Ckvemapw ]cnØnXnbpw

CkvemanI \mKcnIXbnse imkv{Xw, kmt¦XnIhnZy, hmkvXphnZy, \Kcmkq{XWw XpS§nbh {]IrXnbpambn XmssfIyw ]peÀ¯p¶hbmbncp¶p. a\pjys\ {]IrXnbpambn _Ôn¸n¡pIbmWv CkvemanIimkv{Xw sNbvXXv. a\pjysâ Bhiy§fpw {]IrXnbpsS `mh§fpw X½nepÅ k´pe\w Dd¸m¡ns¡m­mbncp¶p CkvemanI imkv{X¯nsâ hfÀ¨. CkvemanI temIs¯§pw PohnXw ]qhn«Xv {]IrXnbpambpÅ \nc´chpw kulrZ]qÀWhpamb CSs]SeneqsSbmWv. AÃmlphn \n¶v e`n¨ Aam\¯mbmWv {]IrXnsb Ckvemw IW¡m¡p¶Xv. AXn\p tZmjw sN¿p¶ GXpXcw {]hr¯nsbbpw Cuizc\nµbmbn apkvenwIÄ IW¡m¡nbncp¶p. CkvemanI imkv{Xs¯ cq]s¸Sp¯p¶Xn Cu t_m[w kp{][m\amb ]¦phln¨n«p­v. "PohnXmtbm[\¯n\mbpÅ {]hÀ ¯\§fn \o `qanbn Fs¶¶pw Pohn¡p¶hs\t¸mse s]cpamdpI' F¶v {]hmNI³ DZvt_m[n¸n¨p. `qanbn imizXambn hkn¡p¶h\p­mtI­ IcpXtemsSbmIWw {]IrXnbpambpw ]cnkchpambpw CSs]tS­Xv F¶ ]mTw Cu {]hmNI hN\w DÄs¡mÅp¶p­v. hcpwXeapdIÄ¡pth­n am{Xaà X\n¡pth­n Xs¶bpamWv Xsâ ]cn{ia§Ä F¶ BßmÀYXbmWv Hmtcm hyànbnÂ\n¶pw {]hmNI³ Bhiys¸«Xv.

""temImhkm\¯nsâ sXm«pap¼pÅ \nanjamWv \n§Ä Pohn¨ncn¡p¶sX¦nepw ssIbnepÅ ssX \SpI'' F¶p {]hmNI³ D]tZin¨p. kkyeXmZnIÄt¡m AcphnIÄt¡m `qanbnse PohPme§Ät¡m lm\nIcamhp¶ hn[¯n CkvemanI imkv{X¯n\pw kmt¦XnI hnZy¡pw "hnIkn'¡m³ km[n¡pambncp¶nÃ. F´psIms­¶m CkvemanI imkv{X¯n\v CkvemanI temIho £W¯n \n¶p thdn« AkvXnXzw km[yaÃ.

{]hmNI\ptijw Dkvam\n¿m Jnem^¯nsâ ]X\w (1921) hsc CkvemanI \mKcnIX {]uVntbmsS \nesIm­p. ]n¶oSp­mb ]mÝmXym[n\nthiamWv apkv enw \mSpIfn \n¶v CkvemanI \mKcnIXbpsS X\Xp Nnlv\§sf ]ngpsXdnbpIbpw XÂØm\¯v ]cnØnXn hncp²amb hnIk\ amXrIIÄ Øm]n¡pIbpw sNbvXXv. apkvenw \mKcnIX P·w \ÂInb imkv{Xhpw kmt¦XnIhnZybpw XoÀ ¯pw ]cnØnXn kulrZ]cambncp¶p F¶v ]T\§Ä hyàam¡p¶p. CkvemanI IeIfnepw `mjIfnepw {]tXyI ]T\w \S¯nbn«pÅ {]kn² `qKÀ` imkv {XÚ\pw `mjm imkv{XÚ\pamb ]Àthkv a³kzqÀ (tÌmIvtlmw bq\nthgvknänbn A[ym]I³) FgpXp¶p:

''Within the Islamic perspective then, the debasement of nature by man leads to his own debasement and amounts to a revolt against the creator. In the early days of Islam, this environmental ethics permeated the entire Muslim Society, as can be seen from such products of Muslim technology of that era as irrigation schemes, the physical layout of classical islamic cities like fez, sana'a and isfahan'' (S. Paravez manzoor, Environment and Values : the Islamic Perspective, Touch of Midas, editor Ziauddin Sardar, OIP, Goa, P: 161).

""CkvemanI ]cnt{]£y{]Imcw {]IrXnsb a\pjy³ If¦s¸Sp¯p¶Xv Ahsâ Xs¶ If¦s¸Sen\p hgnsbmcp¡pw. AXmIs« {kjvSmhns\Xncmb Iem]¯n\v XpeyamWv. Ckvemansâ BZyIme§fn Cu ]mcnØnXnI kZmNmc XXzw apkvenw kaqls¯ sam¯w kzm[o\n¨ncp¶p. PetkN\ ]²XnIÄ t]mse bpÅ A¶s¯ apkvenw kmt¦XnI hnZyIfn \ap¡nXp ImWmw. ^mkv, kz³ BAv, Ckzv^lm³ XpS§nb \Kc§fpsS `uXnI kwhn[m\¯nepw A¡m eL«¯nse Iebnepw IcIuie hnZybnepsaÃmw CXv ImWm³ km[n¡pw.''

imkv{Xs¯ aqey\nct]£ambn D]tbmKn¡m³ XpS§nbtXmsSbmWv ]cn ØnXn hncp²amb kmt¦XnI hnZy BhnÀ`hn¡p¶Xv. imkv{Xhpw kmt¦XnIhn Zybpw Gsd ]ptcmKXn {]m]n¨ncp¶ BZyIme apkvenw \mKcnIXbn Ah ]cn ØnXn¡v tZmjwsN¿p¶ coXnbn apt¶m«pt]mbncp¶nÃ. t_m[]qÀhamb Pm{KX CXn\p ]n¶nep­mbncp¶p F¶v Ncn{Xw km£ys¸Sp¯p¶p.

Hcp \qäm­psIm­v ]mÝmXy\mKcnIX ]cnØnXnt¡Â]n¨ ]cn¡pIfpsS `oIcX Adnbpt¼mtg CkvemanI \mKcnIX {]IrXntbmSv ]peÀ¯nb k´penX kao]\¯nsâ amlmXvayw t_m[ys¸SpIbpÅq. {]IrXnbnse hkvXp¡Ä X½nepÅ B´cnI _Ôs¯¡pdn¨ Aht_m[w \jvSs¸«XmWv ]mÝmXy imkv{X¯nsâ KpcpXcamb Hcp ]ng. {]]©¯nse apgph³ hkvXp¡fpw X½nepÅ B´cnI _Ô¯nepw B{inXXz¯nepw Du¶p¶XmWv Ckvemansâ {]]© ho£Ww. ""sshcp²y§Ä X½nepÅ s]mcp¯amWv temI¯nsâ XXzw.'' F¶v Pemep±o³ dqan Cu Bibs¯ kw{Kln¨p ]dbp¶p(D²cWw: k¿nZv lp ssk³ \kzvÀ, CkvemanIv kb³kv, ]pdw 228).

DuÀtPm]t`mK¯nepw {]IrXnbpambn s]mcp¯s¸Sp¶ efnXamb coXnIfmWv CkvemanI \mKcnIX Ahew_n¨Xv. Imäpw kqcyXm]hpw {][m\ DuÀP t{kmXÊpIfmbn CkvemanIimkv{Xw D]tbmKs¸Sp¯n. Ffp¸w e`yamb DuÀPs¯ ]camh[n kq£vaXtbmsS D]tbmKn¡pI F¶Xmbncp¶p apkvenw imkv{XÚcpsSbpw F³Pn\obÀamcpsSbpw coXn.

[qÀ¯n\pw [mcmfn¯¯n\pw FXncmb Ckvemansâ kao]\w ]cnØnXnbpsS k´penXXz]me\¯n\v klmbIambn hÀ¯n¨ LSI§fnsem¶mWv. ]mÝmXy apXemfn¯ kwkvImc¯nteXpt]mse Bhiy¯n Ihnª DXv]mZ\w Ckv emw t{]mÕmln¸n¨ncp¶nÃ. Ht«sd ]mcnØnXnI {]iv\§Ä Hgnhm¡m³ Cu k ao]\w klmbIambn«p­v.

CkvemanI \mKcnIXbn Pohn¨ncp¶ Hmtcm hyàn¡pw ]cnØnXn k´penXXz¯nsâ ku`mKyw A\p`hn¡m³ Ahkcw e`n¨ncp¶p. k¿nZv lpssk³ \kzvÀ Cu hkvXpX C§s\ hnhcn¡p¶p:

''Although he has made a profound effect upon this environment over the centuries, the member of dar al Islam, whether living in a city, a village or wandering as a nomad, has lived for the most part in peace and harmony with the world about him. He has taken the natural environment to be his lasting home and not a besieged country to be plundered and laid to waste. Paradoxically enough, he has felt at home on earth precisely because he has always been aware that he is but a traveler on a journey on the terrestrial plane and destined for another world.  He has lived in equilibrium with his environment because he has submitted himself to the universal laws which dominate all levels of existence and which are the metaphysical source of the laws governing the natural world. He has lived in peace and harmony with God and His Law and therefore with the natural environment which reflects on its own level the harmony and the equilibrium of the Universal Order.'' (Nasr, Islamic Science, P: 234)

""CkvemanI cmPy¯nse ]uc³, \qäm­pIfmbn ]cnØnXnbn Bgtadnb kzm [o\w D­m¡nbn«ps­¦nepw AbmÄ Pohn¡p¶Xv \Kc¯ntem {Kma¯ntem \mtSmSnbmtbm Bhs« Gdnb Imehpw kam[m\t¯msSbpw Xsâ NpäpapÅ temIt¯mSv XmZmßyw {]m]n¨psIm­pamWv. Xsâ {]IrXn ]cnØnXnsb Ft¶¡papÅ `h\ambmWv AbmÄ I­Xv; AÃmsX sImÅ sNbvXp Dt]£n¡m³ th­n hfªp]nSn¨ {]tZiambÃ. hntcm[m`mkambn tXm¶mw, `qXe¯n Xms\mcp bm{XnI³ am{XamsW¶pw Xsâ imizX tKlw asäm¶msW¶papÅ t_m[w kZm AbmÄ¡p­mbncp¶p. Xsâ Npäp]mSpambn k´penXXz¯n AbmÄ Pohn¨p. ImcWw, AkvXnXz¯nsâ kIe taJeIsfbpw Nqgv¶p\n¡p¶Xpw {]IrXn \nba§Äs¡Ãmw B[mchpamb {]m]©nI \nba§Ä¡v kzbw kaÀ]n¨h\mbncp¶p AbmÄ. ssZhhpambpw ssZhnI \nba§fpambpw AXphgn ]cnØnXnbpambpw s]mcp¯s¸«v AbmÄ Pohn¨p. {]m]©nI hyhØbpsS k´penXXzs¯bpw XmssfIys¯bpamWv ]cnØnXn kz´w \nebn {]Xn^en¸n¡p¶Xv.''

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