Environmental Ethics in Islam
In Islamic Environmental ethics and society ,the author started with claiming that “Islamic environmental ethics, like all other forms of ethics in Islam, is based on clear cut legal foundations which Muslims hold to be formulated by God”.This notion is totally compatible with core Islamic ideology that to be obliged by following Muslims.As it is mentioned in the article ,Muslims have reluctance to use rigid terms like Islamic law,instead they preferred to use more religious words with deep literal meaning such as Shari’ ah ,source of water.He has given accounts for several key terms to introduce basic categorization of Islamic behavior . He stated , “In Islam, the conservation of the environment is based on the principle that all the individual components of the environment were created by God, and that all living beings were created with different functions, functions carefully measured and meticulously balanced by the Almighty Creator. Although the various components Of the natural environment serve humanity as one of their functions, this does not imply that human use is the sole reason for their creation. …” .
The author believes that the foundation for environmental protection in the Islamic faith is based on religious principle that all aspects of the natural world created by god with different functions that were determined and balanced by God.Islamic values considered unalterably accurate, and Muslims obliged to obey what God has ordered .
He constructed his argument with following steps ;
“ First, the environment is God’s creation and to protect it is to preserve its values as a sign of the Creator.” That is directly come from the Quran about the creation that resonates with all Muslims similar version of that can be found early Hebrew bible.
“Second, the component parts of nature are entities in continuous praise of their Creator. ” He quoted from the Quran to say that beauty of nature is accolade for Allah .
“Third, all the laws of nature are laws made by the Creator and based on the concept of the absolute continuity of existence.” This religious creed has been considered as cornerstone of Islamic belief that nature of law is holy creation so that must be utmost respected and obliged.Eternal,absolute existence of nature may not coincide with modern Science ,but it gives Muslims reason to obey this sacred rule,breaking this rule always seen rebellion against
god’s might.
“Fourth, the Qur’an’s acknowledgment that human-kind is not the only community to live in this world — “There is not an animal in the earth, nor a flying creature flying on two wings, but they are peoples like unto you” (Surah 6:38) — means that while humans may currently have the upper hand over other “peoples,” these other creatures are beings and, like us, are worthy of respect and protection.
“Fifth, Islamic environmental ethics is based on the concept that all human relationships are established on justice (‘adl) and equity (ihsan): “Lo! Allah enjoineth justice and kindness” (Surah 16:90). ”According to his quote from Qu’ran ,Human relations should be just ,there for human nature relation should also be just.That means being too cruel to the environment and living beings are unjust .Muslims have been followed this tradition in many ways to create justice of their own.
“Sixth, the balance of the universe created by God must also be preserved. ….” This is very valuable argument to apply modern environmental conservation to preserve Eco-balance of the world which has been advocated by environmentalist for long that is commonly practiced by Muslims for centuries without digging deep into scientific ramifications.
“Seventh, the environment is not in the service of the present generation alone. Rather, it is the gift of God to all ages, past, present and future. …”
It reveals that Islam has already forward looking attitude to nature and resource unlike exploiting them repeatedly for short term economic benefits in consumer driven market economy.Of course this perspective also raised by many western scholars in modern era, this Biblical context of creed made more compelling to religious followers with profound commitment.Future generation has as much as at stake as current generation in environment, people should not selfishly torn the nature soly for themselves when there is need for coming ones. This religious thought has cultivated healthy spirit and habit among many Muslims to less consumptious ,not be prodigal as it is called in Quran, “Eat and drink, but be not prodigal. Lo! He loves not the prodigals.” (The Qur’an, Al-Aaraf7:31) .
“Finally, no other creature is able to perform the task of protecting the environment. God entrusted humans with the duty of viceregency, a duty so onerous and burdensome that no other creature would accept it”.In this statement, Humans have special obligation to preserve the environment ,because they are created superior to the rest that gives legitimacy of human domination that is detrimental sometimes.
On The Human-Environment Relationship
The author asserts that “ The role of humans, however, is not only to enjoy, use and benefit from their surroundings. They are expected to preserve, protect and promote their fellow creatures.” As author stated The relationship between human beings and their environment includes many features In addition to subjugation and utilization. Construction and development are primary but our relationship to nature also includes meditation, contemplation and enjoyment of its beauties. He sets forth the Islamic view that the foundation of environmental protection is found in the idea that God created the world and set human beings in it to enjoy and carefully use it. Ecological balance and sustainable care of nature are promoted by Islam.
On The Sustainable Care of Nature
Islam permits the utilization of the natural environment but this utilization should not involve unnecessary destruction. His quotation from Quran that “O Children of Adam! Look to your adornment at every place of worship, and eat and drink, but be not prodigal. Lo! He loveth not the prodigals” (Surah 7:31) serve to explain that Muslim are allowed to the utilization of the sources of life. Of course Such utilization is not without limit. The component elements of life have to be protected so that their utilization may continue in a sustainable way. Yet even this preservation must be undertaken in an altruistic fashion, and not merely for its benefit to human beings. As he entioned The Prophet Muhammad said:”Act in your life as though you are living forever and act for the Hereafter as if you are dying tomorrow.” Even if doomsday were expected imminently, humans would be expected to continue their good behavior, for Prophet Muhammad said: “When doomsday comes if someone has a palm shoot in his hand he should plant it.” This hadith encapsulates the principles of Islamic environmental ethics. Even with all hope is lost, planting should continue for planting is good in itself.
On The Practice of Islamic Environmental Ethics
Environmental Ethics has played pivotal role in shaping environmental policy in Muslim countries through out the history .As he pointed out concept of himil {protection of certain zones) and Rima (involved the ruler or government’s protection of specific unused areas) are good examples how Islamic rule established infrastructural system that offers protection for nature. Both protected area system has minimum requirement met by modern conservation standards that made Muslims very nature friendly long before it is practiced in the west. The concept of himil can still be seen in many Muslim countries, such as Saudi Arabia, where it is practiced by the government to protect wildlife.The harim is another ancient institution which can be traced back to the time of the Prophet Muhammad. It is an inviolable zone which may not be used or developed, save with the specific permission of the state. At present the role of Islam in environmental protection can be seen in the formation of different Islamic organizations and the emphasis given to Islam as a motive for the protection of the environment.
It is found that the author has failed to describe diversity among Muslim communities around the world that is critically important how they enrich Islamic environmental values in their own culture.Muslims of today include a broad spectrum of people from different races,ethnicities,culture and so forth, many cultures have mixed their pre-Islamic traditions with Islam.For example , for the Muslims in Uighur culture in north western China or Brusho-Shaman culture in the Karakoram mountains in northern Pakistan,nature is somewhat regarded as holy which is not prominent in mainstream Islamic philosophies.The author seems trapped in prism of Pan Arabic view of looking into these issues ,instead of embracing diversity of Islamic culture.The author some times , exaggerated the role Islam in environment to promote his religion by giving favorable interpretation to some religious doctrines.
2.Review on “Toward an Islamic Jurisprudence of the Environment” by Professor Mustafa Abu-Sway
The author has discussed the following entities of nature in the context of Islamic jurisprudence of environment.
1) Animals:
Author stated Islam has enjoined upon Muslims right relationship with animals. The Qu’ran has a tendency towards anthropecentrism and assigns a superior status to humans in comparison with animals. It nevertheless strongly enjoins Muslims to treat animals with compassion and not to abuse them.They are asked to treat animals well, and they are not allowed to kill animals except for food. The latter permission has to be carried out in accordance with the Shari’ah. Only in limited cases some animals are allowed to be killed when they endanger the life of the human.
To slaughter an animal, one has to use sharp object that will save the animal the pain associated with the use of a blunted object. Shaddad Ibn Aws reported that the Prophet [S.A.W.S] said: “…and excel in slaughtering; sharpen your blade [so you may] relief your slaughtered [animal].” (narrated by Al-Hakim; he stated that it is a sound hadith according to the methodology of Al-Bukhari).Another area of prohibition covers the hunting of wild animals for reasons other than food (e.g. for fur). The author quotes a Hadith that the Prophet [S.A.W.S] said: “Do not “ride” on silk and tiger fur”(Abu Dawud, # 4129)
Any unjustified killing of an animal, direct or indirect is prohibited. There is a great punishment awaiting those who do so. The author has quoted a Hadith that the Prophet [S.A.W.S] said: “A woman who tied a cat will go to Hellfire; she neither fed it, nor allowed it to find food on its own.” (Al-Bukhari).Worthwhile to mention, Although eating animal meat is allowed in Islam , though one of the sect of Islam Sufis have practiced vegetarianism
2) Plants: Islam prohibited the cutting or destruction of trees and plants, and encouraged people to protect and increase plants for the great reward associated with that. “He who cuts a lote-tree [without justification], God will send him to Hellfire.”(Al-Tirmidhi, # 5239). Islam encourages people to plant trees and all useful plants. Indeed, similar to all acts performed in line with the Islamic world-view, and when done intentionally for the sake of God, they are considered and rewarded as acts of worshipping.
3) Land: Protecting the land from pollution is indicated in the many Hadiths that demand encourage people to keep it clean. One Hadith states, among other things, that God likes goodness, cleanliness, and generosity. The Hadith ends with a request by the Prophet asking Muslims to clean their courtyards(quoted by Al-Tirmidhi, # 2799)
4) Water: It is God’s will that all living beings on earth are dependent for their existence on water: “…We made from water every living thing…” Qur’an, 21:30. It has provided religious justification to protect water resources which is quite rationale given the fact that water’s utmost value in arid middle east.At the same time sacredness of water that lied in the creation is one of the key reason why Muslims developed water saving life style.
5) Another Hadith aims at protecting the Muslim community from offensive smells that result from eating garlic or onion. The Prophet [S.A.W.S] said: “He who eats from this tree meaning garlic – should not get close to our mosque.” ( Muslim, Ahmad, and Abu Dawud). Interpretation of garlic eating from environmental perspective shows
6) Noise protection Islam took care of the human being and made sure that he should not be subjected to loud and annoying noises to prevent harm to him both physically and psychologically. The Hadith states that loud noise is foolish and harmful. In the Qur’anic, Luqman advised his son saying: “…and lower thy voice; for the harshest of sounds without doubt is the braying of the ass.” Qur’an, 31:19. The Islamic Shari’ah does not allow loud voices in the mosques, even if it is Qur’an that is recited.
This section mainly dealt with how Islam views several environmental components to show how Islamic environmental ethics rooted in daily Muslim life
In conclusion, combination of two paper has provided unique perspective to Islamic Environmental Ethics which shed light on opportunity to see these issues from a non western style.
Syed Mujahid Ali Shah is a sociologist and ecologist based in Nagar Syed@hotmail.de
