Most people including majority of muslims dont know what is written in Quran and Hadith(sayings of prophet(PBUH) . Also very few know about the life of Prophet Peace be Upon Him (PBUH).

What people see is US the muslims they see in everyday life roaming in road, market , offices, transport etc. So they make idea of our religion Islam by observing us. So its a big responsibility on US to mould ourselves according to Islam. The first surah of Quran says us what to do in life in nutshell.

Lessons from Surah Fatihah – Identifying the Straight Path

by HOTD Staff Writer 12 February 2016 

SOURCE OF THE ARTICLE : https://hadithoftheday.com/lessons-from-surah-fatihah-identifying-the-straight-path/

Original Source: http://www.virtualmosque.com/personaldvlpt/character/lessons-from-surah-fatihah-identifying-the-straight-path/

“Guide us along the Straight Way. The way of those whom You have bestowed Your Grace. Not of those who earn Your anger, nor of those who go astray.” (Qur’an, 1:5-7)

When we examine these verses, we find that it has some very interesting qualities that make it a unique prayer. In a short examination of the above verses, especially the section we have highlighted, we will find guidance on:

1. Having humility as a servant of Allah subhanahu wa ta’ala (Glorified is He) in the community
2. Ascribing success to Allah (swt) and not to oneself
3. The comprehensiveness of Islam
4. The social nature of the Islamic message

As we explore the garden of Surah Fatihah, we will pick these four fruits for today.

1. Humility

In this prayer which Allah (swt) revealed to us, it is clear that we are to ask for guidance upon the Straight Way. However, the nature of this path, its location, its signs, its characteristics, and its direction are all left out. We are given no indication as to how to get there, how to find the map for it. Instead, the path is described in one single way: “The Path of Those Whom You Have Favored”.

It is interesting that rather than pointing to concepts or ideas for the individual to discover on one’s own, Allah (swt) pointed to people. He tells us that this path is found with those whom His favor is upon. What is the point of doing this?

It has immediately turned us into students. We are seeking this path and when Allah (swt) points to the people whom He has favored, our minds become fixed on seeking out these people. Who are they? How can we be like them? How can we join their company? Rather than allowing us to feel arrogant that we are on the Straight Path, we have been directed towards others who may already be there. But again…who are they?

“All who obey Allah and the Messenger are in the company of those on whom is the Grace of Allah, – of the prophets (who teach), the sincere (lovers of Truth), the witnesses (who testify), and the Righteous (who do good): Ah! what a beautiful fellowship!” (Qur’an 4:69)

And here we have:

-How to join this company: Obey Allah and the Messenger ﷺ (Peace and blessings of Allah be upon him).

-Who the company consists of: the Prophets, the Siddiqeen (the truthful sincere servants of God), the Shuhadaa (those who testify to the Truth with their speech, and if needed will defend the Truth and the innocent with their lives), and the Saliheen (those who are righteous in actions).

Allah (swt), then praises this group by calling it a beautiful fellowship.

By naming these four groups of people in the Qur’an as those whom the Grace of Allah is upon, He has pointed us not to a set of concepts, but to a community and a set of examples. From the teachings of the Prophets we take knowledge and the framework of Truth for all that follows. From the Siddiqin we derive the lessons and examples of sincere worship. From the Shuhada we see examples of those who act and struggle to testify to Truth. And from the Saliheen we see examples of righteous actions. So the one aiming for the Straight Path should seek out these people, their company, their examples, and learn from what they have.

This teaches the servant that he should think himself self-reliant in his journey towards God’s grace, but should remember that there are those in the past, and those in the community that he can seek out and be in good company with.

2. Ascribing Success to Allah

In mentioning the Straight Path, Allah (swt) does not simply provide a list of actions. Rather, He makes it clear that He is the One acting.

أَنْعَمْتَ – This word means “You bestow nai’mah (favor) upon” in reference to God. A subtle reminder that we are not the one’s who “earn” Allah’s grace, but that He gives it to us out of His mercy. Though we can attract his Mercy through sincerity, Allah (swt) is reminding us that it is not our deeds alone that bring guidance or forgiveness, but it is something that He bestows upon us as a Favor, a nai’mah. This again reminds the servant to be humble before Allah (swt).

3. The Comprehensiveness of Islam

Every group, methodology, and ideology will have some method or idea which it sees as the primary driver of Islamic reform for the individual and the community. Some groups oriented around Tasawwuf (self-improvement) will focus on spiritual purification. Others focused around societal change will focus on activism in the community – both social and political. Other organizations will focus on righteous deeds and worship. Yet others will focus on knowledge.

However we see that when Allah (swt) describes the people who have His Grace, they represent ALL of these various interests and agendas. They are according to Qur’an, 4:69:

–Nabiyeen/Prophets: The bearers of the Message of God, the deliverers of Knowledge from God to humanity, and the providers of the religious foundation for generation to come and all the groups that follow below.

–Siddiqeen/the Sincere and Truthful: Those whose hearts are purified and are sincere in their reverence for God and in their actions amongst people. Truthfulness emanates not only in their speech but in their actions, because their intentions are pure and for God alone.

–Shuhadaa/Witnesses: Those who actively strive to witness to the Truth under extraordinary circumstances, whether under threat of loss of life or wealth. They testify to Islam and call to goodness and benefit and may eventually find themselves giving all they have in order to defend innocent people and protect the lives of others.

–Saliheen/the Righteous: Those who dedicate extraordinary amounts of time to the doing of good deeds. Prayer, fasting, giving charity, visiting the sick, helping the orphan, remembering the name of God, reciting the Qur’an, and doing their utmost to have their limbs always in the worship of the Creator and in the service of His Creation.

It is amazing that in describing the people of the Straight path, the Qur’an mentions all of the various goals and methods – the seeking of knowledge, the purification of the soul, activism, and the doing of good deeds. Yet another testament to the fact that Islam is comprehensive, and calls for balance in the various priorities on the Straight path.

4. The Social Nature of the Islamic Message

By highlighting a set of people, instead of a list of to-dos, the Qur’an has pointed us towards a religion that is not individualistic, but is based around being part of a community. It is asking us to seek out people from whom we can learn, and good company with whom we can be.

As the Prophet ﷺ said, “A person is upon the religion of his/her friends.” The most intimate companions of a person will often affect his/her faith and will influence the direction of his/her life.  But if we know that we should seeking the knowledge and stay within the framework provided by the Prophet ﷺ, strive to be with people who show purity and sincerity as best as we can notice, spend time in circles of activism and call to good things, and work hard to do righteous actions and be in groups that do righteous actions, the Qur’an is telling us that while in that company, we are on the Straight Path – insha’Allah (God-willing).

Sources: Ma’riful Qur’an (Shafi Uthmani), Tafhim ul Qur’an (Maududi), Ibn Kathir, Tafsir Jalalayn

Is Quran relevant to Muslims only?

Instead of nonsensical novels, I  used to gift  assamese (quran  bodh)  and english  translation  (Pickthall)  of Quran to all my friends  from other  faiths. Because I believed that  quran is  for  all human beings.

In fact, the Quran addresses human beings as "Ya aiyuhal Nas" (O Humankind) directly 306 times and indirectly more than two thousand times in its over 6,000 verses. In contrast the Quran specifically addresses Muslim men and women (Ya aiyuhal Muslimun/Muslimat/Muslimatun/etc) by name only 49 times. 

Is Quran relevant to Muslims only? What about the humanity.

Read the full article 

http://www.islamicity.org/6509/qurans-message-for-humanity/

Is the Quran only for Muslims? If God is the Lord of the worlds (Quran Quran 1:2) and the Prophet is described as the messenger for the worlds (Quran 21:107) and the Quran is introduced as a reminder to the worlds, (Quran 68:52) then what is the relevance of the Quranic message to the world? How can the world, Muslims and non-Muslims, alike, benefit from the universal message of a universal and compassionate God? Can non-Muslims practice divinely revealed values without acknowledging their original source and without adhering to the total divine call?

In fact, the Quran addresses human beings as "Ya aiyuhal Nas" (O Humankind) directly 306 times and indirectly more than two thousand times in its over 6,000 verses. In contrast the Quran specifically addresses Muslim men and women (Ya aiyuhal Muslimun/Muslimat/Muslimatun/etc) by name only 49 times. How can anyone refuse to share a copy of the Quran with non-Muslims? In fact, the first revelation that the prophet received was first recited by the Prophet to non-Muslims.

Regardless, the Muslim scholarship, by and large, has inadvertently turned the Quran into a manifesto for Muslims only making the argument that Quran is a book of guidance for Muslims primarily. On top of this the use of the Quran has been limited to ceremonial recitation. Is there nothing for the non-Muslim creation of God in the book Muslims attribute to a Merciful and Compassionate God of all. Can a non-Muslim make use of the guidance of the Quran while still remaining outside the fold of Islam? Can Islam be practiced by non-Muslims in its normative sense without adhering to its form ritual structure?

Contrary to what some Muslims might believe the fact is that many human beings, regardless of their relationship with Islam, have on their own reached conclusions that the Quran introduced to the world through revelation. In a way, many non-Muslims have shown a better understanding of the message of the Quran even without fully identifying with Islam than shown by many Muslims.

You  can learn quran online on  your android smart  phone  by  downloading  from google playstore  https://play.google.com/store/apps/details?id=sa.edu.ksu.Ayat&hl=en

Virtues of Reciting AYAT UL KURSI after Salaat

 Virtues of Reciting AYAT UL KURSI after Salaat

Rasulallah (peace be upon him) said: "Whoever recites Aayatul Kursi after every Fard (Fard Salat). Only death is keeping him/her from entering Jannah. (As soon as he/she dies, will enter Jannah) (Nisa'i, Ibne Habban, Ibnelsani A'n Abi Amatah Albahili Radiallah Anhu)

Another Hadith states that Reciting Ayatul Kursi after one Fard (Fard Salat) will cause a person to stay in Allah's protection until the next Salat. (Tibrani Fil Kabeer)

18.1 Recite Ayatul Kursi for protection

Imam Bihaqi (Ra) States: The one who recites Ayatul Kursi before falling asleep, Allah gives protection to his/her home and his/her Family.

(Marqat Sharah Mishkaat, Mulla Ali Qaderi, vol. 2 pp. 583)

In another Hadith the Jinn and Shaithaan do not come close to the house in which Ayatul Kursi is recited. (Tirmizi Altargheeb Wal Tarheeb Lilmanzari vol.2 pp.631)

18.2 Recite Ayatul Kursi for blessing in ones food

Hadrat A'isha Radiallah Anha states that a person arrived in the court of Rasulallah (peace be upon him)and complained that there is no Barakat (Blessings) in anything in his home. Rasulallah (peace be upon him)said, “You do not recite Ayatul Kursi, whichever Food and Curry you will recite Ayatul Kursi on, Allah will give Blessings on that Food and Curry. (Tafseer Dar Manshoor vol. 1 pp. 323)

Are we alone in the cosmos?

Are we alone in the cosmos?

Read More

 http://www.streetdirectory.com/travel_guide/105303/religion/are_we_alone_in_the_cosmos_in_bible_and_quran.html

 [Quran 42:29] And among His Signs is the creation of the heavens and the earth, and the living creatures that He has scattered through them: and He has power to gather them together when He wills.

Jaber asked, “Are their Human beings in the stars? You have said just now that each star is a collection of heavenly bodies.”

Ja’far as-Sadeq (as) replied, “I cannot say that there are human beings in other worlds, but I can say that there are living beings, whom we cannot see because of the great distance between us.”

Jaber said, “What is the proof that there are living beings in other worlds?”

Ja’far as-Sadeq (as) replied, “It is my belief that Allah, Who has created the Universe, knows everything. In His Book, the Holy Qur’an, He has mentioned the name of Jinn. They are living beings, which cannot be seen. Perhaps the Jinn, who are in other worlds, may be like us.”

Maghz-e Motafakker Jehan Shi’ah, Kawkab ‘Ali Mirza translation,

Page 134

http://www.shiachat.com/forum/topic/234969822-is-there-life-on-other-planets/

Behold, Thy Lord said to the angels: "I will create a vicegerent on earth." They said: "Wilt Thou place therein one who will make mischief therein and shed blood?- whilst we do celebrate Thy praises and glorify Thy holy (name)?" He said: "I know what ye know not." [2.30]

The underlined comments by the angels indicate that angels obviously had observed other simliar creations and were commenting on their behaviour. Hence it indicates other 'similiar' creations had either existed before or at the time of Hazrat Adam and prolly still do in another world somewhere. 

Angles certainly knew because they said: "humans, who will do harm therein and will shed blood”. If you read more about creation, this bit will actually confirm that another creature called Jinns inhibited earth, they were created ages before humans to inhibit earth but they destroy it due to their superior power.

Prophet pbuh is greatest fo Allah's creation and he is a last messenger for everyone. If Alien's existed, he would be their last prophet too. But I do not know of any event where Prophet pbuh was involved in inter-stellar travel except the beautiful Miraaj.

the words of GOd in Quran are directed to humans and at some parts to jinns. They are not addressed to aliens ...

Isnt man vicegerent of God? Why arent aliens vicegerent of God?

JOKE ONE:

Ok guys please PM when you see an Alien cos i would like to have a chat with one, insha Allah if they have the ability to distinguish between good and bad and have free will, then we can give them dawah.

That would be pretty interesting to go on dawah field trips with the aliens.

JOKE TWO::

Aliens exist.. 

proof...

I'm an alien, I'm a legal alien
I'm a Jamaican in New York

(confession by Shinehead)

Yaaa Ayyuhal Lazeena Aamanuu Quran verse

My guide told me decades ago that I am like a small tree and I need daily watering to survive and grow. After so many years I still need daily watering. pls pray for my guide who is no more.i losed both my guides ,my father and peer saheb d same month and same year.

on يَا أَيُّهَا الَّذِينَ آمَنُوا ‘Yaaa Ayyuhal Lazeena Aamanuu’,

There are nearly 90 verses in the Qur’an which directly address the Believing Muslims and if we try to understand each verse daily and also put into practice Inshaa’Allah it will be a source of Ajr and Barakah, Inshaa’Allah.

http://askimam.org/public/question_detail/31537

What is the meaning of يَا أَيُّهَا الَّذِينَ آمَنُوا ? 

* يَا – Ya is  used as a particle. It is actually a vocative long distance particle. It is used to address someone: ‘O!’

The distance implied by the use of this particle is further emphasised by adding Ayyuha for masculine and Ayyatuha for feminine nouns, singular and plural.

The implied distance may be physical or non-physical.

Contextualised use of Yaaa Ayyuhaa can express various speaker attitudes toward addressees such as respect, contempt, veneration, intimacy etc.

* أَيُّهَا – Ayyuhaa is a prefixal connnector to a noun bearing the definite article ‘Al’ as a means of calling it as part of the vocative.

This Ayyu is always prefixed with the attention drawing haa and is inflected for gender (ayyuhaa and ayyatuhaa).

* الَّذِينَ – Al-lazeena – Masculine, plural, relative pronoun “who/he who, which/that which”

* آمَنُوا – Aamanu – 3rd person, masculine, plural form; perfect verb. It means “to believe”, “they who believe”.

So يَا أَيُّهَا الَّذِينَ آمَنُوا – Yaaa Ayyuhal Lazeena Aamanu – means:

“O You who believe”.

“O You who have believed”

In the Qur’an, Allah uses this phrase to address His believers in a loving and affectionate way.

So “Yaaa Ayyuhal Lazeena Aamanu” is the Lord’s Inimitable Way of Addressing His Believers in a Profoundly Caring Manner.

I would like to mention two fabulous quotes here:

It is narrated on the authority of Ibn Mas‘ood (radhiyallahu anhu) that he said, “If you hear Allah Saying: {O you who have believed} pay attention to it; because it is either something good you are commanded to do, or something evil you are forbidden to do.“

It is narrated on the authority of Ja’far As-Saadiq (rahimahullah) that he said, “The pleasure of ‘O’ in the call (i.e., being called by Allah, The Almighty) removes the trouble of worship and suffering (in the instructions that come after it).“

The phrase ’Yaa Ayyuhal Lazeena Aamanuu’ in English means ‘O You who believe!’ or ‘O You who have believed’ BUT NOT ‘O Believers’. If we ponder on this phrase as to why Allah has used this long phrase and not just ‘O Believers! We find that there is a big difference between these two usages. There is not a single alphabet extra in Allah’s speech.

(O Believers) would mean that Allah endorses that the group is of all Believers, which is more of a generalization.

But, (O You who believe) means Allah (SWT) addresses a person or a group of person without endorsing his or their belief which leads to self-introspection from our side whether really our actions are in accordance to our beliefs.

This may be just a point to understand the Quranic language and Allah knows best.

https://yassarnalquran.wordpress.com/2013/05/13/dear-believers/#more-4468

QURAN AND ENVIRONMENT

Please read this web site ECO MUSLIMS---10 Quran Verses On The Environment And Do-able Action Plans
Preservation of Water:Another way of ending poverty is to provide clean water where it's needed. This doesn't have to be a burdensome task. Ask your friends/family to chip in £5 for a community well abroad, your home country perhaps. Tell people to reuse their plastic bottles and donate the cost (£1) to your well-fundraising. Save water in your own homes by fixing leaky taps and request that the masjid caps water usage to limit wastage.

Water is a huge life-providing theme in the Qur'an. God talks about how He creates life through water then sustains it by streams, the rains, rivers and oceans that are homes for so many creatures.In the Qur'an, God uses the analogy of life and death for Muslims to recognise the value of water. Prophet Muhammad, peace be upon him, said that one day people will wage war over rivers of gold. He was talking about water. We have taps that fill our basins with gold, but we cannot afford overflows while people wait for the rains. Third-world countries in desert climates are counting on us to give the cost of our water to them.

By starting something simple like a well-fundraiser you kickstart a chain reaction that will motivate others to do the same. People will call your mosque a Green Mosque for following the prophetic Eco-Wudhuand preserving water. Whomever receives your well/water-pump will be able to plant crops, fruits and trees for generations. 
As water is another natural creation, Muslims believe it belongs to God and nobody can monopolise it. Water is for sharing and there is enough water for all.
Source:: http://www.theecomuslim.com/2013/03/10-environment-quran-verses.html  


it is important to be clear that the answers to the following questions reflect the views of the American Muslim scholars that ING has worked with. In other words, we do not speak for or on behalf of all Muslims. In most cases, however, the views of these scholars probably reflect the views of the majority of Sunni Muslims in the U.S. and worldwide.
 https://ing.org/top-100-frequently-asked-questions-about-muslims-and-their-faith/

102. How does Islam view science?

There are numerous verses in the Qur’an that reference scientific phenomena, including discussions of astronomy, geography, biology, and other aspects of nature and the universe. The Qur’an includes, for instance, a detailed description of the different stages that the embryo goes through in the womb, as well as descriptions of the creation of the earth and of the interaction between fresh and salt water.

These repeated Qur’anic references to nature and injunctions to seek knowledge helped create a fruitful environment for science in Islamic history when during the “Golden Age of Islam” in the Middle Ages, Muslims were in the forefront of such fields as mathematics, astronomy, physics, chemistry, botany, zoology, and medicine. Unfortunately, the economic and political decline of the Muslim world in later centuries brought about a decline in scientific and technological endeavor until recent decades.

However, today, many American Muslims and Muslims worldwide work in science-based professions such as medicine, dentistry, and various fields of engineering, and many are leaders in their fields.

104. What is Islam’s view of the environment and the importance of protecting it?

There are hundreds of verses throughout the Qur’an that describe the wonders of creation and nature and call upon humankind to reflect on them as signs of God. Humans are described as stewards over this earth (as is the case in Jewish and Christian scripture), entrusted with its oversight. There are also numerous Qur’anic as well as prophetic injunctions to avoid waste, excess, and harm to other forms of creation. A prophetic saying forbids wasting water, even when washing in a river. Living a balanced, moderate lifestyle is an important Islamic principle advocated by most Muslim scholars that applies to all aspects of life, including care of the earth and all of creation.

It was repeatedly mentioned in the Qur'an: Forbidding from spoiling the earth after Allah (Exalted and Almighty) has created it suitable and well prepared for the successive human generations. It announced that Allah does not like spoiling or those who spoil in life, this includes spoiling environment, polluting it or being aggressive with it. Also it is forbidden to abuse it in any way that would make it deviate from the purpose of Allah created it for. This would be like showing ingratitude to Allah, that would cause vengeance from Allah, and becomes like a warning to those who perpetrated this, that severe penalty will almost come upon them as what happened before to the `Aad and the Thamud and those who came after them.
"Who did transgress beyond bounds in the land (in the disobedience of Allah) and made therein much mischief. So your Lord poured on them different kinds of severe torment. Surely your Lord is Ever-Watchful." (89:11-14) Islam urges its followers to have great concern for everything created by Allah, for it is part and parcel of "submission to Allah" to show reverence to all what the Almighty Allah created.
Elaborating more on this, we cite the following:

The Islamic attitude towards the environment that surrounds humanity is not merely restricted to the presence of Allah everywhere but also to the following dimensions:

By submitting to Allah, Islam establishes the bedrock of the relationship between finite, mortal human beings and the infinite Divine, the secular and the sacred. This relationship cannot be understood without first realising the meaning of the "submission" that the "created" should concede in his relationship with the Creator.

Humans have to accept that they are created beings who act as the "agents" of Allah on earth. These agents are creative in their own way but they are not Allah. Humans, however, will become closer to the sacred by operating according to Allah's instructions. The Prophet (peace and blessings be upon him) in a Hadith Qudsi (Divine Hadith), quotes Allah as saying: "When a worshipper moves closer to me by good virtues and voluntary acts of worship (nawafil), I will be his hearing by which he can hear, I will be his eyes by which he can see, I will be his hand by which he can act, and his feet by which he can walk. If he asks Me [to give him] I will give him what he wants, and if he asks for protection I will protect him." (Al-`Asqalani, 1959: 11, 341)

Islam, as a way of life, expects human beings to conserve the environment for several reasons which may be summarized as follows:

1- The environment, is Allah's creation. The creation of this earth and all its natural resources is a sign of His wisdom, mercy, power and His other attributes and therefore serves to develop human awareness and understanding of this creator. (Ar-Ra`d, 13: 2-4; 21:79)

2- Muslims should seek to protect and preserve the environment because by so doing they protect Allah's creatures which pray to Him and praise Him. Humankind might not be able to understand how these creatures praise Allah but this does not mean that they do not do so, Allah says: (The seven heavens and the earth, and all beings therein, declare His glory: There is not a thing but celebrates His praise, and yet ye understand not how they declare His Glory!) (Al-Israa' 17: 44)

3- The environment contains Allah's creatures which the Muslim scholars consider to also deserve protection.

4- Also among the reasons why Islam seeks to protect and preserve the environment is that Islam, as a way of life, is established on the concept of good (khayr). Therefore it is expected that Islam will protect the environment once it is understood that such protection is good by itself. The Qur'an states: (He whoso do good an atom's weight will see it. And whoso do ill an atom's weight will see it.) (Az-Zalzalah 99: 7-8)

In Islam, humans are expected to protect the environment since no other creature is able to perform this task. Humans are the only being that Allah has "entrusted" with the responsibility of looking after the earth. This trusteeship is seen by Islam to be so onerous and burdensome that no other creature would 'accept' it. Allah says: (Lo! We offered the trust unto the heavens and the earth and the hills, but they shrank from bearing it and were afraid of it and man assumed it Lo! he is a tyrant and fool.) (Al-Ahzab 33: 72)

In Islam the relationship between humankind and the environment is part of social existence, an existence based on the fact that everything on earth worships the same God. This worship is not merely ritual practice, since rituals are simply the symbolic human manifestation of submission to Allah. The actual devotions are actions, which can be practiced by all the creatures of earth sharing the planet with the human race. Moreover humans are responsible for the welfare and sustenance of the other citizens of this global environment. The Qur'an contains many verses that can be referred to for guidance in this respect. The following verse 21 of the second surah of the Qur'an, is one example:

(O people! Worship your Lord, Who hath created you and those before you, so that you may ward off (evil). Who hath appointed the earth a resting-place for you, and the sky a canopy; and causeth water to pour down from the sky, thereby producing fruits as food for you. And do not set up rivals to Allah when ye know (better).) (Al-Baqarah 2: 21-22)

The word in this verse which is translated as "may ward off evil" is in Arabic tattaqun. It enjoins piety and awareness which is accompanied by an appreciation of the surrounding environment. In this verse, the Qur'an speaks directly to all groups of people, whether believers, or not. It attempts to mobilize people to the importance of "worshipping Allah" as a symbol and a way of life that enjoins justice and equity in handling the system created by Him.

This system has been placed under human responsibility, to be cared for and not misused as can be concluded by returning to verse 22 ofsurat al-Baqarah. The word lakum (for you) in the phrase "created for you" contains the message that the earth is not for one generation but for every generation, past, present and future and that would include humans as well as other creatures on this earth. Accordingly, rivers, minerals are the property of all. This should be distributed fairly and justly especially when it happens to be owned collectively like the Rivers Tigris and Euphrates

Read More On http://saleemindia.blogspot.in/2011/10/quran-and-environmental-issues.html
 Pollution is one form of corruption ("fasal" in Arabic) mentioned in the Glorious Quran eight times. Counting the derivations of the word "fasal" mentioned elsewhere in the Quran raises the number to 49. "Fasal" involves physical corruption like disrupting the environmental phenomena and the contents of the universe (water, soil, food) by foolish human interference in the natural balance created by Allah the Almighty, Who did so wisely, perfectly and infallibly to fit the life of all creatures.

Water pollution in general means polluting water streams, wells, rivers, seas, rain and underground water in such a way that makes it unfit for man, animals, plants, or the sea and ocean creatures. Air pollution involves the discharge of gases, smoke and fumes (the solid, liquid and gaseous forms of matter) into the air surrounding living creatures, and the change of its natural composition. This leads ultimately to the unsuitability of the habitat, contrary to what Allah willed for His creatures. Physiological, economic and biological damages are, in fact, devastating to man, animals, plants and other creatures. 

The corrupters of the earth, whether those who deny God, practice injustice or go against the universal laws, are referred to by the following Quranic verses.

"There is the type of man whose speech about this world's life may dazzle thee, and he calls The God (Allah) to witness about what is in his heart: yet is he the most contentious of enemies? When he turns his back, his aim everywhere is to spread mischief through the earth and destroy crops and cattle. But Allah loves not mischief" (Al-Baqarah: verses 204 and 205)

An incidence occurred prior to these verses being revealed. A man named Al-Akhnas Ibn Shuriq came to the Prophet Muhammad (peace be upon him) to embrace Islam, but as he turned to leave, he happened to pass by a pasture and grazing animals. He set it alight and killed the cattle. The verses were sent down as a sign of Divine disapproval.

This incident recurs over history on a wider scale involving millions of people throughout the earth. The natural wealth deposited by Allah for the benefit of mankind has been spoiled. Selfishness and aggression has overcome mankind, as they have become corrupters of earth, the surrounding atmosphere and neighboring outer space.