly during periods of heightened political activity and special interest in the economic sector among a limited number of individuals. Few trees failed to shriek in agony at the misfortune that befell them. One such affliction is when a minority of individuals exploit trees as a “free medium” to promote themselves and acquire financial advantages. Trees “suffer” as a consequence of the actions of a small number of uncivilized humans. Trees are not immune; they bleed (sap), rot from puncture wounds, lose their foliage, and ultimately perish.
There are numerous forms of suffering and cries emanating from trees as a result of the actions of a minority of humans seeking to promote their own interests, but few individuals care or respond. These include the following:
First, a publication format that disregards the plight of living things and intentionally causes damage to trees will create avenues for the detriment or injury of other organisms, including humans. Despite the cries of the trees, numerous trees have been fastened by humans in order to promote their own interests. This type of conduct possesses the capacity to inflict harm upon the ecological system. Numerous trees perish as a result of enduring repeated agony. This conduct is, in fact, forbidden by religion (Islam). This is a reference to His words: “And after the earth has been created well, do no harm to it.” Offer up prayers to Him filled with both trepidation and expectation. Allah’s mercy is indeed very near to those who perform virtuous deeds. (a) in conjunction with excellent. Offer up prayers to Him filled with both trepidation and expectation. Allah’s mercy is indeed very near to those who perform virtuous deeds (QS al-A’raf: 56).
By the simplest of logic, a tree that has bestowed one million benefits is, in fact, causing injury. Although trees are never malicious or wrongdoers, they are frequently neglected and treated as if they are. Especially toward those who have wronged and wounded him. However, those who abuse trees never experience remorse, never acknowledge their error, and are universally regarded as wrongdoers. Everything transpired as if devoid of substantial encumbrance and was not regarded as a problem worthy of exaggeration. Indeed, were trees capable of speech, they would have the capacity to perceive the agonizing cries emitted by individuals who subjected them to unjust torment.
Second, the destruction of attractiveness. An untidy environmental configuration ensues. Garbage piles are unlikely to be avoided. Indeed, published advertisements can occasionally pose a threat to the safety of motorists. It is almost never the case that publications will require further cleaning, much less repair, after their installation and completion of their intended purpose. “Indifferent” is the collective response to their actions. In actuality, the displayed behavior has harmed the environment’s aesthetic appeal. Allah has reminded humanity of this destructive mindset through His words: “Corruption has arisen on land and at sea as a result of human agency; therefore, Allah will experience a portion of the repercussions of their deeds in order to restore them to the correct path” (QS. ar-Ruum: 41).
People seem to “lose their memory” and disregard the harm that results, despite the fact that the verse is unambiguously stated and becomes a mundane sight. Everyone is occupied in euphoria, but without employment or benefits. The predominance of the pursuit of profits at the expense of all else overshadows indifference. They are indifferent to the environmental consequences that their actions may engender.
Third, recklessly endangering the safety of others without regard for the consequences that may ensue. Publications affixed to trees and/or public spaces frequently pose a risk of injury to other individuals utilizing said spaces. Beginning with the media used to affix publications made from hazardous materials and progressing to the arrangement that frequently obstructs the view of other users of public facilities. A number of incidents transpired as a consequence of publications that were hazardous and incited mishaps involving individuals utilizing public facilities. Rasulullah SAW has, in fact, forbade such conduct. Rasulullah stated, “Rasulullah SAW traced this teaching from Abu Sa’id, Sa’ad bin Sinan al-Khudri RA: “You ought not to engage in harmful actions that cause injury to yourself or others” (HR. Ibnu Majah and Daruquthni).
The aforementioned hadith is applicable to all actions that result in injury to others. Similarly, publications fail to consider the well-being of individuals and the environment. The Caliphate ought to be tasked with fostering human concern for the environment and all living things. This pertains to the Prophet’s statement, “I beheld a man circling in the celestial realm due to the disturbance caused to numerous Muslims by the felling of a tree along the pathway” (HR. Muslim).
It is evident from the teachings of the Prophet Muhammad that his people ought to perform virtuous deeds and ensure the security of others. Such individuals are awaiting the day when they will be welcomed into paradise. However, the Prophet’s invitation to the opposite action was frequently accepted by the populace. Profiting through the destruction of the environment and the harming of others. If the pursuit of a desired outcome is conducted in an unjust manner, then the outcomes that are ultimately achieved will reflect that unjust nature.
Fourth, consistent infringements upon economic and political platforms that harm living organisms (trees), all without a discernible shift in public opinion or quantifiable legal repercussions. Everything occurs incessantly, devoid of any consciousness or motivation to rectify it. Furthermore, the execution of publications lacks oversight (maintenance) and accountability regarding the potential for environmental harm, which may pose a threat to others. This is due to the fact that disseminating this model frequently leads to detrimental consequences such as tree damage, harm to the beauty system, and waste accumulation subsequent to the “attainment of the goal.” Everything is frequently regarded as ordinary and a routine occurrence. Indeed, only a limited number of them have instigated “catastrophes” for others.
Fifth, notification of violations prior to their maintenance and control, or the pursuit of economic gain at the expense of injuring others as a result of the repercussions. What can be anticipated in the event of such a scenario with respect to the implementation of current legislation, advancements in the economic domain, or endeavors to preserve the security of the universe?
Choosing a position regarding the environment is without a doubt a communal obligation. In reality, impartiality with regard to the environment portends impartiality with regard to others in the future. Because, should every tree unite in protest or demonstration against human activities that cause them distress, the consequence would inevitably affect all living things on the planet. Everything will perish if every tree concurs that it can no longer provide oxygen (O²). Everything would suffer if every tree reached a consensus to cease producing produce. The elimination of leaf cover by every tree would result in an absence of shelter from the intense sunlight. The ground would descend if every tree reached a consensus to cease water absorption.
Undoubtedly, the responsibility bestowed upon humanity by Allah in the capacity of caliph fi al-ardh is a formidable one. All individuals will be held responsible for the matters that are entrusted to their care. If you effectively execute your entrusted authority in accordance with the principles established by God, then both yourself and all those entrusted will be protected. If you err and betray your trust, nevertheless, you will destroy that which you have entrusted to others and yourself. In light of this rationale, Allah has issued the following remark to humanity: “On that day when their faces are inverted in torment, they will lament, “Oh, I wish we had both obeyed Allah and the Messenger.” And they responded, “O our Lord, indeed we obeyed our leaders and princes, then they led us astray from the (right) path.” “Oh our Lord, impose a double punishment on them and afflict them with a tremendous curse” (QS al-Ahzab: 66-68).
Although the verses of Allah are abundantly obvious, there are still individuals who contest and refute them. This type of human hubris frequently exceeds the arrogance ever displayed by demons.
Deterioration of trees occurs when the arid season arrives, to put it broadly. Forest fires are an everyday occurrence. Although some occurrences are due to chance, quite a few occur on purpose. Although some minors engage in the activity, a significant number of large capital proprietors profit from facilitating it. The extent to which the distress experienced by trees affects all living things in the universe (including humans and animals) is proportional.
The tree’s susceptibility to self-centered human actions motivated by economic gain and publicity signifies that its proprietor is of low civilization. This demonstrates a hasty effort to generate profits at any expense. His disregard for the harm it causes is evident.
His motivation for doing anything was exclusively personal advantage. In contrast, individuals who possess a high level of civilization approach self-promotion with tact and a protracted methodology. His notoriety is not derived from immediate publications, but rather from human interactions that disseminate virtue. Self-preservatory qualities (rather than mere assurances) and shrewd conduct are what establish his credibility with others. Society exhibited and emphasized him on account of the caliber of his persona, rather than his “cheap sales” accomplishments. He performs virtuous deeds in fulfillment of the confidence bestowed upon him by Allah, and not for covert, deceitful intentions. This perspective is informed by a hadith attributed to Rasulullah: Abu Dzar exclaimed, “Dear Rasulullah, did you not appoint me as an official employee?” Abu Dzar stated, “Rasulullah subsequently placed his hand on my shoulder and tapped it.” Rasulullah then stated, “Dear Abu Dzar, your capacity to hold office is inadequate.” Nevertheless, the position is mandatory. “On the Day of Resurrection, every individual will be subjected to disgrace and remorse, except those who accept it honestly (in accordance with the principles of the pen) and fulfill their responsibilities accurately” (HR. Muslim).
While the aforementioned hadith pertains to positions, its applicability extends to comprehensive domains such as self-publication and the economic sector. If executed ethically and without exerting undue pressure on others, the trust that one carries will yield favorable outcomes. Nonetheless, if executed fraudulently and with detrimental consequences for others, it renders one incapable of fulfilling their duty as caliph on planet Earth. In the future, every action will undoubtedly be subject to accountability before Allah. Notwithstanding the implementation of measures to shield the world from injustices through the blinding of the intellect, heart, and legislation, all entities will never evade the watchful eye of Allah, the Omnipotent.
Spectacles of human behavior have consistently recurred over the course of history. How the splendor and magnificence of the revered and feared Pharaoh were eventually eradicated. The enduring legacy of a somber past will be abhorrently remembered for all time. In contrast to the historical account of the prophets and apostles who gloriously established civilization. His honor shall be documented in history, and he shall perpetually be revered as the savior of the universe. Do not compromise the safety of terrestrial organisms for the sake of individual or limited community interests. In fact, in order to appear as the savior of all His creation, one must be themselves.
Each decision is contingent on the caliber of the individual. Wise decisions lead to wisdom. The incorrect selection, meanwhile, will result in errors in numerous variants. Nevertheless, you will be expected to assume accountability for each decision you make. This is due to the fact that a great number of His verses have been transmitted to mankind as a foundation for making prudent decisions. Consequently, “don’t look at what happens, but how to respond to what happens as a divine verse to improve yourself.” Hopefully, the tree’s agony will cease to be prolonged by its agonized cries of distress over its misfortune.
Wa Allahua’lam bi al-Shawwab.
Translated by Riska Saputra, S.Pd., M.Sc
Undergraduate alumni from the English Education Study Program at STAIN Bengkalis.
Master alumni from the Graduate Institute of Network Learning Technology at National Central University, Taiwan.
